13 of July's 18 SanctiM-track saints authored (5 left unsourced, Common-only). Discovered the Monastic calendar keeps a full Octave of St. Benedict (Jul 11-18), which explains several dates' SanctiM files not matching their expected saint. Also hit a translation-misalignment bug on St. Bonaventure's English source (paragraph boundaries don't line up with the Latin), worked around with an original translation.
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# Matins Nocturn 2-3 readings for St. Apollinaris, Bishop, Martyr (Jul
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# 23) — SanctiM/07-23.txt inherits the whole day (`@Sancti/07-23`) with
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# no Nocturn 2/3 override, so this saint's own vita is sourced from the
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# Tridentine track exactly as for a pre-1955 saint (see memory
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# vu-matins-pre1955-saints, vu-matins-sanctim-saints).
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# web/www/horas/Latin/Sancti/07-23.txt, English/Sancti/07-23.txt.
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#
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# Nocturn 2: Lectio4-6 combined into one reading, one continuous vita,
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# no genuine source break.
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# Nocturn 3: Lectio7's Gospel citation (Luke 22:24-30) is a bare
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# incipit ("Et réliqua") with no full pericope text given, so — per
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# the pre-1955 pass's convention of not transcribing bare incipits —
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# only the homily portion is authored (not marked isGospel), combined
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# with Lectio8-9 as one continuous excerpt of St. Ambrose's commentary.
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# No responsory given for either reading.
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id: st-apollinaris
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readings:
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- nocturn: 2
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isGospel: false
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text:
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la: >-
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Apollináris cum Príncipe Apostolórum Antiochía Romam venit; a quo, ordinátus epíscopus,
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Ravennam ad Christi Dómini Evangélium prædicándum mittitur; ubi, cum ad Christi fidem
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plurimos convérteret, captus ab idolórum sacerdótibus gráviter cæsus est. Cumque ipso
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orante Bonifatius nobilis vir, qui diu mutus fuerat, loquerétur, ejusque fília immundo
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spíritu liberáta esset; íterum est in illum commóta seditio. Itaque virgis cæsus,
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ardéntes carbónes nudis pédibus prémere cogitur; quem cum subjéctus ignis nihil
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læderet, ejícitur extra urbem.
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Is vero latens aliquámdiu cum quibusdam Christiánis, inde profectus est in Æmiliam,
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ubi Rufini patricii filiam mortuam ad vitam revocávit; ut proptérea tota Rufini família
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in Jesum Christum crederet. Quare veheméntius incénsus præfectus accersit Apollinarem,
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et cum eo gravius agit, ut finem fáciat disseminándi in urbe Christi fidem. Cujus cum
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Apollináris jussa neglígeret, equuleo cruciátur; in cujus plagas aqua fervens
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infúnditur, saxoque os túnditur: mox férreis vinculis constrictus includitur in
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carcere. Quarto die impositus in navem, mittitur in exsílium; ac facto naufragio venit
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in Mysiam, inde ad ripam Danubii, póstea in Thraciam.
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Cum autem in Serápidis templo dæmon se responsa datúrum negaret, dum ibidem Petri
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Apóstoli discipulus morarétur; diu conquisítus, invéntus est Apollináris: qui íterum
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jubétur navigare. Ita reversus Ravennam, ab iisdem illis idolórum sacerdótibus
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accusatus, centurióni custodiendus tráditur; qui, cum occulte Christum cóleret, noctu
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Apollinarem dimísit. Re cógnita, satéllites eum persequúntur, et plagis in itinere
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confectum, quod mortuum crederent, relinquunt. Quem cum inde Christiáni sustulissent,
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septimo die exhortans illos ad fidei constantiam, martyrii glória clarus migrávit e
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vita. Cujus corpus prope murum urbis sepúltum est.
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en: >-
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Apollinaris came from Antioch to Rome with the Prince of the Apostles, and was by him
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ordained a Bishop, and sent to Ravenna to preach the Gospel of the Lord Christ. He had
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already converted a great number of persons to the Christian Faith, when the idolatrous
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priests caught him and gave him a sharp flogging. A second riot was got up against him on
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account of one Boniface, a nobleman who had long been dumb, speaking, and his daughter
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being delivered from an unclean spirit. On this occasion Apollinaris was flogged again,
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and made to walk barefoot over hot embers. The fire did him no harm, and he was expelled
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from the city.
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Apollinaris lay hid for a while with certain Christians. Thence he went to Emilia, where
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he restored to life the dead daughter of the Patrician Rufinus, so that the whole
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household of Rufinus might believe in Jesus Christ. This affair greatly incensed the
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Praefect, who sent for Apollinaris, and earnestly dealt with him to induce him to cease
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spreading the Christian Faith in that city. As Apollinaris paid no heed to the Prefect's
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orders, he was tortured on the rack, boiling water poured on his wounds, and his mouth
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bruised with a stone, after which he was ironed and cast into prison. On the fourth day
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he was put on board a ship and sent into banishment. The ship was wrecked, and he so came
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to Mysia, thence to the shores of the Danube, and afterwards into Thrace.
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However, the devil in the temple of Serapis declared that he could not give oracles,
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while the disciple of the Apostle Peter abode in these parts, and after a long search
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Apollinaris was found and commanded again to take ship. Thus he went back to Ravenna,
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where he was denounced by the same idolatrous priests as before, and given into the
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keeping of a centurion. This centurion was a secret worshipper of Christ, and in the
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night he let Apollinaris go. When it became known some of the officers of justice
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followed after him, caught him on the road, beat him till they thought he was dead, and
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left him. Some Christians took him up, but on the seventh day, still exhorting them to
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stand firm in the Faith, he departed this life with the glorious splendour of martyrdom.
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His body was buried hard by the wall of the city.
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status: { la: verified, en: verified }
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- nocturn: 3
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isGospel: false
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source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Bk. 10 (on Luke 22:24-30)"
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text:
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la: >-
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Regnum Dei non est de hoc mundo. Non ergo æqualitátis hómini ad Deum, sed similitúdinis
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æmulátio est. Solus enim Christus est plena imago Dei, propter expressam in se Paternæ
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claritúdinis unitátem. Justus autem homo ad imáginem Dei est, si propter imitandam
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divinæ conversatiónis similitúdinem mundum hunc Dei cognitióne contemnat,
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voluptatesque terrenas verbi perceptióne despíciat, quo álimur in vitam: unde et corpus
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Christi édimus, ut vitæ ætérnæ possímus esse participes.
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Non enim victus et potus nobis præmii loco spondétur et honoris, sed communicátio
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gratiæ cæléstis et vitæ. Neque duodecim throni tamquam áliqua corporalis sunt
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receptácula sessiónis. Sed, quia sicut secúndum divinam similitúdinem júdicat Christus
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cognitióne cordium, non interrogatióne factórum, virtútem remúnerans, impietatémque
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condemnans; ita et Apóstoli in judícium spiritale formántur remuneratióne fidei et
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exsecratióne perfidiæ, virtúte errórem redarguéntes, sacrílegos ódio persequéntes.
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Convertámur ígitur, et caveámus, ne in perditiónem aliqua inter nos de prælatióne
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possit esse contentio. Si enim contendébant Apóstoli, non excusatióni obténditur, sed
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cautióni propónitur. Si Petrus aliquándo convértitur, qui ad primam Dómini secutus est
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vocem; quis potest dicere, cito se esse conversum? Cave ergo jactantiam, cave sæculum.
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Ille enim confírmare jubétur fratres suos, qui dixit: Omnia dimísimus, et secúti sumus
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te.
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en: >-
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My kingdom, our God hath said, is not of this world. Man, then, must strive, not to be
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equal with God, but to be like unto God. Christ alone is the full image of God, as being
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the brightness of His Father's glory, and the express image of His Person. But the
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righteous man is made after the image of God, in so far as, for the sake of following
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the example of his God, he, through knowledge of God, setteth no esteem upon this world,
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and looketh down upon all carnal motions of the will, through having taken in that Word
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whereby we are fed unto life everlasting; and this is the end whereto we eat the Body of
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Christ, namely, that we may have eternal life.
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The reward which is promised unto us is not meat and drink, but a part in that grace and
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that life which come down from heaven. Neither are the twelve thrones to be understood
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as meaning chairs for bodies to sit in, but as meaning a dignity like that of God
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Himself, wherein they that have left all and followed Christ shall judge as Christ doth,
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not by dint of cross-examinations, but by simple knowledge of the heart, rewarding the
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good, and condemning the evil. Thus are the Apostles erected into a ghostly tribunal, for
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the rewarding of faith and the cursing of unbelief, by their might breaking back errors,
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and laying upon blasphemers the just punishment of hatred.
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Let us, then, turn about, and look well to it that there be no strife among us, which of
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us shall be accounted the greatest. That this strife arose among the Apostles, is not an
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excuse but a caution for us. If it was only after a while that Peter was converted —
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Peter, who had started up at the first command of the Lord — who can promise himself to
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be converted forthwith? Have a care, then, of boasting; have a care of the world. He who
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was commanded to strengthen his brethren was he who was able to say, Behold, we have
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forsaken all, and have followed thee.
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status: { la: verified, en: verified }
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