Author Easter and Pentecost Sunday's own Matins nocturn content
Both feasts' source keeps the ancient single-nocturn, 3-lesson Matins form (unlike every other Sunday in the surrounding sweep), which was initially mistaken for "no content exists" and left unauthored. Their Lectio1-3 actually carry a real Gospel incipit plus a full Pope St. Gregory the Great homily each (Homily 21 on Mark 16:1-7 for Easter, Homily 30 on John 14:23-31 for Pentecost) — a nocturn-count difference, not a content gap. Authored as nocturn:1 content, same as this app's existing Ember-day single-nocturn files; this app's own threeNocturns rule still renders 3 nocturns for these Sundays regardless. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com> Claude-Session: https://claude.ai/code/session_01ME8QNPdEmHSbSx1r6VmDRG
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# Matins nocturn content for Easter Sunday itself (temporalId
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# easter-sunday). Sourced from Tempora/Pasc0-0.txt (Latin) /
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# English/Tempora/Pasc0-0.txt.
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#
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# Real structural note: unlike every other Sunday in this sweep, Easter's
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# own [Rule] reads "1 nocturn" (Duplex I classis cum Octava Privilegiata I
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# — the whole night office collapses to a single nocturn of 3 lessons,
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# straight to Te Deum after Lectio3). This is NOT the same as "no Nocturn
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# 2/3 content exists" — Lectio1-3 themselves carry real, genuine content
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# (a Gospel incipit followed by a full patristic homily), just compressed
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# into one nocturn instead of the usual three. hours/matins.ts already
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# supports single-nocturn source content tagged `nocturn: 1` (see the
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# Ember days' own nocturn-readings files) — this app's own `threeNocturns`
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# rule (Sunday always gets 3 nocturns rendered, regardless of the
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# historical single-nocturn rubric for this particular feast) reslots this
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# pool across 3 rendered nocturns anyway; the `nocturn: 1` tag here only
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# affects pool ordering relative to any other id contributing that day, not
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# final placement.
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#
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# Lectio1 carries real homily prose after its bare Gospel incipit (Mark
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# 16:1-7, "Et réliqua") — St. Gregory the Great's own homily (21st on the
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# Gospels) begins within Lectio1 itself, same pattern used throughout this
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# sweep. Combined Lectio1's homily portion (incipit dropped) with
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# Lectio2-3 into one reading. Responsory: Lectio1's own (Responsory1,
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# "Angelus Dómini descéndit de cælo") — the only nocturn-proper responsory
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# transcribed in the source (Responsory2 exists but Responsory3 does not;
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# the office runs straight to the Te Deum).
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id: easter-sunday
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readings:
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- nocturn: 1
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isGospel: false
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source: "Pope St. Gregory the Great, Homily 21 on the Gospels"
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text:
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la: >-
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Audístis, fratres caríssimi, quod sanctæ mulíeres, quæ Dóminum fúerant secútæ, cum aromátibus
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ad monuméntum venérunt, et ei, quem vivéntem diléxerant, étiam mórtuo, stúdio humanitátis
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obsequúntur. Sed res gesta áliquid in sancta Ecclésia signat geréndum. Sic quippe necésse est
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ut audiámus quæ facta sunt, quátenus cogitémus étiam quæ nobis sint ex eórum imitatióne
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faciénda. Et nos ergo in eum, qui est mórtuus, credéntes, si odóre virtútum reférti, cum
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opinióne bonórum óperum Dóminum quǽrimus, ad monuméntum profécto illíus cum aromátibus
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venímus. Illæ autem mulíeres Angelos vident, quæ cum aromátibus venérunt: quia vidélicet illæ
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mentes supérnos cives aspíciunt, quæ cum virtútum odóribus ad Dóminum per sancta desidéria
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proficiscúntur.
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Notándum vero nobis est, quidnam sit, quod in dextris sedére Angelus cérnitur. Quid namque per
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sinístram, nisi vita præsens: quid vero per déxteram, nisi perpétua vita designátur? Unde in
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Cánticis canticórum scriptum est: Læva ejus sub cápite meo, et déxtera illíus amplexábitur me.
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Quia ergo Redémptor noster jam præséntis vitæ corruptiónem transíerat, recte Angelus qui
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nuntiáre perénnem ejus vitam vénerat, in déxtera sedébat. Qui stola cándida coopértus appáruit:
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quia festivitátis nostræ gáudia nuntiávit. Candor étenim vestis, splendórem nostræ denúntiat
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solemnitátis. Nostræ dicámus, an suæ? Sed ut fateámur vérius, et suæ dicámus, et nostræ. Illa
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quippe Redemptóris nostri resurréctio et nostra festívitas fuit, quia nos ad immortalitátem
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redúxit: et Angelórum festívitas éxstitit, quia nos revocándo ad cæléstia, eórum númerum
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implévit.
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In sua ergo ac nostra festivitáte Angelus in albis véstibus appáruit: quia dum nos per
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resurrectiónem Domínicam ad supérna redúcimur, cæléstis pátriæ damna reparántur. Sed quid
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adveniéntes féminas affátur, audiámus: Nolíte expavéscere. Ac si apérte dicat, Páveant illi,
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qui non amant advéntum supernórum cívium: pertiméscant, qui carnálibus desidériis pressi, ad
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eórum se societátem pertíngere posse despérant. Vos autem, cur pertiméscitis, quæ vestros
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concíves vidétis? Unde et Matthǽus Angelum apparuísse descríbens, ait: Erat aspéctus ejus
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sicut fulgur, et vestiménta ejus sicut nix. In fúlgure étenim terror timóris est, in nive autem
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blandiméntum candóris.
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en: >-
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Dearly beloved brethren, ye have heard the deed of the holy women which had followed the Lord;
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how that they brought sweet spices to His sepulchre, and, now that He was dead, having loved
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Him while He was yet alive, they followed Him with careful tenderness still. But the deed of
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these holy women doth point to somewhat which must needs be done in the holy Church. And it
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behoveth us well to give ear to what they did, that we may afterward consider with ourselves
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what we must do likewise after their example. We also, who believe in Him That was dead, do
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come to His sepulchre bearing sweet spices, when we seek the Lord with the savour of good
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living, and the fragrant report of good works. Those women, when they brought their spices,
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saw a vision of Angels, and, in sooth, those souls whose godly desires do move them to seek the
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Lord with the savour of good lives, do see the countrymen of our Fatherland which is above.
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It behoveth us to mark what this meaneth, that they saw the Angel sitting on the right side.
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For what signifieth the left, but this life which now is? or the right, but life
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everlasting? Whence also it is written in the Song of Songs: His left hand is under my head,
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and His right hand doth embrace me. Since, therefore, our Redeemer had passed from the
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corruption of this life which now is, the Angel which told that His undying life was come, sat,
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as became him, on the right side. They saw him clothed in a white garment, for he was herald of
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the joy of this our great solemnity, and the glistering whiteness of his raiment told of the
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brightness of this holy Festival of ours. Of ours, said I? or of his? But if we will speak the
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truth, we must acknowledge that it is both his and ours. The Again-rising of our Redeemer is a
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Festival of gladness for us, for us it biddeth know that we shall not die for ever; and for
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Angels also it is a festival of gladness, for it biddeth them know that we are called to
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fulfill their number in heaven.
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See this glad Festival then, which is both his and ours, the Angel appeared in white raiment.
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For as the Lord, rising again from the dead, leadeth us unto the mansions above, He repaireth
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the breaches of the heavenly Fatherland. But what meaneth this, that the Angel said unto the
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women which came to the sepulchre: Fear not? Is it not as though he had said openly: Let them
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fear which love not the coming of the heavenly countrymen; let them be afraid who are so laden
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by fleshly lusts, that they have lost all hope ever to be joined to their company. But as for
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you, why fear ye, who, when ye see us, see but your fellow countrymen? Hence also Matthew,
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writing of the guise of the Angel, saith: His countenance was like lightning, and His raiment
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white as snow. The lightning speaketh of fear and great dread, the snow of the soft brilliancy
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of rejoicing.
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responsory:
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la: "R. Angelus Dómini descéndit de cælo, et accédens revólvit lápidem, et super eum sedit, et dixit muliéribus: * Nolíte timére: scio enim quia crucifíxum quǽritis: jam surréxit: veníte, et vidéte locum, ubi pósitus erat Dóminus, allelúja.\nV. Et introëúntes in monuméntum, vidérunt júvenem sedéntem in dextris, coopértum stola cándida, et obstupuérunt: qui dixit illis.\nR. Nolíte timére: scio enim quia crucifíxum quǽritis: jam surréxit: veníte, et vidéte locum, ubi pósitus erat Dóminus, allelúja."
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en: "R. The Angel of the Lord descended from heaven, and came and rolled back the stone, and sat upon it, and said unto the women: * Fear not ye; for I know that ye seek Him That was crucified: He is risen already. Come, see the place where the Lord was laid, alleluia.\nV. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment, and they were affrighted; and he saith unto them.\nR. Fear not ye; for I know that ye seek Him That was crucified: He is risen already. Come, see the place where the Lord was laid, alleluia."
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status: { la: verified, en: verified }
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# Matins nocturn content for Pentecost Sunday itself (temporalId
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# pentecost-sunday). Sourced from Tempora/Pasc7-0.txt (Latin) /
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# English/Tempora/Pasc7-0.txt.
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#
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# Same structural note as easter-sunday.yml: Pentecost's own [Rule] is
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# also "1 nocturn" (Duplex I classis cum Octava — straight to Te Deum
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# after Lectio3), but Lectio1-3 carry real content, just compressed into
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# one nocturn rather than the usual three. See easter-sunday.yml's header
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# for the full explanation of why this is authored as `nocturn: 1` despite
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# this app's own `threeNocturns` rule still rendering 3 nocturns for every
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# Sunday.
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#
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# Lectio1 carries real homily prose after its bare Gospel incipit (John
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# 14:23-31, "Et réliqua") — St. Gregory the Great's own homily (30th on
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# the Gospels) begins within Lectio1 itself, same pattern used throughout
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# this sweep. Combined Lectio1's homily portion (incipit dropped) with
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# Lectio2-3 into one reading. Responsory: Lectio1's own (Responsory1, "Cum
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# compleréntur dies Pentecóstes") — the only nocturn-proper responsory
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# transcribed in the source (Responsory2 exists but Responsory3 does not;
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# the office runs straight to the Te Deum).
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id: pentecost-sunday
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readings:
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- nocturn: 1
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isGospel: false
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source: "Pope St. Gregory the Great, Homily 30 on the Gospels"
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text:
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la: >-
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Libet, fratres caríssimi, evangélicæ verba lectiónis sub brevitáte transcúrrere, ut post
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diútius líceat in contemplatióne tantæ solemnitátis immorári. Hódie namque Spíritus Sanctus
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repentíno sónitu super discípulos venit, mentésque carnálium in sui amórem permutávit, et foris
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apparéntibus linguis ígneis, intus facta sunt corda flammántia; quia dum Deum in ignis visióne
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suscepérunt, per amórem suáviter arsérunt. Ipse namque Spíritus Sanctus amor est: unde et
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Joánnes dicit Deus cáritas est. Qui ergo mente íntegra Deum desíderat, profécto jam habet, quem
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amat. Neque enim quisquam posset Deum dilígere, si eum quem díligit, non habéret.
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Sed ecce, si unusquísque vestrum requirátur an díligat Deum: tota fidúcia et secúra mente
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respóndet, Díligo. In ipso autem lectiónis exórdio audístis quid Véritas dicit: Si quis díligit
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me, sermónem meum servábit. Probátio ergo dilectiónis, exhibítio est óperis. Hinc in epístola
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sua idem Joánnes dicit: Qui dicit: Díligo Deum, et mandáta ejus non custódit, mendax est. Vere
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étenim Deum dilígimus et mandáta ejus custodímus, si nos a nostris voluptátibus coarctámus.
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Nam qui adhuc per illícita desidéria díffluit, profécto Deum non amat: quia ei in sua voluntáte
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contradícit.
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Et Pater meus díliget eum, et ad eum veniémus, et mansiónem apud eum faciémus. Pensáte, fratres
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caríssimi, quanta sit ista dígnitas, habére in cordis hospítio advéntum Dei. Certe, si domum
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nostram quisquam dives aut prǽpotens amícus intráret, omni festinántia domus tota mundarétur,
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ne quid fortásse esset, quod óculos amíci intrántis offénderet. Tergat ergo sordes pravi
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óperis, qui Deo prǽparat domum mentis. Sed vidéte quid Véritas dicat: Veniémus, et mansiónem
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apud eum faciémus. In quorúmdam étenim corda venit, et mansiónem non facit: quia, per
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compunctiónem quidem, Dei respéctum percípiunt, sed tentatiónis témpore hoc ipsum quo
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compúncti fúerant, obliviscúntur; sicque ad perpetránda peccáta rédeunt, ac si hæc mínime
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planxíssent.
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en: >-
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Dearly beloved brethren, our best way will be to run briefly through the words which have been
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read from the Holy Gospel, and thereafter rest for a while quietly gazing upon the solemn
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subject of this great Festival. This is the day whereon "suddenly there came a sound from
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heaven," and the Holy Ghost descended upon the Apostles, and, for fleshly minds, gave them
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minds wherein the love of God was shed abroad and, while without "there appeared unto them
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cloven tongues, like as of fire, and it sat upon each of them," within, their hearts were
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enkindled. While they received the visible presence of God in the form of fire, the flames of
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His love enwrapped them. The Holy Ghost Himself is love whence it is that John saith "God is
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love." Whosoever therefore loveth God with all his soul, already hath obtained Him Whom he
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loveth, for no man is able to love God, if He have not gained Him Whom he loveth.
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But, behold, now, if I shall ask any one of you whether he loveth God, he will answer with all
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boldness and quietness of spirit: "I do love him." But at the very beginning of this day's
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Lesson from the Gospel, ye have heard what the Truth saith: "If a man love Me, he will keep My
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word." The test, then, of love, is whether it is showed by works. Hence the same John hath
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said in his Epistle: "If a man say, I love God, and keepeth not His commandments, He is a
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liar." Then do we indeed love God, and keep His commandments, if we deny ourselves the
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gratification of our appetites. Whosoever still wandereth after unlawful desires, such an one
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plainly loveth not God, for he saith, Nay, to that which God willeth.
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"And My Father will love him, and We will come unto him, and make Our abode with him." O my
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dearly beloved brethren, think what a dignity is that, to have God abiding as a guest in our
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heart Surely if some rich man or some powerful friend were to come into our house, we would
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hasten to have our whole house cleaned, lest, perchance, when he came in, he should see aught
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to displease his eye. So let him that would make his mind an abode for God, cleanse it from
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all the filth of works of iniquity. Lo, again, what saith the Truth: "We will come unto him,
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and make Our abode with him." There are some hearts whereunto God cometh, but maketh not His
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abode therein with a certain pricking they feel His Presence, but in time of temptation they
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forget that which hath pricked them and so they turn again to work unrighteousness, even as
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though they had never repented.
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responsory:
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la: "R. Cum compleréntur dies Pentecóstes, erant omnes páriter in eódem loco, allelúja: et súbito factus est sonus de cælo, allelúja, * Tamquam spíritus veheméntis, et replévit totam domum, allelúja, allelúja.\nV. Dum ergo essent in unum discípuli congregáti propter metum Judæórum, sonus repénte de cælo, venit super eos.\nR. Tamquam spíritus veheméntis, et replévit totam domum, allelúja, allelúja."
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en: "R. When the day of Pentecost was fully come, they were all with one accord in one place, alleluia, and suddenly there came a sound from heaven, alleluia, * as of a mighty rushing wind, and it filled all the house, alleluia, alleluia.\nV. Where the disciples were assembled for fear of the Jews, there suddenly came upon them a sound from heaven.\nR. As of a rushing mighty wind, and it filled all the house, alleluia, alleluia."
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status: { la: verified, en: verified }
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