From 750bea4cff0213321214588a184567f56c1cb42e Mon Sep 17 00:00:00 2001 From: Will Estes Date: Thu, 3 Sep 2026 17:06:56 -0400 Subject: [PATCH] Add full Gospel pericopes to post-Pentecost Sunday Matins readings MIME-Version: 1.0 Content-Type: text/plain; charset=UTF-8 Content-Transfer-Encoding: 8bit Closes the gap this whole sweep started from: Nocturn 3 on post-pentecost-13/14 showed St. Augustine's homily with no Gospel citation or text above it. Fixes all remaining post-pentecost-NN ids (01-14, 16-24; -15 already had this from the original mechanism proof) the same way as the rest of the sweep, plus Trinity Sunday's second Nocturn 3 pair — the "Commemoration of the First Sunday after Pentecost," whose Gospel (Luke 6:36-42) has no live date to source from since Trinity always occupies that slot, so it's sourced from the reference engine's preserved pre-displacement Mass propers file instead. Also fixes a stray-space formatting glitch in post-pentecost-19's existing homily text, found while sourcing. Co-Authored-By: Claude Sonnet 5 Claude-Session: https://claude.ai/code/session_01AGjUyhUZJaSjiniEmnLdak --- .../nocturn-readings/post-pentecost-01.yml | 68 +++++++++++++++---- .../nocturn-readings/post-pentecost-02.yml | 18 +++++ .../nocturn-readings/post-pentecost-03.yml | 18 +++++ .../nocturn-readings/post-pentecost-04.yml | 18 +++++ .../nocturn-readings/post-pentecost-05.yml | 18 +++++ .../nocturn-readings/post-pentecost-06.yml | 18 +++++ .../nocturn-readings/post-pentecost-07.yml | 18 +++++ .../nocturn-readings/post-pentecost-08.yml | 18 +++++ .../nocturn-readings/post-pentecost-09.yml | 18 +++++ .../nocturn-readings/post-pentecost-10.yml | 18 +++++ .../nocturn-readings/post-pentecost-11.yml | 18 +++++ .../nocturn-readings/post-pentecost-12.yml | 18 +++++ .../nocturn-readings/post-pentecost-13.yml | 18 +++++ .../nocturn-readings/post-pentecost-14.yml | 18 +++++ .../nocturn-readings/post-pentecost-16.yml | 18 +++++ .../nocturn-readings/post-pentecost-17.yml | 18 +++++ .../nocturn-readings/post-pentecost-18.yml | 18 +++++ .../nocturn-readings/post-pentecost-19.yml | 18 +++++ .../nocturn-readings/post-pentecost-20.yml | 18 +++++ .../nocturn-readings/post-pentecost-21.yml | 18 +++++ .../nocturn-readings/post-pentecost-22.yml | 18 +++++ .../nocturn-readings/post-pentecost-23.yml | 18 +++++ .../nocturn-readings/post-pentecost-24.yml | 18 +++++ 23 files changed, 452 insertions(+), 12 deletions(-) diff --git a/src/data/propers/nocturn-readings/post-pentecost-01.yml b/src/data/propers/nocturn-readings/post-pentecost-01.yml index 872ba4a..0b7518a 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-01.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-01.yml @@ -10,18 +10,20 @@ # cross-reference - Pent01 is itself the source the other weeks point back # to via @Tempora/Pent01-2:ResponsoryN). # -# Nocturn 3 has two distinct readings, since this is a major feast with its -# own extra "Commemoratio Dominicae" for the First Sunday after Pentecost it -# displaces: (a) Lectio7 bare incipit (Matt 28:18-20) skipped; Lectio7-8a is -# one continuous homily by St. Gregory Nazianzen, on the Trinity, combined, -# using the "Duo Séraphim" responsory (Responsory8), reused every week; (b) -# Lectio9 is a wholly separate single-lesson reading, explicitly marked in -# the source as "Commemoratio Dominicae" - St. Augustine's homily on the -# displaced First Sunday after Pentecost's own Gospel (Luke 6:36-42). Its -# Gospel incipit is likewise bare and skipped, leaving the homily alone. No -# responsory is proper to this final lesson in the source (it runs straight -# to the Te Deum after Responsory8's Gloria repeat), so none is authored -# here. +# Nocturn 3 has two distinct Gospel+homily pairs, since this is a major +# feast with its own extra "Commemoratio Dominicae" for the First Sunday +# after Pentecost it displaces: (a) Trinity's own Gospel (Matt 28:18-20, the +# Great Commission - Missale Tempora/Pent01-0.txt's own [Evangelium], not +# just the bare "Et réliqua" incipit the Matins source gives at Lectio7) plus +# St. Gregory Nazianzen's homily on it (Lectio7-8a, combined), using the +# "Duo Séraphim" responsory (Responsory8), reused every week; (b) the +# displaced First Sunday after Pentecost's own proper Gospel (Luke 6:36-42, +# "Estote misericordes" - sourced from Missale Tempora/Pent01-0a.txt, the +# older pre-Trinity-displacement Mass propers for this same Sunday) plus St. +# Augustine's homily on it, explicitly marked in the source as "Commemoratio +# Dominicae" (Lectio9). No responsory is proper to this final lesson in the +# source (it runs straight to the Te Deum after Responsory8's Gloria +# repeat), so none is authored here. id: post-pentecost-01 readings: - nocturn: 2 @@ -84,6 +86,21 @@ readings: en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel." status: { la: verified, en: verified } + - nocturn: 3 + isGospel: true + citation: { la: "Matt 28:18-20", en: "Matt 28:18-20" } + text: + la: >- + Data est mihi omnis potéstas in cœlo et in terra. Eúntes ergo docéte omnes gentes, baptizántes eos + in nómine Patris, et Fílii, et Spíritus Sancti: docéntes eos serváre ómnia, quæcúmque mandávi + vobis. Et ecce, ego vobíscum sum ómnibus diébus usque ad consummatiónem sǽculi. + en: >- + All power in heaven and on earth has been given to Me. Go, therefore, and make disciples of all + nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit, + teaching them to observe all that I have commanded you; and behold, I am with you all days, even + unto the consummation of the world. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Gregory Nazianzen, Patriarch of Constantinople, Treatise on the Faith" @@ -132,6 +149,33 @@ readings: en: "R. One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory." status: { la: verified, en: verified } + - nocturn: 3 + isGospel: true + citation: { la: "Luc 6:36-42", en: "Luke 6:36-42" } + text: + la: >- + Estóte misericórdes, sicut et Pater vester miséricors est. Nolíte judicáre, et non judicabímini: + nolíte condemnáre, et non condemnabímini. Dimíttite, et dimittémini. Date, et dábitur vobis: + mensúram bonam et confértam et coagitátam et supereffluéntem dabunt in sinum vestrum. Eadem quippe + mensúra, qua mensi fuéritis, remetiétur vobis. Dicébat autem illis et similitúdinem: Numquid potest + cæcus cæcum dúcere? nonne ambo in fóveam cadunt? Non est discípulus super magistrum: perféctus + autem omnis erit, si sit sicut magister ejus. Quid autem vides festúcam in óculo fratris tui, + trabem autem, quæ in óculo tuo est, non consíderas? Aut quómodo potes dícere fratri tuo: Frater, + sine, ejíciam festúcam de óculo tuo: ipse in oculo tuo trabem non videns? Hypócrita, ejice primum + trabem de oculo tuo: et tunc perspícies, ut edúcas festúcam de óculo fratris tui. + en: >- + Be merciful, as your Father also is merciful. Judge not, and you shall not be judged; condemn not, + and you shall not be condemned. Forgive, and you shall be forgiven. Give, and it shall be given to + you: good measure, pressed down, shaken together, and running over, shall they give into your + bosom. For with the same measure that you shall mete withal, it shall be measured to you again. + And He spoke also to them a parable: Can the blind lead the blind? Do they not both fall into the + ditch? The disciple is not above his master, but everyone shall be perfect, if he be as his + master. And why do you see the speck in your brother's eye, but do not consider the beam that is + in your own eye? Or how can you say to your brother, Brother, let me pull the speck out of your + eye, when you yourself do not see the beam in your own eye? Hypocrite, cast out first the beam out + of your own eye, and then you shall see clearly to take out the speck from your brother's eye. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "Commemoration of the First Sunday after Pentecost: St. Augustine, Bishop of Hippo, Sermon 15 on the Words of the Lord in Matthew" diff --git a/src/data/propers/nocturn-readings/post-pentecost-02.yml b/src/data/propers/nocturn-readings/post-pentecost-02.yml index 03f2c87..a2b7851 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-02.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-02.yml @@ -19,6 +19,14 @@ # reading, isGospel: false. Responsory: Lectio8's own (Responsory8, again # a cross-reference in the source to Pent01-0's own "Duo Séraphim" - # reused every week of the season for this slot). +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-02 readings: - nocturn: 2 @@ -95,6 +103,16 @@ readings: en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel." status: { la: verified, en: verified } + - nocturn: 3 + isGospel: true + citation: { la: "Luc 14:16-24", en: "Luke 14:16-24" } + text: + la: >- + In illo témpore: Dixit Jesus pharisǽis parábolam hanc: Homo quidam fecit cœnam magnam, et vocávit multos. Et misit servum suum hora cœnæ dícere invitátis, ut venírent, quia jam paráta sunt ómnia. Et cœpérunt simul omnes excusáre. Primus dixit ei: Villam emi, et necésse hábeo exíre et vidére illam: rogo te, habe me excusátum. Et alter dixit: Juga boum emi quinque et eo probáre illa: rogo te, habe me excusátum. Et álius dixit: Uxórem duxi, et ídeo non possum veníre. Et revérsus servus nuntiávit hæc dómino suo. Tunc irátus paterfamílias, dixit servo suo: Exi cito in pláteas et vicos civitátis: et páuperes ac débiles et cæcos et claudos íntroduc huc. Et ait servus: Dómine, factum est, ut imperásti, et adhuc locus est. Et ait dóminus servo: Exi in vias et sepes: et compélle intrare, ut impleátur domus mea. Dico autem vobis, quod nemo virórum illórum, qui vocáti sunt, gustábit cœnam meam. + en: >- + At that time, Jesus spoke to the Pharisees this parable: A certain man gave a great supper, and he invited many. And he sent his servant at supper time to tell those invited to come, for everything is now ready. And they all with one accord began to excuse themselves. The first said to him, ‘I have bought a farm, and I must go out and see it; I pray you hold me excused.’ And another said, ‘I have bought five yoke of oxen, and I am on my way to try them; I pray you hold me excused.’ And another said, ‘I have married a wife, and therefore I cannot come.’ And the servant returned, and reported these things to his master. Then the master of the house was angry and said to his servant, ‘Go out quickly into the streets and lanes of the city, and bring in here the poor, and the crippled, and the blind, and the lame.’ And the servant said, ‘Sir, your order has been carried out, and still there is room.’ Then the master said to the servant, ‘Go out into the highways and hedges, and make them come in, so that my house may be filled. For I tell you that none of those who were invited shall taste of my supper.’ + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "Pope St. Gregory the Great, Homily 36 on the Gospels" diff --git a/src/data/propers/nocturn-readings/post-pentecost-03.yml b/src/data/propers/nocturn-readings/post-pentecost-03.yml index 1b3be6f..967ec06 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-03.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-03.yml @@ -6,6 +6,14 @@ # reparation to the Sacred Heart. Nocturn 3: Lectio7 bare incipit (Luke # 15:1-10, lost sheep/lost coin) skipped; Lectio8-9 one continuous homily by # Pope St. Gregory the Great, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-03 readings: - nocturn: 2 @@ -72,6 +80,16 @@ readings: en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel." status: { la: verified, en: verified } + - nocturn: 3 + isGospel: true + citation: { la: "Luc 15:1-10", en: "Luke 15:1-10" } + text: + la: >- + In illo témpore: Erant appropinquántes ad Jesum publicáni et peccatóres, ut audírent illum. Et murmurábant pharisǽi et scribæ, dicéntes: Quia hic peccatóres recipit et mandúcat cum illis. Et ait ad illos parábolam istam, dicens: Quis ex vobis homo, qui habet centum oves: et si perdíderit unam ex illis, nonne dimíttit nonagínta novem in desérto, et vadit ad illam, quæ períerat, donec invéniat eam? Et cum invénerit eam, impónit in húmeros suos gaudens: et véniens domum, cónvocat amícos et vicínos, dicens illis: Congratulámini mihi, quia invéni ovem meam, quæ períerat? Dico vobis, quod ita gáudium erit in cœlo super uno peccatóre pœniténtiam agénte, quam super nonagínta novem justis, qui non índigent pœniténtia. Aut quæ múlier habens drachmas decem, si perdíderit drachmam unam, nonne accéndit lucérnam, et evérrit domum, et quærit diligénter, donec invéniat? Et cum invénerit, cónvocat amícas et vicínas, dicens: Congratulámini mihi, quia invéni drachmam, quam perdíderam? Ita dico vobis: gáudium erit coram Angelis Dei super uno peccatóre pœniténtiam agénte. + en: >- + At that time, the publicans and sinners were drawing near to Him to listen to Him. And the Pharisees and the Scribes murmured, saying, This man welcomes sinners and eats with them. But He spoke to them this parable, saying, What man of you having a hundred sheep, and losing one of them, does not leave the ninety-nine in the desert, and go after that which is lost, until he finds it? And when he has found it, he lays it upon his shoulders rejoicing. And on coming home he calls together his friends and neighbors, saying to them, 'Rejoice with me, because I have found my sheep that was lost.' I say to you that, even so, there will be joy in heaven over one sinner who repents, more then over ninety-nine just who have no need of repentance. Or what woman, having ten drachmas, if she loses one drachma, does not light a lamp and sweep the house and search carefully until she finds it? And when she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the drachma that I had lost.' Even so, I say to you, there will be joy among the angels of God over one sinner who repents. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "Pope St. Gregory the Great, Homily 34 on the Gospels" diff --git a/src/data/propers/nocturn-readings/post-pentecost-04.yml b/src/data/propers/nocturn-readings/post-pentecost-04.yml index d345319..62d0277 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-04.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-04.yml @@ -4,6 +4,14 @@ # and the devil, one continuous work (Lectio4-6). Nocturn 3: Lectio7 bare # incipit (Luke 5:1-11, the miraculous catch) skipped; Lectio8-9 one # continuous homily by St. Ambrose, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-04 readings: - nocturn: 2 @@ -73,6 +81,16 @@ readings: en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel." status: { la: verified, en: verified } + - nocturn: 3 + isGospel: true + citation: { la: "Luc 5:1-11", en: "Luke 5:1-11" } + text: + la: >- + In illo témpore: Cum turbæ irrúerent in Jesum, ut audírent verbum Dei, et ipse stabat secus stagnum Genésareth. Et vidit duas naves stantes secus stagnum: piscatóres autem descénderant et lavábant rétia. Ascéndens autem in unam navim, quæ erat Simónis, rogávit eum a terra redúcere pusíllum. Et sedens docébat de navícula turbas. Ut cessávit autem loqui, dixit ad Simónem: Duc in altum, et laxáte rétia vestra in captúram. Et respóndens Simon, dixit illi: Præcéptor, per totam noctem laborántes, nihil cépimus: in verbo autem tuo laxábo rete. Et cum hoc fecíssent, conclusérunt píscium multitúdinem copiósam: rumpebátur autem rete eórum. Et annuérunt sóciis, qui erant in ália navi, ut venírent et adjuvárent eos. Et venérunt, et implevérunt ambas navículas, ita ut pæne mergeréntur. Quod cum vidéret Simon Petrus, prócidit ad génua Jesu, dicens: Exi a me, quia homo peccátor sum, Dómine. Stupor enim circumdéderat eum et omnes, qui cum illo erant, in captúra píscium, quam céperant: simíliter autem Jacóbum et Joánnem, fílios Zebedǽi, qui erant sócii Simónis. Et ait ad Simónem Jesus: Noli timére: ex hoc jam hómines eris cápiens. Et subdúctis ad terram návibus, relictis ómnibus, secuti sunt eum. + en: >- + At that time, while the crowds were pressing upon Jesus to hear the word of God, He was standing by Lake Genesareth. And He saw two boats moored by the lake, but the fishermen had left them and were washing their nets. And getting into one of the boats, the one that was Simon’s, He asked him to put out a little from the land. And sitting down, He began to teach the crowds from the boat. But when He had ceased speaking, He said to Simon, Put out into the deep, and lower your nets for a catch. And Simon answered and said to Him, Master, the whole night through we have toiled and have taken nothing; but at Your word I will lower the net. And when they had done so, they enclosed a great number of fishes, but their net was breaking. And they beckoned to their comrades in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. But when Simon Peter saw this, he fell down at Jesus’ knees, saying, Depart from me, for I am a sinful man, O Lord. For he and all who were with him were amazed at the catch of fish they had made; and so were also James and John, the sons of Zebedee, who were partners with Simon. And Jesus said to Simon, Do not be afraid; henceforth you shall catch men. And when they had brought their boats to land, they left all and followed Him. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Ambrose, Bishop of Milan, on Luke, Book 4, ch. 5" diff --git a/src/data/propers/nocturn-readings/post-pentecost-05.yml b/src/data/propers/nocturn-readings/post-pentecost-05.yml index 581ed91..1f8058f 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-05.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-05.yml @@ -5,6 +5,14 @@ # continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare incipit (Matt # 5:20-24, on anger) skipped; Lectio8-9 one continuous excerpt from St. # Augustine's Sermon on the Mount commentary, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-05 readings: - nocturn: 2 @@ -63,6 +71,16 @@ readings: en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel." status: { la: verified, en: verified } + - nocturn: 3 + isGospel: true + citation: { la: "Matt 5:20-24", en: "Matt 5:20-24" } + text: + la: >- + In illo témpore: Dixit Jesus discípulis suis: Nisi abundáverit justítia vestra plus quam scribárum et pharisæórum, non intrábitis in regnum cœlórum. Audístis, quia dictum est antíquis: Non occídes: qui autem occíderit, reus erit judício. Ego autem dico vobis: quia omnis, qui iráscitur fratri suo, reus erit judício. Qui autem díxerit fratri suo, raca: reus erit concílio. Qui autem díxerit, fátue: reus erit gehénnæ ignis. Si ergo offers munus tuum ad altáre, et ibi recordátus fúeris, quia frater tuus habet áliquid advérsum te: relínque ibi munus tuum ante altáre et vade prius reconciliári fratri tuo: et tunc véniens ófferes munus tuum. + en: >- + At that time, Jesus said to His disciples: Unless your justice exceeds that of the Scribes and Pharisees, you shall not enter the kingdom of heaven. You have heard that it was said to the ancients, ‘You shall not kill’; and that whoever shall kill shall be liable to judgment. But I say to you that everyone who is angry with his brother shall be liable to judgment; and whoever says to his brother, ‘Raca,’ shall be liable to the Sanhedrin; and whoever says, ‘You fool!’, shall be liable to the fire of Gehenna. Therefore, if you are offering your gift at the altar, and there remember that your brother has anything against you, leave your gift before the altar and go first to be reconciled to your brother; and then come and offer your gift. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Augustine, Bishop of Hippo, on the Lord's Sermon on the Mount, Book 1, ch. 9" diff --git a/src/data/propers/nocturn-readings/post-pentecost-06.yml b/src/data/propers/nocturn-readings/post-pentecost-06.yml index 39d8480..c39e0ae 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-06.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-06.yml @@ -4,6 +4,14 @@ # continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare incipit (Mark # 8:1-9, feeding of the four thousand) skipped; Lectio8-9 one continuous # homily by St. Ambrose on Luke, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-06 readings: - nocturn: 2 @@ -74,6 +82,16 @@ readings: en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel." status: { la: verified, en: verified } + - nocturn: 3 + isGospel: true + citation: { la: "Marc 8:1-9", en: "Mark 8:1-9" } + text: + la: >- + In illo témpore: Cum turba multa esset cum Jesu, nec habérent, quod manducárent, convocátis discípulis, ait illis: Miséreor super turbam: quia ecce jam tríduo sústinent me, nec habent quod mandúcent: et si dimísero eos jejúnos in domum suam, defícient in via: quidam enim ex eis de longe venérunt. Et respondérunt ei discípuli sui: Unde illos quis póterit hic saturáre pánibus in solitúdine? Et interrogávit eos: Quot panes habétis? Qui dixérunt: Septem. Et præcépit turbæ discúmbere super terram. Et accípiens septem panes, grátias agens fregit, et dabat discípulis suis, ut appónerent, et apposuérunt turbæ. Et habébant piscículos paucos: et ipsos benedíxit, et jussit appóni. Et manducavérunt, et saturáti sunt, et sustulérunt quod superáverat de fragméntis, septem sportas. Erant autem qui manducáverant, quasi quátuor mília: et dimísit eos. + en: >- + At that time, when there was a great crowd with Jesus, and they had nothing to eat, He called His disciples together and said to them, I have compassion on the crowd, for behold, they have now been with Me three days, and have nothing to eat; and if I send them away to their homes fasting, they will faint on the way, for some of them have come from a distance. And His disciples answered Him, How will anyone be able to satisfy these with bread, here in a desert? And He asked them, How many loaves have you? And they said, Seven. And He bade the crowd recline on the ground. Then taking the seven loaves, He gave thanks, broke them and gave them to His disciples to distribute; and they set them before the crowd. And they had a few little fishes; and He blessed them, and ordered them to be distributed. And they ate and were satisfied; and they took up what was left of the fragments, seven baskets. Now those who had eaten were about four thousand. And He dismissed them. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Ambrose, Bishop of Milan, on Luke, Book 6, ch. 9" diff --git a/src/data/propers/nocturn-readings/post-pentecost-07.yml b/src/data/propers/nocturn-readings/post-pentecost-07.yml index 2f128bb..dd23283 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-07.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-07.yml @@ -4,6 +4,14 @@ # the figure of David and Abishag) - one continuous excerpt (Lectio4-6). # Nocturn 3: Lectio7 bare incipit (Matt 7:15-21, false prophets) skipped; # Lectio8-9 one continuous homily by St. Hilary of Poitiers, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-07 readings: - nocturn: 2 @@ -70,6 +78,16 @@ readings: en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel." status: { la: verified, en: verified } + - nocturn: 3 + isGospel: true + citation: { la: "Matt 7:15-21", en: "Matt 7:15-21" } + text: + la: >- + In illo témpore: Dixit Jesus discípulis suis: Atténdite a falsis prophétis, qui véniunt ad vos in vestiméntis óvium, intrínsecus autem sunt lupi rapáces: a frúctibus eórum cognoscétis eos. Numquid cólligunt de spinis uvas, aut de tríbulis ficus? Sic omnis arbor bona fructus bonos facit: mala autem arbor malos fructus facit. Non potest arbor bona malos fructus fácere: neque arbor mala bonos fructus fácere. Omnis arbor, quæ non facit fructum bonum, excidétur et in ignem mittétur. Igitur ex frúctibus eórum cognoscétis eos. Non omnis, qui dicit mihi, Dómine, Dómine, intrábit in regnum cœlórum: sed qui facit voluntátem Patris mei, qui in cœlis est, ipse intrábit in regnum cœlórum.~ + en: >- + At that time, Jesus said to His disciples: Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. By their fruits you will know them. Do men gather grapes from thorns, or figs from thistles? Even so, every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore, by their fruits you will know them. Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven; but he who does the will of My Father in heaven shall enter the kingdom of heaven. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Hilary, Bishop of Poitiers, Commentary on Matthew, Canon 6" diff --git a/src/data/propers/nocturn-readings/post-pentecost-08.yml b/src/data/propers/nocturn-readings/post-pentecost-08.yml index 19a0709..b1cf95c 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-08.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-08.yml @@ -4,6 +4,14 @@ # Christ - one continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare # incipit (Luke 16:1-9, the unjust steward) skipped; Lectio8-9 one # continuous excerpt from St. Jerome's letter to Algasia, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-08 readings: - nocturn: 2 @@ -57,6 +65,16 @@ readings: en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel." status: { la: verified, en: verified } + - nocturn: 3 + isGospel: true + citation: { la: "Luc 16:1-9", en: "Luke 16:1-9" } + text: + la: >- + In illo témpore: Dixit Jesus discípulis suis parábolam hanc: Homo quidam erat dives, qui habébat víllicum: et hic diffamátus est apud illum, quasi dissipásset bona ipsíus. Et vocávit illum et ait illi: Quid hoc audio de te? redde ratiónem villicatiónis tuæ: jam enim non póteris villicáre. Ait autem víllicus intra se: Quid fáciam, quia dóminus meus aufert a me villicatiónem? fódere non váleo, mendicáre erubésco. Scio, quid fáciam, ut, cum amótus fúero a villicatióne, recípiant me in domos suas. Convocátis itaque síngulis debitóribus dómini sui, dicébat primo: Quantum debes dómino meo? At ille dixit: Centum cados ólei. Dixítque illi: Accipe cautiónem tuam: et sede cito, scribe quinquagínta. Deínde álii dixit: Tu vero quantum debes? Qui ait: Centum coros trítici. Ait illi: Accipe lítteras tuas, et scribe octogínta. Et laudávit dóminus víllicum iniquitátis, quia prudénter fecísset: quia fílii hujus sǽculi prudentióres fíliis lucis in generatióne sua sunt. Et ego vobis dico: fácite vobis amicos de mammóna iniquitátis: ut, cum defecéritis, recípiant vos in ætérna tabernácula. + en: >- + At that time, Jesus spoke to His disciples this parable: There was a certain rich man who had a steward, who was reported to him as squandering his possessions. And he called him and said to him, ‘What is this that I hear of you? Make an accounting of your stewardship, for you can be steward no longer.’ And the steward said within himself, ‘What shall I do, seeing that my master is taking away the stewardship from me? To dig I am not able; to beg I am ashamed. I know what I shall do, that when I am removed from my stewardship they may receive me into their houses.’ And he summoned each of his master’s debtors and said to the first, ‘How much do you owe my master?’ And he said, ‘A hundred jars of oil.’ He said to him, ‘Take your bond and sit down at once and write fifty.’ Then he said to another, ‘How much do you owe?’ He said, ‘A hundred kors of wheat.’ He said to him, ‘Take your bond and write eighty.’ And the master commended the unjust steward, in that he had acted prudently; for the children of this world, in relation to their own generation, are more prudent than the children of the light. And I say to you, make friends for yourselves with the mammon of wickedness, so that when you fail they may receive you into the everlasting dwellings. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Jerome, Priest, Letter 151 to Algasia" diff --git a/src/data/propers/nocturn-readings/post-pentecost-09.yml b/src/data/propers/nocturn-readings/post-pentecost-09.yml index ec5f2cd..0f0866c 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-09.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-09.yml @@ -4,6 +4,14 @@ # continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare incipit (Luke # 19:41-47, Jesus weeps over Jerusalem) skipped; Lectio8-9 one continuous # homily by Pope St. Gregory the Great, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-09 readings: - nocturn: 2 @@ -58,6 +66,16 @@ readings: en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel." status: { la: verified, en: verified } + - nocturn: 3 + isGospel: true + citation: { la: "Luc 19:41-47", en: "Luke 19:41-47" } + text: + la: >- + In illo témpore: Cum appropinquáret Jesus Jerúsalem, videns civitátem, flevit super illam, dicens: Quia si cognovísses et tu, et quidem in hac die tua, quæ ad pacem tibi, nunc autem abscóndita sunt ab óculis tuis. Quia vénient dies in te: et circúmdabunt te inimíci tui vallo, et circúmdabunt te: et coangustábunt te úndique: et ad terram prostérnent te, et fílios tuos, qui in te sunt, et non relínquent in te lápidem super lápidem: eo quod non cognóveris tempus visitatiónis tuæ. Et ingréssus in templum, cœpit ejícere vendéntes in illo et eméntes, dicens illis: Scriptum est: Quia domus mea domus oratiónis est. Vos autem fecístis illam speluncam latrónum. Et erat docens cotídie in templo. + en: >- + At that time, when Jesus drew near to Jerusalem and saw the city, He wept over it, saying, If you had known, in this your day, even you, the things that are for your peace! But now they are hidden from your eyes. For days will come upon you when your enemies will throw up a rampart about you, and surround you and shut you in on every side, and will dash you to the ground and your children within you, and will not leave in you one stone upon another, because you have not known the time of your visitation. And He entered the temple, and began to cast out those who were selling and buying in it, saying to them, It is written, ‘My house is a house of prayer,’ but you have made it a den of thieves. And He was teaching daily in the temple. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "Pope St. Gregory the Great, Homily 39 on the Gospels" diff --git a/src/data/propers/nocturn-readings/post-pentecost-10.yml b/src/data/propers/nocturn-readings/post-pentecost-10.yml index 355910a..bac943a 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-10.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-10.yml @@ -4,6 +4,14 @@ # of leading others into sin - one continuous excerpt (Lectio4-6). Nocturn # 3: Lectio7 bare incipit (Luke 18:9-14, the Pharisee and the publican) # skipped; Lectio8-9 one continuous homily by St. Augustine, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-10 readings: - nocturn: 2 @@ -65,6 +73,16 @@ readings: en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel." status: { la: verified, en: verified } + - nocturn: 3 + isGospel: true + citation: { la: "Luc 18:9-14", en: "Luke 18:9-14" } + text: + la: >- + In illo témpore: Dixit Jesus ad quosdam, qui in se confidébant tamquam justi et aspernabántur céteros, parábolam istam: Duo hómines ascendérunt in templum, ut orárent: unus pharisǽus, et alter publicánus. Pharisǽus stans, hæc apud se orábat: Deus, grátias ago tibi, quia non sum sicut céteri hóminum: raptóres, injústi, adúlteri: velut étiam hic publicánus. Jejúno bis in sábbato: décimas do ómnium, quæ possídeo. Et publicánus a longe stans nolébat nec óculos ad cœlum leváre: sed percutiébat pectus suum, dicens: Deus, propítius esto mihi peccatóri. Dico vobis: descéndit hic justificátus in domum suam ab illo: quia omnis qui se exáltat, humiliábitur: et qui se humíliat, exaltábitur. + en: >- + At that time, Jesus spoke this parable to some who trusted in themselves as being just and despised others. Two men went up to the temple to pray, the one a Pharisee and the other a publican. The Pharisee stood and began to pray thus within himself: ‘O God, I thank You that I am not like the rest of men, robbers, dishonest, adulterers, or even like this publican. I fast twice a week; I pay tithes of all that I possess.’ But the publican, standing afar off, would not so much as lift up his eyes to heaven, but kept striking his breast, saying, ‘O God, be merciful to me the sinner!’ I tell you, this man went back to his home justified rather than the other; for everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Augustine, Bishop of Hippo, Sermon 36 on the Words of the Lord" diff --git a/src/data/propers/nocturn-readings/post-pentecost-11.yml b/src/data/propers/nocturn-readings/post-pentecost-11.yml index f5e1e3b..96efc6f 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-11.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-11.yml @@ -6,6 +6,14 @@ # type - one continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare incipit # (Mark 7:31-37, the healing of the deaf-mute, "Ephphetha") skipped; # Lectio8-9 one continuous homily by Pope St. Gregory the Great, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-11 readings: - nocturn: 2 @@ -60,6 +68,16 @@ readings: en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel." status: { la: verified, en: verified } + - nocturn: 3 + isGospel: true + citation: { la: "Marc 7:31-37", en: "Mark 7:31-37" } + text: + la: >- + In illo témpore: Exiens Jesus de fínibus Tyri, venit per Sidónem ad mare Galilǽæ, inter médios fines Decapóleos. Et addúcunt ei surdum et mutum, et deprecabántur eum, ut impónat illi manum. Et apprehéndens eum de turba seórsum, misit dígitos suos in aurículas ejus: et éxspuens, tétigit linguam ejus: et suspíciens in cœlum, ingémuit, et ait illi: Ephphetha, quod est adaperíre. Et statim apértæ sunt aures ejus, et solútum est vínculum linguæ ejus, et loquebátur recte. Et præcépit illis, ne cui dícerent. Quanto autem eis præcipiébat, tanto magis plus prædicábant: et eo ámplius admirabántur, dicéntes: Bene ómnia fecit: et surdos fecit audíre et mutos loqui. + en: >- + At that time, Jesus departing from the district of Tyre came by way of Sidon to the sea of Galilee, through the midst of the district of Decapolis. And they brought to Him one deaf and dumb, and entreated Him to lay His hand upon him. And taking him aside from the crowd, He put His fingers into the man’s ears, and spitting, He touched his tongue. And looking up to heaven, He sighed, and said to him, Ephpheta, that is, Be opened. And his ears were at once opened, and the bond of his tongue was loosed, and he began to speak correctly. And He charged them to tell no one. But the more He charged them, so much the more did they continue to publish it. And so much the more did they wonder, saying, He has done all things well. He has made both the deaf to hear and the dumb to speak. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "Pope St. Gregory the Great, Homily 10, Book 1 on Ezekiel" diff --git a/src/data/propers/nocturn-readings/post-pentecost-12.yml b/src/data/propers/nocturn-readings/post-pentecost-12.yml index 96bfa1f..c38de50 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-12.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-12.yml @@ -5,8 +5,26 @@ # Gospel+homily slot. Lectio7 is a bare "Et réliqua" incipit (Luke 10:23-37, # the Good Samaritan) and is not authored per this project's convention; # Lectio8-9 is one continuous homily by the Venerable Bede, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-12 readings: + - nocturn: 3 + isGospel: true + citation: { la: "Luc 10:23-37", en: "Luke 10:23-37" } + text: + la: >- + In illo témpore: Dixit Jesus discípulis suis: Beáti óculi, qui vident quæ vos videtis. Dico enim vobis, quod multi prophétæ et reges voluérunt vidére quæ vos videtis, et non vidérunt: et audire quæ audítis, et non audiérunt. Et ecce, quidam legisperítus surréxit, tentans illum, et dicens: Magister, quid faciéndo vitam ætérnam possidébo? At ille dixit ad eum: In lege quid scriptum est? quómodo legis? Ille respóndens, dixit: Díliges Dóminum, Deum tuum, ex toto corde tuo, et ex tota ánima tua, et ex ómnibus víribus tuis; et ex omni mente tua: et próximum tuum sicut teípsum. Dixítque illi: Recte respondísti: hoc fac, et vives. Ille autem volens justificáre seípsum, dixit ad Jesum: Et quis est meus próximus? Suscípiens autem Jesus, dixit: Homo quidam descendébat ab Jerúsalem in Jéricho, et íncidit in latrónes, qui étiam despoliavérunt eum: et plagis impósitis abiérunt, semivívo relícto. Accidit autem, ut sacerdos quidam descénderet eádem via: et viso illo præterívit. Simíliter et levíta, cum esset secus locum et vidéret eum, pertránsiit. Samaritánus autem quidam iter fáciens, venit secus eum: et videns eum, misericórdia motus est. Et apprópians, alligávit vulnera ejus, infúndens óleum et vinum: et impónens illum in juméntum suum, duxit in stábulum, et curam ejus egit. Et áltera die prótulit duos denários et dedit stabulário, et ait: Curam illíus habe: et quodcúmque supererogáveris, ego cum redíero, reddam tibi. Quis horum trium vidétur tibi próximus fuísse illi, qui íncidit in latrónes? At ille dixit: Qui fecit misericórdiam in illum. Et ait illi Jesus: Vade, et tu fac simíliter. + en: >- + At that time, Jesus said to His disciples: Blessed are the eyes that see what you see! For I say to you, many prophets and kings have desired to see what you see, and they have not seen it; and to hear what you hear, and they have not heard it. And behold, a certain lawyer got up to test Him, saying, Master, what must I do to gain eternal life? But He said to him, What is written in the Law? How do you read? He answered and said, You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole strength, and with your whole mind; and your neighbor as yourself. And He said to him, You have answered rightly; do this and you shall live. But he, wishing to justify himself, said to Jesus, And who is my neighbor? Jesus answered and said, A certain man was going down from Jerusalem to Jericho, and he fell in with robbers, who after both stripping him and beating him went their way, leaving him half-dead. But, as it happened, a certain priest was going down the same way; and when he saw him, he passed by. And likewise a Levite also, when he was near the place and saw him, passed by. But a certain Samaritan as he journeyed came upon him, and seeing him, was moved with compassion. And he went up to him and bound up his wounds, pouring on oil and wine. And setting him on his own beast, he brought him to an inn and took care of him. And the next day he took out two denarii and gave them to the innkeeper and said, ‘Take care of him; and whatever more you spend, I, on my way back, will repay you.’ Which of these three, in your opinion, proved himself neighbor to him who fell among the robbers? And he said, He who took pity on him. And Jesus said to him, Go and do also in like manner. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "The Venerable Bede, Priest, Book 3, ch. 43 on Luke 10" diff --git a/src/data/propers/nocturn-readings/post-pentecost-13.yml b/src/data/propers/nocturn-readings/post-pentecost-13.yml index 3abcb37..69b9852 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-13.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-13.yml @@ -5,8 +5,26 @@ # post-pentecost-12 onward). Lectio7 is a bare "Et réliqua" incipit (Luke # 17:11-19, the ten lepers) and is not authored per this project's # convention; Lectio8-9 is one continuous homily by St. Augustine, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-13 readings: + - nocturn: 3 + isGospel: true + citation: { la: "Luc 17:11-19", en: "Luke 17:11-19" } + text: + la: >- + In illo témpore: Dum iret Jesus in Jerúsalem, transíbat per médiam Samaríam et Galilǽam. Et cum ingrederétur quoddam castéllum, occurrérunt ei decem viri leprósi, qui stetérunt a longe; et levavérunt vocem dicéntes: Jesu præcéptor, miserére nostri. Quos ut vidit, dixit: Ite, osténdite vos sacerdótibus. Et factum est, dum irent, mundáti sunt. Unus autem ex illis, ut vidit quia mundátus est, regréssus est, cum magna voce magníficans Deum, et cecidit in fáciem ante pedes ejus, grátias agens: et hic erat Samaritánus. Respóndens autem Jesus, dixit: Nonne decem mundáti sunt? et novem ubi sunt? Non est invéntus, qui redíret et daret glóriam Deo, nisi hic alienígena. Et ait illi: Surge, vade; quia fides tua te salvum fecit. + en: >- + At that time, Jesus was going to Jerusalem, He was passing between Samaria and Galilee. And as He was entering a certain village, there He met ten lepers, who stood afar off and lifted up their voice, crying, Jesus, Master, have pity on us. And when He saw them He said, Go, show yourselves to the priests. And it came to pass as they were on their way, that they were made clean. But one of them, seeing that he was made clean, returned, with a loud voice glorifying God, and he fell on his face at His feet, giving thanks; and he was a Samaritan. But Jesus answered and said, Were not the ten made clean? But where are the nine? Has no one been found to return and give glory to God, except this foreigner? And He said to him, Arise, go your way, for your faith has saved you. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Augustine, Bishop of Hippo, Book 2, Questions on the Gospels, ch. 40" diff --git a/src/data/propers/nocturn-readings/post-pentecost-14.yml b/src/data/propers/nocturn-readings/post-pentecost-14.yml index 3cd8406..e526fb4 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-14.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-14.yml @@ -3,8 +3,26 @@ # proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 6:24-33, "No # man can serve two masters") skipped; Lectio8-9 one continuous homily by # St. Augustine, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-14 readings: + - nocturn: 3 + isGospel: true + citation: { la: "Matt 6:24-33", en: "Matt 6:24-33" } + text: + la: >- + In illo témpore: Dixit Jesus discípulis suis: Nemo potest duóbus dóminis servíre: aut enim unum ódio habébit, et álterum díliget: aut unum sustinébit, et álterum contémnet. ¶ Non potéstis Deo servíre et mammónæ. Ideo dico vobis, ne sollíciti sitis ánimæ vestræ, quid manducétis, neque córpori vestro, quid induámini. Nonne ánima plus est quam esca: et corpus plus quam vestiméntum? Respícite volatília cœli, quóniam non serunt neque metunt neque cóngregant in hórrea: et Pater vester cœléstis pascit illa. Nonne vos magis pluris estis illis? Quis autem vestrum cógitans potest adjícere ad statúram suam cúbitum unum? Et de vestiménto quid sollíciti estis? Consideráte lília agri, quómodo crescunt: non labórant neque nent. Dico autem vobis, quóniam nec Sálomon in omni glória sua coopértus est sicut unum ex istis. Si autem fænum agri, quod hódie est et cras in clíbanum míttitur, Deus sic vestit: quanto magis vos módicæ fídei? Nolíte ergo sollíciti esse, dicéntes: Quid manducábimus aut quid bibémus aut quo operiémur? Hæc enim ómnia gentes inquírunt. Scit enim Pater vester, quia his ómnibus indigétis. Quǽrite ergo primum regnum Dei et justítiam ejus: et hæc ómnia adjiciéntur vobis. + en: >- + At that time, Jesus said to His disciples: No man serve two masters; for either he will hate the one and love the other, or else he will stand by the one and despise the other. You cannot serve God and mammon. Therefore I say to you, do not be anxious for your life, what you shall eat; nor yet for your body, what you shall put on. Is not the life a greater thing than the food, and the body than the clothing? Look at the birds of the air: they do not sow, or reap, or gather into barns; yet your heavenly Father feeds them. Are not you of much more value than they? But which of you by being anxious about it can add to his stature a single cubit? And as for clothing, why are you anxious? Consider how the lilies of the field grow; they neither toil nor spin, yet I say to you that not even Solomon in all his glory was arrayed like one of those. But if God so clothes the grass of the field, which flourishes today but tomorrow is thrown into the oven, how much more you, O you of little faith! Therefore do not be anxious, saying, ‘What shall we eat?’ or, ‘What shall we drink?’ or, ‘What are we to put on?’ - for after all these things the Gentiles seek; - for your Father knows that you need all these things. But seek first the Kingdom of God and His justice, and all these things shall be given you besides. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Augustine, Bishop of Hippo, Book 2 on the Lord's Sermon on the Mount, ch. 14" diff --git a/src/data/propers/nocturn-readings/post-pentecost-16.yml b/src/data/propers/nocturn-readings/post-pentecost-16.yml index e090106..a3a0f4d 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-16.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-16.yml @@ -3,8 +3,26 @@ # proper Nocturn 2 in the source). Lectio7 bare incipit (Luke 14:1-11, the # healing of the man with dropsy) skipped; Lectio8-9 one continuous homily # by St. Ambrose, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-16 readings: + - nocturn: 3 + isGospel: true + citation: { la: "Luc 14:1-11", en: "Luke 14:1-11" } + text: + la: >- + In illo témpore: Cum intráret Jesus in domum cujúsdam príncipis pharisæórum sábbato manducáre panem, et ipsi observábant eum. Et ecce, homo quidam hydrópicus erat ante illum. Et respóndens Jesus dixit ad legisperítos et pharisǽos, dicens: Si licet sábbato curáre? At illi tacuérunt. Ipse vero apprehénsum sanávit eum ac dimísit. Et respóndens ad illos, dixit: Cujus vestrum ásinus aut bos in púteum cadet, et non contínuo éxtrahet illum die sábbati? Et non póterant ad hæc respóndere illi. Dicebat autem et ad invitátos parábolam, inténdens, quómodo primos accúbitus elígerent, dicens ad illos: Cum invitátus fúeris ad núptias, non discúmbas in primo loco, ne forte honorátior te sit invitátus ab illo, et véniens is, qui te et illum vocávit, dicat tibi: Da huic locum: et tunc incípias cum rubóre novíssimum locum tenére. Sed cum vocátus fúeris, vade, recúmbe in novíssimo loco: ut, cum vénerit, qui te invitávit, dicat tibi: Amíce, ascénde supérius. Tunc erit tibi glória coram simul discumbéntibus: quia omnis, qui se exáltat, humiliábitur: et qui se humíliat, exaltábitur. + en: >- + At that time, when Jesus entered the house of one of the rulers of the Pharisees on the Sabbath to take food, they watched Him. And behold, there was a certain man before Him who had the dropsy. And Jesus asked the lawyers and Pharisees, saying, Is it lawful to cure on the Sabbath? But they remained silent. And He took and healed him and let him go. Then addressing them, He said, Which of you shall have an ass or an ox fall into a pit, and will not immediately draw him up on the Sabbath? And they could give Him no answer to these things. But He also spoke a parable to those invited, observing how they were choosing the first places at table, and He said to them, When you are invited to a wedding feast, do not recline in the first place, lest perhaps one more distinguished than you have been invited by him, and he who invited you and him come and say to you, ‘Make room for this man’; and then you begin with shame to take the last place. But when you are invited go and recline in the last place; that when he who invited you comes in, he may say to you, ‘Friend, go up higher!’ Then you will be honored in the presence of all who are at table with you. For everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Ambrose, Bishop of Milan, Book 7 on Luke 14" diff --git a/src/data/propers/nocturn-readings/post-pentecost-17.yml b/src/data/propers/nocturn-readings/post-pentecost-17.yml index 9c10135..802d116 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-17.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-17.yml @@ -3,8 +3,26 @@ # proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 22:34-46, the # great commandment) skipped; Lectio7-9's homily by St. John Chrysostom is # one continuous work, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-17 readings: + - nocturn: 3 + isGospel: true + citation: { la: "Matt 22:34-46", en: "Matt 22:34-46" } + text: + la: >- + In illo témpore: Accessérunt ad Jesum pharisǽi: et interrogávit eum unus ex eis legis doctor, tentans eum: Magíster, quod est mandátum magnum in lege? Ait illi Jesus: Díliges Dóminum, Deum tuum, ex toto corde tuo et in tota ánima tua et in tota mente tua. Hoc est máximum et primum mandátum. Secúndum autem símile est huic: Díliges próximum tuum sicut teípsum. In his duóbus mandátis univérsa lex pendet et prophétæ. Congregátis autem pharisǽis, interrogávit eos Jesus, dicens: Quid vobis vidétur de Christo? cujus fílius est? Dicunt ei: David. Ait illis: Quómodo ergo David in spíritu vocat eum Dóminum, dicens: Dixit Dóminus Dómino meo, sede a dextris meis, donec ponam inimícos tuos scabéllum pedum tuórum? Si ergo David vocat eum Dóminum, quómodo fílius ejus est? Et nemo poterat ei respóndere verbum: neque ausus fuit quisquam ex illa die eum ámplius interrogáre. + en: >- + At that time, the Pharisees came to Jesus and one of them, a doctor of the Law, putting Him to the test, asked Him, Master, which is the great commandment in the Law? Jesus said to him, ‘You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole mind.’ This is the greatest and first commandment. And the second is like it, ‘You shall love your neighbor as yourself.’ On these two commandments depend the whole Law and the Prophets. Now while the Pharisees were gathered together, Jesus questioned them, saying, What do you think of the Christ? Whose son is He? They said to Him, David’s. He said to them, How then does David in the spirit call Him Lord, saying, The Lord said to my Lord: Sit at My right hand, till I make Your enemies Your footstool?’ If David, therefore, calls Him ‘Lord,’ how is He his son? And no one could answer Him a word; neither did anyone dare from that day forth to ask Him any more questions. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. John Chrysostom, Homily 72 on Matthew" diff --git a/src/data/propers/nocturn-readings/post-pentecost-18.yml b/src/data/propers/nocturn-readings/post-pentecost-18.yml index 54c8531..a3a24a7 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-18.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-18.yml @@ -3,8 +3,26 @@ # proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 9:1-8, the # healing of the paralytic) skipped; Lectio7-9's homily by St. Peter # Chrysologus is one continuous work, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-18 readings: + - nocturn: 3 + isGospel: true + citation: { la: "Matt 9:1-8", en: "Matt 9:1-8" } + text: + la: >- + In illo témpore: Ascéndens Jesus in navículam, transfretávit et venit in civitátem suam. Et ecce, offerébant ei paralýticum jacéntem in lecto. Et videns Jesus fidem illórum, dixit paralýtico: Confíde, fili, remittúntur tibi peccáta tua. Et ecce, quidam de scribis dixérunt intra se: Hic blasphémat. Et cum vidísset Jesus cogitatiónes eórum, dixit: Ut quid cogitátis mala in córdibus vestris? Quid est facílius dícere: Dimittúntur tibi peccáta tua; an dícere: Surge et ámbula? Ut autem sciátis, quia Fílius hóminis habet potestátem in terra dimitténdi peccáta, tunc ait paralýtico: Surge, tolle lectum tuum, et vade in domum tuam. Et surréxit et ábiit in domum suam. Vidéntes autem turbæ timuérunt, et glorificavérunt Deum, qui dedit potestátem talem homínibus. + en: >- + At that time, Jesus, getting into a boat, crossed over and came to his own town. And behold, they brought to Him a paralytic lying on a pallet. And Jesus, seeing their faith, said to the paralytic, Take courage, son; your sins are forgiven you. And behold, some of the scribes said within themselves, This man blasphemes. And Jesus, knowing their thoughts, said, Why do you harbor evil thoughts in your hearts? For which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Arise, and walk’? But that you may know that the Son of Man has power on earth to forgive sins, - then He said to the paralytic - Arise, take up your pallet and go to your house. And he arose, and went away to his house. But when the crowds saw it, they were struck with fear, and glorified God Who had given such power to men. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Peter Chrysologus, Archbishop of Ravenna, Sermon 50" diff --git a/src/data/propers/nocturn-readings/post-pentecost-19.yml b/src/data/propers/nocturn-readings/post-pentecost-19.yml index 6ad496c..0d978ae 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-19.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-19.yml @@ -3,8 +3,26 @@ # proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 22:1-14, the # marriage feast of the king's son) skipped; Lectio7-9's homily by Pope St. # Gregory the Great is one continuous work, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-19 readings: + - nocturn: 3 + isGospel: true + citation: { la: "Matt 22:1-14", en: "Matt 22:1-14" } + text: + la: >- + In illo témpore: Loquebátur Jesus princípibus sacerdótum et pharisǽis in parábolis, dicens: Símile factum est regnum cœlórum hómini regi, qui fecit núptias fílio suo. Et misit servos suos vocáre invitátos ad nuptias, et nolébant veníre. Iterum misit álios servos, dicens: Dícite invitátis: Ecce, prándium meum parávi, tauri mei et altília occísa sunt, et ómnia paráta: veníte ad núptias. Illi autem neglexérunt: et abiérunt, álius in villam suam, álius vero ad negotiatiónem suam: réliqui vero tenuérunt servos ejus, et contuméliis afféctos occidérunt. Rex autem cum audísset, iratus est: et, missis exercítibus suis, pérdidit homicídas illos et civitátem illórum succéndit. Tunc ait servis suis: Núptiæ quidem parátæ sunt, sed, qui invitáti erant, non fuérunt digni. Ite ergo ad exitus viárum et, quoscúmque invenéritis, vocáte ad núptias. Et egréssi servi ejus in vias, congregavérunt omnes, quos invenérunt, malos et bonos: et implétæ sunt núptiæ discumbéntium. Intrávit autem rex, ut vidéret discumbéntes, et vidit ibi hóminem non vestítum veste nuptiáli. Et ait illi: Amíce, quómodo huc intrásti non habens vestem nuptiálem? At ille obmútuit. Tunc dixit rex minístris: Ligátis mánibus et pédibus ejus, míttite eum in ténebras exterióres: ibi erit fletus et stridor déntium. Multi enim sunt vocáti, pauci vero elécti. + en: >- + At that time, Jesus spoke to the chief priests and the Pharisees in parables, saying, The kingdom of heaven is like a king who made a marriage feast for his son. And he sent his servants to call in those invited to the marriage feast, but they would not come. Again he sent out other servants, saying, “Tell those who are invited, behold, I have prepared my dinner; my oxen and fatlings are killed, and everything is ready; come to the marriage feast.” But they made light of it, and went off, one to his farm, and another to his business; and the rest laid hold of his servants, treated them shamefully, and killed them. But when the king heard of it, he was angry; and he sent his armies, destroyed those murderers, and burnt their city. Then he said to his servants, “The marriage feast indeed is ready, but those who were invited were not worthy; go therefore to the crossroads, and invite to the marriage feast whomever you shall find.” And his servants went out into the roads, and gathered all whom they found, both good and bad; and the marriage feast was filled with guests. Now the king went in to see the guests, and he saw there a man who had not on a wedding garment. And he said to him, “Friend, how did you come in here without a wedding garment?” But he was speechless. Then the king said to the attendants, “Bind his hands and feet and cast him forth into the darkness outside, where there will be the weeping and the gnashing of teeth.” For many are called, but few are chosen. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "Pope St. Gregory the Great, Homily 38 on the Gospels" diff --git a/src/data/propers/nocturn-readings/post-pentecost-20.yml b/src/data/propers/nocturn-readings/post-pentecost-20.yml index a90b912..0a06553 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-20.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-20.yml @@ -3,8 +3,26 @@ # proper Nocturn 2 in the source). Lectio7 bare incipit (John 4:46-53, the # healing of the nobleman's son) skipped; Lectio7-9's homily by Pope St. # Gregory the Great is one continuous work, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-20 readings: + - nocturn: 3 + isGospel: true + citation: { la: "Joannes 4:46-53", en: "John 4:46-53" } + text: + la: >- + In illo témpore: Erat quidam régulus, cujus fílius infirmabátur Caphárnaum. Hic cum audísset, quia Jesus adveníret a Judǽa in Galilǽam, ábiit ad eum, et rogábat eum, ut descénderet et sanáret fílium ejus: incipiébat enim mori. Dixit ergo Jesus ad eum: Nisi signa et prodígia vidéritis, non créditis. Dicit ad eum régulus: Dómine, descénde, priúsquam moriátur fílius meus. Dicit ei Jesus: Vade, fílius tuus vivit. Crédidit homo sermóni, quem dixit ei Jesus, et ibat. Jam autem eo descendénte, servi occurrérunt ei et nuntiavérunt, dicéntes, quia fílius ejus víveret. Interrogábat ergo horam ab eis, in qua mélius habúerit. Et dixérunt ei: Quia heri hora séptima relíquit eum febris. Cognóvit ergo pater, quia illa hora erat, in qua dixit ei Jesus: Fílius tuus vivit: et crédidit ipse et domus ejus tota. + en: >- + At that time, there was a certain royal official whose son was lying sick at Capharnaum. When he heard that Jesus had come from Judea into Galilee, he went to Him and besought Him to come down and heal his son, for he was at the point of death. Jesus therefore said to him, Unless you see signs and wonders, you do not believe. The royal official said to Him, Sir, come down before my child dies. Jesus said to him, Go your way, your son lives. The man believed the word that Jesus spoke to him, and departed. But even as he was now going down, his servants met him and brought word saying that his son lived. He asked of them therefore the hour in which he had got better. And they told him, Yesterday, at the seventh hour, the fever left him. The father knew then that it was at that very hour in which Jesus had said to him, Your son lives. And he himself believed, and his whole household. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "Pope St. Gregory the Great, Homily 28 on the Gospels" diff --git a/src/data/propers/nocturn-readings/post-pentecost-21.yml b/src/data/propers/nocturn-readings/post-pentecost-21.yml index 11a67ea..8c68f33 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-21.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-21.yml @@ -3,8 +3,26 @@ # proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 18:23-35, the # unforgiving servant) skipped; Lectio7-9's homily by St. Jerome is one # continuous work, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-21 readings: + - nocturn: 3 + isGospel: true + citation: { la: "Matt 18:23-35", en: "Matt 18:23-35" } + text: + la: >- + In illo témpore: Dixit Jesus discípulis suis parábolam hanc: Assimilátum est regnum cœlórum hómini regi, qui vóluit ratiónem pónere cum servis suis. Et cum cœpísset ratiónem pónere, oblátus est ei unus, qui debébat ei decem mília talénta. Cum autem non habéret, unde rédderet, jussit eum dóminus ejus venúmdari et uxórem ejus et fílios et ómnia, quæ habébat, et reddi. Prócidens autem servus ille, orábat eum, dicens: Patiéntiam habe in me, et ómnia reddam tibi. Misértus autem dóminus servi illíus, dimísit eum et débitum dimísit ei. Egréssus autem servus ille, invénit unum de consérvis suis, qui debébat ei centum denários: et tenens suffocábat eum, dicens: Redde, quod debes. Et prócidens consérvus ejus, rogábat eum, dicens: Patiéntiam habe in me, et ómnia reddam tibi. Ille autem nóluit: sed ábiit, et misit eum in cárcerem, donec rédderet débitum. Vidéntes autem consérvi ejus, quæ fiébant, contristáti sunt valde: et venérunt et narravérunt dómino suo ómnia, quæ facta fúerant. Tunc vocávit illum dóminus suus: et ait illi: Serve nequam, omne débitum dimísi tibi, quóniam rogásti me: nonne ergo opórtuit et te miseréri consérvi tui, sicut et ego tui misértus sum? Et irátus dóminus ejus, trádidit eum tortóribus, quoadúsque rédderet univérsum débitum. Sic et Pater meus cœléstis fáciet vobis, si non remiséritis unusquísque fratri suo de córdibus vestris. + en: >- + At that time, Jesus spoke to His disciples this parable: The kingdom of heaven is likened to a king who desired to settle accounts with his servants. And when he had begun the settlement, one was brought to him who owed him ten thousand talents. And as he had no means of paying, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. But the servant fell down and besought him, saying, ‘Have patience with me and I will pay you all!’ And moved with compassion, the master of that servant released him, and forgave him the debt. But as that servant went out, he met one of his fellow-servants who owed him a hundred denarii and he laid hold of him, and throttled him, saying, ‘Pay what you owe.’ His fellow-servant therefore fell down and began to entreat him, saying, ‘Have patience with me and I will pay you all.’ But he would not; but went away and cast him into prison until he should pay what was due. His fellow-servants therefore, seeing what had happened, were very much saddened, and they went and informed their master of what had taken place. Then his master called him, and said to him, ‘Wicked servant! I forgave you all the debt, because you entreated me. Should not you also have had pity on your fellow-servant, even as I had pity on you?’ And his master, being angry, handed him over to the torturers until he should pay all that was due to him. So also My heavenly Father will do to you, if you do not each forgive your brothers from your hearts. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Jerome, Priest, Book 3, Commentary on Matthew 18" diff --git a/src/data/propers/nocturn-readings/post-pentecost-22.yml b/src/data/propers/nocturn-readings/post-pentecost-22.yml index 677e005..ef79c29 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-22.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-22.yml @@ -3,8 +3,26 @@ # proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 22:15-21, # "Render unto Caesar") skipped; Lectio7-9's homily by St. Hilary of # Poitiers is one continuous work, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-22 readings: + - nocturn: 3 + isGospel: true + citation: { la: "Matt 22:15-21", en: "Matt 22:15-21" } + text: + la: >- + In illo témpore: Abeúntes pharisǽi consílium iniérunt, ut cáperent Jesum in sermóne. Et mittunt ei discípulos suos cum Herodiánis, dicéntes: Magíster, scimus, quia verax es et viam Dei in veritáte doces, et non est tibi cura de áliquo: non enim réspicis persónam hóminum: dic ergo nobis, quid tibi vidétur, licet censum dare Cǽsari, an non? Cógnita autem Jesus nequítia eórum, ait: Quid me tentátis, hypócritæ? Osténdite mihi numísma census. At illi obtulérunt ei denárium. Et ait illis Jesus: Cujus est imágo hæc et superscríptio? Dicunt ei: Cǽsaris. Tunc ait illis: Réddite ergo, quæ sunt Cǽsaris, Cǽsari; et, quæ sunt Dei, Deo. + en: >- + At that time, the Pharisees went and took counsel how they might trap Jesus in His talk. And they sent to Him their disciples with the Herodians, saying, Master, we know that You are truthful, and that You teach the way of God in truth, and that You care naught for any man; for You do not regard the person of men. Tell us, therefore, what do You think: Is it lawful to give tribute to Caesar, or not? But Jesus, knowing their wickedness, said, Why do you test Me, you hypocrites? Show Me the coin of the tribute. So they offered Him a denarius. Then Jesus said to them, Whose are this image and the inscription? They said to Him, Caesar’s. Then He said to them, Render, therefore, to Caesar the things that are Caesar’s, and to God the things that are God’s. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Hilary, Bishop of Poitiers, Commentary on Matthew, Canon 23" diff --git a/src/data/propers/nocturn-readings/post-pentecost-23.yml b/src/data/propers/nocturn-readings/post-pentecost-23.yml index edbf302..f34d9d2 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-23.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-23.yml @@ -3,8 +3,26 @@ # proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 9:18-26, the # ruler's daughter and the woman with an issue of blood) skipped; # Lectio7-9's homily by St. Jerome is one continuous work, combined. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-23 readings: + - nocturn: 3 + isGospel: true + citation: { la: "Matt 9:18-26", en: "Matt 9:18-26" } + text: + la: >- + In illo témpore: Loquénte Jesu ad turbas, ecce, princeps unus accéssit et adorábat eum, dicens: Dómine, fília mea modo defúncta est: sed veni, impóne manum tuam super eam, et vivet. Et surgens Jesus sequebátur eum et discípuli ejus. Et ecce múlier, quæ sánguinis fluxum patiebátur duódecim annis, accéssit retro et tétigit fímbriam vestiménti ejus. Dicébat enim intra se: Si tetígero tantum vestiméntum ejus, salva ero. At Jesus convérsus et videns eam, dixit: Confíde, fília, fides tua te salvam fecit. Et salva facta est múlier ex illa hora. Et cum venísset Jesus in domum príncipis, et vidísset tibícines et turbam tumultuántem, dicebat: Recédite: non est enim mórtua puélla, sed dormit. Et deridébant eum. Et cum ejécta esset turba, intrávit et ténuit manum ejus. Et surréxit puélla. Et éxiit fama hæc in univérsam terram illam. + en: >- + At that time, as Jesus was speaking to the crowds, behold, a ruler came up and worshipped Him, saying, “Lord, my daughter has just now died; but come and lay Your hand upon her, and she will return to life.” And Jesus arose and followed him, and so did His disciples. Now a woman who for twelve years had been suffering from hemorrhage, came up behind him and touched the tassel of His cloak saying to herself, “If I touch but His cloak I shall be saved.” But Jesus, turning and seeing her, said, “Take courage, daughter; your faith has saved you.” And the woman was restored to health from that moment. And when Jesus came to the ruler's house, and saw the flute players and the crowd making a din, He said, “Begone, the girl is asleep, not dead.” And they laughed Him to scorn. But when the crowd had been put out, He went in and took her by the hand; and the girl arose. And the report of this spread throughout all that district. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Jerome, Priest, Book 1, Commentary on Matthew 9" diff --git a/src/data/propers/nocturn-readings/post-pentecost-24.yml b/src/data/propers/nocturn-readings/post-pentecost-24.yml index bdf3ccb..95e862b 100644 --- a/src/data/propers/nocturn-readings/post-pentecost-24.yml +++ b/src/data/propers/nocturn-readings/post-pentecost-24.yml @@ -7,8 +7,26 @@ # literal 24th week (when the season runs that long) and as the fixed final # Sunday-of-the-year formulary in overflow years - either way, this is the # content that slot resolves to. +# +# Update (2026-09): the Gospel pericope itself, previously left unauthored +# per the "bare incipit, skip it" convention described above, is now +# authored too (isGospel: true, immediately before the homily) - sourced +# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel +# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at. +# Matins now shows the full Gospel, then the homily on it, matching +# post-pentecost-15's original pattern - see TODO.md's dated entry. id: post-pentecost-24 readings: + - nocturn: 3 + isGospel: true + citation: { la: "Matt 24:15-35", en: "Matt 24:15-35" } + text: + la: >- + In illo témpore: Dixit Jesus discípulis suis: Cum vidéritis abominatiónem desolatiónis, quæ dicta est a Daniéle Prophéta, stantem in loco sancto: qui legit, intélligat: tunc qui in Judǽa sunt, fúgiant ad montes: et qui in tecto, non descéndat tóllere áliquid de domo sua: et qui in agro, non revertátur tóllere túnicam suam. Væ autem prægnántibus et nutriéntibus in illis diébus. Oráte autem, ut non fiat fuga vestra in híeme vel sábbato. Erit enim tunc tribulátio magna, qualis non fuit ab inítio mundi usque modo, neque fiet. Et nisi breviáti fuíssent dies illi, non fíeret salva omnis caro: sed propter eléctos breviabúntur dies illi. Tunc si quis vobis díxerit: Ecce, hic est Christus, aut illic: nolíte crédere. Surgent enim pseudochrísti et pseudoprophétæ, et dabunt signa magna et prodígia, ita ut in errórem inducántur - si fíeri potest - étiam elécti. Ecce, prædíxi vobis. Si ergo díxerint vobis: Ecce, in desérto est, nolíte exíre: ecce, in penetrálibus, nolíte crédere. Sicut enim fulgur exit ab Oriénte et paret usque in Occidéntem: ita erit et advéntus Fílii hóminis. Ubicúmque fúerit corpus, illic congregabúntur et áquilæ. Statim autem post tribulatiónem diérum illórum sol obscurábitur, et luna non dabit lumen suum, et stellæ cadent de cælo, et virtútes cœlórum commovebúntur: et tunc parébit signum Fílii hóminis in cœlo: et tunc plangent omnes tribus terræ: et vidébunt Fílium hóminis veniéntem in núbibus cæli cum virtúte multa et majestáte. Et mittet Angelos suos cum tuba et voce magna: et congregábunt eléctos ejus a quátuor ventis, a summis cœlórum usque ad términos eórum. Ab árbore autem fici díscite parábolam: Cum jam ramus ejus tener fúerit et fólia nata, scitis, quia prope est æstas: ita et vos cum vidéritis hæc ómnia, scitóte, quia prope est in jánuis. Amen, dico vobis, quia non præteríbit generátio hæc, donec ómnia hæc fiant. Cœlum et terra transíbunt, verba autem mea non præteríbunt. + en: >- + At that time, Jesus said to His disciples: When you see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place - let him who reads understand - then let those who are in Judea flee to the mountains; and let him who is on the housetop not go down to take anything from his house; and let him who is in the field not turn back to take his cloak. But woe to those who are with child, or have infants at the breast in those days! But pray that your flight may not be in the winter, or on the Sabbath. For then there will be great tribulation, such as has not been from the beginning of the world until now, nor will be. And unless those days had been shortened, no living creature would be saved. But for the sake of the elect those days will be shortened. Then if anyone say to you, ‘Behold, here is the Christ,’ or ‘There He is,’ do not believe it. For false christs and false prophets will arise, and will show great signs and wonders, so as to lead astray, if possible, even the elect. Behold, I have told it to you beforehand. If therefore they say to you, ‘Behold, He is in the desert,’ do not go forth; ‘Behold, He is in the inner chambers,’ do not believe it. For as the lightning comes forth from the east and shines even to the west, so also will the coming of the Son of Man be. Wherever the body is, there will the eagles be gathered together. But immediately after the tribulation of those days, the sun will be darkened, and the moon will not give her light, and the stars will fall from heaven, and the powers of heaven will be shaken. And then will appear the sign of the Son of Man in heaven; and then will all tribes of the earth mourn, and they will see the Son of Man coming upon the clouds of heaven with great power and majesty. And He will send forth His angels with a trumpet and a great sound, and they will gather His elect from the four winds, from one end of the heavens to the other. Now from the fig tree learn this parable. When its branch is now tender, and the leaves break forth, you know that summer is near. Even so, when you see all these things, know that it is near, even at the door. Amen I say to you, this generation will not pass away till all these things have been accomplished. Heaven and earth will pass away, but my words will not pass away. + status: { la: verified, en: verified } + - nocturn: 3 isGospel: false source: "St. Jerome, Priest, Book 4, Commentary on Matthew 24"