All 9 of September's SanctiM-track saints authored -- the first full month in this pass with nothing left unsourced. Includes the Dedication of St. Michael the Archangel, whose SanctiM file borrows structure from his separate May 8 Apparition file but still resolves its actual readings back to this day's own Tridentine content.
This commit is contained in:
@@ -0,0 +1,174 @@
|
||||
# Matins Nocturn 2-3 readings for the Dedication of St. Michael the
|
||||
# Archangel (Sep 29) — SanctiM/09-29.txt's own structure borrows from
|
||||
# `SanctiM/05-08` (St. Michael's own May 8 Apparition file) but its
|
||||
# Officium and Lectio5-12 resolve back to `@Sancti/09-29:LectioN`
|
||||
# (resliced), so this feast's own proper content is sourced from the
|
||||
# Tridentine track exactly as for a pre-1955 saint (see memory
|
||||
# vu-matins-pre1955-saints, vu-matins-sanctim-saints).
|
||||
# web/www/horas/Latin/Sancti/09-29.txt, English/Sancti/09-29.txt.
|
||||
#
|
||||
# Nocturn 2: Lectio4-6 (Pope St. Gregory the Great's homily on the
|
||||
# nine choirs of Angels) combined into one reading, one continuous
|
||||
# excerpt.
|
||||
# Nocturn 3: Lectio7's Gospel citation (Matt 18:1-10) is a bare
|
||||
# incipit ("Et réliqua") with no full pericope text given, so — per
|
||||
# the pre-1955 pass's convention of not transcribing bare incipits —
|
||||
# only the homily portion is authored (not marked isGospel), combined
|
||||
# with Lectio8-9 as one continuous excerpt of St. Jerome's commentary.
|
||||
# No responsory given for either reading.
|
||||
id: st-michael
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "Pope St. Gregory the Great, Homily 34 on the Gospels"
|
||||
text:
|
||||
la: >-
|
||||
Novem Angelórum órdines dícimus, quia vidélicet esse, testánte sacro elóquio, scimus:
|
||||
Angelos, Archángelos, Virtútes, Potestátes, Principátus, Dominatiónes, Thronos,
|
||||
Chérubim atque Séraphim. Esse namque Angelos et Archángelos pene omnes sacri elóquii
|
||||
páginæ testántur. Chérubim vero atque Séraphim sæpe, ut notum est, libri prophetárum
|
||||
loquúntur. Quátuor quoque órdinum nómina Paulus Apóstolus ad Ephésios enúmerat,
|
||||
dicens: Supra omnem Principátum, et Potestátem, et Virtútem, et Dominatiónem. Qui
|
||||
rursus ad Colossénses scribens, ait: Sive Throni, sive Potestátes, sive Principátus,
|
||||
sive Dominatiónes. Dum ergo illis quátuor, quæ ad Ephésios dixit, conjungúntur Throni,
|
||||
quinque sunt órdines; quibus dum Angeli et Archángeli, Chérubim atque Séraphim adjúncta
|
||||
sunt, procul dúbio novem esse Angelórum órdines inveniúntur.
|
||||
|
||||
|
||||
Sciéndum vero quod Angelórum vocábulum nomen est offícii, non natúræ. Nam sancti illi
|
||||
cæléstis pátriæ Spíritus, semper quidem sunt Spíritus, sed semper vocári Angeli
|
||||
nequáquam possunt; quia tunc solum sunt Angeli, cum per eos áliqua nuntiántur. Unde et
|
||||
per Psalmístam dícitur: Qui facit Angelos suos spíritus; ac si paténter dicat: Qui eos,
|
||||
quos semper habet Spíritus, étiam, cum volúerit, Angelos facit. Hi autem qui mínima
|
||||
núntiant, Angeli; qui vero summa annúntiant, Archángeli vocántur. Hinc est enim quod
|
||||
ad Maríam Vírginem non quílibet Angelus, sed Gábriel Archángelus míttitur. Ad hoc
|
||||
quippe ministérium, summum Angelum veníre dignum fúerat, qui summum ómnium
|
||||
nuntiábat. Qui idcírco étiam privátis nomínibus censéntur, ut signétur per vocábula,
|
||||
étiam in operatióne quid váleant. Míchaël namque, Quis ut Deus? Gábriel autem,
|
||||
Fortitúdo Dei; Ráphaël vero dícitur Medicína Dei.
|
||||
|
||||
|
||||
Et quóties miræ virtútis áliquid ágitur, Míchaël mitti perhibétur; ut ex ipso actu et
|
||||
nómine detur intéllegi quia nullus potest fácere, quod fácere prǽvalet Deus. Unde et
|
||||
ille antíquus hostis, qui Deo esse per supérbiam símilis concupívit, dicens: In cælum
|
||||
conscéndam, super astra cæli exaltábo sólium meum, símilis ero Altíssimo; dum in fine
|
||||
mundi in sua virtúte relinquétur extrémo supplício periméndus, cum Michaéle Archángelo
|
||||
præliatúrus esse perhibétur, sicut per Joánnem dícitur: Factum est prǽlium cum
|
||||
Michaéle Archángelo. Ad Maríam quoque Gábriel míttitur, qui Dei Fortitúdo nominátur;
|
||||
illum quippe nuntiáre veniébat, qui ad debellándas aéreas potestátes húmilis
|
||||
appárere dignátus est. Ráphaël quoque interpretátur, ut díximus, Medicína Dei; quia
|
||||
vidélicet, dum Tobíæ óculos quasi per offícium curatiónis tétigit, cæcitátis ejus
|
||||
ténebras tersit.
|
||||
en: >-
|
||||
We say that there are nine Orders of Angels, for, by the witness of the holy Word, we
|
||||
know that there be Angels, Archangels, Mights, Powers, Principalities, Dominions,
|
||||
Thrones, Cherubim, and Seraphim. Nearly every page of the holy Word witnesseth that
|
||||
there be Angels and Archangels. The books of the Prophets, as is well known, do
|
||||
oftentimes make mention of Cherubim and Seraphim. Paul, writing to the Ephesians,
|
||||
counteth up the names of four Orders, where he saith: The Father of glory raised Christ
|
||||
from the dead, and set Him at His own right hand in the heavenly places, far above all
|
||||
Principality, and Power, and Might, and Dominion. And the same, again, writing to the
|
||||
Colossians, saith: By the Son were all things created, that are in heaven, and that are
|
||||
in earth, visible and invisible, whether they be Thrones, or Dominions, or
|
||||
Principalities, or Powers. If, then, we add the Thrones to the four Orders of which he
|
||||
spake unto the Ephesians, we have five Orders; and when we add unto them the Angels and
|
||||
the Archangels, the Cherubim and the Seraphim, we find that the Orders of Angels are
|
||||
beyond all doubt nine.
|
||||
|
||||
|
||||
But we must know that the word Angel is the designation, not of a nature, but of an
|
||||
office. Those holy spirits in the heavenly fatherland are always spirits, but they may
|
||||
no wise be always called Angels, which is, being interpreted, messengers, for they are
|
||||
Angels only when they are sent as Messengers. Hence also it is said by the Psalmist: Who
|
||||
makest spirits thine Angels! As if it were: Of them who are always with Him as spirits,
|
||||
He doth somewhiles make use as Messengers. They who go on the lesser messages are called
|
||||
Angels; they who go on the greater, Archangels. Hence it is that unto the Virgin Mary was
|
||||
sent no common Angel, but the Archangel Gabriel. For the delivery of this, the highest
|
||||
message, it was meet that there should be sent the highest Angel. Their individual names
|
||||
also are so given as to signify the kind of ministry wherein each is powerful. Michael
|
||||
signifieth: Who-is-like-unto-God? Gabriel, the Strength-of-God, and Raphael, the
|
||||
Medicine-of-God.
|
||||
|
||||
|
||||
As often as anything very mighty is to be done, we see that Michael is sent, that by
|
||||
that very thing, and by his name, we may remember that none is able to do as God doeth.
|
||||
Hence that old enemy whose pride hath puffed him up to be fain to be like unto God, even
|
||||
he who said, I will ascend unto heaven, I will exalt my throne above the stars of God, I
|
||||
will be like the Most High, this old enemy, when at the end of the world he is about to
|
||||
perish in the last death, having no strength but his own, is shown unto us a-fighting
|
||||
with Michael the Archangel, even as saith John: There was war in heaven; Michael and his
|
||||
Angels fought against the dragon; and the dragon fought and his angels. Unto Mary is
|
||||
sent Gabriel, whose name is interpreted the Strength of God, for he came to herald the
|
||||
appearing of Him Who was content to appear lowly that He might fight down the powers of
|
||||
the air. Raphael, also, as we have said, signifieth the Medicine-of-God, and it is the
|
||||
name of him who touched as a physician the eyes of Tobias, and cleared away his
|
||||
blindness.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Jerome, Priest, Commentary on Matthew, Bk. 3 (on Matt 18:1-10)"
|
||||
text:
|
||||
la: >-
|
||||
Post invéntum statérem, post tribúta réddita, quid sibi vult Apostolórum repentína
|
||||
interrogátio, Quis, putas, major est in regno cælórum? Quia víderant pro Petro et
|
||||
Dómino idem tribútum rédditum, ex æqualitáte prétii arbitráti sunt Petrum ómnibus
|
||||
Apóstolis esse prælátum, qui in redditióne tribúti Dómino fúerat comparátus; ídeo
|
||||
intérrogant quis major sit in regno cælórum. Vidénsque Jesus cogitatiónes eórum, et
|
||||
causas erróris intéllegens, vult desidérium glóriæ, humilitátis contentióne, sanáre.
|
||||
|
||||
|
||||
Si autem manus tua vel pes tuus scandalízat te, abscínde eum et próice abs te. Necésse
|
||||
est quidem veníre scándala; væ tamen ei est hómini, qui, quod necésse est ut fiat in
|
||||
mundo, vítio suo facit ut per se fiat. Igitur omnis truncátur afféctus et univérsa
|
||||
propínquitas amputátur, ne per occasiónem pietátis unusquísque credéntium scándalis
|
||||
páteat. Si, inquit, ita est quis tibi conjúnctus, ut manus, pes, óculus; et est útilis
|
||||
atque sollícitus, et acútus ad perspiciéndum, scándalum autem tibi facit, et propter
|
||||
dissonántiam morum te pértrahit in gehénnam: mélius est ut et propinquitáte ejus et
|
||||
emoluméntis carnálibus cáreas, ne, dum vis lucri fácere cognátos et necessários,
|
||||
causam hábeas ruinárum.
|
||||
|
||||
|
||||
Dico vobis quia Angeli eórum in cælis semper vident fáciem Patris mei. Supra díxerat,
|
||||
per manum et pedem et óculum, omnes propinquitátes et necessitúdines, quæ scándalum
|
||||
fácere póterant, amputándas; austeritátem, ítaque senténtiæ subjécto præcépto
|
||||
témperat, dicens: Vidéte ne contemnátis unum ex pusíllis istis. Sic, inquit, præcípio
|
||||
severitátem, ut commiscéri cleméntiam dóceam. Quia Angeli eórum in cælis vident semper
|
||||
fáciem Patris. Magna dígnitas animárum, ut unaquǽque hábeat ab ortu nativitátis, in
|
||||
custódiam sui, Angelum delegátum. Unde légimus in Apocalýpsi Joánnis: Angelo Ephesi,
|
||||
et reliquárum ecclesiárum, scribe hæc. Apóstolus quoque prǽcipit velári cápita, in
|
||||
ecclésiis, feminárum propter Angelos.
|
||||
en: >-
|
||||
After the finding of the piece of money in the fish's mouth, after the payment of the
|
||||
tribute, what meaneth this sudden question of the Apostles? Who is the greatest in the
|
||||
kingdom of heaven? They had seen that the same tribute-money was paid for Peter as for
|
||||
the Lord, and from this equality of reckoning they gathered that Peter was Prince of all
|
||||
the Apostles, seeing that he had been appraised at the same price as his Master.
|
||||
Therefore they ask, Who is the greatest in the kingdom of heaven? And Jesus, seeing
|
||||
their thoughts, and understanding wherefore they erred, is fain to take away the desire
|
||||
of glory by the love of lowliness.
|
||||
|
||||
|
||||
Therefore, if thy hand or thy foot offend thee, cut them off, and cast them from thee;
|
||||
for it must needs be that offences come, but woe to that man by whom the offence
|
||||
cometh! because by his sin he maketh, and maketh to be his own work, that which must
|
||||
needs be in the world. Away, then, with every affection and every kinship, lest thy love
|
||||
should throw a stumbling-block before a single believer. Be there any, saith He, who is
|
||||
as near to thee as thine hand, thy foot, or thine eye, useful, careful, far-seeing, but
|
||||
who layeth a stumbling-block before thee, and whose diverse way of life may draw thee to
|
||||
hell; it is better for thee to lose such an one and thy worldly happiness with him, than
|
||||
to live surrounded by them that are near and needful to thee, and to pile up unto
|
||||
thyself damnation.
|
||||
|
||||
|
||||
I say unto you that in heaven their angels do always behold the face of My Father.
|
||||
Above, He had said that every tie of kinship or of convenience which might become a
|
||||
stumbling-block, albeit close and needful as hand, or foot, or eye, was to be cut off,
|
||||
but here He softeneth the hardness of that precept: Take heed that ye despise not one of
|
||||
these little ones. Hardness, saith He, I command not save as teaching tenderness withal;
|
||||
in heaven their Angels do always behold the face of My Father. Oh, how great is the
|
||||
dignity of souls, whereof every one hath from its birth an Angel appointed to guard it!
|
||||
Hence, we read in the Revelation of John: unto the Angel of the Church of Ephesus, and
|
||||
so of the others, write, and so on. And the Apostle Paul also saith: The woman ought to
|
||||
have a covering on her head, because of the Angels.
|
||||
status: { la: verified, en: verified }
|
||||
Reference in New Issue
Block a user