Add November Matins readings for pre-1955 sanctoral saints
Ss. Tryphon and Companions, St. Gregory Thaumaturgus, St. Catherine of Alexandria, and the Vigil of St. Andrew. This completes the pre-1955-but-post-1617 sanctoral pass: 43 saints authored across the year, 9 confirmed Common-only with nothing to source (see TODO.md). Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
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# Matins Nocturn 2 reading for Ss. Tryphon, Respicius, and Nympha,
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# Martyrs (Nov 10) — pre-1955-but-post-1617. Plain Sancti/11-10.txt is a
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# different, later saint (St. Andrew Avellino, canonized 1712) who
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# displaced these martyrs on the general calendar's own Nov 10 slot;
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# their content survives at the suffixed sibling file (see memory
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# vu-matins-pre1955-saints's "critical wrinkle").
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# web/www/horas/Latin/Sancti/11-10o.txt, English/Sancti/11-10o.txt.
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# Single lesson (simplex-feast Lectio93), no responsory in the source.
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id: ss-tryphon-and-companions
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readings:
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- nocturn: 2
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isGospel: false
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text:
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la: >-
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Tryphon, Decio imperatóre, cum Jesu Christi fidem prædicans, omnes ad ejus cultum perducere
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conarétur, a Decii satellítibus comprehénsus, primum equuleo torquétur et ungulis férreis
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excarnificátur; deínde, sublimibus pédibus candéntibus clavis confíxus, fustibus cæditur, et,
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admotis facibus ardéntibus, aduritur. Quæ cum ómnia fortiter ferentem vidísset Respicius
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tribunus, ad Christi Dómini fidem convérsus, statim se christianum esse palam proféssus est.
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Qui, varie cruciatus, una cum Tryphone rapitur ad Jovis simulacrum; quæ statua, Tryphone
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orante, cóncidit. Quare plumbátis crudelíssime contúsi, nobilíssimum martyrium consecúti sunt
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quarto Idus Novembris. Eodem die virgo quædam, cui nomen Nympha, cum Jesum Christum verum
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esse Deum clara voce testarétur, martyrii palmam ad virginitátis corónam adjunxit.
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en: >-
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In the reign of the Emperor Decius one Tryphon strove by preaching the faith of Jesus Christ
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to bring all men to worship Him. For this cause he was taken by the servants of Decius. He
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was first tormented upon the rack, and flesh stripped from him with iron claws; then red-hot
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nails were driven into his insteps, he was beaten with cudgels and scarified with lighted
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torches. The sight of the courage wherewith he bore all, brought the Prefect Respicius to
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believe in the Lord Christ, and he forthwith declared himself a Christian. He also was
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diverse ways tormented, and then led along with Tryphon before the statue of Jupiter. When
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Tryphon prayed, the statue fell down. Then were both Tryphon and Respicius savagely lashed
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with whips loaded with lead, until they grasped the crown of a most glorious testimony, upon
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the 10th day of November. Upon the same day a certain maiden named Nympha, having openly
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confessed that Jesus Christ is very God, added the palm of martyrdom to the crown of
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virginity.
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status: { la: verified, en: verified }
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@@ -0,0 +1,69 @@
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# Matins Nocturn 2 reading for St. Catherine of Alexandria, Virgin and
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# Martyr (Nov 25) — pre-1955-but-post-1617 (no SanctiM/11-25*.txt at
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# all). web/www/horas/Latin/Sancti/11-25.txt,
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# English/Sancti/11-25.txt. Lectio4-6 is this saint's own proper text,
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# one continuous vita account, no internal break, combined into a single
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# reading; Lectio7-9 (not present in this file, implicitly Common)
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# skipped. No responsory given.
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id: st-catherine
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readings:
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- nocturn: 2
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isGospel: false
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text:
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la: >-
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Catharina, nobilis virgo Alexandrina, a prima ætate stúdia liberalium artium cum fidei
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ardore conjungens, brevi ad eam sanctitátis et doctrinæ perfectiónem pervenit, ut, decem et
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octo annos nata, eruditíssimum quemque superaret. Quæ cum Maximíni jussu multos, propter
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christianæ religiónis professiónem varie tormentis cruciatos, ad supplícium rapi vidéret, non
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dubitanter ipsum adiit Maximinum, eique nefariam immanitátem objíciens, sapientíssimis
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ratiónibus Christi fidem ad salútem necessariam esse affirmavit.
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Cujus prudéntiam Maximinus admiratus, retineri eam jubet, accersitis undique doctíssimis
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homínibus, magnisque propositis præmiis, qui convictam Catharinam a Christi fide ad idolórum
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cultum perduxissent. Quod contra áccidit. Nam plures philosophi, qui ad eam coarguéndam
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convenerant, vi ac subtilitate ejus disputatiónis tanto Jesu Christi amóre sunt incénsi, ut
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pro illo mori non dubitaverint. Quam ob rem Maximinus blanditiis ac promissis Catharinam de
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senténtia dedúcere aggréditur; verum, id frustra fíeri intélligens, verbéribus affectam
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plumbátisque contusam, dies undecim sine cibo ac potu inclusam tenet in carcere.
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Quo témpore Maximíni uxor et Porphyrius belli dux, visendæ Vírginis causa carcerem ingressi,
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et ejusdem prædicatióne in Jesum Christum credéntes, póstea martyrio coronáti sunt. Interim
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Catharina edúcitur e custódia; et rota expedítur, crebris et acutis præfixa gládiis, ut
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Vírginis corpus crudelíssime dilacerarétur. Quæ máchina, brevi Catharinæ oratióne, confracta
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est; eoque miraculo multi Christi fidem suscepérunt. Ipse Maximinus, in impietáte et
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crudelitate obstinatior, Catharinam secúri pércuti imperat. Quæ, fortiter dato cápite, ad
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duplicátum virginitátis et martyrii præmium evolávit septimo Kalendas Decembris; cujus corpus
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ab Angelis in Sina, Arábiæ monte, mirabíliter collocátum est.
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en: >-
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This Catharine was a noble maiden of Alexandria, who from her earliest years joined the
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study of the liberal arts with fervent faith, and in a short while came to such an height of
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holiness and learning, that when she was eighteen years of age she prevailed over the
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chiefest wits. When she saw many diversely tormented and haled to death by command of
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Maximin, because they professed the Christian religion, she went boldly unto him and rebuked
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him for his savage cruelty, bringing forward likewise most sage reasons why the faith of
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Christ should be needful for salvation.
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Maximin marvelled at her wisdom, and bade keep her, while he gathered together the most
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learned men from all quarters and offered them great rewards if they would confute Catharine
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and bring her from believing in Christ to worship idols. But the event fell contrariwise, for
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many of the philosophers who had come to dispute with her were overcome by the force and
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skill of her reasoning, so that the love of Christ Jesus was kindled in them, and they were
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content even to die for His sake. Then did Maximin strive to beguile Catharine with fair
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words and promises, and when he found it was lost pains, he caused her to be beaten, and
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bruised with lead-laden whips, and so cast into prison, and neither meat nor drink given to
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her for the space of eleven days.
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At that time Maximin's wife and Porphyry the Captain of his host, went to the prison to see
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the damsel, and at her preaching believed in Jesus Christ, and were afterwards crowned with
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martyrdom. Then was Catharine brought out of ward, and a wheel was set, wherein were fastened
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many and sharp blades, so that her virgin body might thereby be most direfully cut and torn
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in pieces, but in a little while, as Catharine prayed, this machine was broken in pieces, at
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the which marvel many believed in Christ. But Maximin was hardened in his godlessness and
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cruelty, and commanded to behead Catharine. She bravely offered her neck to the stroke and
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passed away hence to receive the twain crowns of maidenhood and martyrdom, upon the 25th day
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of November. Her body was marvelously laid by angels upon Mount Sinai in Arabia.
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status: { la: verified, en: verified }
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@@ -0,0 +1,142 @@
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# Matins Nocturn 2-3 readings for St. Gregory Thaumaturgus, Bishop and
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# Confessor (Nov 17) — pre-1955-but-post-1617 (no SanctiM/11-17*.txt at
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# all). web/www/horas/Latin/Sancti/11-17.txt, English/Sancti/11-17.txt.
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#
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# Lectio4-5 (this saint's own vita) combined into one reading, no
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# internal break. Lectio6 (St. Maximus of Turin's sermon) is a
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# genuinely distinct source, kept separate.
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#
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# Nocturn 3: Lectio7's Gospel quotation (Mark 11:22-24) is nearly the
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# full short pericope, not just a bare incipit like elsewhere in this
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# pass, so authored as a genuine Gospel reading here. Lectio7's own
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# homily portion + Lectio8-9 (the Venerable Bede's commentary) is one
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# continuous excerpt, combined into a single reading. No responsory
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# given for either Nocturn 3 reading.
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id: st-gregory-thaumaturgus
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readings:
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- nocturn: 2
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isGospel: false
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text:
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la: >-
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Gregórius, Neocæsaréæ Ponti epíscopus, sanctitáte doctrinaque illustris, signis vero ac
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miraculis multo illustrior, quorum multitúdine atque præstántia Thaumatúrgus appellátus est,
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et sancti Basilíi testimonio cum Moyse, Prophetis et Apóstolis comparátus; montem, qui
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ecclésiæ ædificatiónem impediebat, oratióne álio tránstulit. Item palúdem, inter fratres
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causam discordiárum, exsiccávit. Lycum fluvium, perniciose agros inundántem, defixo ad ripam
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quo sustentabátur baculo, qui statim virentem crevit in árborem, coércuit, ut póstea ultra
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eum terminum non efflúxerit.
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Sæpíssime dæmones ex idolórum simulacris atque ex hóminum corpóribus ejécit, múltaque alia
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mirabíliter effécit, quibus innumerábiles hómines traxit ad Jesu Christi fidem, cum étiam
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prophetico spíritu futura prædiceret. Qui, migratúrus e vita, cum quæsísset quot in civitáte
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Neocæsariénsi réliqui essent infidéles, responsumque esset tantum esse septemdecim; Deo
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grátias agens, Tótidem, inquit, erant fidéles, cum cœpi episcopátum. Plura scripsit, quibus
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etiam, non solum miraculis, Dei Ecclésiam illustrávit.
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en: >-
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Gregory, Archbishop of Neo-Caesarea, in Pontus, is famous indeed for his holiness and
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doctrine, but much more so on account of the signs and wonders which he wrought, the number
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and character of which were so extraordinary that they have gotten him the name of
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Thaumatourgos, which is, being interpreted from the Greek, the Wonderworker. Holy Basil
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compareth him with Moses, with the Prophets, and with the Apostles, and testifieth that by
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his prayers he moved a mountain that stood in the way of the building of a Church. Moreover,
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he dried up a marsh, which was a cause of strife between brothers. Also, when the River Lycus
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overflowed and wasted the fields, he set his walking-stick on the bank, which stick
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forthwith grew into a green tree, and confined the stream within its bed, so that it never
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more passed that place again.
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He oftentimes cast out devils either from heathen idols or from the bodies of men, and did
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many other marvelous things, whereby he drew countless numbers to believe in Jesus Christ.
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Also he had the spirit of prophecy, and foretold things to come. When he was at the point of
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death, he asked how many unbelievers were left in the city of Neo-Caesarea? and when they
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answered Seventeen, he gave God thanks, and said: Just so many were the faithful when I took
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the Bishopric. He wrote a great deal, whereby, as well as by his wonders, he hath enlightened
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the Church of God.
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status: { la: verified, en: verified }
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- nocturn: 2
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isGospel: false
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source: "St. Maximus, Bishop of Turin, Homily 59 (the 2nd on St. Eusebius of Vercelli)"
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text:
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la: >-
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Beáti Patris Gregórii merita jam in tuto posita secúri magnificémus; qui, gubernaculum fidei
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viríliter tenens, ánchoram spei tranquilla jam in statióne compósuit, et plenam cæléstibus
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divítiis et ætérnis mercibus navem optato in littore collocávit. Qui, contra omnes
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adversarios, scutum timoris Dei tamdiu, donec ad victoriam perveníret. Quid enim fuit totus
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vitæ illíus cursus, nisi uníus cum vígili hoste conflictus?
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en: >-
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Our blessed Father Gregory is safe now, and we may safely praise his great deeds. He that
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kept such a manful hand upon the tiller of faith, hath now cast the anchor of hope in
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moorings of great calm, and brought his ship, heavy laden with heavenly riches and
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everlasting merchandise, safe into the heaven where he would be. Thus fareth it now with him
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who never fainted, but for so long time held up ever the shield of the fear of God against
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all that did beset him. What was his whole life but one long fight against an enemy that
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never slept?
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status: { la: verified, en: verified }
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- nocturn: 3
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isGospel: true
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citation: { la: "Marc 11:22-24", en: "Mark 11:22-24" }
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text:
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la: "Respóndens Jesus discípulis suis ait illis: Habéte fidem Dei. Amen dico vobis quia quicúmque díxerit huic monti: Tóllere et míttere in mare, et non hæsitáverit in corde suo, sed credíderit quia quodcúmque díxerit fiat, fiet ei."
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en: "And Jesus answering, saith to them: Have the faith of God. Amen I say to you, that whosoever shall say to this mountain, Be thou removed and be cast into the sea, and shall not stagger in his heart, but believe, that whatsoever he saith shall be done; it shall be done unto him."
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status: { la: verified, en: verified }
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- nocturn: 3
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isGospel: false
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source: "The Venerable Bede, Priest, Commentary on Mark, Book 3"
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text:
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la: >-
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Solent Gentiles qui contra Ecclésiam maledicta scripsére, improperare nostris quod non
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habúerint plenam fidem Dei, quia numquam montes transferre potúerint. Quibus respondéndum
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est non scripta esse, quæ in Ecclésia sunt gesta, sicut étiam de factis ipsíus Christi et
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Dómini nostri Scriptúra testátur. Unde et hoc quoque fíeri potuísset, ut mons ablátus de
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terra mitterétur in mare, si necessitas id fíeri poposcísset. Quómodo légimus factum précibus
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beáti Patris Gregórii, Neocæsaréæ Ponti antístitis, viri meritis et virtútibus exímii, ut
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mons in terra tantum loco cederet quantum íncolæ civitátis opus habebant.
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Cum enim, volens ædificáre ecclésiam in loco apto, vidéret eum angustiórem esse quam res
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exigébat, eo quod ex una parte, rupe maris, ex alia, monte próximo coarctarétur; venit nocte
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ad locum, et, genibus flexis, admonuit Dóminum promissiónis suæ, ut montem longius juxta
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fidem petentis ágeret. Et, mane facto, reversus invénit montem tantum spatii reliquisse
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structóribus ecclésiæ quantum opus habuerant. Poterat ergo hic, poterat alius quis ejusdem
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meriti vir, si opportunitas exegísset, impetrare a Dómino, mérito fidei, ut étiam mons
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tollerétur et mitterétur in mare.
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Verum, quia montis nómine nonnumquam diabolus significátur, videlicet propter supérbiam, qua
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se contra Deum erigit, et esse vult símilis Altíssimo; mons ad præcéptum eórum qui fortes
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fide sunt, tollitur de terra et in mare projícitur, cum, prædicántibus verbum doctóribus
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sanctis, immundus spíritus ab eórum corde repéllitur qui ad vitam sunt præordináti, et in
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turbulentis amarisque infidelium méntibus vesaniam suæ tyrannidis exercére permittitur.
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en: >-
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The heathen, who have written blasphemies against the Church, are used to cast in our teeth
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that we have not full faith in God, since we have never been able to move mountains. Such
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should be answered that we do not possess records of everything that hath come to pass in
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the Church, any more than, the Scripture being witness, we possess records of all the doings
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of our Lord Christ Himself. Mountains may have been removed and cast into the sea, in case of
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need; a like case, indeed, as we read, was that which came to pass at the prayers of the
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Blessed Father Gregory, Archbishop of Neo-Caesarea, in Pontus, that right worthy and mighty
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man, when a mountain was moved from one place on land to another place on land, as the
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dwellers in the city had need.
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Gregory was wishful to build a Church in a meet place, but the site was too narrow, being
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wedged in between a mountain on the one side and a precipice going down into the sea on the
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other. He came therefore by night to the place, kneeling down, and reminding the Lord of His
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promise, and calling upon Him to remove the mountain. And in the morning, when he came
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thither again, he found that the mountain had been removed back, and as much room left for
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the builders of the Church as they needed. This man therefore would have been able, and any
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other man of like grace would have been able, if need were, to obtain of the Lord, by the
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force of his faith, that even a mountain should be removed, and be cast into the sea.
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Mystically, however, by a mountain is sometimes signified the devil, on account of the pride
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whereby he lifteth himself up against God, and would fain be like unto the Most High. And
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when holy teachers, strong in faith, do preach the Word, this mountain is removed, and cast
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into the sea, that is to say, the unclean spirit is removed out of the hearts of such as are
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foreordained unto eternal life, and sent free to exercise the wild rage of his tyranny in
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the riotous and embittered minds of the unfaithful.
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status: { la: verified, en: verified }
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@@ -0,0 +1,70 @@
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# Matins Nocturn 2 reading for the Vigil of St. Andrew the Apostle
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# (Nov 29) — pre-1955-but-post-1617 (no SanctiM/11-29*.txt at all).
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# web/www/horas/Latin/Sancti/11-29.txt, English/Sancti/11-29.txt.
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#
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# Lectio1's Gospel portion (John 1:35-51) gives only the incipit ("Et
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# réliqua"), so the bare Gospel reading isn't authored here (deferred,
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# pending the bulk Vulgate/Douay-Rheims import). Lectio1's own homily
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# portion + Lectio2-3 is one continuous excerpt from St. Augustine's
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# Tractate 7 on John, combined into a single reading. No responsory
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# given.
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id: vigil-of-st-andrew
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readings:
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- nocturn: 2
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isGospel: false
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source: "St. Augustine, Bishop of Hippo, Tractate 7 on John"
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text:
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la: >-
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Quia talis erat Joannes amicus sponsi, non quærebat gloriam suam, sed testimonium perhibebat
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veritati: numquid voluit apud se remanere discipulos suos, ut non sequerentur Dominum? Magis
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ipse ostendit discipulis suis quem sequerentur: habebant enim illum tamquam agnum. Et ille:
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Quid me attenditis: Ego non sum agnus. Ecce Agnus Dei. De quo et superius dixerat: Ecce
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Agnus Dei. Et quid nobis prodest Agnus Dei? Ecce, ait, qui tollit peccatum mundi. Secuti sunt
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illum, hoc audito, duo qui erant cum Joanne.
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Videamus sequentia. Ecce Agnus Dei. Hoc Joannes. Et audierunt eum duo discipuli loquentem, et
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secuti sunt Jesum. Non sic illum sequebantur, quasi jam ut inhærerent illi: nam manifestum
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est, quando illi inhæserunt, quia de navi eos vocavit. In his enim duobus erat Andreas, sicut
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modo audistis. Andreas autem frater Petri erat. Et novimus in Evangelio quod Petrum et
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Andream Dominus de navi vocavit, dicens: Venite post me, et faciam vos piscatores hominum. Et
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ex illo jam inhæserunt illi, ut non recederent.
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Modo ergo quod illum sequuntur isti duo, non quasi non recessuri sequuntur, sed videre
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voluerunt ubi habitaret, et facere quod scriptum est: Limen ostiorum ejus exterat pes tuus:
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surge ad illum venire assidue, et erudire præceptis ejus. Ostendit eis ille ubi maneret:
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venerunt, et fuerunt cum illo. Quam beatum diem duxerunt, quam beatam noctem! Quis est, qui
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nobis dicat quæ audierint illi a Domino? Aedificemus et nosmetipsi in corde nostro, et
|
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faciamus domum, quo veniat ille, et doceat nos, et colloquatur nobis.
|
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en: >-
|
||||
Since John was the friend of the Bridegroom, he sought not his own glory, but bare witness to
|
||||
the truth. Would he that his disciples should remain with him rather than that they should
|
||||
follow the Lord? Nay, he showed his disciples Whom they should follow. They thought that he
|
||||
himself was the Lamb; but he saith: Why wait ye on me? I am not the Lamb. Behold the Lamb of
|
||||
God! This was He of Whom he had already said above: Behold the Lamb of God! And what use to
|
||||
us is the Lamb of God? Behold the Lamb of God, saith John, Which taketh away the sin of the
|
||||
world. And the two disciples heard him speak, and they followed Jesus.
|
||||
|
||||
|
||||
Let us see what followed. John stood, and two of his disciples; and looking on Jesus as He
|
||||
walked, he saith: Behold the Lamb of God! And the two disciples heard him speak, and they
|
||||
followed Jesus. They followed Him, not yet to cleave unto Him, for it is manifest that they
|
||||
clave unto Him only after that He had called them out of the ship. One of the two which
|
||||
heard John speak, and followed Him, was Andrew, Simon Peter's brother. And we know how it is
|
||||
written in the Gospel of Matthew: Jesus walking by the sea of Galilee, saw two brethren,
|
||||
Simon called Peter, and Andrew his brother, casting a net into the sea, for they were
|
||||
fishers. And He saith unto them: Follow Me, and I will make you fishers of men. And they
|
||||
straightway left their nets and followed Him.
|
||||
|
||||
|
||||
From that time, therefore, was it that they clave unto Him continuously. Then Jesus turned,
|
||||
and saw them following, and saith unto them: What seek ye? They said unto Him: Rabbi, which
|
||||
is to say, being interpreted, Master, where dwellest Thou? So they follow Him now, not as to
|
||||
cleave unto Him for ever, but as to know where He dwelt, and to obey that which is written:
|
||||
If thou see a man of understanding, go to him early in the morning, and let thy foot wear the
|
||||
steps of his doors. He saith unto them: Come and see. They came and saw where He dwelt, and
|
||||
abode with Him that day. O what a blessed day! O what a blessed night! for it was about the
|
||||
tenth hour. Who shall tell what they heard from the Lord? O let us also build an house in
|
||||
our hearts, where He may come, and teach us, and talk with us!
|
||||
status: { la: verified, en: verified }
|
||||
Reference in New Issue
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