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Add March Matins readings for SanctiM-track saints
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All 6 of March's SanctiM-track saints authored. St. Benedict's own
patronal feast turns out to be the richest case in this pass so far:
its Nocturn 3 is genuinely Monastic-only content (a St. Peter Damian
sermon) absent from the Tridentine track entirely, unlike every other
saint done so far where the SanctiM file just reslices the same
Tridentine text. Also caught a case (St. Gregory the Great) where a
saint's SanctiM file carries content copied verbatim from an unrelated
feast rather than anything proper to the saint himself.
This commit is contained in:
Will Estes
2026-08-17 05:31:34 -04:00
parent ff5cb601aa
commit 7de09f2865
7 changed files with 687 additions and 2 deletions
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TODO.md
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@@ -37,7 +37,7 @@ across every hour and content type in this app.
saints (Tridentine/Divino Afflatu-sourced, no Monastic 1617 track) are now done — see
"Pre-1955 saints' Matins readings" below. The larger pool of saints that *do* have a
Monastic 1617 track (`SanctiM/`) is in progress — see "SanctiM-track saints' Matins
readings" below — January and February done (19/23), ~130 candidates remain (March onward).
readings" below — January-March done (25/29), ~124 candidates remain (April onward).
- The bulk Vulgate (Latin) + Douay-Rheims (English) scripture import into
`src/data/scripture/` — long-term project, explicitly deferred; Matins scripture
citations resolve to `missing` text until it lands.
@@ -1429,7 +1429,18 @@ incipit line under `isGospel: true` despite not having the full pericope text. T
file is left as-is (not wrong, just an earlier, less clean judgment call) — this convention
applies going forward.
**Not done in this pass**: the remaining ~130 SanctiM-track candidates (March onward) — same
**March done (6/6 saints)**: `st-thomas-aquinas`, `st-frances-of-rome`, `forty-holy-martyrs`,
`st-gregory-the-great` (Lectio7-9's Gospel+homily is generic Chair-of-Peter content copied
verbatim into this file, unrelated to Gregory — same lessons as
`chair-of-st-peter-at-rome.yml`'s own sourcing, not proper to this feast, so not authored
here), `st-joseph`, `st-benedict` (Duplex I class patronal feast — the richest SanctiM case yet:
Nocturn 2 sourced from `Sancti/03-21.txt`'s own vita per the usual pattern, but Nocturn 3 is
**genuinely Monastic-only content not found in `Sancti/` at all** — a St. Peter Damian sermon
preached specifically for Benedict's own feast; no `English/SanctiM/03-21.txt` exists in the
reference engine, so `en` for that reading is this project's own translation, marked `draft`).
`npm test`/`tsc --noEmit` both pass.
**Not done in this pass**: the remaining ~124 SanctiM-track candidates (April onward) — same
authoring shape, continue month by month.
### Bible-plan TSV — bulk conversion done (2026-08)
src/data/propers/nocturn-readings/forty-holy-martyrs.yml
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# Matins Nocturn 2 reading for the Forty Holy Martyrs of Sebaste (Mar
# 10) — SanctiM/03-10.txt inherits the whole day (`@Sancti/03-10`)
# with no Nocturn 2/3 override, 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/03-10.txt, English/Sancti/03-10.txt.
# Lectio4-6 combined into one reading, one continuous account, no
# genuine source break. Lectio7-9 fall back to Common of Several
# Martyrs (`Commune/C3`), not proper text, so not authored here. No
# responsory given in the source for Lectio4-6.
id: forty-holy-martyrs
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Licinio imperatore, et Agricolao præside, ad Sebasten Armeniæ urbem, quadraginta militum
fides in Jesum Christum, et fortitudo in cruciatibus perferendis enituit. Qui sæpius in
horribilem carcerem detrusi, vinculisque constricti, cum ora ipsorum lapidibus contusa
fuíssent, hiemis tempore frigidissimo nudi sub aperto aëre supra stagnum rigens pernoctare
jussi sunt, ut frigore congelati necarentur. Una autem erat omnium oratio: Quadraginta in
stadium ingressi sumus, quadraginta item Domine corona donemur, ne una quidem huic numero
desit. Est in honore hic numerus, quem tu quadraginta dierum jejunio decorasti, per quem
divina lex ingressa est in orbem terrarum. Elias quadraginta dierum jejunio Deum quærens,
ejus visionem consecutus est. Et hæc quidem illorum erat oratio.
Ceteris autem custodibus somno deditis, solus vigilabat janitor, qui et illos orantes, et
luce circumfusos, et quosdam e cælo descendentes Angelos tamquam a Rege missos, qui
coronas triginta novem militibus distribuerent intuens ita secum loquebatur: Quadraginta
hi sunt: quadragesimi corona ubi est? Quæ dum cogitaret, unus ex illo numero, cui animus ad
frigus ferendum defecerat in proximum tepefactum balneum desiliens, sanctos illos summo
dolore affecit. Verum Deus illorum preces irritas esse non est passus: nam rei eventum
admiratus janitor, mox custodibus e somno excitatis, detractisque sibi vestibus, ac se
Christianum esse clara voce professus, Martyribus se adjunxit. Cum vero præsidis satellites
janitorem quoque Christianum esse cognovissent bacillis comminuta omnium eorum crura
fregerunt.
In eo supplicio mortui sunt omnes, præter Melithonem natu minimum. Quem cum præsens mater
ejus, fractis cruribus, adhuc viventem vidisset, sic cohortata est: Fili, paulisper
sustine; ecce Christus ad januam stat adjuvans te. Cum vero reliquorum corpora plaustris
imponi cerneret, ut in rogum inférrentur, ac filium suum relinqui, quod speraret impia
turba puerum, si vixisset, ad idolorum cultum revocari posse; ipso in humeros sublato,
sancta mater vehicula Mártyrum corporibus onusta strenue prosequebatur: in cujus amplexu
Melithon spiritum Deo reddidit, ejusque corpus in eumdem illum ceterorum Mártyrum rogum
pia mater injecit: ut qui fide et virtute conjunctissimi fuerant, funeris étiam societate
copulati, una in cælum pervenirent. Combustis illis, eorum reliquiæ projectæ in
profluentem, cum mirabiliter in unum confluxissent locum, salvæ et integræ repertæ,
honorifico sepulchro conditæ sunt.
en: >-
While Licinius was Emperor and Agricolaus President, forty soldiers at Sebaste, a city of
Armenia, gave a singular instance of faith in Jesus Christ, and bravery under suffering.
After being often remanded to an horrid prison-house, bound in fetters, and their mouths
bruised with stones, they were ordered out in the depth of winter, stripped naked, and put
upon a frozen pool, to die of cold during the night. The prayer of them all was the same: O
Lord, forty of us have begun to run in the race, grant that all forty may receive the
crown, let not one be wanting at the last. Behold, is it not an honourable number in thy
sight, Who didst bless the fast of forty days, and at the end thy Divine Law came forth to
the earth? When also Elias sought thee, Thou, O God, didst reveal thyself unto him when he
had fasted for forty days. Even so was their petition.
When the keepers were all asleep and the watchman only was awake, he heard them praying
and saw a light shining round about them, and Angels coming down from heaven, as the
messengers of the King, bearing nine-and-thirty crowns, and distributing them to the
soldiers. Then he said within himself: Are not forty here? Where is the crown of the
fortieth? And as he looked he saw one of them whose courage could not bear the cold, come
and leap into a warm bath that stood by; and the Saints were grievously afflicted.
Nevertheless God suffered not that their prayer should return unto them void; for the
watchman wondered, and called the keepers, and stripped himself of his clothes; and, when
with a loud voice he had confessed himself a Christian, he joined the Martyrs. When the
servants of the President knew that the watchman also was a Christian, they brake the legs
of them all with staves.
Under this torment died they all, saving Melithon, who was the youngest. Now, his mother
stood by, and when she saw that his legs were broken, but that he was yet alive, she cried,
and said: My son, have patience but a little longer. Behold how Christ standeth at the door
to help thee. When she saw the bodies of all the others put upon carts and taken away to
be burned, and that her son was left behind, because the multitude wickedly hoped that
being but a lad, if he lived, he might yet be drawn to commit idolatry, the holy mother
took him on her own shoulders and bravely followed behind the carts laden with the bodies
of the Martyrs. In her arms Melithon gave up his soul to God, and the mother who loved him
so well laid his body with her own hands upon the pile, with those of the other Martyrs,
that, as they had all been one in faith and strength, in death they might not be divided,
and might enter heaven together. After the burning, what remained of them was thrown into
a running stream, but the ashes were all washed together into one place, and being found
and rescued, they were laid in an honourable sepulchre.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-benedict.yml
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# Matins Nocturn 2-3 readings for St. Benedict, Abbot, patron of the
# Monastic rite (Mar 21, Duplex I class) — SanctiM/03-21.txt is a
# richer case than most SanctiM files: Lectio1-4 (Nocturn 1) fall back
# to Common of an Abbot; Lectio5-8 resolve back to
# `@Sancti/03-21:Lectio4-6` (resliced, same vita text as the Tridentine
# track — see memory vu-matins-pre1955-saints, vu-matins-sanctim-saints);
# but Lectio9-12 are the Monastic office's *own* content, not found in
# `Sancti/03-21.txt` at all — a homily by St. Peter Damian preached
# specifically "In Natal. S. Bened. Abb.", genuinely proper to this
# feast in the Monastic rite.
#
# Nocturn 2: `Sancti/03-21.txt`/`English/Sancti/03-21.txt` Lectio4-6
# combined into one reading, one continuous vita (drawn from St.
# Gregory the Great's Dialogues, Bk. 2, the classic Life of St.
# Benedict), no genuine source break.
# Nocturn 3: `SanctiM/03-21.txt` Lectio9's Gospel citation (Matt
# 19:27-29) 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 Lectio10-12 as one continuous excerpt of St.
# Peter Damian's sermon. No English/SanctiM translation exists for
# this file in the reference engine, so `en` for the Nocturn 3 reading
# is this project's own translation, marked `draft` per
# vu-prefer-text-over-missing. No responsory given for either reading.
id: st-benedict
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Benedíctus, Núrsiæ nóbili génere ortus, Romæ liberálibus disciplínis erudítus, ut totum
se Jesu Christo daret, ad eum locum, qui Sublácus dícitur, in altíssimam spelúncam
penetrávit; in qua sic per triénnium delítuit, ut unus id sciret Románus mónachus, quo
ad vitæ necessitátem minístro utebátur. Dum ígitur ei quodam die ardéntes ad libídinem
faces a diábolo subjiceréntur, se in vépribus támdiu volutávit, dum, laceráto córpore,
voluptátis sensus dolóre opprimerétur. Sed jam erumpénte ex illis látebris fama ejus
sanctitátis, quidam mónachi se illi instituéndos tradidérunt: quorum vivéndi licéntia cum
ejus objurgatiónes ferre non posset, venénum in potióne ei dare constítuunt. Verum,
póculum ei præbéntibus, crucis signo vas confrégit, ac relícto monastério in solitúdinem
se recépit.
Sed cum multi ad eum quotídie discípuli convenírent, duódecim monastéria ædificávit,
éaque sanctíssimis légibus communívit. Póstea Cassínum migrávit, ubi simulácrum Apóllinis,
qui adhuc ibi colebátur, commínuit, aram evértit et lucos succéndit; ibíque sancti
Martíni sacéllum et sancti Joánnis ædículam exstrúxit, oppidános autem et íncolas
christiánis præcéptis ímbuit. Quare augebátur in dies magis divína grátia Benedíctus, ut
étiam prophético spíritu ventúra prædíceret. Quod ubi accépit Tótila Gothórum rex,
exploratúrus, an res ita esset, spathárium suum régio ornátu et comitátu præmíttit, qui
se regem simuláret. Quem ut ille vidit, Depóne, inquit, fili, depóne quod geris; nam tuum
non est. Tótilæ vero prædíxit advéntum ejus in Urbem, maris transmissiónem, et post
novem annos mortem.
Qui áliquot ménsibus ántequam e vita migráret, præmónuit discípulos, quo die esset
moritúrus; ac sepúlcrum, in quo suum corpus condi vellet, sex diébus ántequam eo
inferrétur, aperíri jussit: sextóque die deférri vóluit in ecclésiam; ubi, sumpta
Eucharístia, sublátis in cælum óculis orans, inter manus discipulórum efflávit ánimam:
quam duo mónachi eúntem in cælum vidérunt, pállio ornátum pretiosíssimo, circum eam
fulgéntibus lampádibus, et claríssima et gravíssima spécie virum, stantem supra caput
ipsíus, dicéntem audiérunt: Hæc est via, qua diléctus Dómini Benedíctus in cælum
ascéndit.
en: >-
Benedict was born of a noble family at Norcia, and studied letters at Rome. Desiring to
give himself altogether to Christ Jesus, he betook himself to a very deep cave at the
place now called Subiaco. In this place he lay hid for three years, unknown to all except
the monk Romanus, by means of whom he received the necessaries of life. While he was in
the cave at Subiaco, the devil one day assailed him with an extraordinary storm of impure
temptation, and to get it under, he rolled himself in brambles till his whole body was
lacerated, and the sting of pain drove out the sallies of lust. At last the fame of his
holiness spread itself abroad from the desert, and some monks came to him for guidance,
but the looseness of their lives was such that they could not bear his exhortations, and
they plotted together to poison him in his drink. When they gave him the cup, he made the
sign of the Cross over it, whereupon it immediately broke, and Benedict left that
monastery, and retired to a desert place alone.
Nevertheless his disciples followed him daily, and for them he built twelve monasteries,
and set holy laws to govern them. Afterwards he went to Cassino, and brake the image of
Apollo which was still worshipped there, overturned the altar, and burnt the groves.
There he built the Church of St Martin and the little chapel of St. John; and instilled
Christianity into the townspeople and inhabitants. He grew in the grace of God day by
day, so that being endowed with the spirit of prophecy he foretold things to come. When
Totila, King of the Goths, heard of it, and would see whether it really were so, he sent
his Spatharius before him, with the kingly ensigns and attendance, and feigning himself
to be Totila. But as soon as Benedict saw him he said: My son, put off that which thou
wearest, for it is not thine. To Totila himself he foretold that he would go to Rome,
would cross the sea, and would die after nine years.
Some months before he departed this life, Benedict forewarned his disciples on what day
he was to die; and he ordered his grave to be opened six days before he was carried to
it. On the sixth day, being the 21st of March, he would be carried into the Church, where
he received the Eucharist, and then, in the arms of his disciples, with his eyes lifted
up to heaven, and wrapt in prayer, he gave up the ghost. Two monks saw his soul rising to
heaven, clothed in a most precious garment, and surrounded with lights, and One of a most
glorious and awful aspect standing above, Whom they heard saying: This is the way whereby
Benedict, the beloved of the Lord, goeth up to heaven.
status: { la: verified, en: verified }
- nocturn: 3
isGospel: false
source: "St. Peter Damian, Bishop, Sermon 9, On the Nativity of St. Benedict, Abbot (on Matt 19:27-29)"
text:
la: >-
Ecce nos relíquimus ómnia, et secúti sumus te. Solémne verbum, magna promíssio, opus
sanctum, dignum benedictióne: relínquere ómnia, et sequi Christum. Hæc sunt verba
voluntárie persuasória paupertátis, quæ monastéria genuérunt, quæ claustra mónachis,
anachorétis silvas copiósius replevérunt. Hæc enim sunt, de quibus psallit Ecclésia:
Propter verba labiórum tuórum ego custodívi vias duras; perceptúra requiem pro labóre,
pro paupertáte divítias, pro tribulatióne mercédem. Magnum revéra est relínquere ómnia,
sed majus Christum sequi, cum multos ómnia reliquísse, nec Christum secútos fuísse
legámus. Hoc opus, hic labor est, hic salútis humánæ summa consístit; nec Christum
póssumus sequi, nisi ómnia relinquámus, quia exsúltat ut gigas ad curréndam viam, et
onerátus eum sequi non potest.
Ecce, inquit, nos relíquimus ómnia, non solum facultátes mundi, sed et ánimi quoque
cupiditátes: neque enim relínquit ómnia, qui retínuit vel seípsum; immo vero nihil prodest,
sine seípso cétera reliquísse, quandóquidem nullum áliud onus est grávius hómini, quam
homo ipse. Quis enim tyránnus crudélior, quæ sǽvior potéstas hómini, quam hóminis ipsíus
volúntas? Séquitur: Quid ergo erit nobis? Jam ómnia relíquit Petrus, jam non solum
séquitur, sed et diu secútus est; et nunc primum intérrogat, quidnam sit acceptúrus. Quid
est, Petre? Nonne obediéntiam promisísti in auris auditióne, non in pacti conventióne? Sed
audíte jam, quid loquátur Dóminus Deus, et atténdite spem, in qua mundo fluctuánte
speráre debémus: Sedébitis, ait Dóminus, ait Véritas. Solémnis séssio, grata quies, plena
sufficiéntia.
Sed ne magnæ promissiónis dulcédinem longánimis expectátio contorquéret, mentis nostræ
mobilitátem sermónem témperat dulcióri. Novit enim ipse figméntum nostrum, quóniam
dilatiónis moras pusillanímitas nostra non sústinet; ideóque benignitáte sua huic quoque
obviat cogitatióni, et occúrrit étiam ex hac parte, dicens: Et omnis, qui relíquerit
domum, aut patrem, aut matrem, aut fratrum, aut uxórem, aut agros, aut fílios, propter
nomen meum, céntuplum accípiet, et vitam ætérnam possidébit. Obstrúctum est certe os
loquéntium iníqua. Jamque confundántur omnes iníqua agéntes supervácue. Habémus enim
promissiónem vitæ hujus, quæ nunc est, páriter et futúræ, manifestúmque est præséntis
témporis esse céntupli promissiónem, ex eo nimírum quod séquitur: Et vitam ætérnam
possidébit.
Qui ergo nondum céntuplum accepérunt, scruténtur corda sua, et univérsa mánuum suárum
stúdia diligénter exáminent; nec dúbium, quin invéniant ángulum et diversórium, quod
Salvátor non novit. Sed quid est céntuplum istud, nisi consolatiónes visitationésque et
primítiæ Spíritus, qui super mel dulcis est, nisi testimónium consciéntiæ nostræ, nisi
læta et jucundíssima justórum expectátio, nisi memória abundántiæ suavitátis Dei, et
magna vere multitúdo dulcédinis ejus, quam nec expértis necésse est dícere, nec
inexpértis illis verbis exprímere quiquam potest? Cui vero sic speciáliter totus
evangélicæ lectiónis excúrsus assignári potest, quemádmodum Patri et Magístro nostro
beáto Benedícto? Hic a puerítia mundum cum flore relíquit, et curréntem Christum cursu
rapidíssimo secútus est, nec déstitit, donec consequerétur.
en: >-
Behold, we have left all things, and have followed thee. A solemn word, a great promise,
a holy work, worthy of a blessing: to leave all things, and follow Christ. These are the
words that willingly persuade to poverty, which have brought forth monasteries, which have
filled cloisters with monks and the woods more abundantly with hermits. For these are they
of whom the Church sings: Because of the words of thy lips I have kept hard ways; about to
receive rest for labour, riches for poverty, reward for tribulation. It is indeed a great
thing to leave all things, but a greater thing to follow Christ, since we read that many
left all things, yet did not follow Christ. This is the work, this is the labour, herein
lies the sum of man's salvation; nor can we follow Christ unless we leave all things,
because He rejoiceth as a giant to run the way, and one who is burdened cannot follow Him.
Behold, he saith, we have left all things — not only the goods of the world, but also the
desires of the mind: for he does not leave all things who has kept even himself; indeed it
profits nothing to have left all else without leaving oneself, since no burden is heavier
upon a man than the man himself. For what tyrant is more cruel, what power more savage upon
a man, than the will of the man himself? There follows: What then shall we have? Peter has
already left all things; he not only follows now, but has long followed; and now for the
first time he asks what he is to receive. What is this, Peter? Didst thou not promise
obedience upon hearing with thine ears, not upon the striking of a bargain? But hear now
what the Lord God says, and attend to the hope in which we ought to hope while the world is
tossed about: Ye shall sit, says the Lord, says the Truth. A solemn sitting, a welcome rest,
a full sufficiency.
But lest a long-drawn-out waiting should twist the sweetness of the great promise, He
tempers the fickleness of our mind with a sweeter word. For He himself knows our frame,
since our faintheartedness cannot bear the delays of postponement; and so in His kindness
He meets this thought also, and comes to meet us on this side too, saying: And every one
that hath left house, or brethren, or sisters, or father, or mother, or wife, or children,
or lands, for my name's sake, shall receive an hundredfold, and shall possess life
everlasting. Surely the mouth of them that speak unjust things is stopped. Now let all be
confounded that work iniquity in vain. For we have the promise of this life, which now is,
together with that which is to come; and it is plain that the hundredfold promise belongs
to the present time, from what follows: and shall possess life everlasting.
Let those, then, who have not yet received the hundredfold, search their own hearts, and
diligently examine all the labours of their hands; and there is no doubt they will find a
corner and a lodging-place which the Saviour does not know. But what is this hundredfold,
but the consolations and visitations and firstfruits of the Spirit, which is sweeter than
honey; but the testimony of our own conscience; but the glad and most joyful expectation
of the just; but the memory of the abundance of God's sweetness, and the truly great
multitude of His sweetness, which it is not necessary to tell to those who have
experienced it, nor can any words express it to those who have not? But to whom can this
whole course of the Gospel reading be so specially assigned, as to our Father and Master,
blessed Benedict? He from boyhood left the world in its flower, and followed the running
Christ with the swiftest course, nor did he cease until he had overtaken Him.
status: { la: verified, en: draft }
src/data/propers/nocturn-readings/st-frances-of-rome.yml
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# Matins Nocturn 2 reading for St. Frances of Rome, Widow (Mar 9) —
# SanctiM/03-09.txt inherits the whole day (`@Sancti/03-09`) with no
# Nocturn 2/3 override, so this saint's own vita 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/03-09.txt, English/Sancti/03-09.txt.
# Lectio4-6 combined into one reading, one continuous vita, no genuine
# source break. No responsory given in the source.
id: st-frances-of-rome
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Francisca nobilis matrona Romana, ab ineunte ætate illustria dedit virtutum exempla:
etenim pueriles ludos et illecebras mundi respuens, solitudine et oratione magnopere
delectabatur. Undecim annos nata, virginitatem suam Deo consecrare, et monasterium
ingredi proposuit: parentum tamen voluntati humiliter obtemperans, Laurentio de
Pontianis, juveni æque diviti ac nobili nupsit. In matrimonio arctioris vitæ propositum,
quantum licuit, semper retinuit: a spectaculis, conviviis, aliisque hujusmodi
oblectamentis abhorrens, lanea ac vulgari veste utens, et quidquid a domesticis curis
supererat temporis, orationi aut proximorum utilitati tribuens: in id vero maxima
sollicitudine incumbens, ut matronas Romanas a pompis sæculi et ornatus vanitate
revocaret. Quapropter domum Oblatarum, sub regula sancti Benedicti, congregationis
Montis Oliveti, adhuc viro alligata, in Urbe instituit. Viri exsilium, bonorum
jacturam, ac universæ domus mœrorem non modo constantissime toleravit: sed gratias agens
cum beato Job, illud frequenter usurpabat: Dominus dedit, Dominus abstulit: sit nomen
Domini benedictum.
Viro defuncto, ad prædictam Oblatarum domum convolans, nudis pedibus, fune ad collum
alligato, humi prostrata, multis cum lacrimis earum numero adscribi suppliciter
postulavit. Voti compos facta, licet esset omnium mater, non alio tamen quam ancillæ,
vilissimæque feminæ, et immunditiæ vasculi titulo gloriabatur. Quam vilem sui
existimationem et verbo declaravit et exemplo: sæpe enim e suburbana vinea revertens, et
lignorum fascem proprio capiti impositum deferens, vel eisdem onustum agens per Urbem
asellum, pauperibus subveniebat, in quos étiam largas eleemosynas erogabat:
ægrotantesque in xenodochiis visitans, non corporali tantum cibo, sed salutaribus monitis
recreabat. Corpus suum vigiliis, jejuniis, cilicio, ferreo cingulo, crebrisque flagellis
in servitutem redigere jugiter satagebat. Cibum illi semel in die herbæ et legumina, aqua
potum præbuit. Hos tamen corporis cruciatus aliquando confessarii mandato, a cujus ore
nutuque pendebat, modice temperavit.
Divina mysteria, præsertim vero Christi Domini passionem, tanto mentis ardore, tantaque
lacrimarum vi contemplabatur, ut præ doloris magnitudine pene confici videretur. Sæpe
étiam cum oraret, maxime sumpto sanctissimæ Eucharistiæ sacramento, spiritu in Deum
elevata, ac cælestium contemplatione rapta, immobilis permanebat. Quapropter humani
generis hostis variis eam contumeliis ac verberibus a proposito dimovere conabatur: quem
tamen illa imperterrita semper elusit; Angeli præsertim præsidio, cujus familiari
consuetudine gloriosum de eo triumphum reportavit. Gratia curationum et prophetiæ dono
enituit, quo et futura prædixit, et cordium secreta penetravit. Denique meritis et
miraculis clara, migravit ad Dominum, anno ætatis suæ quinquagesimo sexto. Quam Paulus
quintus Pontifex Maximus in Sanctorum numerum retulit.
en: >-
The noble Roman matron Frances was a pattern of godliness from her earliest years. As a
child she shrank from games, and set no store by the amusements of the world, but
delighted to be continually alone and engaged in prayer. At the age of eleven years she
desired to consecrate her virginity to God, and to enter a convent, but humbly yielded
obedience to the wishes of her parents, and was married to Lawrence de' Pontiani, a young
man whose rank was equal to his wealth. As a wife she persevered, as far as she lawfully
could, in her determination to lead an austere life; she abstained as much as possible
from going to shows, feasts, and such like amusements, dressed plainly in woollen stuffs,
and spent in prayer or the service of her neighbour whatever time she did not occupy with
her duties as mistress of her husband's house. She strove earnestly to wean the married
women of Rome from the vanities of the world and the frivolities of dress. To this end she
founded during her husband's lifetime the Sisterhood of the Oblates, under the rule of the
Benedictine congregation called of the Mount of Olives. When it pleased God that her
husband should be banished, all her goods taken away, and her home ruined, she meekly bowed
down before His holy will, often repeating the words of the blessed Job: The Lord gave, and
the Lord hath taken away; blessed be the name of the Lord.
On her husband's death she betook herself immediately to the house of the Oblates, and,
with her feet bare and a rope round her neck, threw herself down on the threshold,
entreating the sisters with tears to receive her into their number. When she obtained her
wish, although she was the mother of them all, she would be among them only as one that
served, glorying rather to be called the most degraded of women and a vessel of
uncleanness. Her lowly esteem of herself was shown both by her word and example. She passed
often through the city from a vineyard in the country carrying a bundle of sticks on her
head, or driving an ass laden with faggots; she succoured the needy, for whom she collected
large alms, and visited the sick in the hospitals, ministering to them both food for the
body and exhortations healthful for their souls. She strove continually to bring her body
into subjection by watchings, fastings, haircloth, the wearing of an iron girdle, and the
often use of a scourge. She never ate but once a day, and then only vegetables, and she
took no drink but water. These severities she however sometimes relaxed, in obedience to
her confessor, on whose word and wishes she framed her customs.
So great was her mental realisation of the things of God, and chiefly of the sufferings of
the Lord Christ, and so abundant her tears in contemplating them, that she seemed sometimes
about to sink under her grief. Often when she was engaged in prayer, and principally after
she had received the Most Holy Sacrament of the Eucharist, her spirit became altogether
lifted up to God, and she remained motionless, carried away by the thought of heavenly
things. The enemy of man assailed her with diverse reproaches and buffetings to break her
off her intent, but she feared him not, and with the help of an Angel whom God gave her to
be her familiar friend, she won a noble victory over the tempter. God glorified her with
the gifts of healing and of prophecy, whereby she foretold things to come, and saw the
secrets of the hearts of men. She departed to be with the Lord, famous for good works and
miracles, in the fifty-sixth year of her age. The Supreme Pontiff Paul V. caused her to be
numbered among the saints.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-gregory-the-great.yml
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# Matins Nocturn 2 reading for St. Gregory the Great, Pope, Confessor,
# Doctor (Mar 12) — SanctiM/03-12.txt's own Lectio5-12 all resolve back
# to `@Sancti/03-12:LectioN` (resliced for the Monastic 12-lesson
# structure), so this saint's own vita 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/03-12.txt, English/Sancti/03-12.txt.
# Lectio4-6 combined into one reading, one continuous vita, no genuine
# source break. Lectio7-9's Gospel+homily (Matt 16:13-19, St. Leo's
# sermon on Peter's confession) is generic Chair-of-Peter content
# unrelated to Gregory himself, not proper to this feast, so not
# authored here — same judgment as the same lessons appearing verbatim
# under `chair-of-st-peter-at-rome.yml`'s own sourcing. No responsory
# given for Lectio4-6.
id: st-gregory-the-great
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Gregórius Magnus, Románus, Gordiáni senatóris fílius, adoléscens philosophíæ óperam
dedit; et prætório offício functus, patre mórtuo, sex monastéria in Sicília ædificávit,
Romæ séptimum sancti Andréæ nómine in suis ǽdibus, prope basílicam sanctórum Joánnis et
Pauli ad Clivum Scauri, ubi Hilarióne ac Maximiáno magístris, monáchi vitam proféssus,
póstea abbas fuit. Mox diáconus cardinális creátus, Constantinópolim a Pelágio Pontífice
ad Tibérium Constantínum imperatórem legátus míttitur: apud quem memorábile étiam illud
effécit, quod Eutýchium patriárcham, qui scrípserat contra veram ac tractábilem córporum
resurrectiónem, ita convícit, ut ejus librum imperátor in ignem injíceret. Quare
Eutýchius paulo post cum in morbum incidísset, instánte morte, pellem manus suæ tenébat,
multis præséntibus, dicens: Confíteor quia omnes in hac carne resurgémus.
Romam rédiens, Pelágio pestiléntia subláto, summo ómnium consénsu Póntifex elígitur: quem
honórem ne accíperet, quámdiu pótuit, recusávit; nam aliéno vestítu in spelúnca delítuit:
ubi deprehénsus indício ígnæa colúmnæ, ad sanctum Petrum consecrátur. In pontificátu
multa successóribus doctrínæ ac sanctitátis exémpla relíquit. Peregrínos quotídie ad
mensam adhibébat: in quibus et Ángelum, et Dóminum Angelórum peregríni fácie accépit.
Páuperes et urbános et extérnos, quorum númerum descríptum habébat, benígne sustentábat.
Cathólicam fidem multis locis labefactátam restítuit. Nam Donatístas in Africa, Ariános
in Hispánia représsit: Agnoítas Alexandría ejécit. Pállium Syágrio Augustodunénsi
epíscopo dare nóluit, nisi neóphytos hæréticos expélleret ex Gállia. Gothos hǽresim
Ariánam relínquere coégit. Missis in Británniam doctis et sanctis viris Augustíno et
áliis mónachis, ínsulam ad Jesu Christi fidem convértit, vere a Beda presbýtero Angliæ
vocátus Apóstolus. Joánnis patriárchæ Constantinopolitáni audáciam fregit, qui sibi
universális Ecclésiæ epíscopi nomen arrogábat. Maurítium imperatórem, eos qui mílites
fuíssent, mónachos fíeri prohibéntem, a senténtia detérruit.
Ecclésiam ornávit sanctíssimis institútis et légibus. Apud sanctum Petrum coácta sýnodo,
multa constítuit: in iis, Ut in Missa Kýrie eléison nóvies repeterétur: ut extra id
tempus, quod continétur Septuagésima et Pascha, Alle­lúja dicerétur: ut adderétur in
Cánone, Diésque nostros in tua pace dispónas. Litanías, Statiónes, et ecclesiásticum
offícium auxit. Quátuor concíliis, Nicǽno, Constantinopolitáno, Ephesíno, Chalcedonénsi,
tamquam quátuor Evangéliis honórem habéri vóluit. Epíscopis Sicíliæ, qui ex antíqua
ecclesiárum consuetúdine Romam síngulis triénniis conveniébant, quinto quoque anno semel
veníre indúlsit. Multos libros confécit: quos cum dictáret, testátus est Petrus diáconus,
se Spíritum Sanctum colúmbæ spécie in ejus cápite sæpe vidísse. Admirabília sunt quæ
dixit, fecit, scripsit, decrévit, præsértim infírma semper et ægra valetúdine. Qui
dénique multis éditis miráculis, pontificátus anno décimo tértio, mense sexto, die
décimo, quarto Idus Mártii, qui dies festus a Græcis étiam propter insígnem hujus
Pontíficis sapiéntiam ac sanctitátem præcípuo honóre celebrátur, ad cæléstem
beatitúdinem evocátus est. Cujus corpus sepúltum est in basílica sancti Petri, prope
Secretárium.
en: >-
Gregory the Great was a Roman, the son of Gordian the Senator. As a young man he studied
philosophy, and afterwards discharged the office of Praetor. After his father's death he
built six monasteries in Sicily, and a seventh in honour of St. Andrew, in his own house
at Rome, hard by the Church of Saints John and Paul at the ascent of the hill Scaurus. In
this monastery of St. Andrew, he and his masters, Hilarion and Maximian, professed
themselves monks, and Gregory was afterwards Abbot. Later on, he was created a Cardinal
Deacon, and sent to Constantinople as legate from Pope Pelagius to the Emperor Tiberius
Constantine. Before the Emperor he so successfully disputed against the Patriarch
Eutychius, who had denied that our bodies shall verily and indeed rise again, that the
Prince threw the book of the said Patriarch into the fire. Eutychius himself also, soon
after fell sick, and when he felt death coming on him, he took hold of the skin of his own
hand and said in the hearing of many that stood by: I acknowledge that we shall all rise
again in this flesh.
Gregory returned to Rome, and, Pelagius being dead of a plague, he was unanimously chosen
Pope. This honour he refused as long as he could. He disguised himself and took refuge in
a cave, but was betrayed by a fiery pillar. Being discovered and overruled, he was
consecrated at the grave of St. Peter. He left behind him many examples of doctrine and
holiness to them that have followed him in the Papacy. Every day he brought pilgrims to
his table, and among them he entertained not an Angel only, but the very Lord of Angels in
the guise of a pilgrim. He tenderly cared for the poor, of whom he kept a list, as well
without as within the city. He restored the Catholic faith in many places where it had
been overthrown. He fought successfully against the Donatists in Africa and the Arians in
Spain. He cleansed Alexandria of the Agnoites. He refused to give the Pall to Syagrius,
Bishop of Autun, unless he would expel the Neophyte heretics from Gaul. He caused the
Goths to abandon the Arian heresy. He sent into Britain Augustine and diverse other
learned and holy monks, who brought the inhabitants of that island to believe in Jesus
Christ. Hence Gregory is justly called by Bede, the Priest of Jarrow, the Apostle of
England. He rebuked the presumption of John, Patriarch of Constantinople, who had taken
to himself the title of Bishop of the Universal Church, and he dissuaded the Emperor
Maurice from forbidding soldiers to become monks.
Gregory adorned the Church with holy customs and laws. He called together a Synod in the
Church of St. Peter, and therein ordained many things; among others, the ninefold
repetition of the words Kyrie eleison in the Mass, the saying of the word Alleluja in the
Church service except between Septuagesima inclusive and Easter exclusive, and the
addition to the Canon of the Mass of the words Do Thou order all our days in thy peace.
He increased the Litanies, the number of the Churches where is held the observance called
a Station, and the length of the Church Service. He would that the four Councils of Nice,
Constantinople, Ephesus, and Chalcedon should be honoured like four Gospels. He released
the Sicilian Bishops from visiting Rome every three years, willing them to come instead
once every five years. He was the author of many books, and Peter the Deacon declareth
that he often saw the Holy Ghost on his head in the form of a dove when he was dictating
them. It is a marvel how much he spoke, did, wrote, and legislated, suffering all the
while from a weak and sickly body. He worked many miracles. At last God called him away
to be blessed for ever in heaven, in the thirteenth year, sixth month, and tenth day of
his Pontificate, being the 12th day of March. This day is observed by the Greeks, as well
as by us, as a festival, on account of the eminent wisdom and holiness of this Pope. His
body was buried in the Church of St. Peter, hard by the Private Chapel.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-joseph.yml
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# Matins Nocturn 2 reading for St. Joseph, Spouse of the B.V.M.,
# Confessor (Mar 19) — SanctiM/03-19.txt's own Lectio2-9 all resolve
# back to `@Sancti/03-19:LectioN` (resliced for the Monastic 9/12-lesson
# structure with its own added responsories), so this saint'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/03-19.txt, English/Sancti/03-19.txt.
# Lectio4-6 (St. Bernard's sermon comparing Joseph the Patriarch to
# Joseph the husband of Mary) combined into one reading, one continuous
# excerpt. Lectio7-9 reference `@Sancti/12-24:Lectio1-3` (Christmas
# Eve's own Nocturn 1 scripture reading) — not proper to Joseph, so not
# authored here. No responsory given for Lectio4-6.
id: st-joseph
readings:
- nocturn: 2
isGospel: false
source: "St. Bernard of Clairvaux, Abbot, Homily 2 on Luke 1:26 (Missus est)"
text:
la: >-
Quis et qualis homo fúerit beátus Joseph, cónice ex appellatióne, qua, licet
dispensatória, méruit honorári ádeo, ut pater Dei et dictus et créditus sit; cónice et ex
próprio vocábulo, quod augméntum non dúbitas interpretári. Simul et meménto magni illíus
quondam Patriárchæ vénditi in Ægýpto; et scito ipsíus istum non solum vocábulum fuísse
sortítum, sed et castimóniam adéptum, innocéntiam assecútum et grátiam.
Síquidem ille Joseph, fratérna ex invídia vénditus et ductus in Ægýptum, Christi
venditiónem præfigurávit: iste Joseph, Herodiánam invídiam fúgiens, Christum in Ægýptum
portávit. Ille dómino suo fidem servans, dóminæ nóluit commiscéri: iste Dóminam suam,
Dómini sui matrem, vírginem agnóscens et ipse cóntinens, fidéliter custodívit. Illi data
est intellegéntia in mystériis somniórum: isti datum est cónscium fíeri atque partícipem
cæléstium sacramentórum.
Ille fruménta servávit non sibi, sed omni pópulo: iste Panem vivum e cælo servándum
accépit tam sibi quam toti mundo. Non est dúbium, quin bonus et fidélis homo fúerit iste
Joseph, cui Mater desponsáta est Salvatóris. Fidélis, inquam, servus, et prudens, quem
constítuit Dóminus suæ Matris solátium, suæ carnis nutrítium, solum dénique in terris
magni consílii coadjutórem fidelíssimum.
en: >-
What and what manner of man the blessed Joseph was, we may gather from that title
wherewith, albeit only as a deputy, God deemed him fit to be honoured; he was both called,
and supposed to be the Father of God. We may gather it from his very name, which, being
interpreted, signifieth Increase. Remember likewise that great Patriarch who was sold into
Egypt, and know that the Husband of Mary not only received his name, but inherited his
purity, and was likened to him in innocence and in grace.
If then, that Joseph that was sold by his brethren through envy, and was brought down to
Egypt, was a type of Christ sold by a disciple, and handed over to the Gentiles, the other
Joseph flying from the envy of Herod carried Christ into Egypt. That first Joseph kept
loyal to his master, and would not carnally know his master's wife; that second Joseph knew
that the Lady, the Mother of his Lord, was a virgin, and he himself remained faithfully
virgin toward her. To that first Joseph it was given to know dark things in interpreting of
dreams; to the second Joseph it was given in sleep to know the mysteries of the kingdom of
heaven.
The first Joseph laid by bread, not for himself, but for all people; the second Joseph
received into his keeping that Living Bread Which came down from heaven, not for him only,
but for the whole world. We cannot doubt but that that Joseph was good and faithful to whom
was espoused the Mother of the Saviour. Yea, I say, he was a faithful and wise servant, whom
the Lord appointed to be the comfort of His own Mother, the keeper of His own Body, and the
only and trusty helper in the Eternal Counsels.
status: { la: verified, en: verified }
src/data/propers/nocturn-readings/st-thomas-aquinas.yml
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# Matins Nocturn 2 reading for St. Thomas Aquinas, Confessor, Doctor
# (Mar 7) — SanctiM/03-07.txt inherits the whole day (`@Sancti/03-07`)
# with no Nocturn 2/3 override, so this saint's own vita 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/03-07.txt, English/Sancti/03-07.txt —
# Lectio4/5 are themselves `@:Lectio4_`/`@:Lectio5_` self-references
# (a same-file rubric-variant indirection, not a genuine split); the
# underlying `Lectio4_`/`Lectio5_`/`Lectio6` text is combined into one
# reading, one continuous vita. No responsory given in the source.
id: st-thomas-aquinas
readings:
- nocturn: 2
isGospel: false
text:
la: >-
Præclárum christiáni orbis decus et Ecclésiæ lumen, beatíssimus vir Thomas, Landulpho
comite Aquinate et Theodora Neapolitana, nobílibus paréntibus natus, futuræ in Deiparam
devotiónis afféctum adhuc infantulus osténdit. Nam chártulam ab eo invéntam, in qua
salutátio Angelica scripta erat, frustra adniténte nutrice, compressa manu valide
retinuit, et a matre per vim abreptam, ploratu et gestu repétiit, ac mox redditam
deglutívit. Quintum annum agens, monachis sancti Benedicti Cassinátibus custodiendus
traditur. Inde Neapolim studiórum causa missus, jam adoléscens Fratrum Prædicatórum
Ordinem suscépit. Sed matre ac frátribus id indigne feréntibus, Lutétiam Parisiórum
mittitur. Quem fratres in itinere per vim raptum, in arcem castri sancti Joánnis
perducunt: ubi varie exagitatus, ut sanctum proponsitum mutaret, mulierem etiam, quæ ad
labefactándam ejus constantiam introducta fuerat, titióne fugávit. Mox beátus juvenis,
flexis genibus ante signum crucis orans, ibique somno correptus, per quietem sentire
visus est sibi ab Angelis constringi lumbos; quo ex témpore omni póstea libidinis sensu
cáruit. Soróribus, quæ ut eum a pio consílio removerent, in castrum venerant, persuasit,
ut, contemptis curis sæcularibus, ad exercitatiónem cæléstis vitæ se conferrent.
Emissus e castro per fenestram, Neapolim redúcitur; unde Romam, póstea Parisium a fratre
Joánne Theutónico, ordinis Prædicatórum generali magistro, ductus, Alberto Magno
doctore, philosophíæ ac theologíæ operam dedit. Viginti quinque annos natus, magister est
appellatus, publiceque philósophos ac Theólogos summa cum laude est interpretatus.
Numquam se lectióni aut scriptióni dedit, nisi post oratiónem. In difficultátibus locórum
sacræ Scripturæ, ad oratiónem jejunium adhibebat. Quin étiam sodali suo fratri Regínaldo
dicere solebat, quidquid sciret non tam studio aut labóre suo peperisse, quam divínitus
tráditum accepisse. Neapoli cum ad imáginem Crucifixi vehementius oraret, hanc vocem
audívit: Bene scripsísti de me, Thoma; quam ergo mercedem accípies? Cui ille: Non aliam,
Dómine, nisi teípsum.
A summo Pontifice Urbano quarto Romam vocatus, ejus jussu ecclesiásticum lucubrávit
Offícium in Corporis Christi solemnitate celebrándum: oblatos vero honores et
Neapolitanum archiepiscopátum, étiam deferénte Cleménte quarto, recusávit. A
prædicatióne divini verbi non desistebat; quod cum fáceret per octavam Paschæ in
basilica sancti Petri, mulierem, quæ ejus fimbriam tetígerat, a fluxu sánguinis
liberávit. Missus a beato Gregório décimo ad concílium Lugdunense, in monasterio Fossæ
Novæ in morbum íncidit, ubi ægrotus Cantica canticórum explanávit. Ibidem obiit
quinquagenarius, anno salútis millesimo ducentésimo septuagesimo quarto, Nonis Martii.
en: >-
That splendid adornment of the Christian world and light of the Church, blessed Thomas of
Aquino, was the son of Landulph, Earl of Aquino, and Theodora of Naples, his wife, being
nobly descended on both sides. He even as an infant gave token of the love which he
afterwards bore to the Mother of God. He found a little bit of paper upon which was written
the Angelic Salutation, and held it firm in his hand in spite of the efforts of his
wet-nurse; his mother took it away by force, but he cried and stretched out for it, and
when she gave it back to him, he swallowed it. When he was only four years old, he was
given into the keeping of the Benedictine monks of Monte Cassino. He was thence sent to
Naples to study, and there, while very young, entered the Order of Friars Preachers. This
displeased his mother and brothers, and he left Naples for Paris. When he was on his
journey his brothers met him, and carried him off by force to the castle of Monte San
Giovanni, where they imprisoned him in the keep. Here they used every means to break him of
his intention, and at last brought a woman into his room to try to overcome his purity. The
lad drove her out with a fire-brand. When he was alone he knelt down before the figure of
the Cross, and there he fell asleep. As he slept, it seemed to him that angels came and
girded his loins, and from this time he never felt the least sexual inclination. His
sisters came to the castle to beseech him to give up his purpose of leaving the world, but
he so worked on them by his godly exhortations, that both of them ever after set no value
on earthly things, and busied themselves rather with heavenly.
Being let down from a window, Thomas escaped out of the castle of Monte San Giovanni, and
returned to Naples. Thence he went first to Rome, and then to Paris, in company of Brother
John the German, then Master-General of the Friars Preachers. At Paris he studied
Philosophy and Theology under Albert the Great, Doctor. At the age of twenty-five years he
took the degree of Master, and gave public disquisitions on the Philosophers and
Theologians with great distinction. He never set himself to read or write till he had first
prayed, and when he was about to take in hand a hard passage of the Holy Scriptures, he
fasted also. Hence he was wont to say to Brother Reginald his comrade, that whatever he
knew, he had learnt, not so much from his own labour and study, as from the inspiration of
God. At Naples he was once kneeling in very earnest prayer before an image of Christ
Crucified, when he heard a voice which said Thomas, thou hast written well of Me; what
reward wilt thou that I give thee? He answered: Lord, thyself.
The Supreme Pontiff Urban IV. sent for him to Rome, and at his command he composed the
Church Office for the feast of Corpus Christi. The Pope could not persuade him to accept
any dignity. Pope Clement IV. also offered him the Archbishopric of Naples, but he refused
it. He did not neglect the preaching of the Word of God. Once while he was giving a course
of sermons in the Basilica of St Peter, during the octave of Easter, a woman who had an
issue of blood was healed by touching the hem of his garment. He was sent by blessed
Gregory X. to the Council of Lyons, but fell sick on his way to the Abbey of Fossa Nuovo,
and there during his illness he made an exposition of the Song of Songs. There he died on
the 7th day of March, in the year of salvation 1274, aged fifty years.
status: { la: verified, en: verified }