Add 4 more fixed Lord's/BVM feasts, and fix Our Lady of the Snows' Nocturn 3
Deploy / deploy (push) Successful in 1m6s
Deploy / deploy (push) Successful in 1m6s
Finding of the Holy Cross (May 3), the Transfiguration (Aug 6), the Exaltation of the Holy Cross (Sep 14), and Dedication of the Basilica of the Most Holy Savior (Nov 9, the Lateran) were all excluded under the same stale "fixed feast of the Lord, not modeled" note that turned out wrong for Our Lady of the Snows. All four have real, complete content in the reference engine. Presentation of the BVM (Nov 21) was excluded under the equivalent "fixed BVM feast" note and is added the same way. - finding-of-the-holy-cross: fully proprium, own collect/antiphon/Matins throughout; now correctly outranks ss-alexander-eventius-theodulus-and-juvenal, matching what that saint's own file already documented as the live reality. - transfiguration: same proprium shape. Its subordinate saints (Ss. Xystus/Felicissimus/Agapitus) stay excluded -- blocked by the real, separate octave/subordination-rendering gap, not by an unmodeled Transfiguration. - exaltation-of-the-holy-cross: reuses the Finding of the Holy Cross's content wholesale (ex Sancti/05-03) -- collect/antiphon via a cross-id `propers` pointer, Matins nocturn-readings duplicated (no cross-id lookup exists for that mechanism). - dedication-of-the-basilica-of-the-most-holy-savior: reuses the existing Common-of-a-Dedication (collect-c8, benedictus-antiphon- common-of-a-dedication), real unique Nocturn 2 vita of her own. Her secondary, St. Theodore, stays excluded for the same octave/subordination reason as above. - presentation-of-the-bvm: real unique collect of her own; her Benedictus antiphon is a substituted Common reference (truncate-and-add-alleluia edit specific to this feast), authored as her own file. Also: our-lady-of-the-snows.yml was missing its own Nocturn 3 (she defers to Commune/C11's own Gospel-incipit-plus-Bede-homily, same as Presentation of the BVM) -- added. Test updates (not regressions): three tests had fixed proof dates colliding with the newly-added feasts, updated to reflect the new, correct behavior. npm test (365 tests) and tsc --noEmit both pass. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
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# Matins Nocturn 2-3 readings for the Dedication of the Basilica of the
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# Most Holy Savior (the Lateran), Nov 9. Sourced directly from
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# web/www/horas/Latin/Sancti/11-09.txt, English/Sancti/11-09.txt.
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#
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# Nocturn 2: Lectio4-6 plus Lectio6a combined into one reading -- one
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# continuous chronological account (Pope St. Sylvester's original
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# dedication through the 1726 and 1884 restorations), no genuine source
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# break. (Lectio1-3, the Book of Revelation excerpt on the heavenly
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# Jerusalem, is left to the bible-plan store as usual, per this app's
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# split between Nocturn 1 scripture and Nocturn 2/3 patristic content.)
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# Nocturn 3: no Lectio7-9 override in this saint's own file at all (only
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# Lectio1-6a + a Commemoratio block) -- her `ex C8` Rule means these come
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# straight from the Common of a Dedication (Commune/C8.txt) instead.
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# Lectio7's Gospel citation (Luke 19:1-10) is a bare incipit ("Et
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# réliqua") with no full pericope text given, so — per the established
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# convention of not transcribing bare incipits — only the homily portion
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# is authored (not marked isGospel), St. Ambrose's homily on Zacchaeus
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# (Lectio7's homily + Lectio8-9 combined, one continuous piece). This is
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# the *plain* C8 homily (Ambrose) — distinct from
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# dedication-of-the-basilicas-of-ss-peter-and-paul.yml's own Nocturn 3,
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# which overrides with a different homilist (Gregory's Moralia) in its
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# own file; the Lateran has no such override, so it gets the Common's
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# own default instead.
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id: dedication-of-the-basilica-of-the-most-holy-savior
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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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Ritus, quos in consecrándis ecclésiis et altáribus Romána servat Ecclésia, beátus
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Silvéster Papa primus instítuit. Nam, etsi jam ab Apostolórum témpore loca fuérunt
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Deo dicáta, quæ a quibúsdam oratória, ab áliis ecclésiæ dicebántur, ubi colléctæ
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fiébant per unam sábbati, et christiánus pópulus oráre, Dei verbum audíre et
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Eucharístiam súmere sólitus erat; non tamen illa ádeo solémni ritu consecrabántur,
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nec in eis adhuc in títulum eréctum erat altáre, quod chrísmate delibútum, Dómini
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nostri Jesu Christi, qui altáre, hóstia et sacérdos noster est, figúram exprímeret.
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Sed, ubi Constantínus imperátor per baptísmi sacraméntum sanitátem salutémque
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consecútus est, tum primum lege ab eo lata concéssum est toto orbe terrárum,
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Christiáni ut ecclésias ædificárent; quos ille, non solum edícto, sed étiam exémplo
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ad sacram ædificatiónem est cohortátus. Nam, et in suo Lateranénsi palátio ecclésiam
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Salvatóri dedicávit, et ei continéntem basílicam nómine sancti Joánnis Baptístæ
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cóndidit, eo loco quo ipse, baptizátus a sancto Silvéstro, ab infidelitátis lepra
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mundátus est; quam idem Póntifex consecrávit quinto idus novémbris. Cujus
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consecratiónis memória celebrátur hodiérno die, quo primum Romæ públice ecclésia
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consecráta est, et imágo Salvatóris, in paríete depícta, pópulo Románo appáruit.
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Quod, si beátus Silvéster póstea in consecratióne altáris Príncipis Apostolórum
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decrévit ut deínceps nisi ex lápide altária non ædificaréntur; tamen basílicæ
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Lateranénsis altáre fuit e ligno eréctum. Quod mirum non est; nam, cum a sancto
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Petro usque ad Silvéstrum, propter persecutiónes, Pontífices certo loco consístere
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non possent, quocúmque eos necéssitas compulísset, sive in cryptas, sive in
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cœmetéria, sive in ædes piórum, super illo altári lígneo ad arcæ similitúdinem
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cóncavo, sacra faciébant. Quo altári sanctus Silvéster, réddita Ecclésiæ pace,
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honóris causa Príncipis Apostolórum, qui in illo sacrificásse dícitur, et
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reliquórum Pontíficum, qui usque ad id tempus ad mystéria conficiénda eo usi
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fúerant, in Lateranénsi prima ecclésia collocáto, sancívit ne quisquam in eo,
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præter Románum Pontíficem, Missam deínceps celebráret.
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Eándem ecclésiam incéndiis, vastatiónibus, terræ ínsuper mótibus disjéctam
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eversámque, ac sédula summórum Pontíficum cura reparátam, nova póstmodum molitióne
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restitútam, Benedíctus décimus tértius, Póntifex máximus, órdinis Prædicatórum, die
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vigésima octáva aprílis anni millésimi septingentésimi vigésimi sexti, ritu solémni
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consecrávit, ejúsque celebritátis memóriam hac die recoléndam státuit. Quod autem
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Pius nonus perficiéndum censúerat, Leo décimus tértius cellam máximam, vetustáte
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fatiscéntem, ingénti molitióne producéndam laxandámque curávit; vetus musívum,
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multis jam ántea pártibus instaurátum, ad antíquum exémplar restítui et in novam
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ábsidem, ópere cultúque magnífico exornátam, transférri; aulam transvérsam, laqueári
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et contignatióne reféctis, expolíri jussit, anno millésimo octingentésimo
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octuagésimo quarto; sacrário, æde canonicórum, perpetuáque ad baptistérium
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Constantiniánum pórticu adjéctis.
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en: >-
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The Rites whereof the Church of Rome maketh use for the hallowing of Churches and
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Altars were first instituted by the blessed Pope Sylvester. From the very time of the
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Apostles there had been places set apart for God, where assemblies took place upon
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the first day of every week, and where the Christians were used to pray, to hear the
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word of God, and to receive the Eucharist, which places were by some called
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Oratories and by others Churches. But these places were not dedicated with so solemn
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a form, nor did they set up therein an Altar for a pillar, and pour chrism thereon,
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for a figure of our Lord Jesus Christ, Who is Himself our Altar, our Victim, and our
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Priest.
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But when the Emperor Constantine had by the Sacrament of Baptism received health
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both of body and soul, then first in a law by him published was it allowed to the
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Christians throughout the whole world to build Churches, to the which holy building
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he exhorted them by his example as well as by his decree. He dedicated in his own
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Lateran Palace a Church to the Saviour, and built hard by it a Cathedral in the name
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of St. John the Baptist, upon the place where he had been baptized by holy Sylvester
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and cleansed from his leprosy. This Cathedral was hallowed by the said Pope upon the
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9th day of November. It is this consecration, the memory whereof is still celebrated
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upon this day, the first whereon the public consecration of a Church ever took place
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in Rome, and the image of the Saviour was seen by the Roman people painted upon the
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wall.
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The Blessed Sylvester afterwards decreed, when he was consecrating the Altar of the
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Prince of the Apostles, that Altars were thenceforward to be made of stone only, but
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notwithstanding this the Lateran Cathedral hath the altar made of wood. This is not
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surprising. From St. Peter to Sylvester the Popes had not been able, by reason of
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persecutions, to abide fixedly in one place, and they celebrated the Holy Liturgy in
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cellars, in burying-places, in the houses of godly persons, or wherever need drove
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them, upon a wooden altar made like an empty box. When peace was given to the Church,
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holy Sylvester took this box, and to do honour to the Prince of the Apostles, who is
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said to have offered sacrifice thereon, and to the other Popes who thereon had been
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used to execute the mystery even unto that time, set it in the first Church, even the
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Lateran, and ordained that no one but the Bishop of Rome should celebrate the Liturgy
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thereon for all time coming.
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The original Lateran Cathedral, cast down and destroyed by fires, pillage, and
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earthquakes, and renewed by the constant care of the Popes, was at last rebuilt
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afresh, and solemnly consecrated by Pope Benedict XIII, a Friar Preacher, upon the
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28th day of April, in the year 1726, the memory of which Festival he ordained to be
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kept upon this day. In the year 1884 Leo XIII took in hand a work which had received
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the sanction of his predecessor Pius IX. The great sanctuary, the walls of which were
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giving way with age, was lengthened and widened, a task of immense labour. The
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ancient mosaic had been renewed previously in several places; it was now restored
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according to the original design, and transferred to the new apse, the embellishment
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of which was carried out with great magnificence. The transept was redecorated, and
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its ceiling and woodwork repaired. A sacristy, a residence for the canons, and a
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portico connecting with the baptistery of Constantine, were added to the existing
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buildings.
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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: "St. Ambrose, Commentary on Luke, Book VIII (on Luke 19:1-10)"
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text:
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la: >-
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Zachǽus, statúra pusíllus, hoc est, nulla nobilitátis ingénitæ dignitáte sublímis,
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exíguus méritis sicut pópulus natiónum, audíto Dómini Salvatóris advéntu, quem sui
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non recéperant, vidére cupiébat. Sed nemo fácile Jesum videt; nemo potest Jesum
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vidére constitútus in terra. Et, quia non prophétas, non legem habébat, tamquam
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formæ grátiam naturális, ascéndit in sycómorum, vanitátem scílicet Judæórum vestígio
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suo próterens, erráta quoque córrigens superióris ætátis. Et ídeo Jesum in
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interióris domus recépit hospítio.
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Et bene ascéndit in árborem, ut arbor bona bonos fructus fáceret, ac, naturáli
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excísus oleástro et contra natúram insértus in bonam olívam, fructum posset legis
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afférre. Radix enim sancta, etsi rami inútiles. Quorum infructuósam glóriam plebs
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géntium, fide resurrectiónis, quasi quadam córporis elevatióne, transcéndit.
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Zachǽus ergo in sycómoro, cæcus in via: quorum álterum Dóminus miseratúrus
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exspéctat, álterum mansiónis suæ claritáte nobílitat; álterum sanatúrus intérrogat,
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apud álterum se, non invitátus, invítat. Sciébat enim úberem hospítii sui esse
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mercédem. Sed tamen, etsi nondum vocem invitántis audíerat, jam víderat afféctum.
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Verum, ne cæcum illum, tamquam fastidiósi páuperum, cito reliquísse videámur et
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transísse ad dívitem, exspectémus eum, quia exspectávit et Dóminus; interrogémus
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eum, quia interrogávit et Christus. Nos interrogémus, quia nescímus: ille, quia
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nóverat. Nos interrogémus, ut sciámus unde iste curátus sit: ille interrogávit, ut
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in uno plures discerémus unde Dóminum vidére mereámur. Interrogávit enim, ut
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crederémus, néminem, nisi confiténtem, posse salvári.
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en: >-
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Zacchaeus was little of stature, that is, he was not raised aloft among men by
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nobility of birth, and, like the most of the world, he possessed few merits. When he
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heard that the Lord and Saviour, Who had come unto His Own, and Whom His Own had not
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received, was coming, he desired to see Him. But the sight of Jesus is not easy; to
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any on the earth it is impossible. And since Zacchaeus had neither the Prophets, nor
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yet the Law, as a gracious help to his nature, he climbed up into a sycamore tree,
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raising his feet above the vanity of the Jews, and straightening the crooked
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branches of his former life, and therefore he received Jesus to lodge within his
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house.
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He did well to climb up into a tree, that a good tree might bring forth good fruits,
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and that the slip of the wild olive, grafted, contrary to nature, into the good
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olive, might bring forth the fruits of the law. For the root is holy, however
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unprofitable the branches. Their barren beauty hath now been overshadowed by the
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belief of the Gentiles in the Resurrection, as by a material upgrowth. Zacchaeus,
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then, was in the sycamore tree, and the blind man by the way-side. For the one, Jesus
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stood waiting to show mercy, and asked him before He healed him, what he would that
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He should do for him; being unbidden of the other, He bade Himself to be his Guest,
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knowing how rich was the reward of receiving Him. Nevertheless, albeit He had heard
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no words of invitation, yet had He seen how his heart went.
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But lest we should seem haughtily to pass by the poor blind man, and to hurry on to
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the rich one, let us stand waiting for him, as the Lord stood and waited; let us ask
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of him, as Christ asked of him. Let us ask, because we are ignorant; Christ asked,
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because He knew. Let us ask, that we may know whence he received his cure; Christ
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asked, that all of us may know from one example where through we are to earn a sight
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of the Lord. Christ asked, that we might believe that none, save they that confess
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Him, can be saved.
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status: { la: verified, en: verified }
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@@ -0,0 +1,134 @@
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# Matins Nocturn 2-3 readings for the Exaltation of the Holy Cross
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# (Sep 14) — identical content to finding-of-the-holy-cross.yml (May 3),
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# duplicated deliberately: her own [Rule] is `ex Sancti/05-03`, reusing
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# that feast's content wholesale (see exaltation-of-the-holy-cross.yml's
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# calendar-record comment for why the Matins mechanism needs an actual
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# duplicate here, unlike the collect/antiphon which redirect via
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# `propers`). Sourced directly from web/www/horas/Latin/Sancti/05-03.txt,
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# English/Sancti/05-03.txt. (Lectio1-3, Gal 3:10-14/Phil 2:5-11/
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# Col 2:9-15, is left to the bible-plan store as usual.)
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#
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# Nocturn 2: Lectio4-6 combined into one reading — the legend of St.
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# Helena's finding of the True Cross, one continuous narrative, no
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# genuine source break.
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# Nocturn 3: Lectio7's Gospel citation (John 3:1-15) is a bare incipit
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# ("Et réliqua") with no full pericope text given, so — per the
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# established convention of not transcribing bare incipits — only the
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# homily portion is authored (not marked isGospel), St. Augustine's
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# homily on Nicodemus (Lectio7's homily + Lectio8 combined). The source
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# has no Lectio9 at all for this feast (only 8 lessons total, an
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# unusual but genuine structural feature of this particular office, not
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# an omission here).
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id: exaltation-of-the-holy-cross
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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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Post insígnem victóriam, quam Constantínus imperátor, divínitus accépto signo
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Domínicæ Crucis, ex Maxéntio reportávit, Hélena Constantíni mater, in somnis
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admónita, conquiréndæ Crucis stúdio Jerosólymam venit; ubi marmóream Véneris
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státuam, in Crucis loco a Géntibus collocátam ad tolléndam Christi Dómini passiónis
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memóriam, post centum círciter octogínta annos, everténdam curávit. Quod item fecit
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ad præsépe Salvatóris et in loco resurrectiónis, inde Adónidis hinc Jovis subláto
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simulácro.
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Itaque loco Crucis purgáto, alte defóssæ tres cruces érutæ sunt, repertúsque
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seórsum ab illis Crucis Domínicæ títulus: qui cum ex tribus cui affíxus fuísset, non
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apparéret, eam dubitatiónem sústulit miráculum. Nam Macárius Jerosolymórum
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epíscopus, factis Deo précibus, síngulas cruces cuídam féminæ, gravi morbo
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laboránti, admóvit; cui cum réliquæ nihil profuíssent, adhíbita tértia Crux statim
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eam sanávit.
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Hélena, salutári Cruce invénta, magnificentíssimam ibi exstrúxit ecclésiam, in qua
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partem Crucis relíquit thecis argénteis inclúsam, partem Constantíno fílio détulit;
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quæ Romæ repósita fuit in ecclésia sanctæ Crucis in Jerúsalem, ædificáta in ædibus
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Sessoriánis. Clavos étiam áttulit fílio, quibus sanctíssimum Jesu Christi corpus
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fixum fúerat. Quo ex témpore Constantínus legem sancívit, ne crux ad supplícium
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cuíquam adhiberétur. Ita res, quæ ántea homínibus probro ac ludíbrio fúerat,
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||||
veneratióni et glóriæ esse cœpit.
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en: >-
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After that famous victory which the Emperor Constantine gained over Maxentius, on
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the eve of which the banner of the Cross of the Lord had been given to him from
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heaven, Helen, the mother of Constantine, being warned in a dream, came to Jerusalem,
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to seek for the Cross. There it was her care to cause to be overthrown the marble
|
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statue of Venus, which had stood on Calvary for about one hundred and eighty years,
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and which had originally been put there to desecrate and destroy the memorial of the
|
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sufferings of the Lord Christ. The like work Helen did at Bethlehem, by cleansing
|
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from an image of Adonis the stable where the Saviour was born, and from an idol of
|
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Jupiter, the place where He had arisen from the dead.
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Then she had thus cleansed the place where the Cross had stood, Helen caused deep
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excavations to be made, which resulted in the discovery of three crosses, and, apart
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from them, the writing which had been nailed on that of the Lord. But which of the
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crosses had been His was unknown, and was only manifested by a miracle. Macarius,
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||||
Bishop of Jerusalem, after offering solemn prayers to God, touched with each of the
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||||
three a woman who was afflicted with a grievous disease. The two first had no effect,
|
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but at the touch of the third she was immediately healed.
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||||
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||||
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||||
Helen, after she had found the life-giving Cross, built over the site of the Passion
|
||||
a Church of extraordinary splendour, wherein she deposited part of the Cross, shut
|
||||
up in a silver case. Another part which she gave to her son, Constantine, was laid
|
||||
up in the Church of the Holy Cross of Jerusalem, which he built at Rome on the site
|
||||
of the Sessorian Palace. She also gave to her son the nails with which the Most Holy
|
||||
Body of Jesus Christ had been pierced. Constantine established a law abolishing the
|
||||
punishment of crucifixion for all time coming and thenceforth what had hitherto been
|
||||
a hissing and a curse among men, began to be esteemed worshipful and glorious.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Augustine of Hippo, Tractate 11 on John (on John 3:1-15)"
|
||||
text:
|
||||
la: >-
|
||||
Nicodémus ex his erat, qui credíderant in nómine Jesu, vidéntes signa et prodígia
|
||||
quæ faciébat. Supérius enim hoc dixit: Cum autem esset Jerosólymis in Pascha in die
|
||||
festo, multi credidérunt in nómine ejus. Quare credidérunt in nómine ejus? Séquitur,
|
||||
et dicit: Vidéntes signa ejus, quæ faciébat. Et de Nicodémo quid dicit? Erat
|
||||
princeps Judæórum, nómine Nicodémus. Hic venit ad eum nocte, et ait illi: Rabbi,
|
||||
scimus quia a Deo venísti magíster. Et iste ergo credíderat in nómine ejus. Et ipse
|
||||
unde credíderat? Séquitur: Nemo enim potest hæc signa fácere, quæ tu facis, nisi
|
||||
fúerit Deus cum eo.
|
||||
|
||||
|
||||
Si ergo Nicodémus de illis multis erat, qui credíderant in nómine ejus, jam in isto
|
||||
Nicodémo attendámus, quare Jesus non se credébat eis. Respóndit Jesus et dixit ei:
|
||||
Amen, amen dico tibi, nisi quis renátus fúerit dénuo, non potest vidére regnum Dei.
|
||||
Ipsis ergo se credit Jesus, qui nati fúerint dénuo. Ecce illi credíderant in eum, et
|
||||
Jesus non se credébat eis. Tales sunt omnes catechúmeni: ipsi jam credunt in nómine
|
||||
Christi, sed Jesus non se credit eis. Inténdat et intélligat cáritas vestra. Si
|
||||
dixérimus catechúmeno: Credis in Christum? respóndet, Credo, et signat se Cruce
|
||||
Christi: portat in fronte, et non erubéscit de Cruce Dómini sui. Ecce credit in
|
||||
nómine ejus. Interrogémus eum: Mandúcas carnem Fílii hóminis, et bibis sánguinem
|
||||
Fílii hóminis? nescit quid dícimus, quia Jesus non se crédidit ei.
|
||||
en: >-
|
||||
Nicodemus was one of them which believed in the Name of Jesus, when they saw the
|
||||
signs and wonders which He did. So hath John given us to understand a few words
|
||||
before our text: "Now when He was in Jerusalem at the Passover, in the feast-day,
|
||||
many believed in His Name." And wherefore did they believe in His Name John telleth
|
||||
us immediately: "When they saw the miracles which He did." And now, what saith he
|
||||
touching Nicodemus? "There was a man of the Pharisees, named Nicodemus, a ruler of
|
||||
the Jews. The same came to Jesus by night, and said unto Him Rabbi, we know that Thou
|
||||
art a Teacher come from God." Nicodemus therefore believed in His Name. And why did
|
||||
he believe He saith "For no man can do these miracles that Thou doest, except God be
|
||||
with him."
|
||||
|
||||
|
||||
Lo, then, Nicodemus was one of the many which had believed in His Name, let us seek
|
||||
to find in Nicodemus why "Jesus did not commit Himself unto them." Jesus answered
|
||||
and said unto him "Amen, Amen, I say unto thee except a man be born again, he cannot
|
||||
see the kingdom of God." Jesus therefore committeth Himself unto such as be born
|
||||
again. Behold, Nicodemus and they that were with him believed in Jesus, but Jesus did
|
||||
not commit Himself unto them. Just so are all Catechumens they believe in the Name of
|
||||
Christ, but Jesus hath not yet committed Himself unto them. Now I trust ye will be
|
||||
good enough to pay attention, and understand what I am going to say. If ye ask of a
|
||||
Catechumen "Dost thou believe in Christ" he saith "I believe," and he signeth himself
|
||||
with the sign of the Cross. The Cross of his Lord is marked upon his forehead, and he
|
||||
is not ashamed of it. Behold, he believeth in the Name of Christ. But let us ask him
|
||||
"Dost thou eat the flesh of the Son of Man" and he knoweth not what we mean, for
|
||||
Jesus hath not yet committed Himself unto him.
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,129 @@
|
||||
# Matins Nocturn 2-3 readings for the Finding of the Holy Cross (May 3).
|
||||
# Sourced directly from web/www/horas/Latin/Sancti/05-03.txt,
|
||||
# English/Sancti/05-03.txt. (Lectio1-3, Gal 3:10-14/Phil 2:5-11/
|
||||
# Col 2:9-15, is left to the bible-plan store as usual.)
|
||||
#
|
||||
# Nocturn 2: Lectio4-6 combined into one reading — the legend of St.
|
||||
# Helena's finding of the True Cross, one continuous narrative, no
|
||||
# genuine source break.
|
||||
# Nocturn 3: Lectio7's Gospel citation (John 3:1-15) is a bare incipit
|
||||
# ("Et réliqua") with no full pericope text given, so — per the
|
||||
# established convention of not transcribing bare incipits — only the
|
||||
# homily portion is authored (not marked isGospel), St. Augustine's
|
||||
# homily on Nicodemus (Lectio7's homily + Lectio8 combined). The source
|
||||
# has no Lectio9 at all for this feast (only 8 lessons total, an
|
||||
# unusual but genuine structural feature of this particular office, not
|
||||
# an omission here).
|
||||
id: finding-of-the-holy-cross
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
text:
|
||||
la: >-
|
||||
Post insígnem victóriam, quam Constantínus imperátor, divínitus accépto signo
|
||||
Domínicæ Crucis, ex Maxéntio reportávit, Hélena Constantíni mater, in somnis
|
||||
admónita, conquiréndæ Crucis stúdio Jerosólymam venit; ubi marmóream Véneris
|
||||
státuam, in Crucis loco a Géntibus collocátam ad tolléndam Christi Dómini passiónis
|
||||
memóriam, post centum círciter octogínta annos, everténdam curávit. Quod item fecit
|
||||
ad præsépe Salvatóris et in loco resurrectiónis, inde Adónidis hinc Jovis subláto
|
||||
simulácro.
|
||||
|
||||
|
||||
Itaque loco Crucis purgáto, alte defóssæ tres cruces érutæ sunt, repertúsque
|
||||
seórsum ab illis Crucis Domínicæ títulus: qui cum ex tribus cui affíxus fuísset, non
|
||||
apparéret, eam dubitatiónem sústulit miráculum. Nam Macárius Jerosolymórum
|
||||
epíscopus, factis Deo précibus, síngulas cruces cuídam féminæ, gravi morbo
|
||||
laboránti, admóvit; cui cum réliquæ nihil profuíssent, adhíbita tértia Crux statim
|
||||
eam sanávit.
|
||||
|
||||
|
||||
Hélena, salutári Cruce invénta, magnificentíssimam ibi exstrúxit ecclésiam, in qua
|
||||
partem Crucis relíquit thecis argénteis inclúsam, partem Constantíno fílio détulit;
|
||||
quæ Romæ repósita fuit in ecclésia sanctæ Crucis in Jerúsalem, ædificáta in ædibus
|
||||
Sessoriánis. Clavos étiam áttulit fílio, quibus sanctíssimum Jesu Christi corpus
|
||||
fixum fúerat. Quo ex témpore Constantínus legem sancívit, ne crux ad supplícium
|
||||
cuíquam adhiberétur. Ita res, quæ ántea homínibus probro ac ludíbrio fúerat,
|
||||
veneratióni et glóriæ esse cœpit.
|
||||
en: >-
|
||||
After that famous victory which the Emperor Constantine gained over Maxentius, on
|
||||
the eve of which the banner of the Cross of the Lord had been given to him from
|
||||
heaven, Helen, the mother of Constantine, being warned in a dream, came to Jerusalem,
|
||||
to seek for the Cross. There it was her care to cause to be overthrown the marble
|
||||
statue of Venus, which had stood on Calvary for about one hundred and eighty years,
|
||||
and which had originally been put there to desecrate and destroy the memorial of the
|
||||
sufferings of the Lord Christ. The like work Helen did at Bethlehem, by cleansing
|
||||
from an image of Adonis the stable where the Saviour was born, and from an idol of
|
||||
Jupiter, the place where He had arisen from the dead.
|
||||
|
||||
|
||||
Then she had thus cleansed the place where the Cross had stood, Helen caused deep
|
||||
excavations to be made, which resulted in the discovery of three crosses, and, apart
|
||||
from them, the writing which had been nailed on that of the Lord. But which of the
|
||||
crosses had been His was unknown, and was only manifested by a miracle. Macarius,
|
||||
Bishop of Jerusalem, after offering solemn prayers to God, touched with each of the
|
||||
three a woman who was afflicted with a grievous disease. The two first had no effect,
|
||||
but at the touch of the third she was immediately healed.
|
||||
|
||||
|
||||
Helen, after she had found the life-giving Cross, built over the site of the Passion
|
||||
a Church of extraordinary splendour, wherein she deposited part of the Cross, shut
|
||||
up in a silver case. Another part which she gave to her son, Constantine, was laid
|
||||
up in the Church of the Holy Cross of Jerusalem, which he built at Rome on the site
|
||||
of the Sessorian Palace. She also gave to her son the nails with which the Most Holy
|
||||
Body of Jesus Christ had been pierced. Constantine established a law abolishing the
|
||||
punishment of crucifixion for all time coming and thenceforth what had hitherto been
|
||||
a hissing and a curse among men, began to be esteemed worshipful and glorious.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Augustine of Hippo, Tractate 11 on John (on John 3:1-15)"
|
||||
text:
|
||||
la: >-
|
||||
Nicodémus ex his erat, qui credíderant in nómine Jesu, vidéntes signa et prodígia
|
||||
quæ faciébat. Supérius enim hoc dixit: Cum autem esset Jerosólymis in Pascha in die
|
||||
festo, multi credidérunt in nómine ejus. Quare credidérunt in nómine ejus? Séquitur,
|
||||
et dicit: Vidéntes signa ejus, quæ faciébat. Et de Nicodémo quid dicit? Erat
|
||||
princeps Judæórum, nómine Nicodémus. Hic venit ad eum nocte, et ait illi: Rabbi,
|
||||
scimus quia a Deo venísti magíster. Et iste ergo credíderat in nómine ejus. Et ipse
|
||||
unde credíderat? Séquitur: Nemo enim potest hæc signa fácere, quæ tu facis, nisi
|
||||
fúerit Deus cum eo.
|
||||
|
||||
|
||||
Si ergo Nicodémus de illis multis erat, qui credíderant in nómine ejus, jam in isto
|
||||
Nicodémo attendámus, quare Jesus non se credébat eis. Respóndit Jesus et dixit ei:
|
||||
Amen, amen dico tibi, nisi quis renátus fúerit dénuo, non potest vidére regnum Dei.
|
||||
Ipsis ergo se credit Jesus, qui nati fúerint dénuo. Ecce illi credíderant in eum, et
|
||||
Jesus non se credébat eis. Tales sunt omnes catechúmeni: ipsi jam credunt in nómine
|
||||
Christi, sed Jesus non se credit eis. Inténdat et intélligat cáritas vestra. Si
|
||||
dixérimus catechúmeno: Credis in Christum? respóndet, Credo, et signat se Cruce
|
||||
Christi: portat in fronte, et non erubéscit de Cruce Dómini sui. Ecce credit in
|
||||
nómine ejus. Interrogémus eum: Mandúcas carnem Fílii hóminis, et bibis sánguinem
|
||||
Fílii hóminis? nescit quid dícimus, quia Jesus non se crédidit ei.
|
||||
en: >-
|
||||
Nicodemus was one of them which believed in the Name of Jesus, when they saw the
|
||||
signs and wonders which He did. So hath John given us to understand a few words
|
||||
before our text: "Now when He was in Jerusalem at the Passover, in the feast-day,
|
||||
many believed in His Name." And wherefore did they believe in His Name John telleth
|
||||
us immediately: "When they saw the miracles which He did." And now, what saith he
|
||||
touching Nicodemus? "There was a man of the Pharisees, named Nicodemus, a ruler of
|
||||
the Jews. The same came to Jesus by night, and said unto Him Rabbi, we know that Thou
|
||||
art a Teacher come from God." Nicodemus therefore believed in His Name. And why did
|
||||
he believe He saith "For no man can do these miracles that Thou doest, except God be
|
||||
with him."
|
||||
|
||||
|
||||
Lo, then, Nicodemus was one of the many which had believed in His Name, let us seek
|
||||
to find in Nicodemus why "Jesus did not commit Himself unto them." Jesus answered
|
||||
and said unto him "Amen, Amen, I say unto thee except a man be born again, he cannot
|
||||
see the kingdom of God." Jesus therefore committeth Himself unto such as be born
|
||||
again. Behold, Nicodemus and they that were with him believed in Jesus, but Jesus did
|
||||
not commit Himself unto them. Just so are all Catechumens they believe in the Name of
|
||||
Christ, but Jesus hath not yet committed Himself unto them. Now I trust ye will be
|
||||
good enough to pay attention, and understand what I am going to say. If ye ask of a
|
||||
Catechumen "Dost thou believe in Christ" he saith "I believe," and he signeth himself
|
||||
with the sign of the Cross. The Cross of his Lord is marked upon his forehead, and he
|
||||
is not ashamed of it. Behold, he believeth in the Name of Christ. But let us ask him
|
||||
"Dost thou eat the flesh of the Son of Man" and he knoweth not what we mean, for
|
||||
Jesus hath not yet committed Himself unto him.
|
||||
status: { la: verified, en: verified }
|
||||
@@ -1,15 +1,26 @@
|
||||
# Matins Nocturn 2 reading for Our Lady of the Snows (Dedication of St.
|
||||
# Mary Major), Aug 5 — Duplex Majus. `Sancti/08-05.txt`'s untagged
|
||||
# Matins Nocturn 2-3 readings for Our Lady of the Snows (Dedication of
|
||||
# St. Mary Major), Aug 5 — Duplex Majus. `Sancti/08-05.txt`'s untagged
|
||||
# [Rank] block. SanctiM/08-05.txt inherits the whole day (`@Sancti/08-05`)
|
||||
# with no Nocturn 2/3 override (just reslicing Lectio4-6 into a 12-lesson
|
||||
# Monastic structure via `@Sancti/08-05:LectioN` cross-references), so
|
||||
# this feast's own content is sourced from the Tridentine track directly.
|
||||
# web/www/horas/Latin/Sancti/08-05.txt, English/Sancti/08-05.txt.
|
||||
# Lectio4-6 combined into one reading — the miraculous-snowfall founding
|
||||
# legend of the basilica of St. Mary Major, one continuous narrative, no
|
||||
# genuine source break. (The source's own `[Lectio94]` is a shorter,
|
||||
# alternate simplex-rank retelling of the same story, not additional
|
||||
# content — not authored separately.)
|
||||
#
|
||||
# Nocturn 2: Lectio4-6 combined into one reading — the miraculous-
|
||||
# snowfall founding legend of the basilica of St. Mary Major, one
|
||||
# continuous narrative, no genuine source break. (The source's own
|
||||
# `[Lectio94]` is a shorter, alternate simplex-rank retelling of the
|
||||
# same story, not additional content — not authored separately.)
|
||||
# Nocturn 3: her own file has no Lectio7-9 at all (her `[Rule]` is
|
||||
# `ex C11`), so — like the day's collect/antiphon — this defers to the
|
||||
# Common of Feasts of the BVM's own Nocturn 3 (Commune/C11.txt): a bare
|
||||
# Gospel incipit (Luke 11:27-28, "Et réliqua") followed by the Venerable
|
||||
# Bede's homily. Per the established convention of not transcribing
|
||||
# bare incipits, only the homily is authored here (not marked isGospel).
|
||||
# Same shared C11 content also used by
|
||||
# presentation-of-the-bvm.yml's own Nocturn 3 — the Matins mechanism has
|
||||
# no cross-id lookup for nocturn-readings the way collect/antiphon do
|
||||
# via `propers`, so it's duplicated rather than referenced.
|
||||
id: our-lady-of-the-snows
|
||||
readings:
|
||||
- nocturn: 2
|
||||
@@ -70,3 +81,78 @@ readings:
|
||||
Feast-day that taketh name from the wonderful fall of snow which on this day took
|
||||
place.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "The Venerable Bede, Commentary on Luke, Book IV, ch. 49 (on Luke 11:27-28)"
|
||||
text:
|
||||
la: >-
|
||||
Magnæ devotiónis et fídei hæc múlier osténditur, quæ, scribis et pharisǽis Dóminum
|
||||
tentántibus simul et blasphemántibus, tanta ejus incarnatiónem præ ómnibus
|
||||
sinceritáte cognóscit, tanta fidúcia confitétur, ut et præséntium prócerum
|
||||
calúmniam, et futurórum confúndat hæreticórum perfídiam. Nam, sicut tunc Judǽi,
|
||||
Sancti Spíritus ópera blasphemándo, verum consubstantialémque Patri Dei Fílium
|
||||
negábant; sic hærétici póstea, negándo Maríam semper Vírginem, Sancti Spíritus
|
||||
operánte virtúte, nascitúro cum humánis membris Unigénito Dei, carnis suæ matériam
|
||||
ministrásse, verum consubstantialémque matri Fílium hóminis fatéri non debére
|
||||
dixérunt.
|
||||
|
||||
|
||||
Si caro Verbi Dei secúndum carnem nascéntis a carne Vírginis matris pronuntiátur
|
||||
extránea, sine causa venter qui eam portásset, úbera quæ lactássent, beatificántur.
|
||||
Dicit autem Apóstolus: Quia misit Deus Fílium suum, factum ex mulíere, factum sub
|
||||
lege. Neque audiéndi sunt, qui legéndum putant: Natum ex mulíere, factum sub lege,
|
||||
sed Factum ex mulíere; quia concéptus ex útero virgináli, carnem non de níhilo, non
|
||||
aliúnde, sed matérna traxit ex carne. Alióquin nec vere Fílius hóminis dicerétur,
|
||||
qui oríginem non habéret ex hómine. Et nos ígitur, his contra Eutychen dictis,
|
||||
extollámus vocem cum Ecclésia cathólica, cujus hæc múlier typum gessit, extollámus
|
||||
et mentem de médio turbárum, dicamúsque Salvatóri: Beátus venter qui te portávit, et
|
||||
úbera quæ suxísti. Vere enim beáta parens, quæ, sicut quidam ait, Eníxa est puérpera
|
||||
Regem, qui cælum terrámque tenet per sǽcula.
|
||||
|
||||
|
||||
Quinímmo beáti qui áudiunt verbum Dei et custódiunt. Pulchre Salvátor attestatióni
|
||||
mulíeris ánnuit, non eam tantúmmodo quæ Verbum Dei corporáliter generáre merúerat,
|
||||
sed et omnes qui idem Verbum spiritáliter audítu fídei concípere, et boni óperis
|
||||
custódia vel in suo vel in proximórum corde párere et quasi álere studúerint,
|
||||
asséverans esse beátos; quia, et éadem Dei Génetrix, et inde quidem beáta quia Verbi
|
||||
incarnándi minístra facta est temporális, sed inde multo beátior quia ejúsdem semper
|
||||
amándi custos manébat ætérna.
|
||||
en: >-
|
||||
It is plain that this was a woman of great earnestness and faith. The Scribes and
|
||||
Pharisees were at once tempting and blaspheming the Lord, but this woman so clearly
|
||||
grasped His Incarnation, and so bravely confessed the same, that she confounded both
|
||||
the lies of the great men who were present, and the faithlessness of the heretics who
|
||||
were yet to come. Even as the Jews then, blaspheming the works of the Holy Ghost,
|
||||
denied the very Son of God Who is of one substance with the Father, so afterwards did
|
||||
the heretics, by denying that Mary always a Virgin did, under the operation of the
|
||||
Holy Ghost, supply flesh to the Only begotten One of God, when He was about being
|
||||
born in an human Body, even so, I say, did the heretics deny that the Son of Man
|
||||
should be called a true Son, Who is of one substance with His Mother.
|
||||
|
||||
|
||||
If we shall say that the Flesh, Wherewith the Son of God was born in the flesh, was
|
||||
something outside of the flesh of the Virgin His Mother, without reason should we
|
||||
bless the womb that bore Him, and the paps which He hath sucked. But the Apostle
|
||||
saith: "God sent forth His Son, made of a woman, made under the law", and they are
|
||||
not to be listened to who read this passage: "Born of a woman, made under the law."
|
||||
He was made of a woman, for He was conceived in a virgin's womb, and took His Flesh,
|
||||
not from nothing, not from elsewhere, but from the flesh of His Mother. Otherwise,
|
||||
and if He had not been sprung of a woman, He could not with truth be called the Son
|
||||
of man. Let us therefore, denying the doctrine of Eutyches, lift up our voice, along
|
||||
with the Universal Church, whereof that woman was a figure, let us lift up our heart
|
||||
as well as our voice from the company, and say unto the Saviour: Blessed is the womb
|
||||
that bare thee, and the paps which thou hast sucked. Blessed Mother, of whom one hath
|
||||
said thou art His Mother, Who reigns over earth and over heaven for ever.
|
||||
|
||||
|
||||
Yea, rather, blessed are they that hear the Word of God and keep it. How nobly doth
|
||||
the Saviour say "Yea" to the woman's blessing, declaring also that not only is she
|
||||
blessed who was meet to give bodily birth to the Word of God, but that all they who
|
||||
spiritually conceive the same Word by the hearing of faith, and, by keeping it
|
||||
through good works, bring it forth and, as it were, carefully nurse it, in their own
|
||||
hearts, and in the hearts of their neighbours, are also blessed. Yea, and that the
|
||||
very Mother of God herself was blessed in being for a while the handmaid of the Word
|
||||
of God made Flesh, but that she was much more blessed in this, that through her love
|
||||
she keepeth Him for ever.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
@@ -0,0 +1,167 @@
|
||||
# Matins Nocturn 2-3 readings for the Presentation of the Blessed Virgin
|
||||
# Mary (Nov 21). Sourced directly from web/www/horas/Latin/Sancti/11-21.txt,
|
||||
# English/Sancti/11-21.txt.
|
||||
#
|
||||
# Nocturn 2: Lectio4-6 combined into one reading — two genuinely
|
||||
# continuous excerpts (St. John Damascene on Mary's own presentation as
|
||||
# a child, St. Ambrose's praise of her as a model for virgins), kept as
|
||||
# one reading since both address the same theme without a hard source
|
||||
# break the way a Gospel-then-homily split would need. (The source's
|
||||
# own `[Lectio94]` is `@:Lectio4`, a bare cross-reference back to
|
||||
# Lectio4 for a lower-rank fallback, not additional content.)
|
||||
# Nocturn 3: no Lectio7-9 override in her own file at all (her `[Rule]`
|
||||
# is `vide C11`), so — like our-lady-of-the-snows.yml — this defers to
|
||||
# the Common of Feasts of the BVM's own Nocturn 3 (Commune/C11.txt): a
|
||||
# bare Gospel incipit (Luke 11:27-28, "Et réliqua") followed by the
|
||||
# Venerable Bede's homily. Identical content to
|
||||
# our-lady-of-the-snows.yml's own Nocturn 3, duplicated rather than
|
||||
# cross-referenced (the Matins mechanism has no cross-id lookup for
|
||||
# nocturn-readings the way collect/antiphon do via `propers`).
|
||||
id: presentation-of-the-bvm
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
text:
|
||||
la: >-
|
||||
Jóachim lectíssimam illam ac summis láudibus dignam mulíerem Annam matrimónio sibi
|
||||
copulávit. Verum, quemádmodum prisca illa Anna, cum sterilitátis morbo laboráret,
|
||||
per oratiónem ac promissiónem, Samuélem procreávit; eódem modo hæc étiam, per
|
||||
obsecratiónem et promissiónem, Dei Genetrícem a Deo accépit, ut ne hic quoque
|
||||
cuíquam ex illústribus matrónis céderet. Itaque grátia (nam hoc sonat Annæ
|
||||
vocábulum) Dóminam parit (id enim Maríæ nómine significátur). Vere étenim rerum
|
||||
ómnium conditárum Dómina facta est, cum Creatóris Mater éxstitit. In lucem autem
|
||||
éditur in domo probáticæ Jóachim, atque ad templum addúcitur. Ac deínde, in domo Dei
|
||||
plantáta atque per Spíritum sagináta, instar olívæ frugíferæ virtútum ómnium
|
||||
domicílium effícitur; ut quæ vidélicet ab omni hujúsce vitæ et carnis
|
||||
concupiscéntia mentem abstraxísset, atque ita vírginem una cum córpore ánimam
|
||||
conservásset, ut eam decébat, quæ Deum sinu suo exceptúra erat.
|
||||
|
||||
|
||||
Talis fuit Maria, ut ejus uníus vita ómnium sit disciplína. Si ígitur auctor non
|
||||
dísplicet, opus probémus; ut, quæcúmque sibi ejus exoptat præmium, imitétur
|
||||
exemplum. Quantæ in una vírgine spécies virtútum émicant! Secretum verecúndiæ,
|
||||
vexíllum fidei, devotiónis obséquium; virgo intra domum, comes ad ministérium, mater
|
||||
ad templum. O quantis illa virgínibus occúrret! quantas complexa, ad Dóminum trahet,
|
||||
dicens: Hæc torum fílii mei, hæc thálamos nuptiáles immaculáto servávit pudóre!
|
||||
|
||||
|
||||
Quid ergo éxsequar cibórum parsimóniam, officiórum redundántiam: álterum ultra
|
||||
natúram superfuísse, álterum pene ipsi natúræ defuísse? Illic nulla intermíssa
|
||||
témpora, hic congemínatos jejúnio dies. Et, si quando reficiéndi successísset
|
||||
volúntas, cibus plerúmque óbvius, qui mortem arcéret, non delícias ministráret.
|
||||
Dormíre non prius cupíditas quam necéssitas fuit; et tamen, cum quiésceret corpus,
|
||||
vigiláret ánimus, qui frequénter in somnis aut lecta répetit, aut somno intérrupta
|
||||
contínuat, aut dispósita gerit, aut geréndas prænúntiat.
|
||||
en: >-
|
||||
Joachim took to wife that most eminent and praiseworthy woman, Anne. And even as the
|
||||
ancient Hannah, being stricken with barrenness, by prayer and promise became the
|
||||
mother of Samuel, so likewise this woman also through prayer and promise received
|
||||
from God the Mother of God, that in fruitfulness she might not be behind any of the
|
||||
famous matrons. And thus grace (for such is the signification of the name of Anne)
|
||||
is mother of the Lady (for such is the signification of the name of Mary.) And
|
||||
indeed she became the Lady of every creature, since she hath been mother of the
|
||||
Creator. She first saw the light in Joachim's house, hard by the Pool of Bethesda, at
|
||||
Jerusalem, and was carried to the Temple. There planted in the Lord, the dew of His
|
||||
Spirit made her to flourish in the courts of her God, and like a green olive she
|
||||
became a tree, so that all the doves of grace came and lodged in her branches. And so
|
||||
she raised her mind utterly above the lust of life and the lust of the flesh, and
|
||||
kept her soul virgin in her virgin body, as became her that was to receive God into
|
||||
her womb.
|
||||
|
||||
|
||||
Such was Mary that her single life offereth an example to all. If then the doer
|
||||
displease us not, let us applaud the deed; if any other woman seek like reward, let
|
||||
her follow after like works. In the one Virgin how many glorious examples do shine
|
||||
forth. Her's was the hidden treasure of modesty, her's the high standard of faith,
|
||||
her's the self-sacrifice of earnestness, her's to be the pattern of maidenhood at
|
||||
home, of kinswomanhood in ministry, of motherhood in the Temple. O to how many
|
||||
virgins hath she been helpful, how many hath she taken in her arms and presented unto
|
||||
the Lord, saying Here is one who, (like me,) hath kept stainlessly clean the wedding
|
||||
-chamber, the marriage -bed of my Son!
|
||||
|
||||
|
||||
Why should I go on to speak of the scantiness of her eating, or of the multiplicity
|
||||
of her work? how her labour seemed above human capacity, and her refreshment
|
||||
insufficient for human strength, her toil never missing a moment, her fasting taking
|
||||
two days together. And when she was fain to eat, she took not dainties, but
|
||||
whatsoever food came first to hand that would keep body and soul together. She would
|
||||
not sleep till need was, and even then, while her body rested, her soul watched, for
|
||||
she often talked in her sleep, either repeating things that she had read, or going on
|
||||
with what she was doing before sleep interrupted her, or rehearsing things executed,
|
||||
or talking of things projected.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "The Venerable Bede, Commentary on Luke, Book IV, ch. 49 (on Luke 11:27-28)"
|
||||
text:
|
||||
la: >-
|
||||
Magnæ devotiónis et fídei hæc múlier osténditur, quæ, scribis et pharisǽis Dóminum
|
||||
tentántibus simul et blasphemántibus, tanta ejus incarnatiónem præ ómnibus
|
||||
sinceritáte cognóscit, tanta fidúcia confitétur, ut et præséntium prócerum
|
||||
calúmniam, et futurórum confúndat hæreticórum perfídiam. Nam, sicut tunc Judǽi,
|
||||
Sancti Spíritus ópera blasphemándo, verum consubstantialémque Patri Dei Fílium
|
||||
negábant; sic hærétici póstea, negándo Maríam semper Vírginem, Sancti Spíritus
|
||||
operánte virtúte, nascitúro cum humánis membris Unigénito Dei, carnis suæ matériam
|
||||
ministrásse, verum consubstantialémque matri Fílium hóminis fatéri non debére
|
||||
dixérunt.
|
||||
|
||||
|
||||
Si caro Verbi Dei secúndum carnem nascéntis a carne Vírginis matris pronuntiátur
|
||||
extránea, sine causa venter qui eam portásset, úbera quæ lactássent, beatificántur.
|
||||
Dicit autem Apóstolus: Quia misit Deus Fílium suum, factum ex mulíere, factum sub
|
||||
lege. Neque audiéndi sunt, qui legéndum putant: Natum ex mulíere, factum sub lege,
|
||||
sed Factum ex mulíere; quia concéptus ex útero virgináli, carnem non de níhilo, non
|
||||
aliúnde, sed matérna traxit ex carne. Alióquin nec vere Fílius hóminis dicerétur,
|
||||
qui oríginem non habéret ex hómine. Et nos ígitur, his contra Eutychen dictis,
|
||||
extollámus vocem cum Ecclésia cathólica, cujus hæc múlier typum gessit, extollámus
|
||||
et mentem de médio turbárum, dicamúsque Salvatóri: Beátus venter qui te portávit, et
|
||||
úbera quæ suxísti. Vere enim beáta parens, quæ, sicut quidam ait, Eníxa est puérpera
|
||||
Regem, qui cælum terrámque tenet per sǽcula.
|
||||
|
||||
|
||||
Quinímmo beáti qui áudiunt verbum Dei et custódiunt. Pulchre Salvátor attestatióni
|
||||
mulíeris ánnuit, non eam tantúmmodo quæ Verbum Dei corporáliter generáre merúerat,
|
||||
sed et omnes qui idem Verbum spiritáliter audítu fídei concípere, et boni óperis
|
||||
custódia vel in suo vel in proximórum corde párere et quasi álere studúerint,
|
||||
asséverans esse beátos; quia, et éadem Dei Génetrix, et inde quidem beáta quia Verbi
|
||||
incarnándi minístra facta est temporális, sed inde multo beátior quia ejúsdem semper
|
||||
amándi custos manébat ætérna.
|
||||
en: >-
|
||||
It is plain that this was a woman of great earnestness and faith. The Scribes and
|
||||
Pharisees were at once tempting and blaspheming the Lord, but this woman so clearly
|
||||
grasped His Incarnation, and so bravely confessed the same, that she confounded both
|
||||
the lies of the great men who were present, and the faithlessness of the heretics who
|
||||
were yet to come. Even as the Jews then, blaspheming the works of the Holy Ghost,
|
||||
denied the very Son of God Who is of one substance with the Father, so afterwards did
|
||||
the heretics, by denying that Mary always a Virgin did, under the operation of the
|
||||
Holy Ghost, supply flesh to the Only begotten One of God, when He was about being
|
||||
born in an human Body, even so, I say, did the heretics deny that the Son of Man
|
||||
should be called a true Son, Who is of one substance with His Mother.
|
||||
|
||||
|
||||
If we shall say that the Flesh, Wherewith the Son of God was born in the flesh, was
|
||||
something outside of the flesh of the Virgin His Mother, without reason should we
|
||||
bless the womb that bore Him, and the paps which He hath sucked. But the Apostle
|
||||
saith: "God sent forth His Son, made of a woman, made under the law", and they are
|
||||
not to be listened to who read this passage: "Born of a woman, made under the law."
|
||||
He was made of a woman, for He was conceived in a virgin's womb, and took His Flesh,
|
||||
not from nothing, not from elsewhere, but from the flesh of His Mother. Otherwise,
|
||||
and if He had not been sprung of a woman, He could not with truth be called the Son
|
||||
of man. Let us therefore, denying the doctrine of Eutyches, lift up our voice, along
|
||||
with the Universal Church, whereof that woman was a figure, let us lift up our heart
|
||||
as well as our voice from the company, and say unto the Saviour: Blessed is the womb
|
||||
that bare thee, and the paps which thou hast sucked. Blessed Mother, of whom one hath
|
||||
said thou art His Mother, Who reigns over earth and over heaven for ever.
|
||||
|
||||
|
||||
Yea, rather, blessed are they that hear the Word of God and keep it. How nobly doth
|
||||
the Saviour say "Yea" to the woman's blessing, declaring also that not only is she
|
||||
blessed who was meet to give bodily birth to the Word of God, but that all they who
|
||||
spiritually conceive the same Word by the hearing of faith, and, by keeping it
|
||||
through good works, bring it forth and, as it were, carefully nurse it, in their own
|
||||
hearts, and in the hearts of their neighbours, are also blessed. Yea, and that the
|
||||
very Mother of God herself was blessed in being for a while the handmaid of the Word
|
||||
of God made Flesh, but that she was much more blessed in this, that through her love
|
||||
she keepeth Him for ever.
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,158 @@
|
||||
# Matins Nocturn 2-3 readings for the Transfiguration of Our Lord
|
||||
# (Aug 6). Sourced directly from web/www/horas/Latin/Sancti/08-06.txt,
|
||||
# English/Sancti/08-06.txt. (Lectio1-3, 2 Peter 1:10-21, is left to the
|
||||
# bible-plan store as usual.)
|
||||
#
|
||||
# Nocturn 2: Lectio4-6 combined into one reading, Pope St. Leo the
|
||||
# Great's sermon — one continuous piece, no genuine source break.
|
||||
# Nocturn 3: Lectio7's Gospel citation (Matt 17:1-9) is a bare incipit
|
||||
# ("Et réliqua") with no full pericope text given, so — per the
|
||||
# established convention of not transcribing bare incipits — only the
|
||||
# homily portion is authored (not marked isGospel), St. John
|
||||
# Chrysostom's homily (Lectio7's homily + Lectio8-9 combined, one
|
||||
# continuous piece).
|
||||
id: transfiguration
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "Pope St. Leo the Great, Sermon on the Transfiguration"
|
||||
text:
|
||||
la: >-
|
||||
Aperit Dóminus coram eléctis téstibus glóriam suam, et commúnem illam cum céteris
|
||||
córporis formam tanto splendóre claríficat, ut et fácies ejus solis fulgóri símilis,
|
||||
et vestítus candóri nívium esset æquális. In qua transfiguratióne illud quidem
|
||||
principáliter agebátur, ut de córdibus discipulórum crucis scándalum tollerétur; nec
|
||||
conturbáret eórum fidem voluntáriæ humílitas passiónis, quibus reveláta esset
|
||||
abscónditæ excelléntia dignitátis. Sed non minóre providéntia spes sanctæ Ecclésiæ
|
||||
fundabátur, ut totum Christi corpus agnósceret quali esset commutatióne donándum, ut
|
||||
ejus sibi honóris consórtium membra promítterent, qui in cápite præfulsísset.
|
||||
|
||||
|
||||
Confirmándis vero Apóstolis et ad omnem sciéntiam provehéndis, ália quoque in illo
|
||||
miráculo accéssit instrúctio. Móyses enim et Elías, lex scílicet et prophétæ
|
||||
apparuérunt cum Dómino loquéntes; ut veríssime in illa quinque virórum præséntia
|
||||
complerétur quod dictum est: in duóbus vel tribus téstibus stat omne verbum. Quid hoc
|
||||
stabílius, quid fírmius verbo, in cujus prædicatióne véteris et novi Testaménti
|
||||
cóncinit tuba, et cum evangélica doctrína, antiquárum protestatiónum instruménta
|
||||
concúrrunt? Astipulántur enim sibi ínvicem utriúsque Fœ́deris páginæ; et, quem sub
|
||||
velámine mysteriórum præcedéntia signa promíserant, maniféstum atque perspícuum
|
||||
præséntis glóriæ splendor osténdit.
|
||||
|
||||
|
||||
His ergo sacramentórum revelatiónibus Petrus Apóstolus incitátus, mundána spernens
|
||||
et terréna fastídiens, in æternórum desidérium quodam mentis rapiebátur excéssu; et,
|
||||
gáudio totíus visiónis implétus, ibi cum Jesu optábat habitáre, ubi manifésta ejus
|
||||
glória lætabátur. Unde et ait: Dómine, bonum est nos hic esse: si vis, faciámus hic
|
||||
tria tabernácula; tibi unum, Móysi unum et Elíæ unum. Sed huic suggestióni Dóminus
|
||||
non respóndit, signíficans, non quidem ímprobum, sed inordinátum esse quod cúperet;
|
||||
cum salvári mundus, nisi Christi morte, non posset, et exémplo Dómini in hoc
|
||||
vocarétur credéntium fides, ut licet non oportéret de beatitúdinis promissiónibus
|
||||
dubitári, intellegerémus tamen inter tentatiónes hujus vitæ prius nobis tolerántiam
|
||||
postulándam esse, quam glóriam.
|
||||
en: >-
|
||||
The Lord taketh chosen witnesses, and in their presence, revealeth His glory. That
|
||||
form of body which He had in common with other men, He so transfigured with light,
|
||||
that His Face did shine as the sun, and His raiment became exceeding white as snow.
|
||||
Of this metamorphosis the chief work was to remove from the hearts of the disciples
|
||||
the stumbling at the Cross. Before their eyes was unveiled the splendour of His
|
||||
hidden majesty, that the lowliness of His freely-chosen suffering might not confound
|
||||
their faith. But none the less was there here laid by the Providence of God a solid
|
||||
foundation for the hope of the Holy Church, whereby the whole body of Christ should
|
||||
know with what a change it is yet to be honoured. The members of that body whose Head
|
||||
hath already been transfigured in light may promise themselves a share in His glory.
|
||||
|
||||
|
||||
For the strengthening the Apostles and bringing them forward into all knowledge,
|
||||
there appeared unto them Moses and Elias that is, the Law and the Prophets talking
|
||||
with Him. Before five witnesses did His glorification take place, as though to
|
||||
fulfill that which is written: At the mouth of two witnesses, or at the mouth of
|
||||
three witnesses, shall the matter be established. What can be more certain, what can
|
||||
be better attested than this matter, which is proclaimed by the trumpets of both the
|
||||
Old and the New Testaments, and concerning which the witness of ancient testimony
|
||||
uniteth with the teaching of the Gospel? The pages of either Covenant strengthen one
|
||||
another, and the brightness of open glory maketh manifest and distinct Him Whom the
|
||||
former prophecies had promised under the veil of mysteries.
|
||||
|
||||
|
||||
The unveiling of such mysteries roused the mind of the Apostle Peter to an outburst
|
||||
of longing for the things eternal, which despised and disdained the things worldly
|
||||
and earthly overflowing with gladness at the vision, he yearned to dwell with Jesus
|
||||
there, where the revelation of His glory had rejoiced him. And so he said Master, it
|
||||
is good for us to be here if Thou wilt, let us make here three tabernacles, one for
|
||||
thee, and one for Moses, and one for Elias. To this proposal the Lord answered
|
||||
nothing, this signifying, that what Peter wished was not wrong, but out of place,
|
||||
since the world could not be saved but by the death of Christ. And the Lord's example
|
||||
was to call the faith of believers to this, that albeit we are behoven to have no
|
||||
doubts concerning the promise of eternal blessedness, yet we are to understand that,
|
||||
amid the trials of this life, we are to seek for endurance before glory.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. John Chrysostom, Homily 57 on Matthew (on Matt 17:1-9)"
|
||||
text:
|
||||
la: >-
|
||||
Quóniam multa de perículis, multa de passióne sua, multa de morte et de cæde
|
||||
discipulórum locútus est Dóminus, et áspera complúra atque árdua eis injúnxit; et
|
||||
illa quidem in præsénti vita, et jam imminébant; bona vero in spe et exspectatióne
|
||||
erant: ut puta, quia servárent ánimam suam, si pérderent eam; quia in glória Patris
|
||||
sui ventúrus sit, et prǽmia redditúrus: ut visu étiam certióres fáceret, et osténderet
|
||||
quidnam sit illa glória, cum qua ventúrus est, quantum cápere póterant in hac
|
||||
præsénti vita, illis osténdit eámque détegit, ne aut sua aut Dómini morte dóleant, et
|
||||
máxime Petrus.
|
||||
|
||||
|
||||
Et vide quid agit, cum de regno et de gehénna disserúerit. Nam in eo quod dixit: Qui
|
||||
ínvenit ánimam suam, perdet eam; et quicúmque perdet eam grátia mei, invéniet ipsam;
|
||||
et in eo quod ait: Reddet unicuíque secúndum ópera sua; et regnum et gehénnam
|
||||
designávit. Cum ígitur de utrísque disserúerit, regnum quidem ut óculis cernátur,
|
||||
concédit, gehénnam autem mínime; quóniam rudióribus atque ineptióribus illud
|
||||
necessárium fuísset, sed, cum illi probi essent ac perspicáces, satis fuit eos a
|
||||
melióribus confirmári. Hoc étiam multo magis ipsum decébat. Non tamen omníno illud
|
||||
prætermísit, sed et aliquándo atrocitátem gehénnæ quasi ante óculos propónit, véluti
|
||||
cum Lázari imáginem descrípsit, et ejus méminit qui denários centum repétiit.
|
||||
|
||||
|
||||
Tu vero Matthǽi philosophíam consídera, qui non celávit nómina eórum qui præpósiti
|
||||
fúerant. Quod et Joánnes sǽpius facit, cum exímias Petri laudes veríssime ac
|
||||
diligentíssime descríbat. Nullum enim in hoc Apostolórum consórtio livor aut inánis
|
||||
glória locum habébat. Primos ígitur Apostolórum seórsum assúmpsit. Quam ob rem eos
|
||||
solos accépit? Quia excellentióres céteris vidélicet erant. Cur autem non íllico, sed
|
||||
post sex dies hoc fecit? Ne céteri scílicet discípuli seu hómines moveréntur; qua de
|
||||
re nec eos nominávit, quos acceptúrus erat.
|
||||
en: >-
|
||||
Since the Lord had spoken much concerning dangers, much concerning His Own
|
||||
sufferings, much concerning death, and the killing of His disciples, and had laid
|
||||
upon them many hard and grievous things, and since all these were in this present
|
||||
life, and already hanging over them, whereas the good things were matter for hope and
|
||||
waiting as, for example, that whosoever should lose his life for His sake should find
|
||||
it, for that the Son of Man should come in the glory of His Father, and reward every
|
||||
man according to his works. Therefore, to assure them by their own eyes, and show
|
||||
them what the glory is wherein He will come, He manifested and unveiled it to them,
|
||||
as far as in this life they were able to grasp it, lest they and especially Peter
|
||||
should grieve over their own deaths, or the death of their Lord.
|
||||
|
||||
|
||||
Behold what He doth, when He treateth of heaven and hell. Where He saith Whosoever
|
||||
will save his life shall lose it, and whosoever will lose his life for My sake shall
|
||||
find it. And again He shall reward every man according to his works in these words He
|
||||
pointeth at heaven and hell. But although He speaketh concerning both, He giveth a
|
||||
glimpse of heaven only and not of hell. To see hell would have profited the brutish
|
||||
and stupid, but His disciples were upright and clear-sighted, and therefore for them
|
||||
it was enough to be strengthened by the better things. This was what suited Him the
|
||||
best. Yet He left not the other altogether undone. Sometimes He set the horrors of
|
||||
hell, as it were, before the eyes, as for instance in the parable of the rich man and
|
||||
Lazarus, and that of him who was fain to wring the hundred pence from his
|
||||
fellow-servant.
|
||||
|
||||
|
||||
But mark well Matthew's good will, in not concealing the names of those who were
|
||||
preferred. John also likewise often recordeth the special praises of Peter with great
|
||||
truthfulness and care. For in this companionship of the Apostles, there was no envy,
|
||||
nor did vainglory find place. It was therefore the leaders of the Apostles whom
|
||||
Christ took apart from the others. And wherefore did he take these only? Because
|
||||
there were evidently superior to the rest. And why did he not do this straightway,
|
||||
and not until after six days? Evidently to spare the natural feelings of the other
|
||||
disciples; and for the same reason Christ did not for six days announce who were to
|
||||
go up.
|
||||
status: { la: verified, en: verified }
|
||||
Reference in New Issue
Block a user