Add St. Gabriel Archangel, the Annunciation, St. John Damascene,
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St. John Capistrano -- March complete Finishes March's sweep of previously-never-added sanctoral content. The Annunciation (Mar 25) was one of the two feasts literally named in this app's original stale "fixed BVM feast, excluded per the usual convention" note (alongside Purification, already fixed). St. John Damascene is the first common-of-a-confessor-doctor saint; his own Commune/C5a points its own Benedictus antiphon back at C4a's, so he reuses the already-authored benedictus-antiphon-common-of-a-confessor-bishop.yml directly rather than duplicating it. npm test (365 tests) and tsc --noEmit both pass. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
This commit is contained in:
@@ -0,0 +1,14 @@
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# Read directly from the reference engine: untagged/default [Rank]
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# block of `web/www/horas/Latin/Sancti/03-25.txt` -- "In Annuntiatione
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# Beatæ Mariæ Virginis;;Duplex I classis;;6.92;;ex C11". Own proper
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# [Oratio]/[Ant 1]/Nocturn 2-3 content of her own (real, unique text
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# throughout), not a bare Common fallback -- same pattern as
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# our-lady-of-the-snows.yml's siblings (assumption, immaculate-
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# conception, nativity-bvm). One of the four "fixed BVM feast, excluded
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# per the usual convention" items literally named alongside Purification
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# in this app's original stale exclusion note.
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id: annunciation
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name: "The Annunciation of the Blessed Virgin Mary"
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rank: duplex-1-classis
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common: common-of-the-bvm
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propers: "annunciation"
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@@ -0,0 +1,12 @@
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# Read directly from the reference engine: untagged/default [Rank]
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# block of `web/www/horas/Latin/Sancti/03-24.txt` -- "ex Sancti/05-08;;
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# Duplex majus;;4;;" (his own file redirects wholesale to the
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# Apparition of St. Michael's own date, per its own [Rule] -- but this
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# saint's real Officium/Oratio/Ant1/Matins content is proper to Gabriel
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# specifically, not shared, unlike st-michael.yml's genuine content
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# cross-reference). Real, unique collect/antiphon/Nocturn 2-3 content.
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id: st-gabriel-archangel
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name: "St. Gabriel the Archangel"
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rank: duplex-majus
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common: common-of-an-angel
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propers: "st-gabriel-archangel"
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@@ -0,0 +1,13 @@
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# Read directly from the reference engine: untagged/default [Rank]
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# block of `web/www/horas/Latin/Sancti/03-28.txt` -- "vide C5;;Semiduplex;;2.2;;".
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# Own proper [Oratio] and Nocturn 2-3 content. No [Ant 1] of its own, so
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# the Benedictus antiphon falls back to Common of a Confessor (C5),
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# matching st-alexius.yml/st-john-bosco.yml/st-john-of-god.yml/
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# st-gabriel-of-our-lady-of-sorrows.yml.
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id: st-john-capistrano
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name: "St. John Capistrano, Confessor"
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rank: semiduplex
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common: common-of-a-confessor
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propers: "st-john-capistrano"
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minorHoursCommon: common-of-a-confessor
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benedictusCommon: common-of-a-confessor
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@@ -0,0 +1,16 @@
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# Read directly from the reference engine: untagged/default [Rank]
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# block of `web/www/horas/Latin/Sancti/03-27.txt` -- "vide C5a;;Duplex;;3;;"
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# ("Commune Doctoris non Pontificis" -- Common of a Doctor who is not a
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# Bishop, since John Damascene was a monk-priest, not a bishop). Own
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# proper [Oratio] and Nocturn 2-3 content. No [Ant 1] of its own; C5a's
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# own [Ant 1] is itself a cross-reference to C4a (Common of a Confessor
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# Bishop who is a Doctor) -- the underlying antiphon is shared
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# regardless of episcopal rank, so benedictusCommon points at the
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# already-authored `benedictus-antiphon-common-of-a-confessor-
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# bishop.yml` directly rather than duplicating it under a new id.
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id: st-john-damascene
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name: "St. John Damascene, Confessor and Doctor of the Church"
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rank: duplex
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common: common-of-a-confessor-doctor
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propers: "st-john-damascene"
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benedictusCommon: common-of-a-confessor-bishop
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@@ -80,6 +80,10 @@ days:
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"03-18": [st-cyril-of-jerusalem]
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"03-19": [st-joseph]
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"03-21": [st-benedict]
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"03-24": [st-gabriel-archangel]
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"03-25": [annunciation]
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"03-27": [st-john-damascene]
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"03-28": [st-john-capistrano]
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# April — 4/12 of the pre-1955 pull. St. Robert/St. Catherine of Siena
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# (Apr 29) is a genuine monastic-calendar reassignment, not a mistake —
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# see st-robert.yml. St. Francis of Paola's native date (Apr 2) often
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@@ -0,0 +1,9 @@
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# Read directly from web/www/horas/Latin/Sancti/03-25.txt's own [Ant 1]
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# and its English counterpart.
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id: annunciation-antiphon
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text:
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la: "Spíritus Sanctus * in te descéndet, María, et virtus Altíssimi obumbrábit tibi. (Allelúja.)"
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en: "The Holy Ghost * shall come upon thee, O Mary, and the power of the Highest shall overshadow thee. (Alleluia.)"
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status:
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la: verified
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en: verified
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@@ -0,0 +1,24 @@
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# Read directly from web/www/horas/Latin/Sancti/03-25.txt's own [Oratio]
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# and its English counterpart.
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id: annunciation-collect
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text:
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la: |
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Orémus.
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Deus, qui de beátæ Maríæ Vírginis útero Verbum tuum, Angelo nuntiánte, carnem suscípere
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voluísti: præsta supplícibus tuis; ut, qui vere eam Genetrícem Dei crédimus, ejus apud
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te intercessiónibus adjuvémur.
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Per eúndem Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in
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unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
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℟. Amen.
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en: |
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Let us pray.
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O God, Who didst will that thy Word should, by the message of an Angel, take flesh in
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the womb of the Blessed Virgin Mary, grant unto us, we beseech thee, that all who do
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believe her to be in very deed the Mother of God, may be helped by her prayers in thy
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sight.
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Through the same Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in
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the unity of the Holy Ghost, God, world without end.
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℟. Amen.
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status:
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la: verified
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en: verified
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@@ -0,0 +1,9 @@
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# Read directly from web/www/horas/Latin/Sancti/03-24.txt's own [Ant 1]
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# and its English counterpart.
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id: st-gabriel-archangel-antiphon
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text:
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la: "Angelus Gábriel * appáruit Daniéli et dixit illi: Ab exórdio precum tuárum egréssus est sermo; ego autem veni ut indicárem tibi; tu ergo animadvérte sermónem et intéllige visiónem."
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en: "The Angel Gabriel * appeared to Daniel and said: From the beginning of thy prayers the word came forth: and I am come to show it to thee, because thou art a man of desires: therefore do thou mark the word, and understand the vision."
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status:
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la: verified
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en: verified
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@@ -0,0 +1,23 @@
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# Read directly from web/www/horas/Latin/Sancti/03-24.txt's own
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# [Oratio] and its English counterpart.
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id: st-gabriel-archangel-collect
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text:
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la: |
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Orémus.
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Deus, qui inter céteros Angelos, ad annuntiándum Incarnatiónis tuæ mystérium, Gabriélem
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Archángelum elegísti: concéde propítius; ut qui festum ejus celebrámus in terris,
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ipsíus patrocínium sentiámus in cælis.
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Qui vivis et regnas cum Deo Patre, in unitáte Spíritus Sancti, Deus, per ómnia sǽcula
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sæculórum.
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℟. Amen.
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en: |
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Let us pray.
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O God, Who didst choose the Archangel Gabriel from among all Thine other Angels, and
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send him to herald the mystery of Thine Incarnation, mercifully grant that we who keep
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his feast upon earth may feel his protection in heaven.
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Who livest and reignest with God the Father, in the unity of the Holy Ghost, God, world
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without end.
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℟. Amen.
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status:
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la: verified
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en: verified
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@@ -0,0 +1,25 @@
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# Read directly from web/www/horas/Latin/Sancti/03-28.txt's own
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# [Oratio] and its English counterpart.
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id: st-john-capistrano-collect
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text:
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la: |
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Orémus.
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Deus, qui per beátum Joánnem fidéles tuos in virtúte sanctíssimi nóminis Jesu de
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crucis inimícis triumpháre fecísti: præsta, quǽsumus; ut, spirituálium hóstium, ejus
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intercessióne, superátis insídiis, corónam justítiæ a te accípere mereámur.
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Per eúndem Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in
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unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
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℟. Amen.
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en: |
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Let us pray.
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O God, Who by Thy blessed servant John didst cause Thy faithful people, through the
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power of the most Holy Name of Jesus, to prevail against the enemies of His Cross,
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grant unto us, we beseech Thee, the help of the prayers of the same Thy servant that
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we may prevail against our ghostly enemies, and may be made worthy to receive from
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Thee a crown of righteousness.
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Through the same Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in
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the unity of the Holy Ghost, God, world without end.
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℟. Amen.
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status:
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la: verified
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en: verified
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@@ -0,0 +1,25 @@
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# Read directly from web/www/horas/Latin/Sancti/03-27.txt's own
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# [Oratio] and its English counterpart.
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id: st-john-damascene-collect
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text:
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la: |
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Orémus.
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Omnípotens sempitérne Deus, qui ad cultum sacrárum imáginum asseréndum, beátum
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Joánnem cælésti doctrína et admirábili spíritus fortitúdine imbuísti: concéde nobis
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ejus intercessióne et exémplo; ut, quorum cólimus imágines, virtútes imitémur et
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patrocínia sentiámus.
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Per Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte
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Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
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℟. Amen.
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en: |
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Let us pray.
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O Almighty and everlasting God, Who didst fill Thy blessed servant John with heavenly
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teaching, and wondrous strength of spirit to maintain the honouring of holy images.
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Grant unto us at his prayers and after his example to take pattern by their holy lives
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whose images we honour, and ever to feel the power of their help.
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Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity
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of the Holy Ghost, God, world without end.
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℟. Amen.
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status:
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la: verified
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en: verified
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@@ -0,0 +1,133 @@
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# Matins Nocturn 2-3 readings for the Annunciation of the Blessed
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# Virgin Mary (Mar 25). Sourced directly from
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# web/www/horas/Latin/Sancti/03-25.txt, English/Sancti/03-25.txt.
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# (Lectio1-3, Isa 11:1-5, left to the bible-plan store as usual.)
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#
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# Nocturn 2: Lectio4-6 combined into one reading, Pope St. Leo the
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# Great's sermon.
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# Nocturn 3: Lectio7's Gospel citation (Luke 1:26-38) is a bare incipit
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# ("Et réliqua"), so only the homily is authored (not marked isGospel),
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# St. Ambrose's homily (Lectio7's homily + Lectio8-9 combined).
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id: annunciation
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readings:
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- nocturn: 2
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isGospel: false
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source: "Pope St. Leo the Great, Sermon 2 on the Nativity"
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text:
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la: >-
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Deus omnípotens et clemens, cujus natúra bónitas, cujus volúntas poténtia, cujus
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opus misericórdia est, statim ut nos diabólica malígnitas venéno suæ mortificávit
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invídiæ, prædestináta renovándis mortálibus suæ pietátis remédia, inter ipsa
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mundi primórdia præsignávit; denúntians serpénti futúrum semen mulíeris, quod
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nóxii cápitis elatiónem sua virtúte contéreret, Christum scílicet in carne
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ventúrum; Deum hominémque signans, qui natus ex Vírgine, violatórem humánæ
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propáginis incorrúpta nativitáte damnáret.
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Nam quia gloriabátur diábolus hóminem sua fraude decéptum divínis caruísse
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munéribus, et immortalitátis dote nudátum, duram mortis subísse senténtiam,
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seque in malis suis quoddam de prævaricatóris consórtio invenísse solátium; Deum
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quoque, justæ severitátis exigénte ratióne, erga hóminem, quem in tanto honóre
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condíderat, antíquam mutásse senténtiam: opus fuit, dilectíssimi, secréti
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dispensatióne consílii ut incommutábilis Deus, cujus volúntas non potest sua
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benignitáte privári, primam pietátis suæ dispositiónem sacraménto occultióre
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compléret; et homo diabólicæ iniquitátis versútia actus in culpam, contra Dei
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propósitum non períret.
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Adveniéntibus ergo tempóribus, dilectíssimi, quæ redemptióni hóminum fúerant
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præstitúta, ingréditur hæc ínfima Jesus Christus, Dóminus noster, de cælésti
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sede descéndens, et a patérna glória non recédens, novo órdine, nova nativitáte
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generátus: novo órdine, quia, invisíbilis in suis, visíbilis factus est in
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nostris; incomprehensíbilis, vóluit comprehéndi; ante témpora manens, esse cœpit
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ex témpore; universitátis Dóminus servílem formam, obumbráta majestátis suæ
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dignitáte, suscépit; impassíbilis Deus, non dedignátus est homo esse passíbilis;
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et immortális, mortis légibus subjacére.
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en: >-
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The Almighty and merciful God, Whose nature is goodness, Whose will is power, and
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Whose work is mercy, did, at the very beginning of the world, as soon as the
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devil's hatred had mortally poisoned us with the venom of his envy, foretell those
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remedies which His mercy had foreordained for our healing. He bade the serpent
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know that there was to be a Seed of the woman Who should yet bruise the swelling of
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his pestilential head; this Seed was none other than the Christ to come in the
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flesh, that God and Man in one Person, Who, being born of a Virgin, should, by His
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undefiled birth, damn the seducer of man.
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The devil rejoiced that by his fraud he had so deceived man as to make him lose the
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gifts of God, forfeit his privilege of eternal life, bring himself under the hard
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sentence of death, and find in his misery a certain comfort in the accomplice of
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his guilt; he rejoiced also that God, in His just anger, was changed towards man,
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whom He had made in such honour. But, dearly beloved brethren, that Unchangeable
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God, Whose Will cannot be divorced from His goodness, by His own secret counsel
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carried out in a mysterious way His original purpose of goodness, and man, who had
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been led into sin by the wicked craft of the devil, perished not to disappoint that
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gracious purpose of God.
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Then therefore, dearly beloved brethren, the fulness of that time came, which God
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had appointed for our Redemption, our Lord Jesus Christ entered this lower world,
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came down from His heavenly throne, and, while He left not that glory which He hath
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with the Father before the world was, was incarnate by a new order and a new birth
|
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new, in that He Who is Invisible among His own, was made visible among us; He Who
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is Incomprehensible, willed to be comprehended; He Who is before the ages, began to
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be in time; the Lord of all shadowed the glory of His Majesty, and took upon Him the
|
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form of a servant; the Impassible God vouchsafed to become a man subject to
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suffering; and the Immortal laid Himself under the laws of death.
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status: { la: verified, en: verified }
|
||||
|
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- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Ambrose, Commentary on Luke, Book II (on Luke 1:26-38)"
|
||||
text:
|
||||
la: >-
|
||||
Latent quidem divína mystéria, nec fácile, juxta prophéticum dictum, quisquam
|
||||
hóminum potest scire consílium Dei. Sed tamen ex céteris factis, atque præcéptis
|
||||
Dómini Salvatóris póssumus intellégere, et hoc propensióris fuísse consílii, quod
|
||||
ea potíssimum elécta est, ut Dóminum páreret, quæ erat desponsáta viro. Cur autem
|
||||
non ántequam desponsarétur, impléta est? Fortásse ne dicerétur quod concéperat ex
|
||||
adultério.
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||||
|
||||
|
||||
Et ingréssus ad eam Angelus. Disce vírginem móribus, disce vírginem verecúndia,
|
||||
disce oráculo, disce mystério. Trepidáre vírginum est, et ad omnes viri ingréssus
|
||||
pavére, omnes viri affátus veréri. Discant mulíeres propósitum pudóris imitári.
|
||||
Sola in penetrálibus, quam nemo virórum víderit, solus Angelus repérerit: sola
|
||||
sine cómite, sola sine teste, ne quo degénere depravarétur affátu, ab Angelo
|
||||
salutátur.
|
||||
|
||||
|
||||
Tanti namque mandáti mystérium non hóminis fuit, sed Angeli ore proméndum. Hódie
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||||
primum audítur: Spíritus Sanctus supervéniet in te. Et audítur, et créditur.
|
||||
Dénique, Ecce, inquit, ancílla Dómini: contíngat mihi secúndum verbum tuum. Vide
|
||||
humilitátem, vide devotiónem. Ancíllam se dicit Dómini, quæ mater elígitur: nec
|
||||
repentíno exaltáta promísso est.
|
||||
en: >-
|
||||
The mysteries of God are unsearchable, and it is especially declared by a Prophet,
|
||||
that a man can hardly know His counsels. Nevertheless, some things have been
|
||||
revealed to us, and we may gather from some of the words and works of the Lord our
|
||||
Saviour, that there was a special purpose of God, in the fact that she who was
|
||||
chosen to be the mother of the Lord was espoused to a man. Why did not the power of
|
||||
the Highest overshadow her before she was so espoused? Perhaps it was lest any
|
||||
might blasphemously say that she had conceived in fornication the Holy One.
|
||||
|
||||
|
||||
And the angel came in unto her. Let us learn from this Virgin how to bear
|
||||
ourselves, let us learn her modesty, let us learn by her devout utterance, above
|
||||
all let us learn by the holy mystery enacted. It is the part of a maiden to be
|
||||
timid, to avoid the advances of men, and to shrink from men's addresses. Would that
|
||||
our women would learn from the example of modesty here set before us. She upon
|
||||
whom the stare of men had never been fixed was alone in her chamber, and was found
|
||||
only by an angel. There was neither companion nor witness there, that what passed
|
||||
might not be debased in gossip and the angel saluted her.
|
||||
|
||||
|
||||
The message of God to the Virgin was a mystery, which it was not lawful for the
|
||||
mouth of men, but only of angels, to utter. For the first time on earth the words
|
||||
are spoken The Holy Ghost shall come upon thee. The holy maiden heareth, and
|
||||
believeth. At length she saith Behold the handmaid of the Lord be it unto me
|
||||
according to thy word. Here is an example of lowliness, here is a pattern of true
|
||||
devotion. At the very moment that she is told she is chosen to be the mother of the
|
||||
Lord she at once declareth herself His handmaid. The knowledge that she was Mother
|
||||
of God caused in the heart of Mary only an act of humility.
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,174 @@
|
||||
# Matins Nocturn 2-3 readings for St. Gabriel the Archangel (Mar 24).
|
||||
# Sourced directly from web/www/horas/Latin/Sancti/03-24.txt,
|
||||
# English/Sancti/03-24.txt. (Lectio1-3, Dan 9:20-27, left to the
|
||||
# bible-plan store as usual.)
|
||||
#
|
||||
# Nocturn 2: Lectio4-6 combined into one reading, the Venerable Bede's
|
||||
# exposition on Gabriel's appearance to Zachary (Luke 1:11-20).
|
||||
# Nocturn 3: Lectio7's Gospel citation (Luke 1:26-38) is a bare incipit
|
||||
# ("Et réliqua"), so only the homily is authored (not marked isGospel),
|
||||
# St. Bernard of Clairvaux's homily (Lectio7's homily + Lectio8-9
|
||||
# combined).
|
||||
id: st-gabriel-archangel
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
source: "The Venerable Bede, Exposition on Luke 1:11-20"
|
||||
text:
|
||||
la: >-
|
||||
Appáruit Zacharíæ Angelus, stans a dextris altáris incénsi. Bene Angelus et in
|
||||
templo, et juxta altáre, et dextris appáret; quia vidélicet et veri sacerdótis
|
||||
advéntum, et mystérium sacrifícii universális, et cæléstis doni gáudium prǽdicat.
|
||||
Nam, sicut per sinístram præséntia, sic per déxteram sæpe bona prænuntiántur
|
||||
ætérna. Juxta quod in sapiéntiæ laude cánitur: Longitúdo diérum in déxtera ejus; in
|
||||
sinístra illíus divítiæ et glória. Treméntem Zacharíam confórtet Angelus, quia,
|
||||
sicut humánæ fragilitátis est spiritális creatúræ visióne turbári, ita et
|
||||
angélicas benignitátis est pavéntes de aspéctu suo mortáles mox blandiéndo
|
||||
solári. At contra dæmónicæ est ferocitátis, quos sui præséntia térritos sénserit,
|
||||
amplióri semper horróre concútere, qua nulla mélius ratióne quam fide superátur
|
||||
intrépida.
|
||||
|
||||
|
||||
Angelus, deprecatiónem dicens exaudítam, partum contínuo promíttit uxóris. Non
|
||||
quod ille, qui pro pópulo oblatúrus intráverat, relíctis públicis votis, pro
|
||||
accipiéndis fíliis oráre potúerit, præsértim quia nemo orat quod se acceptúrum
|
||||
despérat. Adeo autem ille, jam suæ ætátis et infœcúndæ cónjugis memor, nasci sibi
|
||||
fílios desperábat, ut nec Angelo hoc promitténti créderet. Sed quod dicit:
|
||||
Exaudíta est deprecátio tua, pro pópuli redemptióne signíficat; Et uxor tua páriet
|
||||
tibi fílium, ejúsdem redemptiónis órdinem pandit, quod vidélicet natus Zacharíæ
|
||||
fílius Redemptóri illíus pópuli præconándo sit iter factúrus. Quia enim Zacharíam,
|
||||
pro plebe supplicántem, díxerat exaudítum, docet quo órdine plebs eádem salvári et
|
||||
pérfici débeat, ad prædicatiónem vidélicet Joánnis pæniténdo et credéndo in
|
||||
Christum.
|
||||
|
||||
|
||||
Zacharías ob altitúdinem promissórum hǽsitans, signum quo crédere váleat,
|
||||
inquírit cui sola Angeli vísio vel allocútio pro signo suffícere debúerat. Unde
|
||||
méritam diffidéntiæ tacéndo pœnam luit, cui tacitúrnitas eádem et signum fídei
|
||||
quod quæsívit, et infidelitátis esset pœna quem méruit. Vult intélligi quod si
|
||||
homo tália promítteret, impúne signum flagitáre licéret, at cum ángelus promíttat,
|
||||
jam dubitári non déceat. Datque signum quod rogátur, ut qui discredéndo locútus
|
||||
est, jam tacéndo crédere discat. Ubi notándo quod Angelus se et ante Deum
|
||||
adstáre, et ad evangelizándum Zacharíæ missum esse testátur; quia et cum ad nos
|
||||
véniunt Angeli, sic extérius implent ministérium, ut tamen nunquam desint
|
||||
intérius per contemplatiónem. Et mittúntur ígitur et assístunt, quia, et si
|
||||
circumscríptus est angélicus spíritus, summus tamen spíritus ipse qui Deus est,
|
||||
circumscríptus non est. Angeli ítaque et missi ante ipsum sunt, quia, quólibet
|
||||
missi véniunt, intra ipsum currunt.
|
||||
en: >-
|
||||
The Angel appeared to Zacharias in the sanctuary of the temple at the right side of
|
||||
the altar of incense. Which same was fitting, thus: he appeared in the sanctuary
|
||||
because he came to proclaim sacrifice; and at the right side thereof, to indicate
|
||||
how joyous was the honour about to be bestowed on mankind by the heavenly gift. The
|
||||
right side is the side of honour, and therefore words indicating a position at the
|
||||
right hand are often used to signify an eternal good, and by the same token, to be
|
||||
at the left side doth sometimes signify only present good. As for example where the
|
||||
Book of Proverbs singeth thus in praise of wisdom: Length of days in her right hand,
|
||||
and in her left hand riches and honour. First of all the Angel comforteth the
|
||||
trembling Zacharias. Fear not, saith he. For just as it is natural for human
|
||||
frailty to fear spiritual manifestations, so it is natural for Angels to comfort
|
||||
with good words the mortals that be in this wise fearful. Contrariwise, when the
|
||||
devil perceiveth that his audacious manifestations do frighten, he proceedeth to
|
||||
frighten as much as he can, and that with an increasing fearsomeness. There is no
|
||||
better way to overcome his workings than by a courageous faith.
|
||||
|
||||
|
||||
Next, the Angel saith that the prayer of Zacharias was heard, and then straightway
|
||||
promiseth that the wife of Zacharias should bear a child. We are not to understand
|
||||
that he had been praying for the birth of a son whilst he was offering the
|
||||
sacrifice according to the liturgy of that time, for we are told that he had given
|
||||
up hope of a son, and no one prayeth for that which he hath no hope of obtaining.
|
||||
Yea, so hopeless was he of ever having children of his own, because Elizabeth was
|
||||
barren, and they were both now well stricken in years, that he did not even believe
|
||||
the Angel's promise. Therefore the words of the Angel: Thy prayer is heard: refer
|
||||
to the redemption of the people, for which Zacharias had prayed in the pleading of
|
||||
the sacrifice. And the words: Thy wife shall bear a son: do shew the manner of that
|
||||
redemption, for he addeth that the son of Zacharias shall go before the Redeemer as
|
||||
a herald, to make ready his way amongst the people. Thus, in this saying that the
|
||||
prayer of supplication offered by Zacharias was heard of God, the Angel sheweth in
|
||||
what manner the people can be brought to salvation and perfection; namely, by
|
||||
repentance at the preaching of John, whereby they are to be led to faith in Christ.
|
||||
|
||||
|
||||
But Zacharias hesitateth because of the sublime things which have been promised.
|
||||
Wherefore he asketh for a sign, that he may believe, albeit the coming of the Angel
|
||||
and his words of promise ought to have been a sufficient sign. Hence he was
|
||||
stricken dumb as a just penalty for his slowness of belief: to be dumb was both a
|
||||
sign to stir him up to the faith which he sought, and the penance which he
|
||||
deserved for his unbelief. We may thus understand that if a man of earth had
|
||||
promised such things, it would be lawful to seek for a sign, but that when an
|
||||
Angel is sent from heaven to give God's promise, there should have been no
|
||||
occasion for doubt. And yet the Angel giveth the desired sign, so that he who
|
||||
spake from disbelief may learn from silence to believe. Note that the Angel
|
||||
saith: I am Gabriel, that stand in the presence of God, and am sent to speak unto
|
||||
thee these glad tidings. Doubtless when Angels come to us they fulfill this
|
||||
active and outward ministry in such a way that they yet do always remain in
|
||||
God's presence by contemplation. Wherefore, they stand in his presence even
|
||||
though they be sent from him on a mission. An Angel is a created spirit, and
|
||||
therefore hath many limitations. But God hath no limitations, and is everywhere.
|
||||
Thus when he sendeth his Angels from his presence, they yet do stand therein,
|
||||
for whithersoever they go on a mission, they go in him.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Bernard of Clairvaux, Homily 1 on the text \"Missus est\" (on Luke 1:26-38)"
|
||||
text:
|
||||
la: >-
|
||||
Non árbitror hunc ángelum de minóribus esse, qui quálibet ex causa crebra sóleant
|
||||
ad terras fungi legatióne. Quod ex ejus nómine palam intélligi dícitur, quod
|
||||
interpretátio Fortitúdo Dei dícitur; et quia non ab álio áliquo forte
|
||||
excellentióre se (ut ássolet) spíritu, sed ab ipso Deo mitti perhibétur. Propter
|
||||
hoc ergo pósitum est, A Deo. Vel ídeo dictum est, A Deo, ne cui, vel beatórum
|
||||
spirítuum suum Deus, ántequam Vírgini, revelásse putétur consílium, excépto
|
||||
dumtáxat Archángelo Gabriéle; qui útique tantæ inter suos inveníri potúerit
|
||||
excelléntiæ, ut tali et nómine dignus haberétur et núntio.
|
||||
|
||||
|
||||
Nec discórdat nomen a núntio. Dei quippe virtútem Christum quem mélius nuntiáre
|
||||
decébat quam hunc, quem símile nomen honórat? Nam quid est áliud fortitúdo, quam
|
||||
virtus? Non autem dedécens aut incóngruum videátur, Dóminum et núntium commúni
|
||||
censéri vocábulo; cum símilis in utróque appellatiónis, non sit tamen utriúsque
|
||||
símilis causa. Aliter quippe Christus fortitúdo vel virtus Dei dícitur, áliter
|
||||
Angelus; Angelus enim tantum nuncupatíve, Christus autem étiam substantíve.
|
||||
|
||||
|
||||
Christus Dei virtus et dícitur et est, qui forti armáto, qui suum átrium in pace
|
||||
custodíre solébat, fórtior supervéniens, ipsum suo bráchio debellávit: et sic ei
|
||||
vasa captivitátis poténter erípuit. Angelus vero fortitúdo Dei appellátus est, vel
|
||||
quod hujúsmodi merúerit, prærogatívam offícii, quo ejúsdem nuntiáret advéntum
|
||||
virtútis: vel quia vírginem natúra pávidam, símplicem, verecúndam, de miráculi
|
||||
novitáte ne expavésceret, confortáre debéret; quod et fecit, Ne tímeas, ínquiens,
|
||||
María, invenísti enim grátiam apud Deum. Conveniénter ítaque Gábriel ad hoc opus
|
||||
elígitur, immo quia tale illi negótium injúngitur, recte tali nómine designátur.
|
||||
en: >-
|
||||
Consider that this Angel was not one of lesser rank, even though such are, on one
|
||||
account or another, often sent on embassies to this earth. That he was an Angel of
|
||||
greater rank is indicated by his name which signifieth: Strength of God: and by the
|
||||
fact that he was sent, not by some Angel perhaps more excellent than he (as is
|
||||
usual), but from God himself. Therefore for this reason it is said: From God. Or,
|
||||
it might be for another reason, namely, lest it should be thought that God had
|
||||
discourteously revealed his counsel to any of the blessed spirits, except only the
|
||||
Archangel Gabriel, before he did so to the Virgin. For Gabriel alone was found so
|
||||
eminent among his compeers as to be held worthy both of such a name and message.
|
||||
|
||||
|
||||
Neither do his name and his message disagree. For whom did it more behove to
|
||||
announce Christ, who is the Power of God, than him who is honoured by a like name?
|
||||
For what else is power than strength? Neither doth it appear to be unbecoming or
|
||||
unseemly that the Lord and his messenger should be known by a like title. Christ is
|
||||
called the power or strength of God in a very different sense from that in which
|
||||
this appellation is given to the Angel. In the Angel it is but a name. In the case
|
||||
of Christ, it is also an eternal attribute.
|
||||
|
||||
|
||||
Christ is called, and truly is, the power of God. When the strong man armed was
|
||||
wont to keep his house in peace, a stronger came upon him, and overcame him by the
|
||||
strength of his arm, and forcibly deprived him of all his spoils. But the Angel is
|
||||
called the strength of God, either because this title was his right, as herald of
|
||||
the power of God; or because it was his duty to comfort the Virgin (who was
|
||||
naturally timid, simple, and bashful) lest she should be affrighted at the novelty
|
||||
of the miracle. This he certainly did by saying: Fear not, Mary, for thou hast
|
||||
found favour with God. Thus was Gabriel fitly chosen for this work. Yea, because he
|
||||
was entrusted with so great a mission, rightly was so great a name assigned to him.
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,182 @@
|
||||
# Matins Nocturn 2-3 readings for St. John Capistrano, Confessor
|
||||
# (Mar 28). Sourced directly from web/www/horas/Latin/Sancti/03-28.txt,
|
||||
# English/Sancti/03-28.txt.
|
||||
#
|
||||
# Nocturn 2: Lectio4-6 combined into one reading, one continuous vita.
|
||||
# Nocturn 3: Lectio7's Gospel citation (Luke 9:1-6) is a bare incipit
|
||||
# ("Et réliqua"), so only the homily is authored (not marked isGospel),
|
||||
# St. Bonaventure's homily (Lectio7's homily + Lectio8-9 combined).
|
||||
id: st-john-capistrano
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
text:
|
||||
la: >-
|
||||
Joannes, Capistrani in Pelignis ortus et Perusium studiorum causa missus, in
|
||||
christianis et liberalibus disciplinis adeo profecit, ut ob egregiam juris
|
||||
scientiam aliquot civitatibus a Neapolis rege Ladislao præfectus fuerit. Dum autem
|
||||
earum rempublicam sanctissime gerens perturbatis rebus tranquillitatem revocare
|
||||
studet capitur ipse et in vincula conjicitur; quibus mirabiliter ereptus,
|
||||
Francisci Assisiensis regulam inter fratres Minores profitetur. Ad divinarum
|
||||
litterarum studium progressus præceptorem nactus est sanctum Bernardinum
|
||||
Senensem, cujus et virtutis exempla, in cultu potissimum sanctissimi nominis Jesu
|
||||
ac Deiparæ propagando, egregie est imitatus. Aquilanum episcopatum recusavit, et
|
||||
severiore disciplina atque scriptis quæ plurima edidit ad mores reformandos,
|
||||
maxime enituit.
|
||||
|
||||
|
||||
Prædicationi verbi Dei sedulo incumbens, Italiam fere universam lustravit; quo in
|
||||
munere et virtute sermonis et miraculorum frequentia innumeras prope animas in
|
||||
viam salutis reduxit. Eum Martinus quintus ad exstinguendam Fraticellorum sectam
|
||||
inquisitorem instituit. A Nicolao quinto contra Judæos et Saracenos generalis
|
||||
inquisitor in Italia constitutus, plurimos ad Christi fidem convertit. In Oriente
|
||||
multa optime constituit, et in concilio Florentino, ubi veluti sol quidam fulsit,
|
||||
Armenos Ecclesiæ catholicæ restituit. Idem Pontifex, postulante Friderico tertio
|
||||
imperatore, illum apostolicæ Sedis nuntium in Germaniam legavit, ut hæreticos ad
|
||||
catholicam fidem et principum animos ad concordiam revocaret. In Germania aliisque
|
||||
provinciis Dei gloriam sexennali ministerio mirifice auxit, Hussitis, Adamitis,
|
||||
Thaboritis, Hebræisque innumeris doctrinæ veritate ac miraculorum luce ad
|
||||
Ecclesiæ sinum traductis.
|
||||
|
||||
|
||||
Cum Callistus tertius, ipso potissimum deprecante, cruce signatos mittere
|
||||
decrevisset, Joannes per Pannoniam aliasque provincias volitavit, qua verbo, qua
|
||||
litteris principum animos ita ad bellum accendit, ut brevi millia Christianorum
|
||||
septuaginta conscripta sint. Ejus consilio et virtute potissimum Taurunensis
|
||||
victoria relata est, centum ac viginti Turcarum millibus partim cæsis, partim
|
||||
fugatis. Cujus victoriæ cum Romam nuntius venisset octavo Idus Augusti, idem
|
||||
Callistus ejus diei memoriæ solemnia Transfigurationis Christi Domini perpetuo
|
||||
consecravit. Lethali morbo ægrotum et Villacum delatum viri principes plures
|
||||
visitarunt; quos ipse ad tuendam religionem hortatus, animam Deo sancte reddidit
|
||||
anno salutis millesimo quadringentesimo quinquagesimo sexto. Ejus gloriam post
|
||||
mortem Deus multis miraculis confirmavit: quibus rite probatis, Alexander octavus
|
||||
anno millesimo sexcentesimo nonagesimo Joánnem in Sanctorum numerum retulit;
|
||||
ejusque Officium ac Missam Leo decimus tertius, altero ab ejus canonizatione
|
||||
sæculo, ad universam extendit Ecclesiam.
|
||||
en: >-
|
||||
This John was born at Capistrano, in the Abruzzi. He was educated at Perugia, and
|
||||
became so expert in letters, both sacred and profane, that on account of his
|
||||
eminent knowledge of law, Ladislaus, King of Naples, set him over several cities.
|
||||
He was seeking in righteousness to bring the affairs of these places out of
|
||||
trouble into peace, when he himself was kidnapped and put in chains. From this
|
||||
captivity he marvellously escaped, and then professed himself a Friar Minor under
|
||||
the rule of Francis of Assisi. Here he went forward in the study of divinity, and
|
||||
had as a teacher the holy Bernardine of Sienna, of whom he was one of the most
|
||||
marked followers, especially in spreading abroad the honour paid to the Most Holy
|
||||
Name of Jesus, and to the Mother of God. The bishopric of Aquila was offered to
|
||||
him, but he refused it. He was chiefly known by the hardship of his self-denial,
|
||||
and by the writings which he published in large numbers for the reform of manners.
|
||||
|
||||
|
||||
He devoted himself without ceasing to the preaching of the Word of God, in the
|
||||
which work he travelled throughout nearly all Italy, and by the power of eloquence
|
||||
and of miracles not a few, he recalled souls almost countless into the path of
|
||||
salvation. Martin V. appointed him Inquisitor to stamp out the sect of the
|
||||
Fraticelli. Nicolas V. appointed him Inquisitor-General in Italy against Judaism
|
||||
and Mohammadanism, and he brought many such misbelievers to believe in Christ. He
|
||||
did much good work in the affairs of the Eastern Church, and at the Council of
|
||||
Florence, wherein he shone like a sun, he brought back the Armenians to the
|
||||
Catholic church. The same Pope Nicolas V., at the request of the Emperor Frederick
|
||||
III., sent him into Germany as Nuncio of the Apostolic See, in order that he might
|
||||
bring back the heretics to the Catholic faith and the minds of the princes to
|
||||
peace and agreement. He did a wonderful work for God's glory during the six years
|
||||
that he laboured in Germany and other countries, and by his teaching of the truth
|
||||
and the striking evidence of his miracles brought back to the bosom of the Church
|
||||
almost countless numbers of Hussites, Adamites, Taborites, and Jews.
|
||||
|
||||
|
||||
It was mainly at the entreaty of John that Calistus III. proclaimed a Crusade, and
|
||||
John hastened about through Pannonia and other provinces, where by his words and
|
||||
his letters he so roused the minds of princes to that holy war, that in a short
|
||||
while seventy thousand Christian soldiers were enrolled. It was mainly through his
|
||||
advice and by his power that victory was gained at Belgrade, when one hundred and
|
||||
twenty thousand Turks were either slain or put to flight. The news of this victory
|
||||
reached Rome upon the sixth day of August, and Pope Calistus thereupon consecrated
|
||||
that day for ever to the solemn commemoration of the transfiguration of the Lord
|
||||
Christ. As John lay sick unto death at Illak, many princes came to see him, and he
|
||||
exhorted them to protect religion. He gave up his soul in holiness to God, in the
|
||||
year of salvation 1456. God confirmed his glory by many miracles after his death,
|
||||
and when these had been duly proved Alexander VIII. enrolled his name with those
|
||||
of the saints in the year 1690, and two hundred years after his canonization Leo
|
||||
XIII. extended his Office and Mass to the whole Church.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Bonaventure, Commentary on Luke 9 (on Luke 9:1-6)"
|
||||
text:
|
||||
la: >-
|
||||
Apostoli ideo nominati sunt, ut eorum commendaretur auctoritas. Apostolus enim
|
||||
missus interpretatur: missi autem fuerunt ad prædicandum, secundum illud: Non
|
||||
misit me Christus baptizare, sed evangelizare. Fuerunt ad prædicandum missi, non
|
||||
rem parvam, sed magnam scilicet regnum Dei, per quod potest intelligi doctrina
|
||||
veritatis, juxta illud: Auferetur a vobis regnum Dei, et dabitur genti facienti
|
||||
fructus ejus. Potest étiam dici gratia Spiritus Sancti, secundum illud: Non est
|
||||
regnum Dei esca et potus, sed justitia et pax, et gaudium in Spiritu Sancto; et
|
||||
infra: Ecce regnum Dei intra vos est. Potest étiam dici gloria æterna, juxta
|
||||
illud: Amen dico vobis, nisi quis renatus fuerit ex aqua et Spiritu Sancto, non
|
||||
potest introire in regnum Dei.
|
||||
|
||||
|
||||
Omnibus his modis Apostoli sunt missi prædicare regnum Dei, scilicet veram
|
||||
doctrinam, divinam gratiam, et ætérnam gloriam. Et quia propter auctoritatem
|
||||
prædicationis concesserat potestatem curationis, ideo subdit: Et sanare infirmos;
|
||||
scilicet misit ad confirmationem veritatis prædicatæ secundum illud: Illi autem
|
||||
profecti, prædicaverunt ubique, Domino cooperante et sermonem confirmante
|
||||
sequentibus signis. Unde signum missionis spiritualis ad prædicandum est sanatio
|
||||
audientium a morbis vitiorum.
|
||||
|
||||
|
||||
Tria autem sunt signa evidentia, quibus probatur utrum prædicator a Domino sit
|
||||
missus ad Evangelium prædicandum. Primum est auctoritas mittentis, cujusmodi est
|
||||
pontificis, et Maxime Pontificis summi, qui est loco Petri, immo Jesu Christi;
|
||||
unde qui ab eo mittitur, a Christo mittitur. Secundum est zelus animarum in
|
||||
persona quæ mittitur, quando scilicet principaliter quæsierit Dei honorem et
|
||||
animarum salutem. Tertium est fructificatio et conversio auditorum. Per primum
|
||||
sunt nuntii Patris, per secundum Filii, per tertium Spiritus Sancti. De primo: pro
|
||||
patribus tuis nati sunt tibi filii. De secundo: Non enim nosmetipsos prædicamus,
|
||||
sed Jesus Christum Dominum nostrum. De tertio: Posui vos ut eatis, et fructum
|
||||
afferatis, et fructus vester maneat. Et qui sic mittitur, potest dicere illud:
|
||||
Spiritus Domini super me, eo quod unxerit me.
|
||||
en: >-
|
||||
Apostles are so called as a mark of their authority, for this word Apostle
|
||||
signifieth sent, and they were sent out to preach, as it is written: Christ sent
|
||||
me not to baptize but to preach the gospel. They were sent to preach not any small
|
||||
thing but a very great thing, even the Kingdom of God, whereby we may understand
|
||||
the teaching of the truth, as it is said, The Kingdom of God should be taken from
|
||||
you and given to a nation bringing forth the fruits thereof. The Kingdom of God
|
||||
may also be understood to signify the grace of the Holy Ghost, as it is written:
|
||||
The Kingdom of God is not meat and drink, but righteousness, and peace, and joy in
|
||||
the Holy Ghost; as also it was said: The Kingdom of God is within you. The Kingdom
|
||||
of God may also be understood to signify eternal glory, as it is said: Amen, I say
|
||||
unto thee, except a man be born again of water and of the Holy Ghost he cannot
|
||||
enter into the Kingdom of God.
|
||||
|
||||
|
||||
The Apostles were sent to preach the Kingdom of God in all these three senses,
|
||||
that is to say, as the true teaching, as the grace of God, and as eternal glory.
|
||||
In order to invest their teaching with authority He gave them the power to cure
|
||||
diseases, whence where it is written And He sent them to preach the Kingdom of
|
||||
God it is also said And to heal the sick. This power He gave in order to confirm
|
||||
the truth of their preaching, as it is written: And they went forth, and preached
|
||||
everywhere, the Lord working with them, and confirming the Word with signs
|
||||
following. The sign that a preacher is indeed sent forth by the Spirit of God is
|
||||
that they that hear him should be cured of the disease of sin.
|
||||
|
||||
|
||||
There are three manifest signs which show whether a preacher hath been sent by the
|
||||
Lord to preach the gospel. The first is that he should be sent by one having
|
||||
authority to do so, such as is a bishop, and above all the Pope, who is in the
|
||||
place of Peter, yea of Jesus Christ. So that he who is sent by him is sent by
|
||||
Christ. The second sign is a love for souls in the person who is sent, so that he
|
||||
seeketh mainly the honour of God and the salvation of souls. The third sign is
|
||||
that his hearers should bring forth fruit and should be converted. By the first
|
||||
sign a preacher is known as being sent by the Father, by the second he is known as
|
||||
being sent by the Son, by the third he is known as being sent by the Holy Ghost.
|
||||
Of the first sign it may be said: Instead of Thy Father shall be Thy children; of
|
||||
the second sign it may be said: We preach not ourselves, but Christ Jesus our
|
||||
Lord; of the third sign it may be said, I have chosen you, and ordained you, that
|
||||
ye should go and bring forth fruit, and that your fruit should remain. And he who
|
||||
is thus sent forth can say: The Spirit of the Lord is upon me because He hath
|
||||
anointed me to preach the gospel.
|
||||
status: { la: verified, en: verified }
|
||||
@@ -0,0 +1,201 @@
|
||||
# Matins Nocturn 2-3 readings for St. John Damascene, Confessor,
|
||||
# Doctor of the Church (Mar 27). Sourced directly from
|
||||
# web/www/horas/Latin/Sancti/03-27.txt, English/Sancti/03-27.txt.
|
||||
#
|
||||
# Nocturn 2: Lectio4-6 combined into one reading, one continuous vita.
|
||||
# Nocturn 3: Lectio7's Gospel citation (Luke 6:6-11) is a bare incipit
|
||||
# ("Et réliqua"), so only the homily is authored (not marked isGospel),
|
||||
# St. Peter Chrysologus's homily (Lectio7's homily + Lectio8-9
|
||||
# combined).
|
||||
id: st-john-damascene
|
||||
readings:
|
||||
- nocturn: 2
|
||||
isGospel: false
|
||||
text:
|
||||
la: >-
|
||||
Joánnes, a pátrio loco Damascenus dictus, nobili genere natus, humanis divinisque
|
||||
litteris a Cosma monacho Constantinopoli fuit excultus; cumque ea tempestáte
|
||||
imperátor Leo Isáuricus nefario bello sacrárum imaginum cultum insectarétur,
|
||||
Joánnes, hortatu Gregórii tertii Romani Pontificis, et sermóne et scriptis
|
||||
sanctitátem illíus cultus sédulo propugnávit. Quo facto tantam Leónis advérsum se
|
||||
invidiam concitávit, ut hic confictis litteris ipsum tamquam proditórem accusarit
|
||||
apud Damasci calípham, qui Joánne consiliario et administro utebátur. Credulus
|
||||
fraudi princeps Joánni nequidquam calumniam ejuranti præcídi déxteram jussit.
|
||||
Verum innocéntiæ vindex ádfuit cliénti suo sanctíssima Virgo, cujus opem
|
||||
precibus enixe imploraverat, ejusque beneficio trunca manus restituta ita
|
||||
brácchio coáluit, ac si divisa numquam fuísset. Quo maxime miraculo permotus
|
||||
Joánnes, quod pridem animo conceperat, éxsequi státuit. Itaque ægre a calípha
|
||||
impetrato secessu, suas omnes facultates in egénos distríbuit, et servos
|
||||
libertáte donávit; tum sacra Palæstinæ loca peregrínus lustrávit, ac demum una
|
||||
cum Cosma institutore suo in lauram sancti Sabbæ prope Hierosolymam concessit,
|
||||
ibique présbyter initiátus est.
|
||||
|
||||
|
||||
In religióne vitæ palæstra præclarióra virtútum exempla monachis præbuit,
|
||||
demissiónis potíssimum et obediéntiæ. Abjectíssima quæque cœnobii munia véluti
|
||||
sibi propria deposcebat, ac sédulo obíbat. Contextas a se spórtulas venditare
|
||||
Damasci jussus, in ea nimirum civitáte ubi olim summis honóribus perfunctus
|
||||
fuerat, irrisiónes ac ludíbria vulgi ávide captábat. Obediéntiam ádeo cóluit, ut
|
||||
non modo ad quémlibet præsidum nutum præsto esset; sed ne causam quidem eórum
|
||||
quæ præcipiebántur, quamvis ardua essent et insolita, quæréndam sibi umquam
|
||||
putarit. Inter has virtútum exercitatiónes, catholicum dogma de sanctárum
|
||||
imaginum cultu impense tueri numquam déstitit. Quare ut ante Leónis Isáurici, ita
|
||||
postmodum Constantini Coprónymi advérsum se odia vexatiónesque provocávit; eo
|
||||
vel magis quod líbere arrogantiam imperatórum retúnderet, qui fidei negotia
|
||||
pertractare, deque his senténtiam arbitratu suo ferre audebant.
|
||||
|
||||
|
||||
Mirum sane est quam multa tum ad fidem tutandam, tum ad pietátem fovéndam, et
|
||||
soluta et adstricta numeris oratióne, Joánnes elucubráverit; dignus sane qui ab
|
||||
áltera Nicæna synodo amplíssimis laudibus celebrarétur, et ob aureum oratiónis
|
||||
flumen Chrysórrhoas appellarétur. Neque solum contra Iconómachos orthodoxam fidem
|
||||
deféndit; sed omnes ferme hæreticos, præsertim Acéphalos, Monothelitas,
|
||||
Theopaschitas strenue impugnávit. Ecclésiæ jura potestátemque egregie vindicávit.
|
||||
Primátum Principis Apostolórum disertíssimis verbis asseruit; ipsumque
|
||||
ecclesiárum cólumen, infractam petram, orbis terrárum magistrum et moderatórem
|
||||
sæpius nóminat. Universa autem ejus scripta non modo eruditióne et doctrina
|
||||
præstant, sed étiam quemdam ingenuæ pietátis sensum præférunt, præcipue cum
|
||||
Genitrícis Dei laudes prædicat, quam singulari cultu et amóre prosequebátur.
|
||||
Illud vero maxime in laudem Joánnis cedit, quod primus universam theologíam recto
|
||||
ordine comprehénderit et sancti Thomæ viam complanáverit ad sacram doctrinam tam
|
||||
præclára méthodo tractandam. Tandem vir sanctíssimus meritis plenus devexáque jam
|
||||
ætate, in pace Christi quiévit anno circiter septingentésimo quinquagesimo
|
||||
quarto. Ejus Offícium et Missam Leo décimus tertius Pontifex maximus, áddito
|
||||
Doctoris título, univérsæ Ecclésiæ concessit.
|
||||
en: >-
|
||||
This John is called John of Damascus, from his native place. He was of noble
|
||||
birth, and studied sacred and profane letters at Constantinople, under the monk
|
||||
Cosmas. At what time the Emperor Leo the Isaurian was making a wicked attack upon
|
||||
the honouring of holy images, John, at the desire of the Roman Pontiff, Gregory
|
||||
III., earnestly defended both by his words and his writings, the holiness of this
|
||||
honour. By this he roused against him so great a hatred on the part of Leo, that
|
||||
that Prince, by forged letters, accused John as a traitor to the Caliph of
|
||||
Damascus, whom he was serving as a councillor and minister. John denied the
|
||||
charge, but the Caliph was deceived by it, and caused his right hand to be cut
|
||||
off. He called earnestly for the help of the most holy Virgin, and she manifested
|
||||
the innocency of her servant by reuniting his hand to his arm, as though it had
|
||||
never been cut off. This miracle moved John to carry out a design which he had
|
||||
long had in mind. He obtained from the Caliph, albeit with difficulty, leave to go
|
||||
away, distributed all his goods to feed the poor, and freed all his slaves, then
|
||||
visited as a pilgrim the holy places in Palestine, and at length withdrew, along
|
||||
with his teacher Cosmas, to the monastery of St. Saba, between Jerusalem and the
|
||||
Dead Sea. There he was ordained priest.
|
||||
|
||||
|
||||
As a monk John set a bright example to all the others, especially as regarded
|
||||
lowliness and obedience. He sought for the lowest offices in the community, as
|
||||
though they were in a peculiar sense his own, and fulfilled them with the
|
||||
greatest care. When he was sent to Damascus to sell baskets made by himself, he
|
||||
welcomed the mockery and jests of the lowest classes in that city where he had
|
||||
before time been charged with the most honourable offices. He was so devoted to
|
||||
obedience that he not only started up to obey every nod of his superiors, but
|
||||
also never thought it right to ask the reason of any duty laid upon him, however
|
||||
difficult or however strange it might be. While thus living he never ceased
|
||||
earnestly to defend the Catholic doctrine as to the honouring of holy images. For
|
||||
this reason he drew upon himself the hatred and persecution of the Emperor
|
||||
Constantine Copronymus, as he had first done that of the Emperor Leo the Isaurian,
|
||||
and this all the more because he freely rebuked the arrogance of these Emperors,
|
||||
who must needs take in hand matters concerning the faith, and pronounce sentence
|
||||
upon them according to their own judgment.
|
||||
|
||||
|
||||
It is a marvel how many things John devised both for the protection of the faith,
|
||||
and for the encouragement of godliness, and expressed in his writings both in
|
||||
prose and verse. He was worthy of the high praise which was given him by the
|
||||
Second Council of Nicea. On account of the golden streams of his eloquence, he
|
||||
was surnamed Chrysorrhoas, or John of the golden streams. It was not against the
|
||||
enemies of holy images alone that he defended the orthodox faith. He fought
|
||||
stoutly against the Acephali, the Monothelites, and the Theopaschites. He
|
||||
maintained the laws and the power of the Church. He taught with great learning
|
||||
the Primacy of the Prince of the Apostles, and many times calleth him the Pillar
|
||||
of the Churches, the unbroken rock, and the Teacher and Ruler of the world. The
|
||||
whole of his writings are not only steeped in learning and teaching, but have a
|
||||
certain savour of simple piety, especially when he is praising the Mother of God,
|
||||
toward whom he was filled with a special reverence and love. But the greatest
|
||||
praise of John is that he was the first who arranged in order a complete course
|
||||
of theology, and prepared the way in which holy Thomas of Aquino has so clearly
|
||||
dealt with the whole body of sacred doctrine. This truly holy man, full of days
|
||||
and good works, fell asleep in the peace of Christ about the year of salvation
|
||||
754. The supreme Pontiff, Leo XIII., established his office and Mass throughout
|
||||
the universal church, whereof he also gave him the title of doctor.
|
||||
status: { la: verified, en: verified }
|
||||
|
||||
- nocturn: 3
|
||||
isGospel: false
|
||||
source: "St. Peter Chrysologus, Sermon 32 (on Luke 6:6-11)"
|
||||
text:
|
||||
la: >-
|
||||
In hoc hómine ómnium hóminum imago figurátur, in hoc geritur cura cunctórum, in
|
||||
hoc universórum sánitas diu exspectáta reparátur. Arúerat enim manus hóminis
|
||||
magis stupore fidei quam siccitate nervórum, et plus culpa consciéntiæ quam
|
||||
debilitate carnali. Antíqua ista nimis erat, et quæ in ipso mundi principio
|
||||
contígerat ægritúdo; nec arte hóminis aut beneficio póterat hæc curari, quæ Dei
|
||||
fuerat indignatióne contracta. Tetigerat vétita, inconcessa præsumpserat, cum se
|
||||
ad árborem sciéndi bonum malumque porrexerat: Auctore indigebat, non qui malagma
|
||||
impóneret, sed qui posset illatam relaxare senténtiam, et ignoscéndo resólvere
|
||||
quod religáverat indignando.
|
||||
|
||||
|
||||
In hoc hómine nostræ tantum géritur umbra sanitátis; perfécta autem salus nobis
|
||||
reservátur in Christo: quia tunc aríditas nostræ manus miseranda dissolvitur, cum
|
||||
cruore perfunditur Dominicæ passiónis, cum in illo vitali ligno crucis exténditur,
|
||||
cum carpit fructuosam de dolóre virtútem, cum totam árborem salútis amplectitur,
|
||||
cum clavis Dómini corpus affígitur, quo numquam ad árborem concupiscéntiæ et
|
||||
áridæ redeat voluptátis. Et ait hómini habénti manum áridam: Surge in médium,
|
||||
professor debilitátis própriæ, supernæ pietátis exactor, testis divinæ virtútis,
|
||||
Judáicæ incredulitátis assertor: surge in médium; ut quos non compungit virtus
|
||||
tanta signórum, quos non ópera tantæ salútis inclínant, vel debilitátis tantæ
|
||||
miserátio constringat et mítiget.
|
||||
|
||||
|
||||
Dixit homini: Extende manum tuam; et extendit, et restituta est manus illius.
|
||||
Extende manum tuam: jussione solvitur, qua fuerat jussione convincta. Extende
|
||||
manum tuam: agnovit pœna judicem, opus Deum, indulgentia prodidit conditorem.
|
||||
Orate, fratres, ut sola synagoga tali debilitate fuscetur, nec sit in Ecclesia
|
||||
cujus manum arefaciat cupiditas, contrahat avaritia, rapina debilitet, tenacitas
|
||||
ægrotam constringat; sed si acciderit id ipsum, audiat Dominum et cito eam in
|
||||
opere pietatis extendat, relaxet et in misericordia, in eleemosynis porrigat.
|
||||
Sanari nescit, qui nescit pauperi fœnerari.
|
||||
en: >-
|
||||
This man is a figure of all men. His healing is a type of their healing, and his
|
||||
soundness is a pledge of that soundness for which all have looked so long. The
|
||||
hand of man hath withered through the deadness of faith rather than through the
|
||||
drying up of the sinews, and by the fault of the conscience rather than by the
|
||||
weakness of the flesh. The withering up of man's hand hath been of old time, and
|
||||
a sickness which smote him at the very beginning of the world, and no art or
|
||||
benefit of man could heal that which had been blasted by the wrath of God. That
|
||||
hand had touched the forbidden thing, it had sought that which was unlawful when
|
||||
it had been stretched out to the tree of the knowledge of good and evil. It had
|
||||
need of Him who had made it, not to lay a plaster upon it, but to cancel the
|
||||
sentence which He had uttered, and to loosen by pardon that which He had bound by
|
||||
judgment.
|
||||
|
||||
|
||||
This man's healing is a type of the healing of all men, our perfect health is to
|
||||
be found in Christ, then shall our miserable hand be withered no more when there
|
||||
droppeth thereon the Blood of the Suffering Lord, when it is stretched forth to
|
||||
the Tree of Life, which is the Cross. When it gathereth the mighty fruit of His
|
||||
suffering, when it layeth hold upon the Tree of Salvation, when the body is so
|
||||
nailed thereto with the nails of the Lord that it can never return again to the
|
||||
tree of lust and barren enjoyment. And He said to the man which had the withered
|
||||
hand, Rise up, and stand forth in the midst. Rise up and stand forth in the
|
||||
midst, O Thou that dost confess thine own weakness, thou that dost call for pity
|
||||
from on high, thou that canst witness to the power of God; rise up and stand
|
||||
forth in the midst, thou that tellest of the unbelief of the Jews; the power of
|
||||
so many signs hath not pierced them, so many works of healing hath not beset
|
||||
them; let the pity shown to such misery constrain them and soften them.
|
||||
|
||||
|
||||
He said unto the man, Stretch forth thine hand, and he did so; and his hand was
|
||||
restored whole as the other. Stretch forth thine hand the hand which had been
|
||||
blasted by a commandment is by a commandment loosed. Stretch forth thine hand the
|
||||
punishment which had been the work of God was a sufficient testimony of Who had
|
||||
been the Judge Who had inflicted it, and the pardon was a proof that the Pardoner
|
||||
was the same. Brethren, pray that upon the synagogue only may the shadow of such
|
||||
an affliction fall, and that there may be in the Church no hand which is withered
|
||||
by greed, shrunken by avarice, paralyzed by theft, stricken by selfishness; but if
|
||||
such there be, let him who is so afflicted give his ear unto the Lord, and
|
||||
stretch forth his hand in works of godliness, let him exercise it in mercy, and
|
||||
set it to almsgiving. He that knoweth not how to lend unto the Lord by giving unto
|
||||
the poor, knoweth not how to be healed by the Lord.
|
||||
status: { la: verified, en: verified }
|
||||
Reference in New Issue
Block a user