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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:
Will Estes
2026-08-17 15:41:44 -04:00
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# 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 }