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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
parent aa19e1dc04
commit 9b06896391
15 changed files with 864 additions and 0 deletions
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src/data/calendar/saints/annunciation.yml
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# Read directly from the reference engine: untagged/default [Rank]
# block of `web/www/horas/Latin/Sancti/03-25.txt` -- "In Annuntiatione
# Beatæ Mariæ Virginis;;Duplex I classis;;6.92;;ex C11". Own proper
# [Oratio]/[Ant 1]/Nocturn 2-3 content of her own (real, unique text
# throughout), not a bare Common fallback -- same pattern as
# our-lady-of-the-snows.yml's siblings (assumption, immaculate-
# conception, nativity-bvm). One of the four "fixed BVM feast, excluded
# per the usual convention" items literally named alongside Purification
# in this app's original stale exclusion note.
id: annunciation
name: "The Annunciation of the Blessed Virgin Mary"
rank: duplex-1-classis
common: common-of-the-bvm
propers: "annunciation"
src/data/calendar/saints/st-gabriel-archangel.yml
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# Read directly from the reference engine: untagged/default [Rank]
# block of `web/www/horas/Latin/Sancti/03-24.txt` -- "ex Sancti/05-08;;
# Duplex majus;;4;;" (his own file redirects wholesale to the
# Apparition of St. Michael's own date, per its own [Rule] -- but this
# saint's real Officium/Oratio/Ant1/Matins content is proper to Gabriel
# specifically, not shared, unlike st-michael.yml's genuine content
# cross-reference). Real, unique collect/antiphon/Nocturn 2-3 content.
id: st-gabriel-archangel
name: "St. Gabriel the Archangel"
rank: duplex-majus
common: common-of-an-angel
propers: "st-gabriel-archangel"
src/data/calendar/saints/st-john-capistrano.yml
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# Read directly from the reference engine: untagged/default [Rank]
# block of `web/www/horas/Latin/Sancti/03-28.txt` -- "vide C5;;Semiduplex;;2.2;;".
# Own proper [Oratio] and Nocturn 2-3 content. No [Ant 1] of its own, so
# the Benedictus antiphon falls back to Common of a Confessor (C5),
# matching st-alexius.yml/st-john-bosco.yml/st-john-of-god.yml/
# st-gabriel-of-our-lady-of-sorrows.yml.
id: st-john-capistrano
name: "St. John Capistrano, Confessor"
rank: semiduplex
common: common-of-a-confessor
propers: "st-john-capistrano"
minorHoursCommon: common-of-a-confessor
benedictusCommon: common-of-a-confessor
src/data/calendar/saints/st-john-damascene.yml
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# Read directly from the reference engine: untagged/default [Rank]
# block of `web/www/horas/Latin/Sancti/03-27.txt` -- "vide C5a;;Duplex;;3;;"
# ("Commune Doctoris non Pontificis" -- Common of a Doctor who is not a
# Bishop, since John Damascene was a monk-priest, not a bishop). Own
# proper [Oratio] and Nocturn 2-3 content. No [Ant 1] of its own; C5a's
# own [Ant 1] is itself a cross-reference to C4a (Common of a Confessor
# Bishop who is a Doctor) -- the underlying antiphon is shared
# regardless of episcopal rank, so benedictusCommon points at the
# already-authored `benedictus-antiphon-common-of-a-confessor-
# bishop.yml` directly rather than duplicating it under a new id.
id: st-john-damascene
name: "St. John Damascene, Confessor and Doctor of the Church"
rank: duplex
common: common-of-a-confessor-doctor
propers: "st-john-damascene"
benedictusCommon: common-of-a-confessor-bishop
src/data/calendar/sanctoral-calendar.yml
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"03-18": [st-cyril-of-jerusalem] "03-18": [st-cyril-of-jerusalem]
"03-19": [st-joseph] "03-19": [st-joseph]
"03-21": [st-benedict] "03-21": [st-benedict]
"03-24": [st-gabriel-archangel]
"03-25": [annunciation]
"03-27": [st-john-damascene]
"03-28": [st-john-capistrano]
# April — 4/12 of the pre-1955 pull. St. Robert/St. Catherine of Siena # April — 4/12 of the pre-1955 pull. St. Robert/St. Catherine of Siena
# (Apr 29) is a genuine monastic-calendar reassignment, not a mistake — # (Apr 29) is a genuine monastic-calendar reassignment, not a mistake —
# see st-robert.yml. St. Francis of Paola's native date (Apr 2) often # see st-robert.yml. St. Francis of Paola's native date (Apr 2) often
src/data/propers/common/annunciation-antiphon.yml
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# Read directly from web/www/horas/Latin/Sancti/03-25.txt's own [Ant 1]
# and its English counterpart.
id: annunciation-antiphon
text:
la: "Spíritus Sanctus * in te descéndet, María, et virtus Altíssimi obumbrábit tibi. (Allelúja.)"
en: "The Holy Ghost * shall come upon thee, O Mary, and the power of the Highest shall overshadow thee. (Alleluia.)"
status:
la: verified
en: verified
src/data/propers/common/annunciation-collect.yml
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# Read directly from web/www/horas/Latin/Sancti/03-25.txt's own [Oratio]
# and its English counterpart.
id: annunciation-collect
text:
la: |
Orémus.
Deus, qui de beátæ Maríæ Vírginis útero Verbum tuum, Angelo nuntiánte, carnem suscípere
voluísti: præsta supplícibus tuis; ut, qui vere eam Genetrícem Dei crédimus, ejus apud
te intercessiónibus adjuvémur.
Per eúndem Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in
unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
℟. Amen.
en: |
Let us pray.
O God, Who didst will that thy Word should, by the message of an Angel, take flesh in
the womb of the Blessed Virgin Mary, grant unto us, we beseech thee, that all who do
believe her to be in very deed the Mother of God, may be helped by her prayers in thy
sight.
Through the same Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in
the unity of the Holy Ghost, God, world without end.
℟. Amen.
status:
la: verified
en: verified
src/data/propers/common/st-gabriel-archangel-antiphon.yml
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# Read directly from web/www/horas/Latin/Sancti/03-24.txt's own [Ant 1]
# and its English counterpart.
id: st-gabriel-archangel-antiphon
text:
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."
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."
status:
la: verified
en: verified
src/data/propers/common/st-gabriel-archangel-collect.yml
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# Read directly from web/www/horas/Latin/Sancti/03-24.txt's own
# [Oratio] and its English counterpart.
id: st-gabriel-archangel-collect
text:
la: |
Orémus.
Deus, qui inter céteros Angelos, ad annuntiándum Incarnatiónis tuæ mystérium, Gabriélem
Archángelum elegísti: concéde propítius; ut qui festum ejus celebrámus in terris,
ipsíus patrocínium sentiámus in cælis.
Qui vivis et regnas cum Deo Patre, in unitáte Spíritus Sancti, Deus, per ómnia sǽcula
sæculórum.
℟. Amen.
en: |
Let us pray.
O God, Who didst choose the Archangel Gabriel from among all Thine other Angels, and
send him to herald the mystery of Thine Incarnation, mercifully grant that we who keep
his feast upon earth may feel his protection in heaven.
Who livest and reignest with God the Father, in the unity of the Holy Ghost, God, world
without end.
℟. Amen.
status:
la: verified
en: verified
src/data/propers/common/st-john-capistrano-collect.yml
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# Read directly from web/www/horas/Latin/Sancti/03-28.txt's own
# [Oratio] and its English counterpart.
id: st-john-capistrano-collect
text:
la: |
Orémus.
Deus, qui per beátum Joánnem fidéles tuos in virtúte sanctíssimi nóminis Jesu de
crucis inimícis triumpháre fecísti: præsta, quǽsumus; ut, spirituálium hóstium, ejus
intercessióne, superátis insídiis, corónam justítiæ a te accípere mereámur.
Per eúndem Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in
unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
℟. Amen.
en: |
Let us pray.
O God, Who by Thy blessed servant John didst cause Thy faithful people, through the
power of the most Holy Name of Jesus, to prevail against the enemies of His Cross,
grant unto us, we beseech Thee, the help of the prayers of the same Thy servant that
we may prevail against our ghostly enemies, and may be made worthy to receive from
Thee a crown of righteousness.
Through the same Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in
the unity of the Holy Ghost, God, world without end.
℟. Amen.
status:
la: verified
en: verified
src/data/propers/common/st-john-damascene-collect.yml
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# Read directly from web/www/horas/Latin/Sancti/03-27.txt's own
# [Oratio] and its English counterpart.
id: st-john-damascene-collect
text:
la: |
Orémus.
Omnípotens sempitérne Deus, qui ad cultum sacrárum imáginum asseréndum, beátum
Joánnem cælésti doctrína et admirábili spíritus fortitúdine imbuísti: concéde nobis
ejus intercessióne et exémplo; ut, quorum cólimus imágines, virtútes imitémur et
patrocínia sentiámus.
Per Dóminum nostrum Jesum Christum, Fílium tuum: qui tecum vivit et regnat in unitáte
Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
℟. Amen.
en: |
Let us pray.
O Almighty and everlasting God, Who didst fill Thy blessed servant John with heavenly
teaching, and wondrous strength of spirit to maintain the honouring of holy images.
Grant unto us at his prayers and after his example to take pattern by their holy lives
whose images we honour, and ever to feel the power of their help.
Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity
of the Holy Ghost, God, world without end.
℟. Amen.
status:
la: verified
en: verified
src/data/propers/nocturn-readings/annunciation.yml
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# Matins Nocturn 2-3 readings for the Annunciation of the Blessed
# Virgin Mary (Mar 25). Sourced directly from
# web/www/horas/Latin/Sancti/03-25.txt, English/Sancti/03-25.txt.
# (Lectio1-3, Isa 11:1-5, left to the bible-plan store as usual.)
#
# Nocturn 2: Lectio4-6 combined into one reading, Pope St. Leo the
# Great's sermon.
# 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. Ambrose's homily (Lectio7's homily + Lectio8-9 combined).
id: annunciation
readings:
- nocturn: 2
isGospel: false
source: "Pope St. Leo the Great, Sermon 2 on the Nativity"
text:
la: >-
Deus omnípotens et clemens, cujus natúra bónitas, cujus volúntas poténtia, cujus
opus misericórdia est, statim ut nos diabólica malígnitas venéno suæ mortificávit
invídiæ, prædestináta renovándis mortálibus suæ pietátis remédia, inter ipsa
mundi primórdia præsignávit; denúntians serpénti futúrum semen mulíeris, quod
nóxii cápitis elatiónem sua virtúte contéreret, Christum scílicet in carne
ventúrum; Deum hominémque signans, qui natus ex Vírgine, violatórem humánæ
propáginis incorrúpta nativitáte damnáret.
Nam quia gloriabátur diábolus hóminem sua fraude decéptum divínis caruísse
munéribus, et immortalitátis dote nudátum, duram mortis subísse senténtiam,
seque in malis suis quoddam de prævaricatóris consórtio invenísse solátium; Deum
quoque, justæ severitátis exigénte ratióne, erga hóminem, quem in tanto honóre
condíderat, antíquam mutásse senténtiam: opus fuit, dilectíssimi, secréti
dispensatióne consílii ut incommutábilis Deus, cujus volúntas non potest sua
benignitáte privári, primam pietátis suæ dispositiónem sacraménto occultióre
compléret; et homo diabólicæ iniquitátis versútia actus in culpam, contra Dei
propósitum non períret.
Adveniéntibus ergo tempóribus, dilectíssimi, quæ redemptióni hóminum fúerant
præstitúta, ingréditur hæc ínfima Jesus Christus, Dóminus noster, de cælésti
sede descéndens, et a patérna glória non recédens, novo órdine, nova nativitáte
generátus: novo órdine, quia, invisíbilis in suis, visíbilis factus est in
nostris; incomprehensíbilis, vóluit comprehéndi; ante témpora manens, esse cœpit
ex témpore; universitátis Dóminus servílem formam, obumbráta majestátis suæ
dignitáte, suscépit; impassíbilis Deus, non dedignátus est homo esse passíbilis;
et immortális, mortis légibus subjacére.
en: >-
The Almighty and merciful God, Whose nature is goodness, Whose will is power, and
Whose work is mercy, did, at the very beginning of the world, as soon as the
devil's hatred had mortally poisoned us with the venom of his envy, foretell those
remedies which His mercy had foreordained for our healing. He bade the serpent
know that there was to be a Seed of the woman Who should yet bruise the swelling of
his pestilential head; this Seed was none other than the Christ to come in the
flesh, that God and Man in one Person, Who, being born of a Virgin, should, by His
undefiled birth, damn the seducer of man.
The devil rejoiced that by his fraud he had so deceived man as to make him lose the
gifts of God, forfeit his privilege of eternal life, bring himself under the hard
sentence of death, and find in his misery a certain comfort in the accomplice of
his guilt; he rejoiced also that God, in His just anger, was changed towards man,
whom He had made in such honour. But, dearly beloved brethren, that Unchangeable
God, Whose Will cannot be divorced from His goodness, by His own secret counsel
carried out in a mysterious way His original purpose of goodness, and man, who had
been led into sin by the wicked craft of the devil, perished not to disappoint that
gracious purpose of God.
Then therefore, dearly beloved brethren, the fulness of that time came, which God
had appointed for our Redemption, our Lord Jesus Christ entered this lower world,
came down from His heavenly throne, and, while He left not that glory which He hath
with the Father before the world was, was incarnate by a new order and a new birth
new, in that He Who is Invisible among His own, was made visible among us; He Who
is Incomprehensible, willed to be comprehended; He Who is before the ages, began to
be in time; the Lord of all shadowed the glory of His Majesty, and took upon Him the
form of a servant; the Impassible God vouchsafed to become a man subject to
suffering; and the Immortal laid Himself under the laws of death.
status: { la: verified, en: verified }
- 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.
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
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 }
src/data/propers/nocturn-readings/st-gabriel-archangel.yml
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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 }
src/data/propers/nocturn-readings/st-john-capistrano.yml
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# 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 }
src/data/propers/nocturn-readings/st-john-damascene.yml
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# 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 }