diff --git a/TODO.md b/TODO.md index 22d7c07..837d975 100644 --- a/TODO.md +++ b/TODO.md @@ -37,7 +37,7 @@ across every hour and content type in this app. saints (Tridentine/Divino Afflatu-sourced, no Monastic 1617 track) are now done — see "Pre-1955 saints' Matins readings" below. The larger pool of saints that *do* have a Monastic 1617 track (`SanctiM/`) is now also done — see "SanctiM-track saints' Matins - readings" below — all 12 months complete, 129 saints authored, the rest correctly left + readings" below — all 12 months complete, 133 saints authored, the rest correctly left unauthored as Common-only/no-content cases. - The bulk Vulgate (Latin) + Douay-Rheims (English) scripture import into `src/data/scripture/` — long-term project, explicitly deferred; Matins scripture @@ -1404,9 +1404,10 @@ source translation exists in the reference engine at all for this file, so `en` project's own translation, marked `draft`), `st-anthony-abbot`, `chair-of-st-peter-at-rome` (Nocturn 2 patristic + Nocturn 3 genuine Gospel-and-homily, both authored), `st-prisca`, `ss-fabian-and-sebastian`, `st-agnes`, `ss-vincent-and-anastasius`, -`conversion-of-st-paul`, `st-john-chrysostom`. Left unauthored: `st-telesphorus`, -`st-hyginus` (octave-absorbed, see above). `npm test`/`tsc --noEmit` both pass; none of these -are in a test table yet, same as the pre-1955 pass. +`conversion-of-st-paul`, `st-john-chrysostom`. `st-telesphorus`, `st-hyginus` (octave-absorbed, +see above) were originally left unauthored here — **since authored, see "Octave-absorbed and +Vigil-only readings" below.** `npm test`/`tsc --noEmit` both pass; none of these are in a test +table yet, same as the pre-1955 pass. **February done (8 saints, 1 left unauthored as Common-only, 1 vigil left unauthored as Common-only)**: `st-ignatius-of-antioch` (Nocturn 2 patristic vita + Nocturn 3 homily-only, @@ -1480,10 +1481,10 @@ Monastic-only vita exists too, but its content is essentially identical to the T track's own account and only the Tridentine track has an English translation, so sourced from there instead), `ss-john-and-paul`, `st-leo-ii` (off-date, like St. Paul the Hermit in the pre-1955 pass — the general calendar keeps him on Jul 3, not Jun 28), `ss-peter-and-paul` -(Duplex I class), `commemoration-of-st-paul`. Left unauthored: `vigil-of-st-john-the-baptist` — -its Tridentine file has only a Nocturn 1 (`Lectio1-3`, scripture) and no Nocturn 2/3 content at -all in either track, so nothing to source, same category as the pre-1955 pass's Common-only -exceptions but for a Vigil rather than a Common fallback. `npm test`/`tsc --noEmit` both pass. +(Duplex I class), `commemoration-of-st-paul`. `vigil-of-st-john-the-baptist` was originally left +unauthored here as "only a Nocturn 1, no content" — **wrong: `Lectio1-3` turned out to be real +homiletic content, just filling the Vigil's simpler single-nocturn slot; since authored, see +"Octave-absorbed and Vigil-only readings" below.** `npm test`/`tsc --noEmit` both pass. **July done (13/18 saints, 5 left unauthored as Common-only)**: `ss-seven-brothers-rufina-and-secunda`, `st-pius-i`, `st-john-gualbert`, `st-anacletus`, `st-alexius`, `ss-symphorosa-and-seven-sons` @@ -1513,8 +1514,10 @@ note that fixed BVM/Lord feasts were "not modeled by this app at all yet"; Noctu scripture (Song of Songs) left to the bible-plan store per this project's usual split, only Nocturn 2/3 patristic/Gospel content authored here. Left unauthored (no proper content at all in the source, same category as prior Common-only/Vigil exceptions): `ss-nabor-and-felix`-style -`st-romanus` and `st-hermes` (both Common-only), `vigil-of-st-lawrence` (Nocturn 1 only, no -Nocturn 2/3 content in either track). `npm test`/`tsc --noEmit` both pass. +`st-romanus` and `st-hermes` (both Common-only). `vigil-of-st-lawrence` was originally left +unauthored here as "Nocturn 1 only, no content" — **wrong, same correction as +`vigil-of-st-john-the-baptist`; since authored, see "Octave-absorbed and Vigil-only readings" +below.** `npm test`/`tsc --noEmit` both pass. **September done (9/9 saints, full month)**: `nativity-bvm`, `st-hadrian` (missed pre-1955-pool candidate), `st-matthew`, `ss-maurice-and-companions` (missed pre-1955-pool), `st-linus`, @@ -1530,7 +1533,9 @@ unauthored: `st-justina` and `st-gall` (both genuinely Monastic-only — no `San — but their own `SanctiM` files are themselves Common-only, `vide C6`/`vide C5b`, no proper Lectio content to source), `ss-ursula-and-companions` (Common-only, no proper content — matches this file's own earlier flag in the "individually-flagged content gaps" section), and -`vigil-of-all-saints` (Nocturn 1 only, no Nocturn 2/3 content in either track). `npm test`/`tsc +`vigil-of-all-saints` (re-checked per "Octave-absorbed and Vigil-only readings" below: its +`Lectio1-3` are genuinely a bare `@Commune/C3:Lectio7-9 in 2 loco` rubric, not real content like +the other two vigils below turned out to be — correctly still unauthored). `npm test`/`tsc --noEmit` both pass. **November done (14/16 saints, 2 left unauthored as Common-only)**: `all-saints`, @@ -1567,10 +1572,43 @@ working as intended once real content exists to surface. `npm test` (365 tests) --noEmit` both pass. **Pass complete**: all 12 months (January-December) of the SanctiM-track saints' Matins -readings are now done — 129 saints authored across the whole year, the rest correctly left +readings are now done — 133 saints authored across the whole year, the rest correctly left unauthored as Common-only/no-content cases. See memory `vu-matins-sanctim-saints` for the full per-month record and the twelve method findings this pass turned up. +### Octave-absorbed and Vigil-only readings — corrected policy, 4 saints authored (2026-08) + +**Direct instruction, correcting this pass's own earlier judgment call**: "octave-absorbed" +(the day's Nocturn 2/3 given over to a Nativity/Epiphany homily instead of the saint's own +vita) and "Vigil, Nocturn 1 only" were both being treated as "no content, correctly left +unauthored" — wrong. This app pools readings first and figures out how/where to display them +later (see `hours/matins.ts`'s own `buildReadingPool` header); real, sourceable text at a +saint's own calendar slot should go into that pool even when it isn't proper to that particular +saint, rather than being withheld because it came from "a different rubric variant." Four +saints previously left unauthored for these two reasons are now authored, flagged in each +file's own header as not-proper-to-the-saint: + +- `st-telesphorus` (Jan 5) — St. Augustine's Christmas-octave sermon (Nocturn 2) + St. Jerome's + homily on Matt 2:19-23 (Nocturn 3), neither proper to Telesphorus himself. +- `st-hyginus` (Jan 11) — St. Fulgentius's Epiphany sermon (Nocturn 2) + St. Ambrose's homily on + Matt 2:1-12 (Nocturn 3), neither proper to Hyginus himself. +- `vigil-of-st-john-the-baptist` (Jun 23) — St. Ambrose's homily on Zachary and Elisabeth + (Luke 1:5-17), authored from `Lectio1-3`, the Vigil's own single 3-lesson nocturn (not the + usual `Lectio4-9` Nocturn 2/3 slot a full feast uses). +- `vigil-of-st-lawrence` (Aug 9) — Pope St. Gregory the Great's homily on self-denial + (Matt 16:24-27), same `Lectio1-3` single-nocturn source. + +`vigil-of-all-saints` (Oct 31) was re-checked under this same corrected policy and confirmed +still genuinely contentless — its `Lectio1-3` are a bare `@Commune/C3:Lectio7-9 in 2 loco` +rubric with no proper text at all, unlike the two Vigils above. Not every "left unauthored" +case from this pass needs revisiting — only the octave-absorbed and Vigil-only categories were +affected by this policy correction; genuine Common-only cases (a bare `@Commune` rubric with no +Lectio text anywhere) are unaffected and remain correctly unauthored. + +Adding these introduced no new lesson-count regressions in `tests/hours/matins.test.ts` (none +of its fixed proof dates fall on Jan 5/11 or Jun 23/Aug 9). `npm test` (365 tests) and `tsc +--noEmit` both pass. + ### Bible-plan TSV — bulk conversion done (2026-08) All ~369 non-blank rows of the user's own bible-plan TSV (`~/Downloads/bible-plan.tsv`, 390 diff --git a/src/data/propers/nocturn-readings/st-hyginus.yml b/src/data/propers/nocturn-readings/st-hyginus.yml new file mode 100644 index 0000000..782ecf8 --- /dev/null +++ b/src/data/propers/nocturn-readings/st-hyginus.yml @@ -0,0 +1,140 @@ +# Matins Nocturn 2-3 readings for St. Hyginus, Pope, Martyr (Jan 11, +# commemorated — the day itself is absorbed into the Epiphany octave). +# SanctiM/01-11.txt inherits the whole day (`@Sancti/01-11`) with no +# override, and Sancti/01-11.txt itself has **no proper vita text for +# Hyginus at all** — the whole Nocturn 2/3 is given over to the +# octave's own Epiphany homiletic content (see memory +# vu-matins-sanctim-saints, "third finding"). Per direct instruction +# (2026-08), that content is still worth pooling in rather than leaving +# this commemoration silent: it's real, sourceable text for the day, +# even though it isn't proper to this particular saint — flagged below, +# not disguised as his own vita. Same treatment as st-telesphorus.yml +# (Jan 5, Christmas octave). +# web/www/horas/Latin/Sancti/01-11.txt, English/Sancti/01-11.txt. +# +# Nocturn 2: Lectio4-6, St. Fulgentius's Epiphany sermon (not proper to +# Hyginus — the day's own octave homily) — one continuous piece. +# Nocturn 3: Lectio7's Gospel citation (Matt 2:1-12) is a bare incipit +# ("Et réliqua") with no full pericope text given, so — per the +# established convention of not transcribing bare incipits — only the +# homily portion is authored (not marked isGospel), St. Ambrose's +# commentary (Lectio7's homily + Lectio8-9 combined, one continuous +# piece). +id: st-hyginus +readings: + - nocturn: 2 + isGospel: false + source: "St. Fulgentius of Ruspe, Sermon 5 on the Epiphany (the day's own octave homily, not proper to St. Hyginus)" + text: + la: >- + Ipse Deus, qui sibi in véteri testaménto primítias offérri mandávit, homo natus + Géntium primítias suo cultui dedicávit. Pastóres fuérunt primítiæ Judæórum: Magi + facti sunt primítiæ Géntium. Illi de próximo addúcti, isti de longínquo redúcti. Ubi + est, ínquiunt, qui natus est Rex Judæórum? De Heróde rege Judæórum fílii jam fúerant + nati. Archeláus natus est in palátio, Christus in diversório. Archeláus natus, est in + lecto argénteo pósitus, Christus autem natus, in præsépio est brevíssimo collocátus: + et tamen ille natus in palátio contémnitur, iste natus in diversório quæritur: ille a + Magis nullátenus nominátur, iste invéntus supplíciter adorátur. + + + Quis est iste Rex Judæórum? Páuperet dives, húmilis et sublímis. Quis est iste Rex + Judæórum, qui portátur ut párvulus, adorátur ut Deus? Parvus in præsépio, imménsus in + cælo: vilis in pannis, pretiósus in stellis. Quid est quod sic turbáris, Heródes? Rex + iste, qui natus est, non venit reges pugnándo superáre, sed moriéndo mirabíliter + subjugáre. Nec ídeo natus est, ut tibi succédat, sed ut in eum mundus fidéliter + credat. Venit ergo, non ut pugnet vivus, sed ut triúmphet occísus. + + + Puer iste, qui nunc a Magis dícitur Rex Judæórum, idem Creátor est, et Dóminus + Angelórum. Quaprópter cujus times infántiam nascéntis, magis timére debes + omnipoténtiam judicántis. Noli eum timére regni tui successórem, sed time + infidelitátis tuæ justíssimum damnatórem. Ite, inquit, et renuntiáte mihi, ut et ego + véniens adórem eum. O callíditas ficta, o incredúlitas ímpia, o nequítia fraudulénta! + Sanguis Innocéntium, quem crudéliter effudísti, attestátur quid de hoc púero voluísti. + en: >- + The same God Who in the Old Testament had commanded the first-fruits to be offered to + Himself, being born as a man, Himself consecrated to His own worship the firstfruits + of the nations. The Shepherds were the first-fruits of the Jews, and the wise men of + the Gentiles. The first came from near at hand, the second from afar. Where is He, say + they, that is born King of the Jews? Herod, the king of the Jews, had already had + children. Archelaus was born in a palace, Christ at an inn; Archelaus was laid in a + silver cradle, Christ in a manger. And yet the wise men sought, not Archelaus, but + Christ; they did not even name him that was born in a palace, but when they found Him + That lay in a manger, they fell down and worshipped Him. + + + Who is the King of the Jews? The Poor and the Rich, the Lowly and the Exalted One. Who + is the King of the Jews? He Who, being carried at the breast, is adored as the + Eternal; He Who lieth tiny in the manger, and is He Whom the heavens cannot contain; + He Who is meanly wrapped in swaddling clothes, and is more glorious than all the + stars. Why art thou troubled, O Herod? He that is born King of the Jews cometh not by + carnal warfare to conquer other kings, but by a marvellous working, by dying, to + subdue them to Himself. He is not born to be thy successor, but that the world may + faithfully believe in Him. He cometh, not that He may fight in the flesh, but that He + may conquer through the suffering of death. + + + The little Child, Whom the wise men call the King of the Jews, is the Maker and Lord + of Angels. If thou fearest Him at His birth, thou hast more reason to fear Him as the + Almighty Judge. Fear Him, not as a pretender to thy kingdom, but fear Him as Him Who + will pass a most just sentence of condemnation on thee because thou hast not believed + in Him. Go, said Herod, and bring me word again, that I may come and worship Him also. + We know thy cunning lying, thy godless unbelief, thine iniquitous treachery. The blood + of the innocents which thou didst cruelly shed, is witness to us of what thou wouldst + have done to Him. + status: { la: verified, en: verified } + + - nocturn: 3 + isGospel: false + source: "St. Ambrose, Commentary on Luke, Book II (on Matt 2:1-12; the day's own octave homily, not proper to St. Hyginus)" + text: + la: >- + Quæ sunt ista veræ fídei múnera? Aurum Regi, thus Deo, myrrha defúncto. Aliud enim + Regis insígne, áliud divínæ sacraméntum potestátis, áliud honor est sepultúræ, quæ non + corrúmpat corpus mórtui, sed resérvet. Nos quoque, qui hæc audímus et légimus, de + thesáuris nostris tália, fratres, múnera proferámus. Habémus enim thesáurum in vasis + fictílibus. Si ígitur in teípso quod es, non ex te debes æstimáre, sed ex Christo: + quanto magis in Christo non tua debes æstimáre, sed Christi? + + + Ergo Magi de thesáuris suis ófferunt múnera. Vultis scire quam bonum méritum hábeant? + Stella ab his vidétur: ubi Heródes est, non vidétur; ubi Christus est, rursus vidétur, + et viam demónstrat. Ergo stella hæc via est, et via Christus: quia secúndum + incarnatiónis mystérium Christus est stella. Oriétur enim stella ex Jacob, et exsúrget + homo ex Israël. Dénique ubi Christus, et stella est. Ipse enim est stella spléndida et + matutína. Sua ígitur ipse luce se signat. + + + Accipe áliud documéntum. Alia venérunt via Magi, ália rédeunt. Qui enim Christum + víderant, Christum intelléxerant; melióres útique, quam vénerant, revertúntur. Duæ + quippe sunt viæ: una, quæ ducit ad intéritum; alia, quæ ducit ad regnum. Illa + peccatórum est, quæ ducit ad Heródem: hæc Christus est, qua redítur ad pátriam. Hic + enim temporális est incolátus, sicut scriptum est: Multum íncola facta est ánima mea. + en: >- + What are the gifts of the faithful and true? Gold to our King, frankincense to our + God, and myrrh to Him Who died for us. The first is that whereof are made the royal + honours of kings, the second is that mystic offering which is used in the worship of + the Divine Power, and the third is that wherewith we pay respect to the dead, whose + bodies it keepeth from corruption. My brethren, let us who hear and read these things, + make offering out of what treasures we have albeit we have it in earthen vessels. If + we confess that all that we have, we have, not from ourselves, but from Christ, how + much more should we confess that whatever we have is not our own, but Christ's? + + + The wise men out of their treasures presented unto Him gifts. Wilt thou know how + pleasing to Him they were? The star appeared to them, but disappeared when it came + near Herod. Then it appeareth to them again, leading them on the way that led to + Christ. This star then was the way, and we know that Christ calleth Himself the Way. + And truly also in the mystery of His Incarnation He is called a Star; as it is written + There shall come forth a Star out of Jacob, and a Man shall rise out of Israel. Where + Christ is, there is a Star; yea, He is Himself the bright and morning Star. And the + light that leadeth to Jesus is His own. + + + Remark another point. The wise men came by one way and departed by another. They that + had seen Christ, knew Christ, and they departed better than they came. There are two + ways, the one which leadeth to destruction, the other which leadeth to the kingdom; + the one is the way of sin, which leadeth to Herod; the other is Christ, the true Way, + Who leadeth us home to the fatherland, from that journeying here, whereof it is said + My soul hath long dwelt as an exile. + status: { la: verified, en: verified } diff --git a/src/data/propers/nocturn-readings/st-telesphorus.yml b/src/data/propers/nocturn-readings/st-telesphorus.yml new file mode 100644 index 0000000..928e98d --- /dev/null +++ b/src/data/propers/nocturn-readings/st-telesphorus.yml @@ -0,0 +1,122 @@ +# Matins Nocturn 2-3 readings for St. Telesphorus, Pope, Martyr +# (Jan 5, commemorated — the day itself is absorbed into the Christmas +# octave). SanctiM/01-05.txt inherits the whole day (`@Sancti/01-05`) +# with no override, and Sancti/01-05.txt itself has **no proper vita +# text for Telesphorus at all** — the whole Nocturn 2/3 is given over +# to the octave's own Nativity homiletic content (see memory +# vu-matins-sanctim-saints, "third finding"). Per direct instruction +# (2026-08), that content is still worth pooling in rather than leaving +# this commemoration silent: it's real, sourceable text for the day, +# even though it isn't proper to this particular saint — flagged below, +# not disguised as his own vita. +# web/www/horas/Latin/Sancti/01-05.txt, English/Sancti/01-05.txt. +# +# Nocturn 2: Lectio4-6, St. Augustine's Christmas sermon (not proper to +# Telesphorus — the day's own octave homily) — one continuous piece. +# Nocturn 3: Lectio7's Gospel citation (Matt 2:19-23) is a bare +# incipit ("Et réliqua") with no full pericope text given, so — per +# the established convention of not transcribing bare incipits — only +# the homily portion is authored (not marked isGospel), St. Jerome's +# commentary (Lectio7's homily + Lectio8-9 combined, one continuous +# piece). +id: st-telesphorus +readings: + - nocturn: 2 + isGospel: false + source: "St. Augustine of Hippo, Sermon 13 de Tempore (the Christmas octave's own homily, not proper to St. Telesphorus)" + text: + la: >- + Dóminus noster Jesus Christus, fratres caríssimi, qui in ætérnum est cunctórum + Creátor, hódie de matre nascéndo factus est nobis Salvátor. Natus est nobis hódie in + témpore per voluntátem, ut nos perdúcat ad Patris æternitátem. Factus est Deus homo, + ut homo fíeret Deus: ut panem Angelórum manducáret homo, Dóminus Angelórum hódie + factus est homo. + + + Hódie impléta est prophetía illa, quæ dicit: Roráte, cæli, désuper, et nubes pluant + justum: aperiátur terra, et gérminet Salvatórem. Factus est ígitur qui fécerat, ut + invenirétur qui períerat. Sic enim in Psalmis homo confitétur: Priúsquam humiliárer, + ego peccávi. Peccávit homo, et factus est reus: natus est homo Deus, ut liberarétur + reus. Homo ígitur cécidit, sed Deus descéndit. Cécidit homo miserabíliter, descéndit + Deus misericórditer; cécidit homo per supérbiam, descéndit Deus cum grátia. + + + O mirácula, o prodígia, fratres mei! Natúræ jura mutántur in hómine; Deus náscitur, + virgo sine viro gravidátur, viri nésciam sermo Dei marítat: simul facta est mater et + virgo; mater facta, sed incorrúpta; virgo habens fílium, nésciens virum; semper + clausa, sed non infœcúnda. Solus enim sine peccáto est natus, quem sine viríli + compléxu non concupiscéntia carnis, sed obediéntia génuit mentis. + en: >- + Our Lord Jesus Christ, dearest brethren, who in eternity is the Creator of all things, + was as at this time born of a mother and became our Saviour. It was as at this time + that he willed to be born for us in earthly time, so as to lead us to the Father's + eternity. God is made man, that man may be made as God. That man may eat Angels' food, + the Lord of Angels was as on this day made man. + + + Now is fulfilled that prophecy: Drop down, ye heavens, from above, and let the skies + pour down righteousness: let the earth open, and bring forth a Saviour. He who made + all things is therefore himself made, that those who are lost may be found. It is even + as man is made to testify of himself in the Psalms: Before I was humbled, I went + wrong. Man sinned and became guilty. God is born man, that the guilty may be + delivered. Man fell, but God descended. Man fell miserably, God descended mercifully. + Man fell by pride, God descended with grace. + + + O my brethren, what a miracle! what a wonder! The laws of nature are changed + concerning man: God is born, a Virgin conceiveth without an husband; the Word of God + is wedded to one who knoweth no man; she is at once Mother and Virgin. A Mother, yet + inviolate: a Virgin having a Son; knowing no man, ever sealed, yet not unfruitful. For + he alone was born without sin. He alone was born without human embrace, begotten not + of the will of the flesh, but of the obedience of the mind. + status: { la: verified, en: verified } + + - nocturn: 3 + isGospel: false + source: "St. Jerome, Commentary on Matthew, Book I, on Matt 2:19-23 (the day's own octave homily, not proper to St. Telesphorus)" + text: + la: >- + Ex hoc loco intellígimus non solum Heródem, sed et sacerdótes et scribas eódem témpore + necem Dómini fuísse meditátos. Qui surgens accépit púerum, et matrem ejus. Non dixit: + Accépit fílium suum et uxórem suam, sed Púerum et matrem ejus; quasi nutrítius, non + marítus. + + + Audiens autem quod Archeláus regnáret in Judǽa pro Heróde patre suo, tímuit illo ire. + Multi labúntur erróre propter ignorántiam históriæ, putántes eumdem esse Heródem, a + quo in passióne sua Dóminus irridétur, et qui nunc mórtuus esse referátur. Ergo + Heródes ille qui cum Piláto póstea amicítias fecit, hujus Heródis fílius est, frater + Archelái. + + + Quóniam Nazarǽus vocábitur. Si fixum de Scriptúris posuísset exémplum, numquam + díceret: Quod dictum est per prophétas: sed simplíciter: Quod dictum est per + prophétam. Nunc autem pluráliter prophétas vocans, osténdit se non verba de Scriptúris + sumpsísse, sed sensum. Nazarǽus sanctus interpretátur; sanctum autem Dóminum futúrum + omnis Scriptúra commémorat. + en: >- + From the words, they are dead, (in the Plural), which are used in this passage of the + Gospel, we may understand that there were others beside Herod which sought the young + Child's life probably the Priests and Scribes. And he Joseph arose, and took the young + Child and His Mother. It is not written, He took his wife and child, but he took the + young Child and His Mother; whence it is clear that the holy Evangelist willeth to + imply that Joseph was not the father, but the Guardian of Jesus, not the husband, but + the Betrothed of Mary. + + + But when he heard that Archelaus did reign in Judea, in the room of his father Herod, + he was afraid to go thither. There are some persons so grossly ignorant of history + that they confuse themselves over the two Herods, as if the one mentioned here were + the same who afterwards set our Lord at nought during His Passion, and they cannot + understand how he should now be said to be dead. The Herod who was made friends with + Pilate over Christ's death, was the son of the Herod who massacred the infants of + Bethlehem, and the brother of Archelaus. + + + He shall be called a Nazarene. The Evangelist, in quoting these words, saith that they + were spoken by the Prophets, (Plural). If he had been citing any one precise passage + he would have said by the Prophet, in the Singular. But he is citing the sense of the + Prophets, and not any individual passage in any of their writings. He seemeth to refer + to the fact that in Hebrew the word Nazarene signifieth holy, and that Christ is the + Holy One of God is the common declaration of all the Scriptures. + status: { la: verified, en: verified } diff --git a/src/data/propers/nocturn-readings/vigil-of-st-john-the-baptist.yml b/src/data/propers/nocturn-readings/vigil-of-st-john-the-baptist.yml new file mode 100644 index 0000000..a52b7e6 --- /dev/null +++ b/src/data/propers/nocturn-readings/vigil-of-st-john-the-baptist.yml @@ -0,0 +1,93 @@ +# Matins reading for the Vigil of St. John the Baptist (Jun 23) — +# `Sancti/06-23.txt` ("In Vigilia S. Joannis Baptistæ"). A Vigil's own +# office is a single, simpler nocturn of just 3 lessons (`Lectio1-3`), +# not the usual 9-lesson ferial/feast structure — earlier characterized +# as "Nocturn 1 only, nothing to source" (see TODO.md/memory +# vu-matins-sanctim-saints), which undersold it: `Lectio1-3` genuinely +# *is* homiletic content here (a bare Gospel incipit + a real patristic +# homily), just filling the Vigil's only lesson slot rather than the +# Nocturn-2/3 slot a full feast would use. Per direct instruction +# (2026-08), pool it in rather than treat "only 3 lessons" as "no +# content" — the specific `nocturn` number is a display detail to sort +# out later, not a reason to withhold real sourceable text. +# web/www/horas/Latin/Sancti/06-23.txt, English/Sancti/06-23.txt. +# +# Lectio1's Gospel citation (Luke 1:5-17) is a bare incipit ("Et +# réliqua") with no full pericope text given, so — per the established +# convention of not transcribing bare incipits — only the homily +# portion is authored (not marked isGospel), St. Ambrose's commentary +# on Zachary and Elisabeth (Lectio1's homily + Lectio2-3 combined, one +# continuous piece). +id: vigil-of-st-john-the-baptist +readings: + - nocturn: 2 + isGospel: false + source: "St. Ambrose, Commentary on Luke, Book I (on Luke 1:5-17)" + text: + la: >- + Docet nos Scriptúra divína non solum mores in iis qui prædicábiles sunt, sed étiam + paréntes oportére laudári; ut véluti transmíssa immaculátæ puritátis heréditas, in iis + quos vólumus laudáre, præcéllat. Quæ enim ália inténtio hoc loco sancti Evangelístæ, + nisi ut sanctus Joánnes Baptísta nobilitétur paréntibus, miráculis, móribus, múnere, + passióne? Sic étiam sancti Sámuel mater Anna laudátur; sic Isaac a paréntibus + nobilitátem pietátis accépit, quam pósteris derelíquit. Sacérdos ítaque Zacharías, nec + solum sacérdos, sed étiam de vice Abía, id est, nóbilis inter superióres famílias. + + + Et uxor, inquit, illi de filiábus Aaron. Non solum ígitur a paréntibus, sed étiam a + majóribus sancti Joánnis nobílitas propagátur, non sæculári potestáte sublímis, sed + religiónis successióne venerábilis. Tales enim majóres habére débuit prænúntius + Christi; ut non repénte concéptam, sed a majóribus accéptam et ipso infúsam jure + natúræ, prædicáre fidem Domínici viderétur advéntus. Erant, inquit, ambo justi ante + Deum, incedéntes in ómnibus mandátis et justificatiónibus Dómini sine queréla. Quid ad + hoc réferunt qui, peccátis suis solátia præferéntes, sine peccátis frequéntibus + hóminem putant esse non posse; et utúntur versículo, quia scriptum est in Job: Nemo + mundus a sorde, nec si uníus diéi vita ejus sit in terra? + + + Quibus respondéndum est, prius ut quid sit hóminem sine peccáto esse defíniant: utrum + nunquam omníno peccásse, an desiísse peccáre. Si enim hoc putant sine peccáto esse, + nunquam omníno peccásse; et ipse conséntio. Omnes enim peccavérunt, et egent glória + Dei. Sin autem eum qui véterem errórem corréxerit, et in eam se vitæ transformáverit + qualitátem, ut témperet a peccáto, negant abstinére a delíctis; non possum in eórum + conveníre senténtiam, cum legámus, quia Sic Dóminus diléxit Ecclésiam, ut exhíbeat + ipsam sibi gloriósam, et non habéntem máculam, aut rugam, aut áliquid ejúsmodi; sed ut + sit sancta et immaculáta. + en: >- + The Divine Scriptures teach us that we are behoven to praise the lives, not only of + those concerning whom we are to speak honourably, but the lives also of their fathers, + so as to show that that which we will praise in our subjects was in them a gift + inherited from the bright purity of the source from which they came. What other + meaning can the holy Evangelist have had in this place but to glorify St. John the + Baptist, as well for having been the offspring of such parents, as for his miracles, + his life, his gifts, and his sufferings? So likewise is praise ascribed to Hannah, the + mother of Samuel so also did Isaac draw from his parents that noble godliness which he + in his turn bequeathed to his children. Thus it is told not only that Zacharias was a + Priest, but a Priest of the course of Abia, that is to say, of a family noble among + the noblest. + + + And his wife was of the daughters of Aaron. Thus we see that the noble blood of St. + John was inherited not only from parents, but from an ancient ancestry, not + illustrious indeed by worldly power, but worshipful for the tradition of a sacred + succession. Such were the forefathers whom it well became the Fore-runner of the + Christ to have, that it might manifestly fall to his lot, not as a sudden gift, but as + an heir-loom, to preach belief in the coming of the Lord. And they were both righteous + before God, walking in all the commandments and ordinances of the Lord, blameless. + What do they make of this text who, to take them some consolation for their own sins, + hold that man cannot exist without oftentimes sinning, and quote to that end that + which is written in Job: Not one is clean, even though his life on the earth be but + one day? + + + To such we must reply by asking them first to tell us what they mean by a man without + sin whether it be one who hath never sinned, or one who hath ceased to sin. If they + mean by a man without sin one who hath never sinned, I myself agree in their position, + for all have sinned and come short of the glory of God. But if they mean to deny that + he who hath reformed his old crooked ways, and changed his life for a new one, on + purpose to avoid sin, cannot avoid sin, I am not able to subscribe to their opinion + while I read that Christ loved the Church and gave Himself for it, that He might + sanctify and cleanse it with the washing of water by the word, that He might present + it to Himself a glorious Church, not having spot, or wrinkle, or any such thing but + that it should be holy and without blemish. + status: { la: verified, en: verified } diff --git a/src/data/propers/nocturn-readings/vigil-of-st-lawrence.yml b/src/data/propers/nocturn-readings/vigil-of-st-lawrence.yml new file mode 100644 index 0000000..3413383 --- /dev/null +++ b/src/data/propers/nocturn-readings/vigil-of-st-lawrence.yml @@ -0,0 +1,88 @@ +# Matins reading for the Vigil of St. Lawrence (Aug 9) — +# `Sancti/08-09t.txt` ("In Vigilia S. Laurentii Mart.", the suffixed +# file — the plain `08-09.txt` belongs to St. John Mary Vianney +# instead). A Vigil's own office is a single, simpler nocturn of just +# 3 lessons (`Lectio1-3`), not the usual 9-lesson ferial/feast +# structure — earlier characterized as "Nocturn 1 only, nothing to +# source" (see TODO.md/memory vu-matins-sanctim-saints), which +# undersold it: `Lectio1-3` genuinely *is* homiletic content here (a +# bare Gospel incipit + a real patristic homily), just filling the +# Vigil's only lesson slot rather than the Nocturn-2/3 slot a full +# feast would use. Per direct instruction (2026-08), pool it in rather +# than treat "only 3 lessons" as "no content" — same treatment as +# vigil-of-st-john-the-baptist.yml. +# web/www/horas/Latin/Sancti/08-09t.txt, English/Sancti/08-09t.txt. +# +# Lectio1's Gospel citation (Matt 16:24-27) is a bare incipit ("Et +# réliqua") with no full pericope text given, so — per the established +# convention of not transcribing bare incipits — only the homily +# portion is authored (not marked isGospel), Pope St. Gregory the +# Great's homily on self-denial (Lectio1's homily + Lectio2-3 combined, +# one continuous piece). +id: vigil-of-st-lawrence +readings: + - nocturn: 2 + isGospel: false + source: "Pope St. Gregory the Great, Homily 32 on the Gospels (on Matt 16:24-27)" + text: + la: >- + Quia Dóminus ac Redémptor noster novus homo veni in mundum, nova præcépta dedit + mundo. Vitæ étenim nostræ véteri, in vítiis enutrítæ, contrarietátem oppósuit + novitátis suæ. Quid enim vetus, quid carnális homo nóverat, nisi sua retinére, aliéna + rápere, si posset; concupíscere, si non posset? Sed cæléstis médicus síngulis + quibúsque vítiis obviántia ádhibet medicaménta. Nam, sicut arte medicínæ cálida + frígidis, frígida cálidis curántur; ita Dóminus noster contrária oppósuit + medicaménta peccátis, ut lúbricis continéntiam, tenácibus largitátem, iracúndis + mansuetúdinem, elátis præcíperet humilitátem. + + + Certe, cum se sequéntibus nova mandáta propóneret, dixit: Nisi quis renuntiáverit + ómnibus quæ póssidet, non potest meus esse discípulus. Ac si apérte dicat: Qui per + vitam véterem aliéna concupíscitis, per novæ conversatiónis stúdium et vestra + largímini. Quid vero in hac lectióne dicat, audiámus: Qui vult post me veníre, ábneget + semetípsum. Ibi dícitur ut abnegémus nostra: hic dícitur ut abnegémus nos. Et fortásse + laboriósum non est hómini relínquere sua; sed valde laboriósum est relínquere + semetípsum. Minus quippe est abnegáre quod habet; valde autem multum est abnegáre quod + est. + + + Ad se autem nobis veniéntibus Dóminus præcépit, ut renuntiémus nostris: quia, + quicúmque ad fídei agónem venímus, luctámen contra malígnos spíritus súmimus. Nihil + autem malígni spíritus in hoc mundo próprium póssident: nudi ergo cum nudis luctári + debémus. Nam si vestítus quisque cum nudo luctátur, cítius ad terram deícitur, quia + habet unde teneátur. Quid enim sunt terréna ómnia, nisi quædam córporis induménta? Qui + ergo contra diábolum ad certámen próperat, vestiménta abíciat, ne succúmbat. + en: >- + Our Lord and Redeemer came into the world a new Man, and gave the world new + commandments. For against the ways of our old life, brought and bred up in sin, He set + the contrast of His new life. It was the old way, according to the knowledge of the + carnal man, for every man to keep his own goods, and, if he were able to do it, to + take his neighbour's goods also, and, if he were not able to take them, at least to + lust after them. But the Heavenly Physician hath medicines wherewith to meet all the + diseases of sin. For, even, as by the art of the physician, things hot are healed by + things cold, and things cold by things hot, so doth our Lord set against sin holiness, + ordaining for the lecherous purity, for the miserly munificence, for the hot-tempered + meekness, and for the proud lowliness. + + + So the Lord, when He would give a new commandment unto them that came to Him, said + Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple, + as though He had said openly: All ye that according to the old man lust after your + neighbour's goods, must, according to the zeal of the new man, give away even that + which is your own. But let us hear again what He saith in this place If any man will + come after Me, let him deny himself. First He saith that we must deny to ourselves + that which is our own, and now that we must even deny ourselves to ourselves. + Perchance it is not hard for a man to give up that which is his own, but it is + exceeding hard to give up himself. To deny himself his possessions is little but to + deny himself himself is a denial exceeding great. + + + Let when we come unto Him the Lord will have us deny to ourselves even ourselves, + since as many of us as are entered into the battle of faith, are entered into a + contention against evil spirits. But the evil spirits have nothing of their own in + this world, and therefore must we wrestle with them, naked with naked. For if he that + is clothed, wrestle with him that is naked, he faileth swiftly, because he hath + whereon he that is naked taketh hold. And what are all things earthly but things + wherewith the soul is clothed upon? whosoever therefore will wrestle with Satan, let + him cast away his clothes, lest he be thereby endangered. + status: { la: verified, en: verified }