Author octave-absorbed and Vigil-only Matins readings, correcting earlier policy
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st-telesphorus, st-hyginus (Jan 5/11, octave-absorbed — their day's Nocturn 2/3 is given over to a Nativity/Epiphany homily rather than their own vita) and vigil-of-st-john-the-baptist, vigil-of-st-lawrence (Vigils whose single 3-lesson nocturn was misread as "no content") were left unauthored earlier in the SanctiM pass on the theory that non-proper-to-the-saint text shouldn't be sourced. Per direct correction: this app pools every available reading first and figures out display later, so real sourceable text belongs in the pool even when it isn't proper to that particular saint — flagged as such in each file's own header, not disguised as the saint's own vita. vigil-of-all-saints was re-checked under the same policy and confirmed still genuinely contentless (a bare @Commune rubric). npm test (365 tests) and tsc --noEmit both pass. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
This commit is contained in:
@@ -37,7 +37,7 @@ across every hour and content type in this app.
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saints (Tridentine/Divino Afflatu-sourced, no Monastic 1617 track) are now done — see
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"Pre-1955 saints' Matins readings" below. The larger pool of saints that *do* have a
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Monastic 1617 track (`SanctiM/`) is now also done — see "SanctiM-track saints' Matins
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readings" below — all 12 months complete, 129 saints authored, the rest correctly left
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readings" below — all 12 months complete, 133 saints authored, the rest correctly left
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unauthored as Common-only/no-content cases.
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- The bulk Vulgate (Latin) + Douay-Rheims (English) scripture import into
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`src/data/scripture/` — long-term project, explicitly deferred; Matins scripture
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@@ -1404,9 +1404,10 @@ source translation exists in the reference engine at all for this file, so `en`
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project's own translation, marked `draft`), `st-anthony-abbot`, `chair-of-st-peter-at-rome`
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(Nocturn 2 patristic + Nocturn 3 genuine Gospel-and-homily, both authored),
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`st-prisca`, `ss-fabian-and-sebastian`, `st-agnes`, `ss-vincent-and-anastasius`,
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`conversion-of-st-paul`, `st-john-chrysostom`. Left unauthored: `st-telesphorus`,
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`st-hyginus` (octave-absorbed, see above). `npm test`/`tsc --noEmit` both pass; none of these
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are in a test table yet, same as the pre-1955 pass.
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`conversion-of-st-paul`, `st-john-chrysostom`. `st-telesphorus`, `st-hyginus` (octave-absorbed,
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see above) were originally left unauthored here — **since authored, see "Octave-absorbed and
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Vigil-only readings" below.** `npm test`/`tsc --noEmit` both pass; none of these are in a test
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table yet, same as the pre-1955 pass.
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**February done (8 saints, 1 left unauthored as Common-only, 1 vigil left unauthored as
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Common-only)**: `st-ignatius-of-antioch` (Nocturn 2 patristic vita + Nocturn 3 homily-only,
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@@ -1480,10 +1481,10 @@ Monastic-only vita exists too, but its content is essentially identical to the T
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track's own account and only the Tridentine track has an English translation, so sourced from
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there instead), `ss-john-and-paul`, `st-leo-ii` (off-date, like St. Paul the Hermit in the
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pre-1955 pass — the general calendar keeps him on Jul 3, not Jun 28), `ss-peter-and-paul`
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(Duplex I class), `commemoration-of-st-paul`. Left unauthored: `vigil-of-st-john-the-baptist` —
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its Tridentine file has only a Nocturn 1 (`Lectio1-3`, scripture) and no Nocturn 2/3 content at
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all in either track, so nothing to source, same category as the pre-1955 pass's Common-only
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exceptions but for a Vigil rather than a Common fallback. `npm test`/`tsc --noEmit` both pass.
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(Duplex I class), `commemoration-of-st-paul`. `vigil-of-st-john-the-baptist` was originally left
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unauthored here as "only a Nocturn 1, no content" — **wrong: `Lectio1-3` turned out to be real
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homiletic content, just filling the Vigil's simpler single-nocturn slot; since authored, see
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"Octave-absorbed and Vigil-only readings" below.** `npm test`/`tsc --noEmit` both pass.
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**July done (13/18 saints, 5 left unauthored as Common-only)**: `ss-seven-brothers-rufina-and-secunda`,
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`st-pius-i`, `st-john-gualbert`, `st-anacletus`, `st-alexius`, `ss-symphorosa-and-seven-sons`
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@@ -1513,8 +1514,10 @@ note that fixed BVM/Lord feasts were "not modeled by this app at all yet"; Noctu
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scripture (Song of Songs) left to the bible-plan store per this project's usual split, only
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Nocturn 2/3 patristic/Gospel content authored here. Left unauthored (no proper content at all
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in the source, same category as prior Common-only/Vigil exceptions): `ss-nabor-and-felix`-style
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`st-romanus` and `st-hermes` (both Common-only), `vigil-of-st-lawrence` (Nocturn 1 only, no
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Nocturn 2/3 content in either track). `npm test`/`tsc --noEmit` both pass.
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`st-romanus` and `st-hermes` (both Common-only). `vigil-of-st-lawrence` was originally left
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unauthored here as "Nocturn 1 only, no content" — **wrong, same correction as
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`vigil-of-st-john-the-baptist`; since authored, see "Octave-absorbed and Vigil-only readings"
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below.** `npm test`/`tsc --noEmit` both pass.
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**September done (9/9 saints, full month)**: `nativity-bvm`, `st-hadrian` (missed pre-1955-pool
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candidate), `st-matthew`, `ss-maurice-and-companions` (missed pre-1955-pool), `st-linus`,
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@@ -1530,7 +1533,9 @@ unauthored: `st-justina` and `st-gall` (both genuinely Monastic-only — no `San
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— but their own `SanctiM` files are themselves Common-only, `vide C6`/`vide C5b`, no proper
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Lectio content to source), `ss-ursula-and-companions` (Common-only, no proper content — matches
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this file's own earlier flag in the "individually-flagged content gaps" section), and
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`vigil-of-all-saints` (Nocturn 1 only, no Nocturn 2/3 content in either track). `npm test`/`tsc
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`vigil-of-all-saints` (re-checked per "Octave-absorbed and Vigil-only readings" below: its
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`Lectio1-3` are genuinely a bare `@Commune/C3:Lectio7-9 in 2 loco` rubric, not real content like
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the other two vigils below turned out to be — correctly still unauthored). `npm test`/`tsc
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--noEmit` both pass.
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**November done (14/16 saints, 2 left unauthored as Common-only)**: `all-saints`,
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@@ -1567,10 +1572,43 @@ working as intended once real content exists to surface. `npm test` (365 tests)
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--noEmit` both pass.
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**Pass complete**: all 12 months (January-December) of the SanctiM-track saints' Matins
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readings are now done — 129 saints authored across the whole year, the rest correctly left
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readings are now done — 133 saints authored across the whole year, the rest correctly left
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unauthored as Common-only/no-content cases. See memory `vu-matins-sanctim-saints` for the full
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per-month record and the twelve method findings this pass turned up.
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### Octave-absorbed and Vigil-only readings — corrected policy, 4 saints authored (2026-08)
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**Direct instruction, correcting this pass's own earlier judgment call**: "octave-absorbed"
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(the day's Nocturn 2/3 given over to a Nativity/Epiphany homily instead of the saint's own
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vita) and "Vigil, Nocturn 1 only" were both being treated as "no content, correctly left
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unauthored" — wrong. This app pools readings first and figures out how/where to display them
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later (see `hours/matins.ts`'s own `buildReadingPool` header); real, sourceable text at a
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saint's own calendar slot should go into that pool even when it isn't proper to that particular
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saint, rather than being withheld because it came from "a different rubric variant." Four
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saints previously left unauthored for these two reasons are now authored, flagged in each
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file's own header as not-proper-to-the-saint:
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- `st-telesphorus` (Jan 5) — St. Augustine's Christmas-octave sermon (Nocturn 2) + St. Jerome's
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homily on Matt 2:19-23 (Nocturn 3), neither proper to Telesphorus himself.
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- `st-hyginus` (Jan 11) — St. Fulgentius's Epiphany sermon (Nocturn 2) + St. Ambrose's homily on
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Matt 2:1-12 (Nocturn 3), neither proper to Hyginus himself.
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- `vigil-of-st-john-the-baptist` (Jun 23) — St. Ambrose's homily on Zachary and Elisabeth
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(Luke 1:5-17), authored from `Lectio1-3`, the Vigil's own single 3-lesson nocturn (not the
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usual `Lectio4-9` Nocturn 2/3 slot a full feast uses).
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- `vigil-of-st-lawrence` (Aug 9) — Pope St. Gregory the Great's homily on self-denial
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(Matt 16:24-27), same `Lectio1-3` single-nocturn source.
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`vigil-of-all-saints` (Oct 31) was re-checked under this same corrected policy and confirmed
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still genuinely contentless — its `Lectio1-3` are a bare `@Commune/C3:Lectio7-9 in 2 loco`
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rubric with no proper text at all, unlike the two Vigils above. Not every "left unauthored"
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case from this pass needs revisiting — only the octave-absorbed and Vigil-only categories were
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affected by this policy correction; genuine Common-only cases (a bare `@Commune` rubric with no
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Lectio text anywhere) are unaffected and remain correctly unauthored.
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Adding these introduced no new lesson-count regressions in `tests/hours/matins.test.ts` (none
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of its fixed proof dates fall on Jan 5/11 or Jun 23/Aug 9). `npm test` (365 tests) and `tsc
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--noEmit` both pass.
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### Bible-plan TSV — bulk conversion done (2026-08)
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All ~369 non-blank rows of the user's own bible-plan TSV (`~/Downloads/bible-plan.tsv`, 390
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@@ -0,0 +1,140 @@
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# Matins Nocturn 2-3 readings for St. Hyginus, Pope, Martyr (Jan 11,
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# commemorated — the day itself is absorbed into the Epiphany octave).
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# SanctiM/01-11.txt inherits the whole day (`@Sancti/01-11`) with no
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# override, and Sancti/01-11.txt itself has **no proper vita text for
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# Hyginus at all** — the whole Nocturn 2/3 is given over to the
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# octave's own Epiphany homiletic content (see memory
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# vu-matins-sanctim-saints, "third finding"). Per direct instruction
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# (2026-08), that content is still worth pooling in rather than leaving
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# this commemoration silent: it's real, sourceable text for the day,
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# even though it isn't proper to this particular saint — flagged below,
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# not disguised as his own vita. Same treatment as st-telesphorus.yml
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# (Jan 5, Christmas octave).
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# web/www/horas/Latin/Sancti/01-11.txt, English/Sancti/01-11.txt.
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#
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# Nocturn 2: Lectio4-6, St. Fulgentius's Epiphany sermon (not proper to
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# Hyginus — the day's own octave homily) — one continuous piece.
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# Nocturn 3: Lectio7's Gospel citation (Matt 2:1-12) is a bare incipit
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# ("Et réliqua") with no full pericope text given, so — per the
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# established convention of not transcribing bare incipits — only the
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# homily portion is authored (not marked isGospel), St. Ambrose's
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# commentary (Lectio7's homily + Lectio8-9 combined, one continuous
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# piece).
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id: st-hyginus
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readings:
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- nocturn: 2
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isGospel: false
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source: "St. Fulgentius of Ruspe, Sermon 5 on the Epiphany (the day's own octave homily, not proper to St. Hyginus)"
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text:
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la: >-
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Ipse Deus, qui sibi in véteri testaménto primítias offérri mandávit, homo natus
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Géntium primítias suo cultui dedicávit. Pastóres fuérunt primítiæ Judæórum: Magi
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facti sunt primítiæ Géntium. Illi de próximo addúcti, isti de longínquo redúcti. Ubi
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est, ínquiunt, qui natus est Rex Judæórum? De Heróde rege Judæórum fílii jam fúerant
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nati. Archeláus natus est in palátio, Christus in diversório. Archeláus natus, est in
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lecto argénteo pósitus, Christus autem natus, in præsépio est brevíssimo collocátus:
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et tamen ille natus in palátio contémnitur, iste natus in diversório quæritur: ille a
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Magis nullátenus nominátur, iste invéntus supplíciter adorátur.
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Quis est iste Rex Judæórum? Páuperet dives, húmilis et sublímis. Quis est iste Rex
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Judæórum, qui portátur ut párvulus, adorátur ut Deus? Parvus in præsépio, imménsus in
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cælo: vilis in pannis, pretiósus in stellis. Quid est quod sic turbáris, Heródes? Rex
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iste, qui natus est, non venit reges pugnándo superáre, sed moriéndo mirabíliter
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subjugáre. Nec ídeo natus est, ut tibi succédat, sed ut in eum mundus fidéliter
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credat. Venit ergo, non ut pugnet vivus, sed ut triúmphet occísus.
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Puer iste, qui nunc a Magis dícitur Rex Judæórum, idem Creátor est, et Dóminus
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Angelórum. Quaprópter cujus times infántiam nascéntis, magis timére debes
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omnipoténtiam judicántis. Noli eum timére regni tui successórem, sed time
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infidelitátis tuæ justíssimum damnatórem. Ite, inquit, et renuntiáte mihi, ut et ego
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véniens adórem eum. O callíditas ficta, o incredúlitas ímpia, o nequítia fraudulénta!
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Sanguis Innocéntium, quem crudéliter effudísti, attestátur quid de hoc púero voluísti.
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en: >-
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The same God Who in the Old Testament had commanded the first-fruits to be offered to
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Himself, being born as a man, Himself consecrated to His own worship the firstfruits
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of the nations. The Shepherds were the first-fruits of the Jews, and the wise men of
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the Gentiles. The first came from near at hand, the second from afar. Where is He, say
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they, that is born King of the Jews? Herod, the king of the Jews, had already had
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children. Archelaus was born in a palace, Christ at an inn; Archelaus was laid in a
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silver cradle, Christ in a manger. And yet the wise men sought, not Archelaus, but
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Christ; they did not even name him that was born in a palace, but when they found Him
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That lay in a manger, they fell down and worshipped Him.
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Who is the King of the Jews? The Poor and the Rich, the Lowly and the Exalted One. Who
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is the King of the Jews? He Who, being carried at the breast, is adored as the
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Eternal; He Who lieth tiny in the manger, and is He Whom the heavens cannot contain;
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He Who is meanly wrapped in swaddling clothes, and is more glorious than all the
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stars. Why art thou troubled, O Herod? He that is born King of the Jews cometh not by
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carnal warfare to conquer other kings, but by a marvellous working, by dying, to
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subdue them to Himself. He is not born to be thy successor, but that the world may
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faithfully believe in Him. He cometh, not that He may fight in the flesh, but that He
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may conquer through the suffering of death.
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The little Child, Whom the wise men call the King of the Jews, is the Maker and Lord
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of Angels. If thou fearest Him at His birth, thou hast more reason to fear Him as the
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Almighty Judge. Fear Him, not as a pretender to thy kingdom, but fear Him as Him Who
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will pass a most just sentence of condemnation on thee because thou hast not believed
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in Him. Go, said Herod, and bring me word again, that I may come and worship Him also.
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We know thy cunning lying, thy godless unbelief, thine iniquitous treachery. The blood
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of the innocents which thou didst cruelly shed, is witness to us of what thou wouldst
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have done to Him.
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status: { la: verified, en: verified }
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- nocturn: 3
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isGospel: false
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source: "St. Ambrose, Commentary on Luke, Book II (on Matt 2:1-12; the day's own octave homily, not proper to St. Hyginus)"
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text:
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la: >-
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Quæ sunt ista veræ fídei múnera? Aurum Regi, thus Deo, myrrha defúncto. Aliud enim
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Regis insígne, áliud divínæ sacraméntum potestátis, áliud honor est sepultúræ, quæ non
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corrúmpat corpus mórtui, sed resérvet. Nos quoque, qui hæc audímus et légimus, de
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thesáuris nostris tália, fratres, múnera proferámus. Habémus enim thesáurum in vasis
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fictílibus. Si ígitur in teípso quod es, non ex te debes æstimáre, sed ex Christo:
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quanto magis in Christo non tua debes æstimáre, sed Christi?
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Ergo Magi de thesáuris suis ófferunt múnera. Vultis scire quam bonum méritum hábeant?
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Stella ab his vidétur: ubi Heródes est, non vidétur; ubi Christus est, rursus vidétur,
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et viam demónstrat. Ergo stella hæc via est, et via Christus: quia secúndum
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incarnatiónis mystérium Christus est stella. Oriétur enim stella ex Jacob, et exsúrget
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homo ex Israël. Dénique ubi Christus, et stella est. Ipse enim est stella spléndida et
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matutína. Sua ígitur ipse luce se signat.
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Accipe áliud documéntum. Alia venérunt via Magi, ália rédeunt. Qui enim Christum
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víderant, Christum intelléxerant; melióres útique, quam vénerant, revertúntur. Duæ
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quippe sunt viæ: una, quæ ducit ad intéritum; alia, quæ ducit ad regnum. Illa
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peccatórum est, quæ ducit ad Heródem: hæc Christus est, qua redítur ad pátriam. Hic
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enim temporális est incolátus, sicut scriptum est: Multum íncola facta est ánima mea.
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en: >-
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What are the gifts of the faithful and true? Gold to our King, frankincense to our
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God, and myrrh to Him Who died for us. The first is that whereof are made the royal
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honours of kings, the second is that mystic offering which is used in the worship of
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the Divine Power, and the third is that wherewith we pay respect to the dead, whose
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bodies it keepeth from corruption. My brethren, let us who hear and read these things,
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make offering out of what treasures we have albeit we have it in earthen vessels. If
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we confess that all that we have, we have, not from ourselves, but from Christ, how
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much more should we confess that whatever we have is not our own, but Christ's?
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The wise men out of their treasures presented unto Him gifts. Wilt thou know how
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pleasing to Him they were? The star appeared to them, but disappeared when it came
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near Herod. Then it appeareth to them again, leading them on the way that led to
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Christ. This star then was the way, and we know that Christ calleth Himself the Way.
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And truly also in the mystery of His Incarnation He is called a Star; as it is written
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There shall come forth a Star out of Jacob, and a Man shall rise out of Israel. Where
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Christ is, there is a Star; yea, He is Himself the bright and morning Star. And the
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light that leadeth to Jesus is His own.
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Remark another point. The wise men came by one way and departed by another. They that
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had seen Christ, knew Christ, and they departed better than they came. There are two
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ways, the one which leadeth to destruction, the other which leadeth to the kingdom;
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the one is the way of sin, which leadeth to Herod; the other is Christ, the true Way,
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Who leadeth us home to the fatherland, from that journeying here, whereof it is said
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My soul hath long dwelt as an exile.
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status: { la: verified, en: verified }
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@@ -0,0 +1,122 @@
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# Matins Nocturn 2-3 readings for St. Telesphorus, Pope, Martyr
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# (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
|
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# text for Telesphorus at all** — the whole Nocturn 2/3 is given over
|
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# 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.
|
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#
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# 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 }
|
||||
@@ -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 }
|
||||
@@ -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 }
|
||||
Reference in New Issue
Block a user