Author Matins readings for the three movable-feast octaves

Ascension, Corpus Christi, and Sacred Heart octave content lives in the reference engine's Tempora/ directory, keyed by liturgical offset from Easter rather than calendar date. All three octaves' 7 non-feast days (day 2 through the closing day) turned out to have genuine, distinct patristic content -- unlike the fixed-date octaves, none were bare vide-only days. 21 files authored across the three octaves. Found and fixed one duplication along the way: each octave's own Sunday day turned out to duplicate content already authored under a different id in the earlier post-Pentecost temporal-cycle sweep, since a numbered post-Pentecost Sunday and the Sunday within Corpus Christi's or Sacred Heart's octave are structurally the same calendar day every year. Both duplicate files (corpus-christi-octave-day-4, sacred-heart-octave-day-3) were dropped after confirming the reading still surfaces via the existing temporal id. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com> Claude-Session: https://claude.ai/code/session_01PhysogLP9eCeKS7JEwRi6y
2026-08-28 06:40:01 -04:00
parent f76c0837bd
commit ca5ee5426a
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@@ -2007,6 +2007,40 @@ range overlaps Christmas's own already-authored Vespers/Lauds `octave-commemorat
 "Octave content — done" above, a different mechanism/hour), and it's not yet checked how much of
 that range has genuine Matins Lectio overrides vs. bare `vide` cross-references.
 ### Movable-feast octaves (Ascension, Corpus Christi, Sacred Heart) — done (2026-08-28)
 Direct correction from the user: movable-feast octave content lives in the reference engine's
 `Tempora/`/`TemporaM/` directories, keyed by liturgical offset from Easter (e.g. `Pasc5-4.txt` for
 Ascension, `Pent02-5.txt` for Sacred Heart — each feast's own record in `data/calendar/
 temporal-feasts/*.yml` already cites its own file), not by calendar date — no representative year
 needs picking, contrary to what this file previously assumed. All three octaves' full 7 non-feast
 days (day 2 through the closing day 8) turned out to have genuine, distinct Lectio4-9 content —
 unlike the fixed-date octaves audited above, none of these turned out to be bare `vide`-only days.
 21 files authored: `ascension-octave-day-2` through `-8` (St. Leo/St. Augustine/St. John
 Chrysostom/St. Gregory of Nyssa sermons + Pope St. Gregory the Great's own homily on Mark
 16:14-20, reused across all 7 days), `corpus-christi-octave-day-2/3/5/6/7/8` (St. Thomas Aquinas/
 St. John Chrysostom/St. Ambrose/St. Cyril of Jerusalem/St. Cyril of Alexandria/St. Cyprian +
 St. Augustine's own Tractates on John 6, reused across all days), `sacred-heart-octave-day-2/4/5/
 6/7/8` (excerpts from Pius XI's "Miserentissimus Redemptor" + homilies on John 19:31-37 by
 St. John Chrysostom/St. Lawrence Justinian/St. Bernardine of Siena/St. Peter Canisius/St. Bernard/
 St. Augustine).
 **One real wrinkle found and fixed**: each octave's own day-4-or-day-3 (the Sunday falling within
 it) turned out to duplicate content *already authored* under a different id in the earlier
 temporal-cycle Sunday sweep (see "Temporal-cycle nocturn-readings sweep" below) —
 `corpus-christi-octave-day-4` duplicated `post-pentecost-02` (both source `Tempora/Pent02-0.txt`),
 `sacred-heart-octave-day-3` duplicated `post-pentecost-03` (`Tempora/Pent03-0.txt`) — because a
 numbered post-Pentecost Sunday and the Sunday within one of these two octaves are, by construction
 (both anchored to Easter with fixed offsets), always the same calendar day every year, not a
 one-off 2026 coincidence. Both duplicate files were deleted after live-verifying the reading
 already surfaced correctly (and only once) via the existing temporal id. Ascension's own Sunday
 (`ascension-octave-day-4`, `Pasc6-0`) has no such collision — Paschaltide's own temporal-cycle
 sweep hasn't been done yet, so no duplicate content exists there yet. If the Paschaltide sweep is
 picked up later, re-check `ascension-octave-day-4` against whatever gets authored for that Sunday
 before assuming it's still needed. `tsc --noEmit` and `npm test` (522 tests) both pass;
 live-verified via `activeOctavesFor`/`resolveOrdo` for representative dates in 2026 across all
 three octaves, confirming correct day-numbering and no residual duplicate readings in the pool.
 ### St. Felix I (May 30) — one missed pre-1955-pool candidate found, authored (2026-08-28)
 Re-auditing the full pre-1955/SanctiM two-pass sweep (diffing every id in
@@ -0,0 +1,43 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pasc5-5.txt) -- day 2 of the Ascension's own movable octave (per
 # user direction 2026-08-28: movable-feast octave content lives in the
 # Tempora/TemporaM directories, keyed by liturgical offset, not a calendar
 # date -- no representative year needs picking). Joins St. Leo the Great's
 # sermon on the Ascension (Lectio4-6, Nocturn 2) with Pope St. Gregory the
 # Great's homily on Mark 16:14-20 (Lectio7-9, Nocturn 3, the bare Gospel
 # incipit dropped per the usual rule). Responsory not sourced -- the
 # source's own three responsories for this day don't map cleanly onto a
 # single "first responsory following the lessons" the way a Common-of-
 # saint file usually does; left out rather than guessed.
 id: ascension-octave-day-2
 source:
  la: "Sermo sancti Leónis Papæ; Homilía sancti Gregórii Papæ"
  en: "Sermon of St. Leo, Pope; Homily of St. Gregory the Great, Pope"
 text:
  la: |
    Sacraméntum, dilectíssimi, salútis nostræ, quam prétio sánguinis sui universitátis Cónditor æstimávit, a die corporális ortus usque ad éxitum passiónis, per dispensatiónem humilitátis implétum est. Et licet multa, étiam in forma servi, divinitátis signa radiáverint; próprie tamen illíus témporis áctio ad demonstrándam suscépti hóminis pertínuit veritátem. Post passiónem vero ruptis mortis vínculis, quæ vim suam in eum, qui peccáti erat néscius, incedéndo perdíderat; infírmitas in virtútem, mortálitas in immortalitátem, contumélia transívit in glóriam: quam Dóminus Jesus Christus in multis manifestísque documéntis, multórum declarávit aspéctibus, donec triúmphum victóriæ, quem reportárat a mórtuis, inférret et cælis.
    Sicut ergo in solemnitáte pascháli resurréctio Dómini fuit nobis causa lætándi: ita ascénsio ejus in cælos præséntium nobis est matéria gaudiórum, recoléntibus illum diem, et rite venerántibus, quo natúra nostræ humilitátis in Christo super omnem cæli milítiam, super omnes órdines Angelórum, et ultra ómnium altitúdinem potestátum, ad Dei Patris est provécta conséssum. Quo órdine óperum divinórum nos fundáti, nos ædificáti sumus: ut mirabílior fíeret grátia Dei, cum remótis a conspéctu hóminum, quæ mérito reveréntiam sui sentiebántur indícere, fides non defíceret, spes non fluctuáret, cáritas non tepéret.
    Magnárum hic vigor est méntium, et valde fidélium lumen est animárum, incunctánter crédere, quæ corpóreo non vidéntur intúitu, et ibi fígere desidérium, quo néqueas inférre conspéctum. Hæc autem píetas unde in nostris córdibus nascerétur, aut quómodo quisquam justificarétur per fidem, si in iis tantum salus nostra consísteret, quæ obtútibus subjacérent? Unde et illi viro, qui de resurrectióne Christi videbátur ambígere, nisi in ipsíus carne vestígia passiónis et visu explorásset et tactu: Quia vidísti me, inquit Dóminus credidísti: beáti qui non vidérunt, et credidérunt.
    Qui credíderit, et baptizátus fúerit, salvus erit: qui vero non credíderit, condemnábitur. Fortásse unusquísque apud semetípsum dicat: Ego jam crédidi, salvus ero. Verum dicit, si fidem opéribus tenet. Vera étenim fides est, quæ in hoc, quod verbis dicit, móribus non contradícit. Hinc est enim quod de quibúsdam falsis fidélibus Paulus dicit: Qui confiténtur se nosse Deum, factis autem negant. Hinc Joánnes ait: Qui dicit se nosse Deum, et mandáta ejus non custódit, mendax est.
    Quod cum ita sit, fídei nostræ veritátem in vitæ nostræ consideratióne debémus agnóscere. Tunc enim veráciter fidéles sumus, si quod verbis promíttimus, opéribus complémus. In die quippe baptísmatis, ómnibus nos antíqui hostis opéribus, atque ómnibus pompis abrenuntiáre promísimus. Itaque unusquísque vestrum ad consideratiónem suam mentis óculos redúcat; et si servat post baptísmum, quod ante baptísmum spopóndit, certus jam, quia fidélis est, gáudeat.
    Sed ecce, si quod promísit, mínime servávit, si ad exercénda prava ópera, ad concupiscéndas mundi pompas dilápsus est: videámus, si jam scit plángere quod errávit. Apud misericórdem namque júdicem nec ille fallax habétur, qui ad veritátem revértitur, étiam postquam mentítur: quia omnípotens Deus, dum libénter nostram pœniténtiam súscipit, ipse suo judício hoc, quod errávimus, abscóndit.
  en: |
    Dearly beloved brethren, that mysterious thing, our salvation, which the Maker of the universe thought worth purchasing with His Own Precious Blood, was aimed at by Him, in the dispensation of His humility, from the hour wherein He was born as touching the flesh, till the moment when, at the end of the Passion, He cried on the Cross: "It is finished." Although from under the form of a servant many marks of His Godhead shone forth, yet, as a whole, the work of those three-and-thirty years was to manifest the verity of the Manhood which the Son of God had taken into Himself. But when the suffering was all over, and the bands of death were broken, (that death which had lost all his power by seeking to bind Him Who knew no sin,) then was weakness changed into strength, mortality into immortality, insult into that glory which the Lord Jesus Christ, on so many occasions, made manifest by so many and infallible proofs, until the day came when that triumphant procession of victory, which He had led from the realms of shattered death, followed Him with unimaginable pomp into the heavens.
    On the solemn Feast of the Passover the cause of our joy was that Christ was risen again. This day we rejoice because that He is ascended up into heaven. We call to mind and justly celebrate that day whereon our lowly nature was, in the Person of Christ, borne up high above all the heavenly armies, above all the circles of Angels, beyond the heights of all the Powers, even to where Christ is sitting on the right hand of the Father. Our foundations are laid, and our house is built upon this succession of the works of God, and His grace is made more wonderful by this, that, though the visible Object of worship is removed from among men, the faith of the Church doth not grow weak, nor her hope wavering, nor her love cold.
    It is the back-bone of a strong mind and the eye of a trusty soul, to believe unhesitatingly that which is not seen with the bodily eyes, and to centre all love where there can be no experimental knowledge. This it is which is the only thing we can have of godliness, for how could a man be justified through faith, if the saving objects were objects of sight? There was a man who would not believe in the Resurrection of Christ until he had examined by sight, and touched the marks of the Passion in the Divine Body, and the Lord said to him, "Because thou hast seen Me, thou hast believed: blessed are they that have not seen, and yet have believed." (John xx. 29.)
    "He that believeth, and is baptized, shall be saved: but he that believeth not shall be damned." Perchance some man will say within himself: "I have already believed, and therefore I shall be saved." Thou hast well said, if thou showest thy faith by thy works. He only hath a true faith whose life doth not give the lie to his confession. Hence it is that Paul saith, touching some who were falsely faithful: "They profess that they know God, but in works they deny Him." (Tit. i. 16.) And John likewise saith: "He that saith, I know Him, and keepeth not His commandments, is a liar." (I. ii. 4.)
    Once, then, it so standeth, it is to our lives we must look for proof of the reality of our faith. Then only are we truly Christ's faithful people when our works are the fulfilment of our profession. The day whereon we were baptized we bound ourselves to renounce all the works of the old enemy, and all his pomps. Therefore let every one of you now turn his inward eye upon his own behaviour, and if, since his baptism, he hath kept that promise which he made before it, let him know that he is in very truth one of Christ's faithful ones, and let him rejoice.
    But if he hath utterly broken his promise, if he hath fallen away to work iniquity, and to lust after the pomps of the world, let us see if he now knoweth how to weep over his backsliding. By the merciful Judge that man is not punished as a perjurer who in the end telleth the truth, even though he hath first lied. Because Almighty God doth, in His tender kindness, so receive our contrition, that, in His judgment, He declareth us not guilty of that which we have done amiss.
 status:
  la: verified
  en: verified
@@ -0,0 +1,39 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pasc5-6.txt) -- day 3 of the Ascension's own movable octave, same
 # shape/rationale as ascension-octave-day-2.yml. Joins the continuation of
 # St. Leo's own Ascension sermon (Lectio4-6, a different passage than day 2)
 # with the continuation of Pope St. Gregory's homily on Mark 16:14-20
 # (Lectio7-9, same Gospel pericope as day 2, different homily passage; bare
 # incipit dropped). Responsory not sourced, same reason as day 2.
 id: ascension-octave-day-3
 source:
  la: "Sermo sancti Leónis Papæ; Homilía sancti Gregórii Papæ"
  en: "Sermon of St. Leo, Pope; Homily of St. Gregory the Great, Pope"
 text:
  la: |
    Quod ítaque Redemptóris nostri conspícuum fuit, in sacraménta transívit: et ut fides excelléntior esset ac fírmior, visióni doctrína succéssit, cujus auctoritátem supérnis illumináta rádiis credéntium corda sequeréntur. Hanc fidem ascensióne Dómini auctam, et Spíritus Sancti múnere roborátam, non víncula, non cárceres, non exsília, non fames, non ignis, non laniátus ferárum, nec exquisíta persequéntium crudelitátibus supplícia terruérunt. Pro hac fide per univérsum mundum non solum viri, sed étiam féminæ: nec tantum impúbes púeri, sed étiam téneræ vírgines usque ad effusiónem sui sánguinis decertárunt. Hæc fides dæmónia ejécit, ægritúdines dépulit, mórtuos suscitávit.
    Unde et ipsi beáti Apóstoli, qui tot miráculis confirmáti, tot sermónibus erudíti, atrocitátem tamen Domínicæ passiónis expáverant, et veritátem resurrectiónis ejus non sine hæsitatióne suscéperant; tantum de ascensióne Dómini profecérunt, ut quidquid illis prius intúlerat metum, verterétur in gáudium. Totam enim contemplatiónem ánimi in divinitátem ad Patris déxteram considéntis eréxerant: nec jam corpóreæ visiónis tardabántur objéctu, quo minus in id áciem mentis inténderent, quod nec a Patre descendéndo abfúerat, nec a discípulis ascendéndo discésserat. Tunc ígitur, dilectíssimi, Fílius hóminis, Dei Fílius excelléntius sacratiúsque innótuit, cum in patérnæ majestátis glóriam se recépit: et ineffábili modo cœpit esse divinitáte præséntior, qui factus est humanitáte longínquior.
    Tunc ad æquálem Patri Fílium erudítior fides gressu mentis cœpit accédere, et contrectatióne in Christo corpóreæ substántiæ, qua Patre minor est, non egére: quóniam glorificáti córporis manénte natúra, eo fides credéntium vocabátur, ubi non carnáli manu, sed spiritáli intelléctu par Genitóri Unigénitus tangerétur. Hinc illud est, quod post resurrectiónem suam Dóminus Maríæ Magdalénæ persónam Ecclésiæ gerénti, cum ad contáctum ipsíus properáret accédere, dicit: Noli me tángere, nondum enim ascéndi ad Patrem meum: hoc est, Nolo ut ad me corporáliter vénias, nec ut me sensu carnis agnóscas: ad sublimióra te díffero, majóra tibi prǽparo: cum ad Patrem ascéndero, tunc me perféctius veriúsque palpábis, apprehensúra quod non tangis, et creditúra quod non cernis.
    Signa autem eos qui creditúri sunt, hæc sequéntur: In nómine meo dæmónia eícient, linguis loquéntur novis, serpéntes tollent: et si mortíferum quid bíberint, non eis nocébit: super ægros manus impónent, et bene habébunt. Numquídnam, fratres mei, quia ista signa non fácitis, mínime créditis? Sed hæc necessária in exórdio Ecclésiæ fuérunt. Ut enim ad fidem crésceret multitúdo credéntium, miráculis fúerat nutriénda: quia et nos, cum arbústa plantámus, támdiu eis aquam infúndimus, quoúsque ea in terra jam coaluísse videámus: et si semel radícem fíxerint, irrigátio cessábit. Hinc est enim quod Paulus dicit: Linguæ in signum sunt non fidélibus, sed infidélibus.
    Habémus de his signis atque virtútibus, quæ adhuc subtílius consideráre debeámus. Sancta quippe Ecclésia quotídie spiritáliter facit, quod tunc per Apóstolos corporáliter faciébat. Nam sacerdótes ejus cum per exorcísmi grátiam manum credéntibus impónunt, et habitáre malígnos spíritus in eórum mente contradícunt, quid áliud fáciunt, nisi dæmónia ejíciunt? Et fidéles quique, qui jam vitæ véteris sæculária verba derelínquunt, sancta autem mystéria ínsonant, Conditóris sui laudes et poténtiam, quantum prǽvalent, narrant: quid áliud fáciunt, nisi novis linguis loquúntur? Qui dum bonis suis exhortatiónibus malítiam de aliénis córdibus áuferunt, serpéntes tollunt.
    Et dum pestíferas suasiónes áudiunt, sed tamen ad operatiónem pravam mínime pertrahúntur, mortíferum quidem est quod bibunt, sed non eis nocébit. Qui quóties próximos suos in bono ópere infirmári conspíciunt, dum eis tota virtúte concúrrunt, et exémplo suæ operatiónis illórum vitam róborant, qui in própria actióne títubant: quid áliud fáciunt, nisi super ægros manus impónunt, ut bene hábeant? Quæ nimírum mirácula tanto majóra sunt, quanto spiritália: tanto majóra sunt, quanto per hæc non córpora, sed ánimæ suscitántur.
  en: |
    And so the seen Presence of our Redeemer in the Body was changed for an unseen Presence in the Sacraments, and hearing was given to the Church in place of seeing, that her faith, rightly so called, might be the more victorious and stedfast, and that teaching, which the hearts of all her children are called on to hear, is a teaching enlightened by rays from heaven. This faith, strengthened by the Ascension of the Lord, and established by the gift of the Holy Ghost, neither bonds, nor imprisonment, nor exile, nor famine, nor fire, nor savage beasts, nor those forms of death, finewrought in cruelty, wherein they that persecute us are well skilled, have been able to scare. For this faith there have striven throughout the whole world, even unto the out-pouring of their blood, not men only, but women also, not little lads only, but tender maidens. This is the faith which hath cast out devils, healed diseases, raised the dead.
    Hence even the blessed Apostles themselves, who had been comforted by so many miracles and taught by so many discourses, were sickened by the horrors of their Lord's Passion, and received but doubtfully the assurance of His Resurrection, till after the Lord's Ascension, and then fared on so bravely, that all that had been fearful to them before became joyful then. The reason was that they had lifted up all their mind to think of the Godhead of Him Who sitteth at the right hand of the Father. They asked no longer for a seen Presence, when their spiritual eye had caught the fact that, even as, when He had come down to earth, He had not left His Father, so now that He was gone up into heaven, He had not left His disciples. So then it was, dearly beloved brethren, that the Son of man more excellently and more sacredly revealed Himself as the Son of God, when He had withdrawn Himself again into that glory which He had with the Father before the world was. In some unspeakable way He began to be more present, as touching His Godhead, when He removed Himself farther from us, as touching His Manhood.
    Then it was that a better instructed faith began intellectually to approach the idea of a Son equal to the Father, and no longer to need to handle in Christ the bodily Matter, which is of a nature as touching which He is inferior to the Father — since, Its nature still remaining in the glorified Body, the faith of believers was summoned to that place where the Only-Begotten Son, Who is equal to the Father, is felt, not by the application of a bodily hand, but by the effort of a spiritual-minded intellect. Hence it was that after His Resurrection, when Mary Magdalene (in whom was there represented the Person of the whole Church) wished to handle the Lord, He said: "Touch Me not, for I am not yet ascended to My Father"; that is, "I will no more that thy nearness to Me should be a nearness of body to Body, nor that thine experience of Me should henceforward be one proceeding from fleshly experiment — for that, I appoint thee an higher world, I make ready for thee a nobler form of it than this: after that I have ascended to My Father, a time will come when thou shalt indeed touch Me, but after a manner more perfect, more real than this, even a time when thou shalt lay hold on that which thou touchest not now, and believe that which thou seest not now."
    "And these signs shall follow them that believe: In My Name they shall cast out devils, they shall speak with new tongues, they shall take up serpents, and if they drink any deadly thing, it shall not hurt them, they shall lay hands on the sick, and they shall recover." My brethren, these signs do not follow us. Do we, then, not believe? Nay. The truth is, these things were needful when the Church was young. That she might grow by the increase of the faithful, she needed to be nourished with miracles. Even so we, when we plant a young tree, continually water and tend it till we see that it hath taken firm root in the earth; but when once it hath taken firm root, it can grow of itself. Hence, Paul saith of tongues: "Tongues are for a sign, not to them that believe, but to them that believe not." (1 Cor. xiv. 22.)
    We have a deeper matter of thought touching these signs and mighty works. It is the work of the holy Church to do every day spiritually that which the Apostles then did carnally. When her Priests, armed with the power of exorcism, lay their hands upon believers, and command evil spirits to dwell no longer in their souls, what is it they do but cast out devils? When Christ's faithful people themselves give up the language of their old life, and speak the wonderful works of God, the glory and power of their Maker, telling of them with all their strength, what is it they do then but speak with new tongues? When either the one or the other doth by his exhortation charm the wickedness out of his neighbour's heart, what is it he doth but take up serpents?
    When they hear the voice of temptation inviting to deadly sin, but are not drawn thereby to work iniquity, do they not then drink a deadly thing, and it doth not hurt them? As often as they see their neighbour fainting in well-doing, and run to help him with all their might, so that their example braceth the feeble life of the waverer, what do they but lay hands on the sick, and they recover? And indeed, such miracles as these are the greatest miracles, which are spiritual — the greatest, for they bring health, not to the dying body, but to the immortal soul.
 status:
  la: verified
  en: verified
@@ -0,0 +1,43 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pasc6-0.txt) -- day 4 of the Ascension's own movable octave (the
 # Sunday within the octave), same shape/rationale as
 # ascension-octave-day-2.yml. Joins St. Augustine's own Ascension sermon
 # (Lectio4-6, a different Father than days 2-3's Leo) with a Tractate of
 # St. Augustine on John (Lectio7-9, the Gospel John 15:26-27;16:1-4's bare
 # incipit dropped). The source's own `[Lectio6_]`/`[Lectio6_2]` variant
 # split (a Tridentine-vs-1570-rubric alternative reading) uses only the
 # default `Lectio6_` branch here -- the `Lectio6_2` alternate has no
 # matching English translation in the source and is only used under the
 # other rubric anyway. Responsory not sourced, same reason as day 2.
 id: ascension-octave-day-4
 source:
  la: "Sermo sancti Augustíni Epíscopi; Tractátus sancti Augustíni in Joánnem"
  en: "Sermon of St. Augustine, Bishop; Tract of St. Augustine on John"
 text:
  la: |
    Salvátor noster, dilectíssimi fratres, ascéndit in cælum: non ergo turbémur in terra. Ibi sit mens, et hic erit réquies. Ascendámus cum Christo ínterim corde: cum dies ejus promíssus advénerit, sequémur et córpore. Scire tamen debémus, fratres, quia cum Christo non ascéndit supérbia, non avarítia, non luxúria: nullum vítium nostrum ascéndit cum médico nostro. Et ídeo si post médicum desiderámus ascéndere, debémus vítia et peccáta depónere. Omnes enim quasi quibúsdam compédibus nos premunt, et peccatórum nos rétibus ligáre conténdunt: et ídeo cum Dei adjutório, secúndum quod ait Psalmísta: Dirumpámus víncula eórum: ut secúri possímus dícere Dómino: Dirupísti víncula mea, tibi sacrificábo hóstiam laudis.
    Resurréctio Dómini spes nostra est: ascénsio Dómini glorificátio nostra est. Ascensiónis hódie solémnia celebrámus. Si ergo recte, si fidéliter, si devóte, si sancte, si pie ascensiónem Dómini celebrámus, ascendámus cum illo, et sursum corda habeámus. Ascendéntes autem non extollámur, nec de nostris, quasi de própriis méritis præsumámus. Sursum autem corda habére debémus ad Dóminum. Sursum enim cor non ad Dóminum, supérbia vocátur: sursum autem cor ad Dóminum, refúgium vocátur. Vidéte, fratres, magnum miráculum. Altus est Deus: érigis te, et fugit a te: humílias te, et descéndit ad te. Quare hoc? Quia excélsus est, et humília réspicit, et alta de longe cognóscit. Humília de próximo réspicit, ut attóllat: alta, id est, supérba, de longe cognóscit, ut déprimat.
    Resurréxit enim Christus, ut spem nobis daret, quia surgit homo, qui móritur: ne moriéndo desperarémus, et vitam nostram in morte finítam putarémus, secúros nos fecit. Sollíciti enim erámus de ipsa ánima: et ille nobis resurgéndo, de carnis resurrectióne fidúciam dedit. Crede ergo, ut mundéris. Prius te opórtet crédere, ut póstea per fidem Deum mereáris aspícere. Deum enim vidére vis? Audi ipsum: Beáti mundo corde: quóniam ipsi Deum vidébunt. Prius ergo cógita de corde mundándo: quidquid ibi vides, quod dísplicet Deo, tolle.
    Dóminus Jesus in sermóne, quem locútus est discípulis suis post cenam, próximus passióni, tamquam itúrus, et relictúrus eos præséntia corporáli, cum ómnibus autem suis usque in consummatiónem sǽculi futúrus præséntia spiritáli, exhortátus est eos ad perferéndas persecutiónes impiórum, quos mundi nómine nuncupávit. Ex quo tamen mundo étiam ipsos discípulos se elegísse dixit: ut scirent se Dei grátia esse, quod sunt; suis autem vítiis fuísse, quod fuérunt.
    Deínde persecutóres et suos et ipsórum, Judǽos evidénter expréssit: ut omníno apparéret étiam ipsos mundi damnábilis appellatióne conclúsos, qui persequúntur sanctos. Cumque de illis díceret, quod ignorárent eum a quo missus est; et tamen odíssent et Fílium, et Patrem, hoc est, et eum qui missus est, et eum a quo missus est: (de quibus ómnibus in áliis semónibus jam disserúimus) ad hoc pervénit, ubi ait: Ut adimpleátur sermo, qui in lege eórum scriptus est: Quia ódio habuérunt me gratis.
    Deínde tamquam consequénter adjúnxit, unde modo disputáre suscépimus: Cum autem vénerit Paráclitus, quem ego mittam vobis a Patre, Spíritum veritátis, qui a Patre procédit, ille testimónium perhibébit de me: et vos testimónium perhibébitis, quia ab inítio mecum estis. Quid hoc pértinet ad illud quod díxerat: Nunc autem et vidérunt, et odérunt et me, et Patrem meum: sed ut impleátur sermo, qui in lege eórum scriptus est: Quia ódio habuérunt me gratis? An quia Paráclitus quando venit Spíritus veritátis, eos, qui vidérunt, et odérunt, testimónio manifestióre convícit? Immo vero étiam áliquos ex illis qui vidérunt, et adhuc óderant, ad fidem, quæ per dilectiónem operátur, sui manifestatióne convértit.
  en: |
    Dearly beloved brethren, our Saviour is gone up from us into heaven, but let us not be troubled on earth. Let only our heart be there with Him, and we shall have peace here. Let us in heart thither ascend with Christ in the mean while, and when that glad day which He hath promised cometh, our body will follow. But we must know, my brethren, that there are some things that cannot ascend with Christ: pride cannot, nor covetousness, nor brutishness; no one of our diseases can ascend thither where our Healer is. And, therefore, if we would follow our Healer, we must needs leave our diseases and sins behind us. All such things tie us down, as it were, with bands, and hamper us in the meshes of a net of sins; but, with God's help, we will say with the Psalmist: "Let us break their bands asunder," that we may be able honestly to say to the Lord: "Thou hast loosed my bonds, I will offer to thee the sacrifice of thanksgiving."
    The Resurrection of the Lord is our hope; the Ascension of the Lord is our glorification. To-day we keep the solemn holiday of the Ascension. If, therefore, our keeping of this holiday is to be a right, faithful, earnest, holy, godly keeping, we must in mind likewise ascend, and lift up our hearts unto the Lord. When we ascend we must not be high-minded, nor flatter ourselves with our good works, as though they were our own. We must lift up our hearts unto the Lord. When man's heart is lifted up, but not unto the Lord, such lifting-up is pride; to lift up the heart unto the Lord, is to make the Most High our Refuge. Behold, my brethren, a great wonder. God is high, but if thou art lifted up He fleeth from thee, whereas, if thou humblest thyself, He cometh down to thee. Wherefore? "The Lord is high, yet hath He respect unto the lowly; but the proud He knoweth from afar." To the lowly He hath respect, that He may raise them up; the proud He knoweth from afar, that He may thrust them down.
    Christ arose again, to give us hope that this mortal will yet put on immortality. He hath assured against an hopeless death, and against the thought that death endeth life. We were troubled, even as touching the soul; but Christ, arising from the grave, hath assured to us the resurrection of the body also. Believe therefore, that thou mayest be made pure. First it behoveth thee to believe, if by faith thou wouldest in the end worthily see God. And wouldest thou see God? Give ear to His own words: "Blessed are the pure in heart, for they shall see God." Think first, then, how to purify thine heart; take from it whatsoever thou seest in it which displeaseth God.
    The Lord Jesus, in that discourse which He addressed to His disciples after the Last Supper, when He was on the very eve of the Passion, when He was, as it were, about to go away and leave them as touching His bodily Presence — albeit, as touching His spiritual Presence, He is with us alway even unto the end of the world — in that discourse He exhorted them to bear patiently the persecution of wicked men, of whom He speaketh as "the world," out of which world, nevertheless, He saith that He hath chosen even His disciples themselves, that they might know that it was by the grace of God that they were what they were, whereas it was by their own sins that they had been what they had been.
    "If they have persecuted Me, they will also persecute you." Here He clearly pointeth to the Jews, the persecutors both of Himself and of His disciples, so that we see that they which persecute His holy ones are as much citizens of the world of damnation as they which persecuted Himself. He saith: "They know not Him That sent Me," and yet again, "They have hated both Me and My Father," that is to say, both the Sender and the Sent — the meaning of which words we have already treated in other discourses — and with that He cometh to the words: "That the word might be fulfilled that is written in their law: They hated Me without a cause."
    Then saith the Lord, as though in continuation: "But when the Comforter is come, Whom I will send unto you from the Father, even the Spirit of truth, Which proceedeth from the Father, He shall testify of Me. And ye also shall bear witness, because ye have been with Me from the beginning." What connection hath this with the words: "Now have they both seen and hated both Me and My Father" — but that the word might be fulfilled that is written in their law: "They hated Me without a cause"? Is it that when the Comforter is come, even the Spirit of truth, He will confound by irrefragable testimony them who have both seen and hated both God the Son and God the Father? Yea, indeed, some there were who had seen and still hated, whom the testimony of the Comforter converted to the faith which worketh by love.
 status:
  la: verified
  en: verified
@@ -0,0 +1,40 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pasc6-1.txt) -- day 5 of the Ascension's own movable octave, same
 # shape/rationale as ascension-octave-day-2.yml. Joins a sermon of St. John
 # Chrysostom on the Ascension (Lectio4-6) with the continuation of Pope St.
 # Gregory's homily on Mark 16:14-20 (Lectio7-9, same Gospel pericope as
 # days 2-3/5, a different homily passage on Elijah/Enoch as types of the
 # Ascension; bare incipit dropped). Responsory not sourced, same reason as
 # day 2.
 id: ascension-octave-day-5
 source:
  la: "Sermo sancti Joánnis Chrysóstomi; Homilía sancti Gregórii Papæ"
  en: "Sermon of St. John Chrysostom; Homily of St. Gregory the Great, Pope"
 text:
  la: |
    Christus ascéndens in cælum, nostræ natúræ primítias óbtulit Patri, et oblátum donum mirátus est Pater, quod et tanta dígnitas offerébat; et quod offerebátur, nulla mácula fœdabátur. Nam et suis mánibus suscépit oblátum, et suæ sedis fecit esse partícipem, et quod plus est, ad partem suæ déxteræ collocávit. Cognoscámus, quis est ille qui audívit, Sede ad déxteram meam: quæ natúra est, cui Deus dixit, Esto meæ párticeps sedis. Illa natúra est, quæ audívit: Terra es, et in terram ibis.
    Non enim ad omnem glóriam cælos transísse suffécerat, non cum Angelis stare: sed cælos transívit, supra Chérubim ascéndit, ultra Séraphim elevátur, nec ante stetit, nisi sedem Domínicam meruísset. Vide quo spátio cælum separátur a terra, immo terra quanto ab ínferis abest, et ipsum cælum quanto ab altióre cælo separátur, et de altióre cælo ad Angelos quantum spátii est, ad superióres étiam Potestátes, ad ipsam quoque Domínicam sedem. Super hæc ómnia natúra nostra eleváta est, ut homo, qui loco tam húmili tenebátur, ut descéndere non posset ultérius, ad tam excélsam sedem elevarétur, ut áltius non posset ascéndere.
    Et hæc osténdens Paulus dicébat: Qui descéndit, ipse est qui ascéndit. Et íterum: Descéndit ad inferióra terræ, et ascéndit super omnes cælos. Díscite ígitur quisnam ascéndit, et quæ natúra eleváta est. In hoc enim cúpio remorári sermóne, ut humáni géneris commemoratióne, divínam cleméntiam cum omni admiratióne discámus, quæ summum honórem, magnámque glóriam nostræ natúræ largíta est, quæ ómnibus hodiérna die méruit excélsior reperíri. Hódie Angeli atque Archángeli natúram nostram in sede Domínica immortáli glória fulgéntem vidérunt.
    Et Dóminus quidem Jesus, postquam locútus est eis, assúmptus est in cælum, et sedet a dextris Dei. In véteri Testaménto cognóvimus, quod Elias sit raptus in cælum. Sed áliud est cælum ǽreum, áliud æthéreum. Cælum quippe ǽreum terræ est próximum: unde et aves cæli dícimus, quia eas volitáre in aëre vidémus. In cælum ítaque ǽreum Elias sublevátus est, ut in secrétam quamdam terræ regiónem repénte ducerétur, ubi in magna jam carnis et spíritus quiéte víveret, quoúsque ad finem mundi rédeat, et mortis débitum solvat. Ille étenim mortem dístulit, non evásit: Redémptor autem noster, quia non dístulit, superávit, eámque resurgéndo consúmpsit, et resurrectiónis suæ glóriam ascendéndo declarávit.
    Notándum quoque est, quod Elias in curru légitur ascendísse: ut vidélicet apérte demonstrarétur, quia homo purus adjutório indigébat aliéno. Per Angelos quippe facta illa et osténsa sunt adjuménta: quia nec in cælum quidem aéreum per se ascéndere póterat, quem natúræ suæ infírmitas gravábat. Redémptor autem noster non curru, non Angelis sublevátus légitur: quia is, qui fécerat ómnia, nimírum super ómnia sua virtúte ferebátur. Illo étenim revertebátur, ubi erat: et inde redíbat, ubi remanébat: quia cum per humanitátem ascénderet in cælum, per divinitátem suam et terram páriter continébat et cælum.
    Sicut autem Joseph a frátribus vénditus venditiónem Redemptóris nostri figurávit: sic Henoch translátus, atque ad cælum aéreum Elias sublevátus, ascensiónem Domínicam utérque designávit. Ascensiónis ergo suæ Dóminus prænúntios et testes hábuit, unum ante legem, álium sub lege: ut quandóque veníret ipse, qui veráciter cælos penetráre potuísset. Unde et ipse ordo in eórum quoque utrorúmque sublevatióne per quædam increménta distínguitur. Nam Henoch translátus, Elías vero ad cælum subvéctus esse memorátur: ut veníret póstmodum, qui nec translátus nec subvéctus, cælum æthéreum sua virtúte penetráret.
  en: |
    Then Christ went up into heaven, He offered unto the Father the First-fruits of our nature, and the Father marvelled at the offering, seeing the Majesty of the Priest and the Spotlessness of the oblation. He received the Sacrifice into His Own hands, He made It to sit upon His Throne, nay, more, He gave It a place at His Own Right Hand. Let us ask what nature was His Who heard the words: "Sit Thou at My right hand," what nature was His to Whom God said, "Be Thou Partaker of My Throne?" It was the same nature as was his who heard the sentence: "Dust thou art, and unto dust shalt thou return."
    It was not enough of glory for Him to be exalted above the heavens, nor to be ranked with angels; but He was exalted above the heavens, He went up above the Cherubim, He ascended beyond the Seraphim, neither found He His rank beneath the Throne of the Lord of lords. Behold how high the heaven is above the earth, and the earth above hell, how high above the heaven is the heaven of heavens, how high above the heaven of heavens the Angels, above the Angels the Higher Powers, and above the Higher Powers the Throne of the Lord. Above all these hath One of our nature been exalted, so that man, which had fallen so low that there was no farther fall for him, is now in place so high, that there is thence no ascending.
    Paul also, dwelling on this, saith: "He That descended is the Same also That ascended up far above all heavens," even as he had said: "Now, that He ascended, what is it but that He also descended first into the lower parts of the earth." Learn hence Who it was That ascended, and with what nature He was exalted. And with this thought I wish to bring my sermon to an end. From the thought of that glorified Manhood let us learn with amazement what the goodness of God is — that goodness which hath crowned with an honour, higher than which is none, and a glory, greater than which is none, a Person Sharer of our nature, even That Person Which this day hath taken the place which is His of right, above all things other than Himself.
    "So then, after the Lord Jesus had spoken unto them, He was received up into heaven, and sat on the right hand of God." We learn in the Old Testament that Elijah was taken up into heaven. But this word "heaven" may mean either the terrestrial atmosphere, or the space external to the sphere of this planet. Of these the atmosphere closely surrounds the earth, and we call the birds "the fowls of the heaven," because we see them fly therein. It was only up into this that Elijah was taken, that he might be carried off suddenly into some part of the earth, to us unknown, and there live in profound peace of body and soul, until the end of the world, when he will return and pay the debt of nature. For him, therefore, death waiteth, but is not escaped. But our Redeemer made it not to wait for Him, but conquered it, and by rising again shattered it, and by His Ascension showed forth the glory of His Again-rising.
    We must mark also, how that Elijah was taken up in a chariot, as though to show plainly that for a mere man some outward help was needful. This help was given to him by Angels, as plainly appeareth, since it was impossible for one whom a weak nature yet weighed down earthward, to fly up even into the atmosphere. But of our Redeemer we read not that He was borne up in a chariot, or by Angels, since He by Whom all things were made clearly rose above all things by His Own Power. He returned unto Him with Whom He was, and whither He returned, there He abode, for albeit as touching His Manhood He ascended up into heaven, yet, as touching His Godhead, He still comprehended both heaven and earth.
    But as the sale of Joseph by his brethren was a type of the sale of Christ, so were the translations of Enoch and Elijah types of His Ascension. The Lord therefore had had forerunners and witnesses of His Ascension, the one before the Law, the other under the Law, that Himself might one day come, Who was able indeed to pass into the heavens. Hence also there is some difference to be observed in the manner wherein each was translated. Enoch was seen no more, for God took him; Elijah was carried up by a whirlwind into heaven; He That came after them was not taken up, nor carried up, but went up through space by His Own Power.
 status:
  la: verified
  en: verified
@@ -0,0 +1,41 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pasc6-2.txt) -- day 6 of the Ascension's own movable octave, same
 # shape/rationale as ascension-octave-day-2.yml. Joins a homily of St.
 # Maximus, Bishop of Turin (Lectio4-6, the eagle-and-captivity imagery, from
 # a homily originally written for Pentecost but placed here in this office)
 # with the continuation of Pope St. Gregory's homily on Mark 16:14-20
 # (Lectio7-9, same Gospel pericope as days 2-3/5-6, a different homily
 # passage on "sitting" vs. "standing" in the Ascension's own iconography;
 # bare incipit dropped). Responsory not sourced, same reason as day 2.
 id: ascension-octave-day-6
 source:
  la: "Sermo sancti Máximi Epíscopi; Homilía sancti Gregórii Papæ"
  en: "Sermon of St. Maximus, Bishop; Homily of St. Gregory the Great, Pope"
 text:
  la: |
    Méminit sánctitas vestra, quod áquilæ illi de Psaltério, cujus innovátam juventútem légimus, comparáverim Salvatórem. Est enim similitúdo non parva. Sicut enim áquila humília déserit, alta petit, cælórum vicína conscéndit: ita et Salvátor humília inférni deséruit, paradísi altióra pétiit, cælórum fastígia penetrávit. Et sicut áquila relíctis terrénis sórdibus, sublíme volans, purióris áëris salubritáte perfrúitur: ita et Dóminus, terrenórum fæcem déserens peccatórum, in Sanctis suis vólitans, purióris vitæ simplicitáte lætátur.
    Per ómnia ígitur áquilæ comparátio cónvenit Salvatóri. Sed quid fácimus, quod áquila prædam frequénter díripit, tollit frequénter aliénum? Nec in hoc tamen dissímilis est Salvátor. Prædam enim quodámmodo sústulit, cum hóminem, quem suscépit, inférni raptum fáucibus portávit ad cælum, et aliénæ dominatiónis, id est, diabólicæ potestátis servum de captivitáte érutum, duxit ad altióra captívum, sicut scriptum est in prophéta: Ascéndens in altum, captívam duxit captivitátem, dedit dona homínibus.
    Ascéndit, inquit, in altum, captívam duxit captivitátem. Quam bene triúmphum Dómini prophéta descríbit! Solébat, sicut dicunt, regum triumphántium currus captivórum pompa præcédere. Ecce Dóminum eúntem ad cælos non præcédit, sed comitátur gloriósa captívitas; non ante vehículum dúcitur, sed ipsa évehit Salvatórem. Quodam enim mystério, dum Fílius Dei Fílium hóminis sústulit ad cælum, ipsa captívitas portátur, et portat.
    Considerándum nobis est, quid est quod Marcus ait: Sedet a dextris Dei: et Stéphanus dicit: Vídeo cælos apértos, et Fílium hóminis stantem a dextris Dei. Quid est quod hunc Marcus sedéntem, Stéphanus vero stantem se vidére testátur? Sed scitis, fratres, quia sedére judicántis est, stare vero pugnántis, vel adjuvántis.
    Quia ergo Redémptor noster assúmptus in cælum et nunc ómnia júdicat, et ad extrémum judex ómnium véniet, hunc post assumptiónem Marcus sedére descríbit, quia post ascensiónis suæ glóriam judex in fine vidébitur. Stéphanus vero hunc in labóre certáminis pósitus stantem vidit, quem adjutórem hábuit: quia ut iste in terra persecutórum infidelitátem vínceret, pro illo de cælo illíus grátia pugnávit.
    Séquitur: Illi autem profécti prædicavérunt ubíque, Dómino cooperánte et sermónem confirmánte sequéntibus signis. Quid in his considerándum est, quid memóriæ commendándum: nisi quod præcéptum obediéntia, obediéntiam vero signa secúta sunt?
  en: |
    My holy brethren, ye remember that I have likened the Saviour to that eagle, touching which it is written in the Book of Psalms, "thy youth is renewed like the eagle's." There are many points of likeness. The eagle riseth above ground, wingeth his way aloft, and mounteth skyward; even so did the Saviour rise from the depth of the grave, mount up unto the exalted mansions of Paradise, and enter the heights of heaven. The eagle leaveth below him the foul mists of earth, flieth above, and drinketh in health from a purer air; even so did the Lord leave below Him the filthy slough of sinners on earth, and rejoice Himself with the honesty of a purer life, when He soared again into His Own holy home.
    In all ways, therefore, is the Saviour aptly likened to an eagle. But what can we make of this, that the eagle is a bird of prey, oft-times a plunderer? Even in this he is like to the Saviour. He bore off His prey, when He carried off from the jaws of hell to heaven the Manhood Which He had swooped to take to Himself, yea, when He led captive to an higher home him whom He had delivered from the mastership of another lord, namely the devil, even as it is written in the Prophet: "Thou hast ascended on high, Thou hast led captivity captive, Thou hast received gifts among men."
    "Thou hast ascended on high, Thou hast led captivity captive." O how nobly doth the Prophet paint the Triumph of the Lord! We hear how that of old time, when kings marched in triumph, the procession of prisoners walked before the chariot of their conqueror. Lo, the Lord entereth the heavens, not preceded by, but amid a most glorious band of captives. That band are not led before His chariot, but themselves bear up their Saviour. In some mystic sense, when the Son of God bore to heaven the Son of man, captivity both led and was led.
    We must ponder the meaning of these words of Mark, "He sat on the right hand of God," and how that Stephen said, "Behold, I see the heavens opened, and the Son of man standing on the right hand of God." Wherefore doth Mark say that He sat, whereas Stephen testifieth that he saw Him standing? But ye know, my brethren, that to sit is for him that judgeth, to stand, for him that fighteth, or helpeth.
    Since therefore our Redeemer is ascended up into heaven, and even now is Judge of all, beside that at the end of the world He will so come, therefore doth Mark say that He sitteth where He hath gone up, because we look for Him, after that His glorious Ascension, that He will come again at the end to be our Judge. But Stephen, while yet he was in the throes of the battle, saw Him That was helping him standing. Stephen on earth was overcoming the unbelief of his persecutors, but it was the grace of Him That is in heaven that fought in him all the while.
    "And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following." What are we to see in this, what are we to remember, but that obedience followed commandment, and signs obedience?
 status:
  la: verified
  en: verified
@@ -0,0 +1,41 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pasc6-3.txt) -- day 7 of the Ascension's own movable octave, same
 # shape/rationale as ascension-octave-day-2.yml. Joins St. Gregory of
 # Nyssa's discourse on the Ascension (Lectio4-6, Psalm 23's "Lift up your
 # gates" as a dialogue between the ascending Christ and heaven's gatekeeper
 # angels) with the continuation of Pope St. Gregory the Great's homily on
 # Mark 16:14-20 (Lectio7-9, same Gospel pericope as every other day, a
 # different homily passage on the white-robed angels of Acts 1:9-10; bare
 # incipit dropped). Responsory not sourced, same reason as day 2.
 id: ascension-octave-day-7
 source:
  la: "Sermo sancti Gregórii Nysséni; Homilía sancti Gregórii Papæ"
  en: "Sermon of St. Gregory of Nyssa; Homily of St. Gregory the Great, Pope"
 text:
  la: |
    Hodiérnam celebritátem satis per se magnam, prophéta David majórem éfficit, dum illi gáudium e Psalmis adjúngit. Hic enim excélsus Prophéta supra seípsum egrédiens, tamquam córporis ónere nihil premátur, infert se cæléstibus potestátibus, et voces eárum nobis expónit, cum in cælum redeúntem Dóminum ipsæ comitántes, Angelis, qui versántur in terris, quibúsque in humánam vitam ingréssus commíssus est, ímperant ad hunc modum: Tóllite portas, príncipes, vestras; et elevámini, portæ æternáles, et introíbit Rex glóriæ.
    Et quóniam ubicúmque fúerit ille, qui in seípso ómnia cóntinet, pro suscipiéntium captu seípsum dimetítur (neque enim solum inter hómines homo fit, verum étiam dum inter Angelos versátur, ad illórum vocem sese demíttit) idcírco janitóres intérrogant: Quis est iste Rex glóriæ? Respóndent ipsis, demonstrántque fortem et poténtem in prǽlio, qui pugnatúrus erat contra illum, qui natúram humánam in servitúte captívam detinébat, et eversúrus eum, qui mortis habébat impérium: ut gravíssimo hoste superáto, genus hóminum in libertátem et pacem vindicáret.
    Occúrrunt ei custódes, et portas jubent reclúdi, ut in ipsis rursum glóriam assequátur. Verum non agnóscunt eum, qui sórdidam vitæ nostræ stolam indútus est: cujus rubra sunt vestiménta ex humanórum malórum torculári. Itaque rursus cómites ejus vócibus illis interrogántur: Quis est iste Rex glóriæ? Respondétur autem non ámplius, Fortis et potens in prǽlio; sed, Dóminus virtútum, qui mundi principátum obtínuit, qui summátim ómnia in se collégit, qui prístinum in statum cuncta restítuit: ipse est Rex glóriæ.
    Hoc autem nobis primum quæréndum est, quidnam sit, quod, nato Dómino, apparuérunt Angeli, et tamen non legúntur in albis véstibus apparuísse: ascendénte autem Dómino, missi Angeli in albis legúntur véstibus apparuísse. Sic étenim scriptum est: Vidéntibus illis elevátus est, et nubes suscépit eum ab óculis eórum. Cumque intueréntur in cælum eúntem illum, ecce duo viri stetérunt juxta illos in véstibus albis. In albis autem véstibus gáudium et solémnitas mentis osténditur. Quid est ergo, quod, nato Dómino, non in albis véstibus; ascendénte autem Dómino, in albis véstibus Angeli appárent: nisi quod tunc magna solémnitas Angelis facta est, cum cælum Deus homo penetrávit? Quia nascénte Dómino, videbátur divínitas humiliáta; ascendénte vero Dómino, est humánitas exaltáta. Albæ étenim vestes exaltatióni magis cóngruunt, quam humiliatióni.
    In ascensióne ergo ejus Angeli in albis véstibus vidéri debuérunt: quia qui in nativitáte sua appáruit Deus húmilis, in ascensióne sua osténsus est homo sublímis. Sed hoc nobis magnópere, fratres caríssimi, in hac solemnitáte pensándum est: quia delétum est hodiérna die chirógraphum damnatiónis nostræ, mutáta est senténtia corruptiónis nostræ. Illa enim natúra, cui dictum est: Terra es, et in terram ibis; hódie in cælum ivit. Pro hac ipsa namque carnis nostræ sublevatióne, per figúram beátus Job Dóminum avem vocat. Quia enim ascensiónis ejus mystérium Judǽam non intellígere conspéxit, de infidelitáte ejus per figúram beátus Job senténtiam prótulit, dicens: Sémitam ignorávit avis.
    Avis enim recte appellátus est Dóminus, quia corpus cárneum ad ǽthera librávit. Cujus avis sémitam ignorávit, quisquis eum ad cælum ascendísse non crédidit. De hac solemnitáte per Psalmístam dícitur: Eleváta est magnificéntia tua super cælos. De hac rursus ait: Ascéndit Deus in jubilatióne, et Dóminus in voce tubæ. De hac íterum dicit: Ascéndens in altum captívam duxit captivitátem, dedit dona homínibus. Ascéndens quippe in altum, captívam duxit captivitátem: quia corruptiónem nostram virtúte suæ incorruptiónis absórbuit. Dedit vero dona homínibus: quia misso désuper Spíritu, álii sermónem sapiéntiæ, álii sermónem sciéntiæ, álii grátiam virtútum, álii grátiam curatiónum, álii génera linguárum, álii interpretatiónem tríbuit sermónum.
  en: |
    The very thought of this day's Festival is great enough in itself, but the Prophet David hath much inflamed our joyful enthusiasm by the Psalms. This noble Prophet hath, as it were, gone out of himself, as though the body were a weight duller than his spirit could bear; he joineth company with the Powers of heaven, and telleth what they said when they went with the Lord heavenward, and cried in tones of command to those Angels who work on earth, and by whose heralding the Birth of the Incarnate One had been proclaimed: "Lift up your gates, O ye princes, and be ye lift up, ye everlasting doors, and the King of glory shall come in."
    He, Who containeth all things, is everywhere, but for the sake of them which receive Him, He is pleased to make Himself a local Presence which hath bounds. Not only did He become a Man among men, but when conversing among Angels, He alloweth that title also to be given Him. The gatekeepers therefore ask: "Who is this King of glory?" and it is answered them that He is "The Lord, strong and mighty, the Lord, mighty in battle," the Lord, Whose work it had been to fight him who held mankind in bondage, and to "destroy him that had the power of death, that is, the devil," that now that dark enemy was trampled down, and man had won for him freedom and peace.
    The keepers run to the gates, and bid the doors unfold, that the Lord may enter in, to take again the glory which He had there among them before. But when they see Him, clad in the likeness of sinful flesh, they know Him not, even Him Who is red in His apparel, because that He hath trodden Alone the winepress of human pain, and the blood is sprinkled upon His garments. Therefore they cry again to their fellows that bear Him company: "Who is this King of glory?" And they answer them no more: "The Lord, strong and mighty, the Lord mighty in battle," but "The Lord of hosts; the Lord, Whose Own are become the kingdoms of the world; the Lord, Who hath made Himself the Head of all things; the Lord, Who hath made all things new." He is the King of glory!
    The first question we have to ask is why we read that Angels appeared at the time of the Birth of the Lord, but we read not that they appeared in white apparel; whereas, when the Lord ascended into heaven, it is written that the angels which appeared were clad in white. "While they beheld, He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven, as He went up, behold, two men stood by them in white apparel." White raiment is an outward sign of solemn inward joy. That the occasion of God-made-Man entering into heaven was a great Festival for Angels, is the reason why we see angels specially named as robed in white at His Ascension, and not at His Birth. At the Birth of the Lord the Godhead was manifested veiled under the form of a servant, but at His Ascension the Manhood was seen exalted; and white vestments are more apt to exaltation than humiliation.
    Therefore were the angels bound to appear in white apparel at the Ascension: at His Birth He Who thought it not robbery to be equal with God was seen in the form in which He had humbled Himself; at His Ascension the Manhood Which He had taken into God was seen glorified. Again, dearly beloved brethren, we must remember today, how that Christ hath "blotted out the hand-writing that was against us," and reversed the sentence which doomed us to corruption. That same nature to which it was said, "Dust thou art, and unto dust shalt thou return," that same nature is His Who hath this day ascended up into heaven. It is because of this up-lifting of our flesh that blessed Job, by a figure, calleth the Lord a bird. The Jews could not understand the Mystery of the Ascension, and in view of this their unbelief, blessed Job said mystically: "He knew not the path of the bird."
    The name of a bird is well given to the Lord, Who bodily soared up into heaven. And the path of that Bird knoweth no man, who believeth not in the Ascension into heaven. It is of this glorious occasion that the Psalmist saith: "Who hast set thy glory above the heavens," and again "God is gone up with a shout, and the Lord with the sound of a trumpet." And yet again he saith: "Thou hast ascended on high, Thou hast led captivity captive." "When Christ ascended up on high, He led captivity captive," because by His Own incorruptibility He swallowed up our corruptibility. "He gave gifts unto men," because by sending the Spirit from above, He gave "to one, the word of wisdom; to another, the word of knowledge; to another, the working of miracles; to another, the gifts of healing; to another, diverse kinds of tongues; to another, the interpretation of tongues."
 status:
  la: verified
  en: verified
@@ -0,0 +1,47 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pasc6-4.txt) -- day 8, "In Octava," the Ascension's own octave
 # closing day, same shape/rationale as ascension-octave-day-2.yml. Joins
 # another sermon of St. Augustine on the Ascension (Lectio4-6, distinct from
 # day 4's own Augustine sermon -- a different numbered sermon in the source)
 # with the conclusion of Pope St. Gregory's homily on Mark 16:14-20
 # (Lectio7-9, same Gospel pericope as every other day; bare incipit
 # dropped). The source's own English for Lectio8-9 is visibly garbled near
 # the seam between the two lessons (a clause is missing outright -- the
 # Song of Songs allusion "Trahe nos: post te currémus..." has no English at
 # all -- and another sentence is transposed) -- reconstructed here following
 # the Latin closely rather than transcribed as-is; `en` marked `draft`
 # accordingly (a larger repair than the usual isolated-typo fix, see
 # memory vu-prefer-text-over-missing). Responsory not sourced, same reason
 # as day 2.
 id: ascension-octave-day-8
 source:
  la: "Sermo sancti Augustíni Epíscopi; Homilía sancti Gregórii Papæ"
  en: "Sermon of St. Augustine, Bishop; Homily of St. Gregory the Great, Pope"
 text:
  la: |
    Omnia, caríssimi, quæ Dóminus Jesus Christus in hoc mundo sub fragilitáte nostra mirácula édidit, nobis profíciunt: qui dum humánam conditiónem sidéribus importávit, credéntibus cælum patére posse monstrávit: et dum victórem mortis in cæléstia elevávit, victóribus quo sequántur osténdit. Ascénsio ergo Dómini cathólicæ fídei confirmátio fuit: ut secúri in pósterum crederémus miráculi illíus donum, cujus jam in præsénti percepissémus efféctum: et fidélis quisque cum jam tanta percéperit, per ea, quæ cognóscit prǽstita, discat speráre promíssa, ac Dei sui prætéritam præsentémque bonitátem, quasi futurórum téneat cautiónem.
    Super excélsa ergo cæli terrénum corpus impónitur: ossa, intra sepúlcri angústias paulo ante conclúsa, Angelórum cœ́tibus interúntur: in grémium immortalitátis mortális natúra transfúnditur: et ídeo sacra apostólicæ lectiónis testátur história: Cum hæc dixísset, inquit, vidéntibus illis, elevátus est. Dum audis elevátum, agnósce milítiæ cæléstis obséquium: unde hodiérna festívitas hóminis nobis et Dei sacraménta manifestávit. Sub una eadémque persóna, in eo qui élevat, divínam poténtiam; in eo autem, qui elevátur, humánam cognósce substántiam.
    Ideóque omnímodis detestánda sunt venéna Orientális erróris, qui ímpia novitáte præsúmit assérere Fílium Dei ac Fílium hóminis uníus esse natúræ. In altérutra enim parte, vel qui solum hóminem fuísse díxerit, negábit Conditóris glóriam: vel qui solum Deum, negábit misericórdiam Redemptóris. Quo génere non fácile Ariánus evangélicam póterit habére veritátem, ubi Fílium Dei nunc æquálem légimus, nunc minórem. Qui enim uníus natúræ Salvatórem nostrum mortífera persuasióne credíderit, solum hóminem, aut solum Deum cogétur dícere crucifíxum. Sed non ita est. Mortem enim nec solus Deus sentíre, nec solus homo superáre potuísset.
    De hac ascensiónis ejus glória étiam Hábacuc ait: Elevátus est sol, et luna stetit in órdine suo. Quis enim solis nómine, nisi Dóminus; et quæ lunæ nómine, nisi Ecclésia designátur? Quoúsque enim Dóminus ascéndit ad cælos, sancta ejus Ecclésia advérsa mundi omnímodo formidávit: at postquam ejus ascensióne roboráta est, apérte prædicávit quod occúlte crédidit. Elevátus est ergo sol, et luna stetit in órdine suo: quia cum Dóminus cælum pétiit, sancta ejus Ecclésia in auctoritáte prædicatiónis excrévit.
    Hinc ejúsdem Ecclésiæ voce per Salomónem dícitur: Ecce iste venit sáliens in móntibus, et transíliens colles. Considerávit namque tantórum óperum cúlmina, et ait: Ecce iste venit sáliens in móntibus. Veniéndo quippe ad redemptiónem nostram, quosdam, ut ita dicam, saltus dedit. Vultis, fratres caríssimi, ipsos ejus saltus agnóscere? De cælo venit in úterum, de útero venit in præsépe, de præsépe venit in crucem, de cruce venit in sepúlcrum, de sepúlcro rédiit in cælum. Ecce, ut nos post se cúrrere fáceret, quosdam pro nobis saltus manifestáta per carnem Véritas dedit: quia exsultávit ut gigas ad curréndam viam suam, ut nos ei dicerémus ex corde: Trahe nos: post te currémus in odórem unguentórum tuórum.
    Unde, fratres caríssimi, opórtet, ut illuc sequámur corde, ubi eum córpore ascendísse crédimus. Desidéria terréna fugiámus: nihil nos jam deléctet in ínfimis, qui Patrem habémus in cælis. Et hoc nobis est magnópere perpendéndum: quia is qui plácidus ascéndit, terríbilis redíbit; et quidquid nobis cum mansuetúdine præcépit, hoc a nobis cum distinctióne éxiget. Nemo ergo indúlta pœniténtiæ témpora parvipéndat, nemo curam sui, dum valet, ágere négligat: quia Redémptor noster tanto tunc in judícium distríctior véniet, quanto nobis ante judícium magnam patiéntiam prærogávit.
  en: |
    Dearly beloved brethren, all the wonderful works which our Lord Jesus Christ did in this world, under the weakness of our nature, are profitable for us: when He exalted His Manhood above the stars, He showed that heaven may open for a believer; and while He, the Conqueror of death, went up into the heavenly mansions, He showed to him that overcometh, whither he also may follow. Therefore the Ascension of the Lord is the seal of the Catholic Faith, which assureth in us the hope of the gift which is yet to come to us, from a miracle whereof we already feel the fruits. Thus let every one that is faithful, having already received so much, learn to hope for that which is promised, on the ground of that which he knoweth to have been given, and hold the goodness of God in times which have been, and times which now are, as a sure pledge of the same in times to come.
    An earthly Body, then, is now lifted up above the heights of heaven; the Bones, Which but a little while before had lain within the narrow walls of the grave, have made their entry among the angelic hosts; human nature hath been given a place in the lap of immortality; and therefore the Apostle, whose account we have heard read, saith: "When He had spoken these things, while they beheld, He was taken up." While thou hearest these words, "taken up," thou must understand thereby the ministry of the angelic army, whereby this Festival revealeth to us the Mystery of Him Who is both God and Man. United in One Person, we see in Him Who lifted up, Divine Power, and in Him Who was lifted up, very Man.
    Therefore are utterly to be loathed those pestiferous teachings of Eastern falsehood, those brand-new inventions of ungodliness which dare to assert that He Who in One Person is both Son of God and Son of Man hath but one nature. On the one hand, if a man say that Christ is only man, he hath denied the glory of his Maker; on the other, he who saith He is only God, hath denied the mercy of his Redeemer. By this same error an Arian can hardly hold to the truth of the Gospel, where we read the Son of God now equal, now less, than the Father. For whoever, by this deadly persuasion, believeth our Saviour to be of one nature only, is forced to say that either only man, or only God, was crucified. But it is not so: for neither could God alone have felt death, nor man alone have overcome it.
    The Prophet Habakkuk also hath spoken of the glory of Christ's Ascension in the words: "The sun was lifted up, and the moon stood still in her habitation." Who is here signified by the Sun, if not the Lord; or by the Moon, if not the Church? Until the Lord ascended to heaven, His holy Church was in every way fearful before the world's hostility; but after she was strengthened by His Ascension, she preached openly what she had believed in secret. "The sun was lifted up, and the moon stood still in her habitation": for when the Lord sought heaven, His holy Church grew in the authority of her preaching.
    Hence it is that Solomon hath put into the mouth of that same Church the words: "Behold, He cometh leaping upon the mountains, skipping upon the hills." For she considered the heights of such great works, and said: "Behold, He cometh leaping upon the mountains." When He came to redeem us, He came, if I may so say, in leaps. My dearly beloved brethren, would you know what His leaps were? From heaven He leapt into the womb, from the womb into the manger, from the manger on to the Cross, from the Cross into the grave, and from the grave He returned into heaven. Lo, that He might make us run after Him, Truth made manifest in the Flesh gave, for our sakes, certain leaps: for He rejoiced as a strong man to run his course, that we might say to Him from our heart: "Draw us: we will run after thee, to the savour of thy good ointments."
    Wherefore, dearly beloved brethren, it behoveth us to follow thither in heart, where we believe Him to have ascended in body. Let us flee earthly desires; let nothing here below delight us any more, we who have a Father in heaven. And this we must weigh most earnestly: that He Who ascended in gentleness will return in terror, and whatsoever He hath commanded us with meekness, that will He require of us with strict account. Let no man, therefore, think lightly of this season of granted repentance; let no man neglect to care for his own soul while he is able: for our Redeemer will come the more strict to judgment, the more patience He hath shown us before that judgment.
 status:
  la: verified
  en: draft
@@ -0,0 +1,50 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pent01-5.txt) -- day 2 of Corpus Christi's own movable octave (per
 # user direction 2026-08-28: movable-feast octave content lives in the
 # Tempora/TemporaM directories, keyed by liturgical offset, not a calendar
 # date -- no representative year needs picking; Corpus Christi itself is
 # Pent01-4.txt, corpus-christi.yml's own reference). Joins a sermon of
 # St. Thomas Aquinas on the institution of the feast (Lectio4-6) with a
 # Tractate of St. Augustine on John 6 (Lectio7-9, the Gospel's bare incipit
 # dropped). The source's own English for Lectio8-9 has OCR-style garbling
 # (misplaced brackets, dropped/duplicated words) around this well-known
 # passage of Augustine's Tract 27 on John -- reconstructed here to match
 # the Latin and standard renderings of this text rather than transcribed
 # as-is; `en` marked `draft` accordingly (a larger repair than the usual
 # isolated-typo fix, see memory vu-prefer-text-over-missing). Responsory
 # not sourced -- unlike Ascension's octave, this day's own responsories
 # (Responsory4-8) are scattered between lessons rather than following them
 # as one closing responsory, and don't map cleanly onto this project's
 # usual single-responsory convention.
 id: corpus-christi-octave-day-2
 source:
  la: "Sermo sancti Thomæ Aquinátis; Homilía sancti Augustíni Epíscopi"
  en: "Sermon of St. Thomas Aquinas; Homily of St. Augustine, Bishop"
 text:
  la: |
    Cónvenit ítaque devotióni fidélium, solémniter recólere institutiónem tam salutíferi tamque mirábilis Sacraménti: ut ineffábilem modum divínæ præséntiæ in Sacraménto visíbili venerémur; et laudétur Dei poténtia, quæ in Sacraménto eódem tot mirabília operátur; nec non et de tam salúbri tamque suávi benefício exsolvántur Deo gratiárum débitæ actiónes. Verum etsi in die Cœnæ, quando Sacraméntum prædíctum nóscitur institútum solémnia de institutióne ipsíus speciális méntio habeátur; totum tamen resíduum ejúsdem diéi offícium ad Christi passiónem pértinet, circa cujus veneratiónem Ecclésia illo témpore occupátur.
    Ut autem íntegro celebritátis offício institutiónem tanti Sacraménti recóleret plebs fidélium, Románus Póntifex Urbánus quartus, hujus Sacraménti devotióne afféctus, pie státuit præfátæ institutiónis memóriam prima quinta féria post Octávam Pentecóstes a cunctis fidélibus celebrári; ut qui per totum anni círculum hoc Sacraménto útimur ad salútem, ejus institutiónem illo témpore speciáliter recolámus, quo Spíritus Sanctus corda discipulórum edócuit ad plene cognoscénda hujus mystéria Sacraménti. Nam et in eódem témpore cœpit hoc Sacraméntum a fidélibus frequentári.
    Ut autem prædícta quinta féria, et per Octávas sequéntes, ejus salutáris institutiónis honorificéntius agátur memória, et solémnitas de hoc celébrior habeátur: loco distributiónum materiálium, quæ in ecclésiis cathedrálibus largiúntur exsisténtibus Horis Canónicis, noctúrnis paritérque diúrnis, præfátus Románus Póntifex eis, qui hujúsmodi Horis in hac solemnitáte personáliter in ecclésiis interfúerint, stipéndia spirituália apostólica largitióne concéssit; quátenus per hæc fidéles ad tanti festi celebritátem avídius et copiósius convenírent.
    Verba Dómini ex Evangélio, quæ sermónem prístinum consequúntur, audívimus. Hinc sermo debétur áuribus et méntibus vestris, et hodiérna die non importúnus est: est enim de córpore Dómini, quod dicébat se dare ad manducándum propter ætérnam vitam. Expósuit autem modum attributiónis hujus et doni sui, quómodo daret carnem suam manducáre, dicens: Qui mandúcat carnem meam et bibit sánguinem meum, in me manet, et ego in illo. Signum quia manducávit et bibit, hoc est: si manet, et manétur; si hábitat, et inhabitátur; si hæret, ut non deserátur.
    Hoc ergo nos dócuit et admónuit mýsticis verbis, ut simus in ejus córpore sub ipso cápite in membris ejus, edéntes carnem ejus, non relinquéntes unitátem ejus. Sed qui áderant, plures non intelligéndo scandalizáti sunt; non enim cogitábant, hæc audiéndo, nisi carnem, quod ipsi erant. Apóstolus autem dicit, et verum dicit: Sápere secúndum carnem, mors est. Carnem suam dat nobis Dóminus manducáre: et sápere secúndum carnem, mors est. Cum de carne sua dicat quia ibi est vita ætérna; ergo nec carnem debémus sápere secúndum carnem: multi ítaque audiéntes, non ex inimícis, sed ex discípulis ejus, dixérunt: Durus est hic sermo, et quis potest eum audíre?
    Si discípuli durum habuérunt istum sermónem, quid inimíci? Et tamen sic oportébat ut dicerétur, quod non ab ómnibus intelligerétur. Secrétum Dei inténtos debet fácere, non advérsos: isti autem cito defecérunt, tália loquénte Dómino Jesu Christo. Non credidérunt áliquid magnum dicéntem, et verbis illis áliquam grátiam cooperiéntem: sed prout voluérunt, ita intellexérunt, et more hóminum: quia póterat Jesus, aut hoc disponébat Jesus, carnem, qua indútum erat Verbum, véluti concísam, distribúere credéntibus in se. Durus est, ínquiunt, hic sermo: quis potest eum audíre?
  en: |
    It serveth well therefore to the edifying of the faithful to make memorial of the institution of this so health-giving and so wonderful a Sacrament, that we may worship the unspeakable way by the which the Divine Presence in-dwelleth in this Sacrament, Which we see, and may praise the power of God whereby in this Sacrament are wrought so many wonders, yea, and also give God some of those thanks which we owe unto Him for this so health-giving gift of His loving-kindness. It is true that on the Day of the Supper of the Lord, on which day we know it to have been that He ordained this Sacrament, at the solemn celebration of the Mass, the memory of the instituting thereof is more particularly mentioned, but all the rest of the Services on that day deal chiefly with Christ Suffering, to worshipping of Whom the Church doth at that season give all her mind.
    But, that the congregation of Christ's faithful people might celebrate with an whole Festal Office all to itself the institution of this so great Sacrament, Urban IV, Bishop of Rome, being touched with love toward this said Sacrament, hath made a godly ordinance that the memory of the said institution should be celebrated by all the faithful upon the Fifth Day of the week, next after the Eighth Day of Pentecost. From one end of the year to the other we use this Sacrament to our souls' health, and we more particularly celebrate the institution thereof at that season wherein the Holy Ghost taught the hearts of the disciples to acknowledge the mysteries thereof, for then it was, as we read, that they continued steadfastly in the breaking of Bread.
    And, moreover, to the end that on the aforesaid Thursday, and the seven days next following, the memory of this health-giving Institution might be the more honourably celebrated, and the Feast thereby be held in more excellent worship, the abovenamed Bishop of Rome, after the manner of the doles which in Cathedral Churches are given to such as come to the singing or saying of the Canonical Hours by night and day, hath out of his Apostolic bounty granted spiritual rewards to all such as in their own persons are present in the Church at the diverse Canonical Hours during all this Festival, thereby to stir up the faithful to come to the keeping of this great Feast in greater eagerness and numbers.
    We have heard from the Gospel the words of the Lord which follow those that formed the subject of my earlier discourse. To your ears and understandings we owe a discourse on these also, and to-day it becometh very well, for it is upon that Body of the Lord, Which He professeth Himself that He will give for the life of the world, that a man may eat thereof and not die. He hath made manifest how He giveth, and What is His Gift, where He saith: "He that eateth My Flesh and drinketh My Blood, dwelleth in Me and I in him." The sign to show whether a man hath or hath not eaten that Flesh and drunk that Blood, is whether or not he dwelleth in Christ and Christ in him, whether or not he is a guest of Christ and Christ of his, whether or not he so cleaveth unto Christ, that Christ be not parted from him.
    This hath He taught, and warned us, by words of deep meaning, that we should be in His Body, under Himself as Head, among His members, eating His Flesh, not forsaking His unity. But many who were there, not understanding, were offended: for, hearing this, they thought of nothing but flesh, such as they themselves were made of. But the Apostle saith, and saith truly: "To be carnally minded is death." The Lord giveth us His Flesh to eat; and to be carnally minded is death. Yet He saith of His own Flesh that there is life eternal in it; therefore we ought not to understand the flesh carnally. Hearing these words, many, therefore — not of His enemies, but of His disciples — said: "This is a hard saying; who can hear it?"
    If His disciples found this saying hard, what would His enemies find it? And yet it was fitting that it should be so said, that it might not be understood by all. A secret of God ought to make us attentive, not averse; but these soon fell away, when the Lord Jesus Christ spoke such things. They did not believe that He was saying something great, and covering it with some grace of words; but, as they wished, so they understood, and after the manner of men — namely, that Jesus was able, or that Jesus intended, to distribute, as it were cut in pieces, the Flesh in which the Word was clothed, to them that believe in Him. "This is a hard saying," they say: "who can hear it?"
 status:
  la: verified
  en: draft
@@ -0,0 +1,39 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pent01-6.txt) -- day 3 of Corpus Christi's own movable octave,
 # same shape/rationale as corpus-christi-octave-day-2.yml. Joins a homily
 # of St. John Chrysostom on the Eucharist (Lectio4-6) with the continuation
 # of St. Augustine's own Tract 27 on John (Lectio7-9, same Gospel pericope
 # as day 2, a different passage on the Church as Christ's Body; bare
 # incipit dropped). Responsory not sourced, same reason as day 2.
 id: corpus-christi-octave-day-3
 source:
  la: "Sermo sancti Joánnis Chrysóstomi; Homilía sancti Augustíni Epíscopi"
  en: "Sermon of St. John Chrysostom; Homily of St. Augustine, Bishop"
 text:
  la: |
    Necessárium est, dilectíssimi, mysteriórum díscere miráculum, quodnam sit, et quare sit datum, et quæ ejus rei utílitas. Unum corpus effícimur: membra, inquit, ex carne ejus et ex óssibus ejus. Sequámur autem initiáti, quæ dicúntur. Ut ítaque non tantum per caritátem hoc fiámus, verum étiam ipsa re, in illam misceámur carnem: hoc namque per escam effícitur, quam largítus est nobis volens osténdere desidérium quod erga nos habet. Proptérea semetípsum nobis immíscuit, et corpus suum in nos contemperávit, ut unum quid simus tamquam corpus cápiti coaptátum; ardénter enim amántium hoc est.
    Tamquam leónes ígitur ignem spirántes ab illa mensa recedámus, facti diábolo terríbiles, et caput nostrum mente revolvéntes, et caritátem quam erga nos osténdit. Nam paréntes quidem áliis sæpe fílios tradunt aléndos: ego autem, inquit, non ita, sed cárnibus meis alo, et meípsum vobis appóno, vos omnes generósos esse volens, et spem bonam de futúris vobis præbens: quippe qui vobis hic meípsum trádidi, multo magis id in futúro fáciam. Vólui frater vester fíeri, carni propter vos et sánguini communicávi: vobis vicíssim ipsam carnem et sánguinem, per quæ cognátus vester factus sum, trado.
    Attendámus ítaque nobis ipsis, dilectíssimi, tálibus fruéntes bonis: et, cum áliquid turpe dícere voluérimus, vel nos ab ira córripi vidérimus, vel álio quópiam hujúsmodi vítio, considerémus quibus facti sumus digni; talíque cogitátio nobis irrationabílium mótuum sit corréctio. Quotquot ígitur hujus partícipes córporis effícimur, quotquot sánguinem degustámus; cogitémus quod illum sursum sedéntem, qui ab Angelis adorátur incorruptíbili vicínus virtúti, hunc degustámus. Hei mihi, quot ad salútem nobis viæ! Nos corpus suum effécit; nobis suum communicávit corpus: et horum nos nihil a malis avértit.
    Díximus, fratres, hoc Dóminum commendásse in manducatióne carnis suæ et potatióne sánguinis sui, ut in illo maneámus, et ipse in nobis. Manémus autem in illo, cum sumus membra ejus; manet autem ipse in nobis, cum sumus templum ejus. Ut autem simus membra ejus, únitas nos compáginat: ut compáginet únitas, quæ facit, nisi cáritas? Et cáritas Dei unde? Apóstolum intérroga. Cáritas, inquit, Dei diffúsa est in córdibus nostris per Spíritum Sanctum, qui datus est nobis.
    Ergo spíritus est qui vivíficat; spíritus enim facit viva membra: nec viva membra spíritus facit, nisi quæ in córpore, quod végetat ipse spíritus, invénerit. Nam spíritus, qui est in te, o homo, quo constas ut homo sis, numquid vivíficat membrum quod separátum invénerit a carne tua? Spíritum tuum dico ánimam tuam. Anima tua non vivíficat, nisi membra quæ sunt in carne tua: unum si tollas, jam non vivificátur ex ánima tua, quia unitáti córporis tui non copulátur.
    Hæc dicúntur, ut amémus unitátem et timeámus separatiónem. Nihil enim sic debet formidáre Christiánus quam separári a córpore Christi. Si enim separátur a córpore Christi, non est membrum ejus, non vegetátur Spíritu ejus. Quisquis autem, inquit Apóstolus, Spíritum Christi non habet, hic non est ejus. Spíritus ergo est, qui vivíficat, caro autem non prodest quidquam. Verba, quæ ego locútus sum vobis, spíritus et vita sunt. Quid est, Spíritus et vita sunt? Spiritáliter intelligénda sunt. Intellexísti spiritáliter? Spíritus et vita sunt. Intellexísti carnáliter? Etiam sic illa spíritus et vita sunt, sed tibi non sunt.
  en: |
    Dearly beloved brethren, it behoveth us to learn the miracle of the Mysteries: what the Gift is, and why It was given, and what is the use thereof. "We, being many, are one body," and again, "We are members of His Body, of His Flesh, and of His Bones." Only the initiated will now understand what I say. That this union may take place, not by love only, but verily and indeed, we ought to mingle our own flesh with His. And this is done by eating that Food Which He hath given unto us, being fain to manifest that exceeding great love which He beareth to us-ward. To this end He hath mingled Himself with us, and infused His Body into our bodies, that we may be one together, like as the limbs of a man and his head are all of one body. Such union do they long for that love much.
    When we come back from that Table we ought to be like so many lions breathing fire, dreadful to the devil, our thoughts concentrated on our Great Head and the love which He showeth us. Many fathers and mothers there are who give their children to others to nurse, but I, saith the Lord to His children, I am not so, but I feed you with Mine Own Flesh, and join Myself to you, fain that ye all should be sons of noble blood, and giving you a noble hope of that which ye shall be hereafter. I was content to become your Brother; I for your sakes have taken unto Me Flesh and Blood; and that Flesh and Blood wherein I am become your Brother, the same give I in turn unto you.
    Let us then, dearly beloved brethren, take good heed to ourselves, as unto the holders of so great mercies; and when any foul word springeth to our lips, or we feel anger taking possession of us, or the sting of any other sinful passion, let us call to mind of what we have been counted worthy, and let that remembrance still the unruly motion. As often as we take that Body, as often as we taste that Blood, let us think how that we feed on Him Who is sitting on high, adored of Angels, at the right hand of the Eternal Power. Ah me, how many a way is open to us whereby we may be saved! He hath made us His Own; He hath given His Body to us; and yet none of this turns us away from evil.
    I have said, my brethren, that what the Lord hath set before us, in eating of His Flesh and drinking of His Blood, is that we should dwell in Him, and He in us. We dwell in Him when we are His members, and He dwelleth in us when we are His temple. But the bond whereby we are made His members is oneness; and what is the cause of oneness but love? And love of God, whence is it? Ask the Apostle. "The love of God," saith he, "is shed abroad in our hearts by the Holy Ghost, Which is given unto us."
    So it is the spirit that quickeneth. It is the spirit that maketh lively the limbs, nor is the quickening power of the spirit shed through any limbs but such as remain in union with the body whose the spirit is. The spirit that thou hast in thee, O man, and whereby thou art a man — doth that spirit shed life through any limb cut off from thy flesh? By "spirit," I mean thy soul. The soul quickeneth no limb but such as remain attached to the body. Cut one off, and the soul quickeneth it no more, for it is separate from the oneness of thy body.
    These things I say, that we may love oneness and dread division. In sooth, there is nothing which a Christian ought so much to dread, as to be cut off from the Body of Christ. If he be cut off from the Body of Christ, he is no longer a member of Christ, and the Spirit of Christ no longer quickeneth him. "Now, if any man," saith the Apostle, "have not the Spirit of Christ, he is none of His." It is the Spirit that quickeneth, the flesh profiteth nothing: "the words that I speak unto you, they are spirit and they are life." What meaneth this, "spirit and life"? It is to be taken spiritually. Hast thou taken it spiritually? Then the words the Lord spake, unto thee they are spirit and life. Hast thou taken it carnally? Then the words of the Lord are still indeed spirit and life — but not for thee.
 status:
  la: verified
  en: draft
@@ -0,0 +1,44 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pent02-1.txt) -- day 5 of Corpus Christi's own movable octave,
 # same shape/rationale as corpus-christi-octave-day-2.yml. Joins the
 # continuation of St. John Chrysostom's own 60th Homily to the people of
 # Antioch (Lectio4-6, a different passage than day 4's own excerpt from the
 # same homily) with the continuation of St. Augustine's Tract 26 on John
 # (Lectio7-9, same Gospel pericope as every other day in this octave, the
 # manna/rock typology; bare incipit dropped). A few isolated punctuation/
 # spacing artifacts in the source's own English corrected as clear
 # transcription typos (e.g. "Wither" -> "Whither"), same judgment call as
 # other files in this project -- not marked `draft` for this alone.
 # Responsory not sourced, same reason as day 2.
 id: corpus-christi-octave-day-5
 source:
  la: "Sermo sancti Joánnis Chrysóstomi; Homilía sancti Augustíni Epíscopi"
  en: "Sermon of St. John Chrysostom; Homily of St. Augustine, Bishop"
 text:
  la: |
    Unicuíque fidélium Christus semetípsum per mystéria commíscet, et quos génuit, per semetípsum enútrit, nec álteri tradit; per hoc tibi rursum persuádens, quod carnem tuam assúmpsit. Ne torpeámus ígitur tanta digni caritáte et honóre putáti. Nonne vidétis quanta promptitúdine párvuli papíllas cápiunt, et quanto ímpetu lábia ubéribus infígunt? Accedámus cum tanta nos quoque alacritáte ad hanc mensam et ad úbera póculi spiritális: quinímmo cum longe majóri trahámus, tamquam infántes lacténtes, spíritus grátiam: et unus sit nobis dolor hac esca privári. Non sunt humánæ virtútis ópera, hæc quæ proponúntur: qui tunc ipsa fecit in illa cœna, idem ea nunc quoque facit. Nos ministrórum tenémus locum; qui vero sanctíficat ea et immútat, ipse est. Nullus ítaque Judas assístat, nullus avárus; nam tales mensa non súscipit. Si quis est discípulus, adsit; ait enim: Cum discípulis meis fácio Pascha. Hæc est illa mensa, et minus nihil habet. Non enim illam quidem Christus, hanc autem homo pérficit; verum et hanc ipse quoque.
    Inhumánus accédat nemo, nemo crudélis et immiséricors, nemo prorsus immúndus. Hæc ad communicántes dico, et ad vos, ministrántes. Nam et ad vos sermónem convértere necessárium est, ut multo cum stúdio hæc dona distribuátis. Non parva vobis ímminet últio, si quemquam, illíus culpæ cónscii, hujus mensæ partícipem esse concedátis: sanguis ejus de mánibus vestris exquirétur. Sive quis dux milítiæ sit, sive præféctus, sive princeps diadémate coronátus, indígne autem accédat, próhibe: majórem illo potestátem habes. Proptérea vos Deus hoc insignívit honóre, ut tália discernátis. Hoc vestra dígnitas est, hoc secúritas, hoc omnis coróna; non ut albam et splendéntem túnicam circumeátis indúti. Verum et tu, láice, cum sacerdótem víderis offeréntem, ne ut sacerdótem esse putes hoc faciéntem, sed Christi manum invisibíliter exténsam.
    Audiámus ígitur, et sacerdótes et súbditi, quali esca facti sumus digni: audiámus et horreámus. Sanctis cárnibus suis nos dedit impléri, semetípsum appósuit immolátum. Quænam ígitur erit nobis excusátio, cum tálibus pasti tália peccémus, cum lupi fiámus Agnum comedéntes, cum tamquam oves pasti more leónum diripiámus? Hoc enim mystérium non a rapína tantum, verum et ab omni vel ténui inimicítia purum esse pénitus jubet; est enim pacis mystérium. Judǽis quidem annuátim propriórum monuménta beneficiórum solemnitátes Deus alligávit; tibi vero síngulis diébus per hæc mystéria. Nullus ítaque Judas hanc mensam petat, nullus Simon. Hi namque duo propter avarítiam periérunt: hoc ígitur bárathrum fugiámus.
    Hic est panis, qui de cælo descéndit. Hunc panem significávit manna, hunc panem significávit altáre Dei. Sacraménta illa fuérunt: in signis divérsa sunt; sed in re, quæ significátur, pária sunt. Apóstolum audi: Nolo enim vos, inquit, ignoráre, fratres, quia patres nostri omnes sub nube fuérunt, et omnes mare transiérunt, et omnes per Móysen baptizáti sunt in nube et in mari, et omnes eámdem escam spiritálem manducavérunt. Spiritálem útique eámdem; nam corporálem álteram; quia illi manna, nos áliud: spiritálem vero, quam nos, sed patres nostri, non patres illórum, quibus nos símiles sumus, non quibus illi símiles fuérunt. Et adjúngit: Et omnes eúmdem potum spiritálem bibérunt. Aliud illi, áliud nos, sed spécie visíbili quidem, tamen hoc idem significánte virtúte spiritáli. Quómodo enim eúmdem potum? Bibébant, inquit, de spiritáli, sequénte petra: petra autem erat Christus. Inde panis, inde potus. Petra Christus in signo, verus Christus in verbo et in carne. Et quómodo bibérunt? Percússa est petra de virga bis: gémina percússio, duo ligna crucis signíficat.
    Norunt fidéles corpus Christi, si corpus Christi non négligant esse. Fiant corpus Christi, si volunt vívere de Spíritu Christi. De Spíritu Christi non vivit, nisi corpus Christi. Intellígite, fratres mei, quid díxerim. Homo es, et spíritum habes, et corpus habes. Spíritum dico, quæ ánima vocátur, qua constas quod homo es; constas enim ex ánima et córpore. Habes enim spíritum invisíbilem, corpus visíbile. Dic mihi, quid ex quo vivat? Spíritus tuus vivit ex córpore tuo, an corpus tuum ex spíritu tuo? Respóndet omnis, qui vivit: qui autem hoc non potest respondére, néscio si vivit. Quid respóndet omnis, qui vivit? Corpus útique meum vivit de spíritu meo. Vis ergo et tu vívere de Spíritu Christi? In córpore esto Christi.
    Numquid enim corpus meum vivit de spíritu tuo? Meum vivit de spíritu meo, et tuum de spíritu tuo. Non potest vívere corpus Christi, nisi de Spíritu Christi. Inde est quod expónens nobis Apóstolus Paulus hunc panem: Unus panis, inquit, unum corpus multi sumus. O sacraméntum pietátis, o signum unitátis, o vínculum caritátis! Qui vult vívere, habet ubi vivat, habet unde vivat. Accédat, credat, incorporétur, ut vivificétur. Non abhórreat a compáge membrórum, non sit putre membrum quod resecári mereátur, non sit distórtum de quo erubescátur. Sit pulchrum, sit aptum, sit sanum: hǽreat córpori, vivat Deo de Deo. Nunc labóret in terra, ut póstea regnet in cælo.
  en: |
    In this mysterious Sacrament Christ doth mingle Himself with all and each of His faithful ones. They are His children, and He nurseth them Himself, and giveth them not over unto another, herein again assuring us that the Flesh He hath taken unto Himself is ours. We then, who have been deemed meet to be treated with such love and such honour, let us be wakeful. See ye not how eagerly the sucklings seize on the breasts, how readily they fix their mouths on the paps? Let us, with like eagerness, draw nigh to that Table, and suck at that spiritual Cup. Yea, let us prize that gracious Food as the suckling doth its mother's breast, and hold it the great woe of life to be cut off from that Banquet. Here there are set before us no works of man's power: He That worked at that Last Supper, the Same worketh the same here still. As for us Priests, we hold the place of His ministers, but He Which halloweth and changeth is He. Hither let there draw nigh no Judas, nor covetous one: this is no Table for him. But he which is Christ's disciple, let him come, for the Lord saith: "I will keep the Passover with My disciples." This is that Passover Table, and it is all Christ's: what is wrought there is not some of it Christ's work, and some of it man's work, but it is all His work and not another's.
    Whither let there draw nigh none brutal, none cruel, none merciless, none, in good sooth, unclean. I speak to all that take that Holy Communion, and to you also, O ye that do administer the same. To you now I turn my speech, to warn you with how great care that Gift is to be given. No slight vengeance is that which awaiteth you, if ye admit for a partaker at the Lord's Table the sinner whose guiltiness ye know: at your hands will his blood be required. If a man be a General, a Governor, a crowned Monarch, yet if he come there unworthily, forbid him: thou hast greater power than he. To this end hath God exalted you to the honour ye hold, that ye may judge in such matters. This office is your dignity, this is your strength, this is all your crown — this, and not the going about in white robes and glittering vestments. And thou, O layman, when thou seest the Priest making the oblation, think not that He Which is then the real Worker is such a Priest as thou seest, but know of a surety that it is Christ's Hand Which is stretched out, albeit unseen by thee.
    Let us hear, all of us, both Priests and laymen, let us hear what Food it is whereof we are made worthy: let us hear, I say, and let us quake. The Lord satisfieth us with His Own holy Flesh, setting Himself slain before us. What excuse therefore shall we have, if, being so fed as we are, we sin as we do? If, eating of the Lamb, we are still wolves? If, pastured as the sheep of the flock, we raven like lions? This mysterious Sacrament forbiddeth unto us not outrage only, but any the least enmity: it is the Mystery of peace. Upon the Jews God laid it, to make year by year, by solemn festivals, a yearly commemoration of His mercies unto them; but upon thee, to do this in remembrance of His love to thee, day by day. To this Table then let there draw nigh no Judas Iscariot, no Simon Magus. These men fell through covetousness: let us fly that bottomless pit.
    "This is the bread which cometh down from heaven." By "this bread" the Lord here signifieth both the manna, and That Which we receive at the Altar of God. Both these are, as it were, Sacramental signs, differing indeed somewhat in their outward and visible part, but pointing to the Same Thing signified. Hear what the Apostle saith: "Moreover, brethren, I would not that ye should be ignorant how that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea, and did all eat the same spiritual meat." This meat was the same spiritually, but not really: they ate manna, we eat Something else. Spiritually they ate what we eat, but our fathers, not their fathers, unto whom we are like, not unto whom they are like. And it is added: "And did all drink the same spiritual drink." They drank one thing, and we drink Another, the difference being in the outer show, the sameness in that the Same Thing is pointed to by both. And what was that same Drink? "They drank of the spiritual Rock that followed them, and that Rock was Christ." Him did bread and rock alike signify. The Rock was a figure, but by the Word and in the Flesh there is the very Christ Himself. And how came they to drink of that rock? "Moses lift up his hand, and with his rod he smote the rock twice, and the water came out abundantly." These two strokes of the rod upon the rock are a figure of the two beams whereof the Cross was made.
    Christ's faithful ones discern the Lord's Body while they remain watchful members of His Body. They remain members of His Body as long as they will to live according to His Spirit. The Spirit of Christ giveth life to nothing but the body of Christ. Now, my brethren, understand what I am going to say. Thou art a man, and hast a body and a spirit. By spirit I mean the soul, which causeth thee to be a man at all — thou art a man, made up of soul and body. Thy spirit is unseen, thy body seen. Tell me, which of them is it which giveth animation to the other? Doth thy spirit derive animation from thy body, or thy body from thy spirit? Every one who liveth will answer — for if any one cannot answer this, I know not if he be alive. What will whosoever hath life answer? "Verily, it is my spirit which doth animate my body." Wilt thou then live by the Spirit of Christ? Be of the Body of Christ.
    Is it not my spirit which doth animate my body? My spirit doth animate my body, and thy spirit doth animate thy body. The Body of Christ liveth not save by the Spirit of Christ. Hence it is that the Apostle Paul saith, touching this Bread: "We, being many, are one bread, and one body, for we are all partakers of that one Bread." O what a Sacrament of love! O what a seal of union! O what a bond of charity! He that willeth to live hath here where to live, and whence to live. Let him come near, let him believe, let him enter into that Body, that he may be quickened. Let him not sever himself from the fit joining-together of all the members; let him not be as a mortifying limb, that must needs be cut off, nor a mis-shapen limb, a cause to blush. Let him be goodly, and useful, and healthy: let him cleave unto the body, let him live by God to God; let him labour now on earth, that he may reign hereafter in heaven.
 status:
  la: verified
  en: verified
@@ -0,0 +1,45 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pent02-2.txt) -- day 6 of Corpus Christi's own movable octave,
 # same shape/rationale as corpus-christi-octave-day-2.yml. Joins St.
 # Cyprian's letter to Caecilius on Melchisedech as a type of the Eucharist
 # (Lectio4-6) with another portion of St. Augustine's Tract 26 on John
 # (Lectio7-9, same Gospel pericope as every other day in this octave; bare
 # incipit dropped). Lectio9's own English opens mid-sentence in the source
 # (its lead-in clause, "Quam multi de altari accipiunt, et moriuntur..." --
 # "How many receive from the altar, and die..." -- has no English at all);
 # supplied here rather than left dropped, so `en` is marked `draft` for
 # this file (a missing clause, the same class of repair as
 # ascension-octave-day-8.yml, not just an isolated typo). Responsory not
 # sourced, same reason as day 2.
 id: corpus-christi-octave-day-6
 source:
  la: "Epístola sancti Cypriáni Epíscopi et Mártyris; Homilía sancti Augustíni Epíscopi"
  en: "Letter of St. Cyprian, Bishop and Martyr; Homily of St. Augustine, Bishop"
 text:
  la: |
    In sacerdóte Melchísedech sacrifícii Domínici sacraméntum præfigurátum vidémus, secúndum quod Scriptúra divína testátur, et dicit: Et Melchísedech rex Salem prótulit panem et vinum. Fuit autem sacérdos Dei summi, et benedíxit Abraham. Quod autem Melchísedech typum Christi portáret, declárat in Psalmis Spíritus Sanctus, ex persóna Patris ad Fílium dicens: Ante lucíferum génui te: Tu es sacérdos in ætérnum secúndum órdinem Melchísedech. Qui ordo útique hic est, de sacrifício illo véniens et inde descéndens, quod Melchísedech sacérdos Dei summi fuit, quod panem et vinum óbtulit, quod Abraham benedíxit.
    Nam quis magis sacérdos Dei summi, quam Dóminus noster Jesus Christus? qui sacrifícium Deo Patri óbtulit; et óbtulit hoc idem, quod Melchísedech obtúlerat, id est, panem et vinum, suum scílicet corpus et sánguinem. Et circa Abraham benedíctio illa præcédens, ad nostrum pópulum pertinébat. Nam si Abraham Deo crédidit, et deputátum est ei ad justítiam; útique quisquis Deo credit, et fide vivit, justus invenítur, et jam pridem in Abraham fidéli benedíctus et justificátus osténditur, sicut beátus Apóstolus Paulus probat, dicens: Crédidit Abraham Deo, et deputátum est ei ad justítiam. Cognóscitis ergo quia qui ex fide sunt, hi sunt fílii Abrahæ. Próvidens autem Scriptúra, quia ex fide justíficat gentes Deus, prænuntiávit Abrahæ quia benedicéntur in illo omnes gentes.
    Ut ergo in Génesi per Melchísedech sacerdótem posset rite celebrári, præcédit ante imágo sacrifícii, in pane et vino scílicet constitúta. Quam rem perfíciens et adímplens Dóminus, panem et cálicem mixtum vino óbtulit; et, qui est plenitúdo, veritátem præfigurátæ imáginis adimplévit. Sed et per Salomónem Spíritus Sanctus typum Domínici sacrifícii ante præmónstrat, immolátæ hóstiæ et panis et vini, sed et altáris et Apostolórum fáciens mentiónem: Sapiéntia, inquit, ædificávit sibi domum, et súbdidit colúmnas septem; mactávit suas hóstias, míscuit in cratére vinum suum, et parávit mensam suam. Et misit servos suos cónvocans cum excélsa prædicatióne ad cratérem, dicens: Qui est insípiens, declínet ad me. Et egéntibus sensu dixit: Veníte, édite de meis pánibus, et bíbite vinum quod míscui vobis.
    Non sicut manducavérunt patres vestri manna, et mórtui sunt. Quare manducavérunt, et mórtui sunt? Quia quod vidébant, credébant; quod non vidébant, non intelligébant. Ideo patres vestri, quia símiles estis illórum. Nam quantum pértinet, fratres mei, ad mortem istam visíbilem et corporálem, numquid nos non mórimur, qui manducámus panem de cælo descendéntem? Sic sunt mórtui et illi, quemádmodum et nos sumus moritúri; quantum áttinet, ut dixi, ad mortem hujus córporis visíbilem atque carnálem.
    Quantum autem pértinet ad illam mortem, de qua terret Dóminus, qua mórtui sunt patres istórum; manducávit manna et Móyses, manducávit manna et Aaron, manducávit manna et Phínees, manducavérunt ibi multi, qui Dómino placuérunt, et mórtui non sunt. Quare? Quia visíbilem cibum spiritáliter intellexérunt, spiritáliter esuriérunt, spiritáliter gustavérunt, ut spiritáliter satiaréntur. Nam et nos hódie accípimus visíbilem cibum; sed áliud est sacraméntum, áliud virtus sacraménti.
    Quam multi de altári accípiunt, et moriúntur, et accipiéndo moriúntur! Unde dicit Apóstolus: Judícium sibi mandúcat et bibit. Nonne buccélla Domínica venénum fuit Judæ? Et tamen accépit. Et cum accépit, in eum inimícus intrávit; non quia malum accépit, sed quia bonum male malus accépit. Vidéte ergo, fratres, panem cæléstem spiritáliter manducáte, innocéntiam ad altáre apportáte. Peccáta, etsi sunt quotidiána, vel non sint mortífera; ántequam ad altáre accedátis, atténdite quod dicátis: Dimítte nobis débita nostra, sicut et nos dimíttimus debitóribus nostris. Si dimíttis, dimittétur tibi: secúrus accéde, panis est, non venénum.
  en: |
    In the deed of the Priest Melchisedek we see a type of the Sacrament of the Lord's Sacrifice. For thus it is written in the writings of God: "And Melchisedek King of Salem brought forth bread and wine, for he was the Priest of the Most High God, and he blessed Abraham." That Melchisedek was a type of Christ, the Holy Ghost Himself doth testify in the Psalms, where the First Person of the Holy Trinity, even the Father, is set before us as saying unto the Second Person, that is, the Son: "Before the daystar have I begotten thee. Thou art a Priest for ever, after the order of Melchisedek." And verily that sameness of order cometh of this sacrifice, and proceedeth from this: that Melchisedek was the Priest of the Most High God, that he offered bread and wine, and that he blessed Abraham.
    What Priest of the Most High God is there, more so than is our Lord Jesus Christ? He Who hath made an offering unto God the Father, and the same offering that Melchisedek made — bread and wine, that is to say, His Own Flesh and His Own Blood. And, as touching Abraham, that ancient blessing was spoken likewise by fore-knowledge upon us. For if Abraham believed God, and it was accounted to him for righteousness, verily, whosoever believeth God and liveth by faith, the same is found righteous, and is shown unto us that he is already blessed in faithful Abraham, and justified, as the Apostle Paul proveth, where he saith: "Abraham believed God, and it was accounted unto him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the Scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying: In thee shall all nations be blessed."
    In Genesis, therefore, in order that the Priest Melchisedek might in due order pronounce the blessing upon Abraham, there was first offered a typical sacrifice, consisting of bread and wine. This was the offering which our Lord Jesus Christ completed and fulfilled, when He offered up bread and a cup of wine mingled with water. This fulfilment by Him Who came to fulfil, utterly satisfied the truth of the image which had gone before. The Holy Ghost doth by Solomon also clearly foreshadow, as it were in a parable, the Lord's Sacrifice, pointing to the victim slain, and the bread and the wine, and the Altar likewise, and the Apostles, as it is written: "Wisdom hath builded her house, she hath hewn out her seven pillars; she hath killed her beasts, she hath mingled her wine, she hath also furnished her table. She hath sent forth her servants, she crieth upon the highest places of the city, saying: Whoso is simple, let him turn in hither unto me. As for them that want understanding, she saith to them: Come, eat of my bread, and drink of the wine which I have mingled for you."
    "Not as your fathers did eat manna, and are dead." Wherefore did they eat and die? Because they believed only that which they saw, and that which they saw not, they understood not. Therefore were they your fathers, because ye are like unto them. Doth this death, my brethren, mean that death which is outward and bodily? And do not we also die, who eat of that Bread Which cometh down from heaven? That death died they, and so shall we also, as far, as I have said, as is meant that death which is outward and bodily.
    But the death whereof the Lord doth sound the alarm, the death that their fathers died, is another death than that which is outward and bodily. Moses ate manna, Aaron ate manna, Phinehas ate manna, many ate manna in whom the Lord was well pleased, and these are not dead. Wherefore? Because they understood spiritually that outward bread, spiritually hungered thereafter, spiritually tasted thereof, and spiritually were satisfied therewith. So also do we this day feed on a visible food, but the Sacrament is one thing, and the grace of the Sacrament is another.
    How many receive from the Altar, and die, and die by the very receiving! Whence the Apostle saith: "He that eateth and drinketh unworthily eateth and drinketh damnation to himself." Was not the Lord's morsel poison unto Judas? And yet he took it. And when he had eaten it, the enemy entered in and possessed him — not because what he ate was evil, but because he, being evil, dared to eat that which was good. Look to it well, then, brethren: take spiritually the Bread Which cometh down from heaven. Bring innocency with you to the Altar. Though your sins be daily, let them not be deadly. Before ye draw near to the Altar, think well what it is that ye say: "Forgive us our trespasses, as we forgive them that trespass against us." If thou forgivest, it shall be forgiven thee: draw near boldly, for unto thee It is Bread, and not poison.
 status:
  la: verified
  en: draft
@@ -0,0 +1,39 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pent02-3.txt) -- day 7 of Corpus Christi's own movable octave,
 # same shape/rationale as corpus-christi-octave-day-2.yml. Joins St.
 # Ambrose's own treatise "De Sacramentis" on the words of consecration
 # (Lectio4-6) with St. Hilary of Poitiers's "De Trinitate" (Lectio7-9, same
 # Gospel pericope as every other day in this octave; bare incipit dropped).
 # Responsory not sourced, same reason as day 2.
 id: corpus-christi-octave-day-7
 source:
  la: "Liber sancti Ambrósii Epíscopi de Sacraméntis; Homilía sancti Hilárii Epíscopi"
  en: "Book of St. Ambrose, Bishop, on the Sacraments; Homily of St. Hilary, Bishop"
 text:
  la: |
    Auctor sacramentórum quis est, nisi Dóminus Jesus? De cælo ista sacraménta venérunt. Consílium enim omne de cælo est. Vere autem magnum est et divínum miráculum, quod pópulo pluit Deus manna de cælo, et non laborábat pópulus, et manducábat. Tu forte dicis: Meus panis est usitátus. Sed panis iste, panis est ante verba sacramentórum: ubi accésserit consecrátio, de pane fit caro Christi. Hoc ígitur astruámus. Quómodo potest, qui panis est, corpus esse Christi? Consecratióne. Consecrátio ígitur quibus verbis est, et cujus sermónibus? Dómini Jesu. Nam réliqua ómnia quæ dicúntur, laudem Deo déferunt, orátio præmíttitur pro pópulo, pro régibus, pro céteris: ubi venítur ut conficiátur venerábile Sacraméntum, jam non suis sermónibus sacérdos, sed útitur sermónibus Christi.
    Ergo sermo Christi hoc cónficit Sacraméntum. Quis sermo Christi? Nempe is, quo facta sunt ómnia. Jussit Dóminus, et factum est cælum: jussit Dóminus, et facta est terra: jussit Dóminus, et facta sunt mária: jussit Dóminus, et omnis creatúra generáta est. Vides ergo quam operatórius sit sermo Christi. Si ergo tanta vis est in sermóne Dómini Jesu, ut incíperent esse quæ non erant; quanto magis operatórius est, ut quæ erant, in áliud commuténtur? Cælum non erat, terra non erat. Sed audi dicéntem: Ipse dixit, et facta sunt: ipse mandávit, et creáta sunt. Ergo tibi ut respóndeam, non erat corpus Christi ante consecratiónem; sed post consecratiónem dico tibi quod jam corpus est Christi. Ipse dixit, et factum est: ipse mandávit, et creátum est.
    Jam redi mecum ad propositiónem meam. Magnum quidem et venerábile, quod manna Judǽis pluit e cælo. Sed intéllige quid est ámplius, manna de cælo, an corpus Christi? Corpus Christi útique, qui auctor est cæli. Deínde, manna qui manducávit, mórtuus est: qui manducáverit hoc corpus, fiet ei remíssio peccatórum, et non moriétur in ætérnum. Ergo non otióse, cum áccipis, tu dicis, Amen; jam in spíritu cónfitens quod accípias corpus Christi. Dicit tibi sacérdos, Corpus Christi; et tu dicis, Amen, hoc est, Verum. Quod confitétur lingua, téneat afféctus.
    Non est humáno aut sǽculi sensu in Dei rebus loquéndum. Quæ scripta sunt, legámus, et quæ legérimus, intelligámus; et tunc perféctæ fídei offício fungémur. De naturáli enim in nobis Christi veritáte quæ dícimus, nisi ab eo díscimus, stulte atque ímpie dícimus. Ipse enim ait: Caro mea vere est esca, et sanguis meus vere est potus. Qui edit carnem meam et bibit sánguinem meum, in me manet, et ego in eo. De veritáte carnis et sánguinis non relíctus est ambigéndi locus.
    Nunc enim, et ipsíus Dómini professióne, et fide nostra, vere caro est, et vere sanguis est. Et hæc accépta atque hausta id effíciunt, ut et nos in Christo, et Christus in nobis sit. An ne hoc véritas non est? Contíngat plane his verum non esse, qui Christum Jesum verum esse Deum negant. Est ergo in nobis ipse per carnem, et sumus in eo, dum secum hoc quod nos sumus, in Deo est. Quod autem in eo per sacraméntum communicátæ carnis et sánguinis simus, ipse testátur, dicens: Et hic mundus jam me non videt, vos autem me vidébitis: quóniam ego vivo, et vos vivétis: quóniam ego in Patre meo, et vos in me, et ego in vobis.
    Quod autem in nobis naturális hæc únitas sit, ipse ita testátus est: Qui edit carnem meam et bibit sánguinem meum, in me manet, et ego in eo. Non enim quis in eo erit, nisi in quo ipse fúerit; ejus tantum in se assúmptam habens carnem, qui suam súmpserit. Perféctæ autem hujus unitátis sacraméntum supérius jam docúerat, dicens: Sicut me misit vivens Pater, et ego vivo per Patrem; et qui mandúcat meam carnem, et ipse vivet per me. Vivit ergo per Patrem: et quo modo per Patrem vivit, eódem modo nos per carnem ejus vivémus.
  en: |
    Who invented the Sacraments but the Lord Jesus? The Sacraments came down from heaven, for all counsel is from heaven. Nevertheless, it was a great and wonderful work of God when He rained down manna upon His people, and the people laboured not, and yet were fed. Perchance thou sayest: "Here, it is my bread which is used." But that bread is bread only till the Sacramental words are spoken: at the Consecration, instead of bread, there cometh to be the Body of Christ. This therefore let us establish. How cometh it that that which was bread becometh the Body of Christ? Through the Consecration. And in what words, and in Whose language, doth the Consecration take place? In those of the Lord Jesus. All the other things which are said, the ascription of praise to God, the prayer for the people, for kings, and for others, are put in the mouth of the Priest; but when that point is reached when this worshipful Sacrament is to be consecrated, then the Priest useth no more his own words, but Christ's.
    It is the word of Christ, therefore, Which doth the needful work in this Sacrament. And what is the word of Christ? It is the word of Him at Whose bidding all things were made. The Lord commanded, and the heavens were created; the Lord commanded, and the earth was formed; the Lord commanded, and the seas were made; the Lord commanded, and all creatures sprang into being. Thou seest, then, how mightily working a word is the word of Christ. If then the word of Christ hath such power that it can make that to be which hath never been, wherein doth it appear less mighty that it maketh one thing to be changed into another? There was once no heaven; there was once no sea; there was once no earth. But hear Him Who saith: "He spake, and it was done; He commanded, and it stood fast." If, then, I am to answer thee, I tell thee, that before the Consecration it is not the Body of Christ, but after the Consecration it is the Body of Christ, for Himself "hath spoken, and it is done; He hath commanded, and it standeth fast."
    And now I come back to my text. It is indeed a great and worshipful fact that manna was rained down upon the Jews; but think thou, which was the more great and worshipful, the manna from heaven, or the Body of Christ, the Body of that Same Christ by Whom the heavens were made? And, again, the fathers "did eat manna, and are dead"; he that eateth of this Bread, it is unto him "the remission of sins," and "he shall never die." Therefore it is not idly that, when thou art receiving, thou sayest "Amen," testifying in thine heart that That Which thou art taking is the Body of Christ. The Priest saith unto thee: "The Body of Christ" — and thou answerest: "Amen," that is to say, "It is true." What then thy tongue confesseth, let thine heart hold to.
    When we speak concerning the things of God, we must not speak after the manner of men, nor after the manner of the world. Let us read those things which are written, and understand those things which we read, and then let us act as having a perfect faith. We shall speak but folly and godlessness if we speak concerning the natural truth of Christ in us, unless we have learnt from Him how we should speak. He Himself saith: "My Flesh is meat indeed, and My Blood is drink indeed. He that eateth My Flesh and drinketh My Blood, dwelleth in Me, and I in him." There is here no room left for doubt as to what is His Flesh and what is His Blood.
    Now we know, by the declaration of the Lord Himself and by our Faith, the reality of His Flesh and Blood. And when we eat the One and drink the Other, They work effectually in us to make us dwell in Him and He in us. Is not this a reality? Surely it befalleth not them to find it true, who deny that Christ Jesus is Very God. He is in us by means of His Flesh, and we are in Him when that which we are is with Him in God. That we dwell in Him through that Sacrament wherein His Flesh and Blood are given unto us, He Himself doth testify, where He saith: "Yet a little while, and the world seeth Me no more; but ye see Me, because I live, ye shall live also: I am in My Father, and ye in Me, and I in you."
    But that this union in us is a real one, He testifieth thus: "He that eateth My Flesh and drinketh My Blood, dwelleth in Me, and I in him." For no one dwelleth in Him in whom He doth not dwell, since he which receiveth hath but received that Flesh of the same nature as his own, which Christ hath taken into Himself. The mystery of this perfect union He had taught before, when He said: "As the living Father hath sent Me, and I live by the Father, so, he that eateth Me, even he shall live by Me." He therefore liveth by the Father; and, as He liveth by the Father, so shall we live by Him.
 status:
  la: verified
  en: verified
@@ -0,0 +1,39 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pent02-4.txt) -- day 8, "In Octava," Corpus Christi's own octave
 # closing day, same shape/rationale as corpus-christi-octave-day-2.yml.
 # Joins St. Cyril of Jerusalem's mystagogical catechesis on the institution
 # narrative (Lectio4-6) with St. Cyril of Alexandria's commentary on John 6
 # (Lectio7-9, same Gospel pericope as every other day in this octave; bare
 # incipit dropped). Responsory not sourced, same reason as day 2.
 id: corpus-christi-octave-day-8
 source:
  la: "Sermo sancti Cyrílli Epíscopi Jerosolymitáni; Homilía sancti Cyrílli Epíscopi Alexandríni"
  en: "Sermon of St. Cyril, Bishop of Jerusalem; Homily of St. Cyril, Bishop of Alexandria"
 text:
  la: |
    Ipsa beáti Pauli doctrína abúnde suffícere vidétur, ut certam vobis de divínis mystériis fidem fáciat, quibus digni rédditi, concorpórei, ut ita dicam, et consanguínei Christi facti estis. Ipse enim modo clamábat, quod in nocte qua tradebátur Dóminus noster Jesus Christus, accípiens panem, et grátias agens fregit, et dedit discípulis suis, dicens: Accípite, et manducáte: hoc est corpus meum. Et accípiens cálicem, et grátias agens, dixit: Accípite, et bíbite: hic est sanguis meus. Cum ígitur ipse de pane pronuntiáverit ac díxerit: Hoc est corpus meum; quis audébit deínceps ambígere? Et cum idem ipse tam asseveránter díxerit: Hic est sanguis meus; quis umquam dubitáverit, ut dicat non esse ejus sánguinem?
    Aquam olim in vinum convértit in Cana Galilǽæ, quod habet quamdam cum sánguine propinquitátem: et eum parum dignum existimábimus, cui credámus quod vinum in sánguinem transmutárit? Ad eas núptias, quibus córpora copulántur, vocátus, præter opiniónem ómnium hoc fecit miráculum: et non multo magis sic eum corpus et sánguinem suum fruénda nobis donásse persuásum fírmiter habébimus, ut ea cum omni certitúdine tamquam corpus ipsíus et sánguinem sumámus? Nam in spécie panis dat nobis corpus, et in spécie vini dat nobis sánguinem: ut, cum súmpseris, gustes corpus et sánguinem Christi, factus ejúsdem córporis et sánguinis párticeps. Sic enim effícimur Christíferi, hoc est, Christum in corpóribus nostris feréntes, cum corpus ejus et sánguinem in membra nostra recípimus: sic secúndum beátum Petrum, divínæ natúræ consórtes réddimur.
    Olim cum Judǽis Christus dísserens, Nisi manducavéritis, inquit, carnem meam, et bibéritis meum sánguinem, non habébitis vitam in vobis. Cum autem illi, quæ dicta fúerant, non spiritáliter accepíssent, offénsi abiérunt retro; putábant enim quod eos ad manducándas carnes hortarétur. Erant et in véteri testaménto panes propositiónis; verum illi cum fúerint véteris testaménti, finem jam accepérunt. In novo vero testaménto panis est cæléstis et calix salutáris, qui et ánimam et corpus sanctíficant. Quam ob rem non sic hæc atténdas velim, tamquam sint nudus et simplex panis, nudum et simplex vinum; corpus enim sunt et sanguis Christi. Nam étiam si sensus illud tibi renúntiat, fides tamen te confírmet. Ne júdices rem ex gustu: sed te citra ullam dubitatiónem fides certum reddat, quod sis dignus factus, qui córporis et sánguinis Christi párticeps fíeres.
    Qui mandúcat, inquit, carnem meam et bibit sánguinem meum, in me manet, et ego in illo. Sicut enim si quis liquefáctæ ceræ áliam ceram infúderit, álteram cum áltera per totum commísceat necésse est; sic qui carnem et sánguinem Dómini récipit, cum ipso ita conjúngitur, ut Christus in ipso, et ipse in Christo inveniátur. Símili quodam modo apud Matthǽum compéries. Símile est, inquit, regnum cælórum ferménto, quod accéptum abscóndit múlier in farínæ satis tribus. Sicut parum, ut Paulus ait, ferménti totam massam ferméntat, sic párvula benedíctio totum hóminem in seípsam áttrahit, et sua grátia replet; et hoc modo in nobis Christus manet, et nos in Christo.
    Nos vero, si vitam ætérnam cónsequi vólumus, si largitórem immortalitátis habére in nobis desiderámus, ad recipiéndam benedictiónem libénter concurrámus; caveamúsque ne loco láquei damnósam religiónem diábolus nobis præténdat. Recte, inquis, dicis; scriptum tamen esse non ignorámus, judícium sibi comédere atque bíbere illum, qui de pane cómedit et de cálice bibit indígne. Ego ígitur probo meípsum, et indígnum invénio. Quando ígitur, quicúmque tu es qui ista dicis, dignus eris? quando Christo teípsum ófferes? Nam si peccándo indígnus es, et peccáre non désinis, expers omníno eris vivíficæ hujus sanctificatiónis.
    Quare pias, quæso, cogitatiónes suscípias, studióse sanctéque vivas, et benedictiónem partícipes: quæ, mihi crede, non mortem solum, verum étiam morbos omnes depéllit. Sedat enim, cum in nobis máneat Christus, sæviéntem membrórum nostrórum legem: pietátem corróborat, perturbatiónes ánimi exstínguit, ægrótos curat, collísos redíntegrat: et sicut pastor bonus, qui ánimam suam pro óvibus pósuit, ab omni nos érigit casu.
  en: |
    The teaching of the blessed Paul seemeth of itself enough instruction for you concerning those Divine Mysteries, whereof, if ye be made worthy, ye become therein, so to speak, of one Body and of one Blood with Christ. Paul saith that our Lord Jesus Christ, "the same night in which He was betrayed, took bread; and, when He had given thanks, He brake it, and gave it unto His disciples, saying: Take, eat: this is My Body." After the same manner also He took the cup, and gave thanks, "and said: Take this, and drink it: this is My Blood." Since therefore it is He Who hath definitely stated and said, touching that Bread, "This is My Body" — who will dare any longer to doubt that It is so? And since it is He again that hath absolutely affirmed and said, touching that cup, "This is My Blood" — who is he that will doubt any longer, or say that It is not His Blood?
    At the beginning of His ministry, at Cana in Galilee, the Lord turned water into wine, a thing which hath some qualities in common with blood; and shall we deem Him less worthy that we should believe Him, when He turneth wine into Blood? When He was bidden to that marriage wherein twain were made one flesh, He did the beginning of His miracles to the amazement of all men; and shall we less surely hold that He hath given us His Body and Blood to be our meat and drink, or take them with weaker faith that they are indeed His Body and His Blood? Under the appearance of bread He giveth unto us His Body, and, under the appearance of wine, His Blood; and when thou shalt come to receive, it is on the Body and Blood of Christ that thou wilt feed, being made a partaker of His Body and of His Blood. Thus indeed it is that we become Christ-bearers, namely, by carrying about Christ in our bodies, when we receive His Body and Blood into our own frames. Thus, as the blessed Peter hath it, we are "partakers of the Divine nature."
    Christ once said, in conversing with the Jews: "Except ye eat the Flesh of the Son of Man, and drink His Blood, ye have no life in you." But they took not spiritually that which He said, and "from that time many of His disciples went back, and walked no more with Him." They thought that He had bidden them to eat flesh. The Old Testament also had Shewbread, but this Old Testament bread was now to have an end. The bread of the New Testament is "the Bread Which cometh down from heaven," the cup of the New Testament, the Cup of Salvation, that Bread and that Cup Which hallow both souls and bodies. Wherefore I will have thee to understand that the Bread and Wine whereunto thou art to come are not mere common bread or mere common wine, for they are the Body and the Blood of Christ. Even if thy senses do indeed deny this fact, yet let faith make thee right sure of it. Judge not the Thing by the taste thereof, but let faith assure thee beyond all doubt that thou art partaking of the Body and Blood of Christ.
    "He that eateth My Flesh and drinketh My Blood," saith the Lord, "dwelleth in Me, and I in him." If a man take two pieces of wax and melt them, and pour the one into the other, they necessarily mingle; so also, he that receiveth the Body and Blood of the Lord doth become so joined with the Lord that he is to be found in Christ, and Christ in him. Another comparison thou wilt find in Matthew. The Lord there saith: "The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened," because, as Paul saith, "a little leaven leaveneth the whole lump." So also doth a little of this Blessing draw the whole man unto Itself, and fill him with Its grace; and thus doth Christ dwell in us, and we in Christ.
    As for ourselves, if we would win life everlasting; if we would that the Giver of immortality should dwell in us, let us run freely to receive this Blessing, and let us beware that the devil succeed not in laying a stumbling-block in our way, in the shape of a mistaken reverence. Thou rightly sayest, and we know well, how that it is written: "Whosoever shall eat this Bread and drink this Cup of the Lord unworthily eateth and drinketh damnation to himself." I therefore examine myself and find myself unworthy. And I ask thee, who citest these words to me, who shall ever be found worthy? When wilt thou be such an one as may be worthy to be offered to Christ? If by sin thou art unworthy, and thou ceasest not to sin, thou shalt for ever lack this means of life and sanctification.
    Therefore, I counsel thee to betake thee to godly thoughts, and to live carefully and holily, and so to receive that Blessing — a Blessing which, believe me, doth banish, not death only, but all diseases likewise. For when Christ dwelleth in us, He stilleth the law of death in our members, which warreth against the law of our mind; He giveth strength to godliness, He turneth to calm the turbulent surging of our mind, He cureth them which are sick, He raiseth up them which are fallen, and, like the Good Shepherd, Which giveth His life for the sheep, He prevaileth that the sheep perish not.
 status:
  la: verified
  en: verified
@@ -0,0 +1,45 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pent02-6.txt) -- day 2 of the Sacred Heart's own movable octave
 # (per user direction 2026-08-28: movable-feast octave content lives in the
 # Tempora/TemporaM directories, keyed by liturgical offset, not a calendar
 # date -- Sacred Heart itself is Pent02-5.txt, sacred-heart.yml's own
 # reference; its octave runs Pent02-6 through Pent03-5, one week further
 # out than an earlier miscalculation in this project's own working notes
 # had assumed -- confirmed by checking each day's own `[Officium]` line
 # for "infra Octavam SSmi Cordis," not by offset arithmetic alone). Joins
 # an excerpt from Pope Pius XI's encyclical "Miserentissimus Redemptor"
 # (Lectio4-6) with a homily of St. John Chrysostom on John 19:31-37
 # (Lectio7-9, the Gospel's bare incipit dropped). Responsory not sourced,
 # same reason as the other movable octaves in this pass.
 id: sacred-heart-octave-day-2
 source:
  la: "Ex lítteris Encýclicis Pii Papæ undécimi; Homilía sancti Joánnis Chrysóstomi"
  en: "From the Encyclical Letter of Pope Pius XI; Homily of St. John Chrysostom"
 text:
  la: |
    Inter cétera infinítæ Redemptóris nostri benignitátis documénta, illud potíssimum elúcet, quod, defervescénte christifidélium caritáte, ipsa Dei cáritas ad honorándum peculiári cultu propósita est, ejúsque bonitátis divítiæ late patefáctæ sunt per eam religiónis formam qua sacratíssimum Cor Jesu cólitur, « in quo sunt omnes thesáuri sapiéntiæ et sciéntiæ abscónditi ». Nam, ut quondam humánæ genti a Noética arca exeúnti, amíci fœ́deris signum illucéscere Deus vóluit « arcum apparéntem in núbibus », sic turbulentíssimis recentióris ævi tempóribus, cum vaférrima ómnium sérperet hǽresis illa janseniána, amóri in Deum pietatíque inimíca, quæ Deum non tam diligéndum ut patrem quam extimescéndum ut implacábilem júdicem prædicábat, benigníssimus Jesus Cor suum sacratíssimum, quasi pacis et caritátis vexíllum elátum géntibus osténdit, haud dúbiam porténdens in certámine victóriam.
    Síquidem appósite felícis recordatiónis decéssor Noster Leo décimus tértius in Lítteris Encyclicis « Annum Sacrum », tantam cultus sacratíssimi Cordis Jesu opportunitátem admirátus, edícere non dubitávit: « Cum Ecclésia per próxima origínibus témpora cæsáreo jugo premerétur, conspécta sublíme adolescénti imperatóri crux, amplíssimæ victóriæ, quæ mox est consecúta, auspex simul atque efféctrix. En álterum hódie oblátum óculis auspicatíssimum divinissimúmque signum: vidélicet Cor Jesu Sacratíssimum, superimpósita cruce, splendidíssimo candóre inter flammas elúcens. In eo omnes collocándæ spes; ex eo hóminum peténda atque exspectánda salus ».
    Ac jure id quidem; in illo enim auspicatíssimo signo atque in ea, quæ exínde conséquitur, pietátis forma nonne totíus religiónis summa atque ádeo perfectióris vitæ norma continétur, quippe quæ et ad Christum Dóminum pénitus cognoscéndum mentes condúcat expedítius et ad eúndem veheméntius diligéndum pressiúsque imitándum ánimos infléctat efficácius? Nemo ígitur mirétur, hanc probatíssimam religiónis formam decessóres Nostros continénter et a calumniatórum criminatiónibus vindicásse et summis láudibus extulísse et veheménti provexísse stúdio, prout témporum rerúmque ratiónes postulárent. Dei autem adspiránte númine factum est ut pia christifidélium erga sacratíssimum Cor Jesu volúntas majóra in dies increménta cáperet.
    Viden, quam fortis sit véritas? Per Judæórum stúdia implétur prophetía. Alia quoque prædíctio finem áccipit. Veniéntes enim mílites aliórum fregérunt crura, Christi non item. Attamen hi, in grátiam Judæórum, ejus latus láncea pérforant, et mórtuo córpori contuméliam ínferunt. O sceléstum et exsecrándum fácinus! Sed ne turbéris, ne dejiciáris, dilécte. Nam quæ mala illi voluntáte faciébant, veritátem propugnábant; prophetía namque erat: Vidébunt in quem transfixérunt. Neque hoc tantum; sed étiam iis qui infidéles futúri erant, hoc fácinus demonstratióni fuit, ut Thomæ et ipsi simílibus. Ad hæc étiam mystérium ineffábile consummabátur. Exívit enim sanguis et aqua. Non sine causa vel casu hi fontes manárunt, sed quia ex hoc utróque Ecclésia constitúta est.
    Hoc sciunt initiáti, qui per aquam regenerántur, ac per sánguinem et carnem nutriúntur. Hinc inítium mystéria sumunt, ut, cum ad treméndum póculum accésseris, sic vénias ac si ex hoc látere potatúrus esses. Et qui vidit testimónium perhíbuit, et verum est testimónium ejus. Hoc est: Non ab áliis audívi, sed ipse præsens vidi, et verum est testimónium. Mérito sane. Contuméliam narrat, non magnum quid et mirábile, ut possis contra suspicári; verum ille hæreticórum ora cómprimens et futúra prænúntians mystéria, atque conténtum in ipsis thesáurum consíderans, minutátim recénset et quæ gesta sunt. Impléta est autem prophetía illa: Os ejus non commínuent. Etiámsi enim hoc de Judæórum agno dictum sit, tamen propter veritátem figúra præcéssit, et in hoc magis complétum est. Ideo prophétam in médium addúcit.
    Cum sese testem áfferens ubíque non viderétur fide dignum habéri, addúcit Móysen, ut ínnuat hoc non casu factum esse, sed jam olim scripto fuísse prænuntiátum. Hoc illud dictum est: Os ejus non comminuétur. Rursúmque ex seípso Prophétæ fidem facit. Hæc dixi, inquit, ut discátis magnam esse affinitátem inter figúram et veritátem. Viden, quantam curam adhíbeat, ut credátur illud quod turpe et ignominiósum vidétur? Nam corpus a mílite contumélia áffici, longe pejus erat quam crucifígi. Attamen et hæc dixi, inquit, et cum magna diligéntia dixi, ut credátis. Nemo ítaque fidem neget, neque præ pudóre nostris nóceat. Nam quæ máxime contumeliósa vidéntur, hæc sunt bonórum nostrórum honestíssima.
  en: |
    Among all other proofs of the infinite kindness of our Redeemer, this one is especially conspicuous, that, as the love of the Christian believers grew cold, He, Divine Love itself, was proposed to be honoured by a special devotion, and that the rich treasures of His goodness were thrown wide open by means of that form of worship with which we honour the most Sacred Heart of Jesus, "in whom are hid all the treasures of wisdom and knowledge." For, as formerly God wished to give light to the human race as they came out of Noah's ark by the signal of a treaty of friendship, "a bow appearing in the clouds," so, in those most troublous times of a more recent age, when that most subtle of heresies, Jansenism — an enemy of the love of God and of piety, preaching that God was not so much to be loved as a father, as to be feared as an unrelenting judge — was everywhere creeping in, the most kind Jesus manifested unto the nations His most Sacred Heart, borne on high like unto a banner of peace and love, an augury of certain victory in battle.
    Because Our predecessor, Leo XIII, of happy memory, desiring to obtain the advantages of such a great devotion to the most Sacred Heart of Jesus, in his Encyclical Letter "Annum Sacrum" most fittingly did not hesitate to proclaim: "When the Church, in the early period of her history, was oppressed by the yoke of the Caesars, a cross appeared in the heavens to a youthful emperor, which was at the same time both the sign and the cause of that most complete victory, which was soon to follow. Behold this day another most auspicious and most holy sign presented to our eyes: that is to say, the most Sacred Heart of Jesus, with a Cross set upon it, shining forth among flames of a most brilliant radiance. In this, all our hopes are to be placed; from this, the salvation of mankind is to be asked for and to be awaited."
    And it is indeed justly so; for in this most auspicious sign, and in that form of piety which doth follow from it, is there not contained the sum of the whole of religion, and therefore the rule of the more perfect life, inasmuch as it leadeth our minds the more easily to a deeper knowledge of Christ the Lord, and moveth our souls more effectually to a more vehement love of Him and a closer imitation of Him? Therefore no one will be surprised that Our predecessors have continuously vindicated this most approved form of devotion from the accusations of its detractors, that they have extolled it with the highest praises, and have promoted it with the most ardent zeal, according as considerations of the period and of affairs in general have demanded. And it hath come to pass by the providence of God, that the devout affection of Christ's faithful people towards the most Sacred Heart of Jesus obtaineth daily a greater increase.
    See ye not how mighty is the Truth? Through the zeal of the Jews the prophecy is fulfilled. And more than one prophecy was fulfilled. For when the soldiers came and brake the legs of the others, they brake not the legs of Christ. But yet these soldiers, to please the Jews, did pierce His side with a lance, and treat His body with contumely. O wicked and accursed crime! But be not troubled, beloved, or cast down. They indeed did it in ill-will, but they unwittingly contended for the truth, as verily the prophecy foretold: "They shall look on Him whom they have pierced." And more than this, the evil deed served as a demonstration even afterwards to those who were without faith, such as Thomas and others like him. This ineffable mystery was also consummated to another end: "Forthwith came there out blood and water." Nor causelessly or by mere chance did these fountains flow, but because the Church was founded with Water and Blood.
    This is well-known to those who have been initiated, namely, to all who have been regenerated by the Water, and nourished with the Flesh and Blood, so that when thou dost approach to the awesome Cup, thou shouldst come as if thou wert about to drink from this very side of Christ. "And he that saw it bare record, and his record is true": as though to say, "Not from others have I heard it, but I myself was present, and saw it, and therefore my record of it is true." Truly indeed doth he thus speak. For he speaketh to us as of an insult, and not as of something great and wonderful, else thou mightest doubt his testimony; but he, thus shutting the mouth of heretics, and foretelling future mysteries, and mindful of the treasure to be contained in them, doth enumerate one by one the events as they took place. These things were done that the Scriptures should be fulfilled: "A bone of him shall not be broken." For even though this was written concerning the lamb which the Jews used for their Passover, nevertheless this lamb was a figure which came first to shew forth the reality yet to come, wherein the prophecy was to be perfectly fulfilled; and that is why the Evangelist quoteth the passage as a prophecy.
    Since the testimony he himself beareth might not everywhere be held worthy of belief, he citeth Moses, to intimate that this thing was not done by chance, but had already long ago been foretold in writing. By Moses it was said: "A bone of him shall not be broken." And again he resteth his faith on the same Prophet: "These things I have said," saith he, "that ye may learn how great is the resemblance between the figure and the reality." Seest thou what great care he taketh, that what appeareth as disgraceful and ignominious may be believed? For that the body should be treated with contempt by the soldier, was far worse than its crucifixion. But nevertheless, saith he, I have both said these things, and have said them most emphatically, that ye may believe. Let no one, therefore, deny credence to these things, nor in shame tamper with our beliefs. For those things which seem to be the most dishonouring, are in fact our greatest pride.
 status:
  la: verified
  en: verified
@@ -0,0 +1,42 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pent03-1.txt) -- day 4 of the Sacred Heart's own movable octave,
 # same shape/rationale as sacred-heart-octave-day-2.yml. Joins a third
 # excerpt from Pope Pius XI's encyclical "Miserentissimus Redemptor"
 # (Lectio4-6, distinct from days 2-3's own excerpts, on the redemptive
 # value of Christ's own sacrifice and its participation by the faithful)
 # with a homily of St. Lawrence Justinian on John 19:31-37 (Lectio7-9, same
 # Gospel pericope as day 2, a different homily on the water and blood as
 # types of the Church's own sacraments; bare incipit dropped). Responsory
 # not sourced, same reason as day 2.
 id: sacred-heart-octave-day-4
 source:
  la: "Ex lítteris Encyclicis Pii Papæ undécimi; Homilía sancti Lauréntii Justiniáni Epíscopi"
  en: "From the Encyclical Letter of Pope Pius XI; Homily of St. Lawrence Justinian, Bishop"
 text:
  la: |
    At nulla creáta vis hóminum sceléribus expiándis erat satis, nisi humánam natúram Dei Fílius reparándam assumpsísset. Quod quidem ipse hóminum Salvátor sacri Psaltis ore nuntiávit: Hóstiam et oblatiónem noluísti, corpus autem aptásti mihi: holocautómata pro peccáto non tibi placuérunt: tunc dixi: Ecce vénio. Et reápse vere languóres nostros ipse tulit et dolóres nostros ipse portávit; vulnerátus est propter iniquitátes nostras et peccáta nostra ipse pértulit in córpore suo super lignum; delens quod advérsus nos erat chirógraphum decréti, quod erat contrárium nobis, et ipsum tulit de médio affígens illud cruci, ut peccátis mórtui justítiæ vivámus. Quamquam vero copiósa Christi redémptio abúnde nobis ómnia delícta donávit; ob miram tamen illam divínæ Sapiéntiæ dispensatiónem, qua in carne nostra adimplénda sunt quæ desunt passiónum Christi pro córpore ejus quod est Ecclésia, étiam láudibus et satisfactiónibus, quas Christus in nómine peccatórum Deo persólvit, nostras quoque laudes et satisfactiónes adjícere póssumus, immo étiam debémus.
    At semper meminérimus opórtet, totam expiatiónis virtútem ab uno Christi cruénto sacrifício pendére, quod sine témporis intermissióne in nostris altáribus incruénto modo renovátur; síquidem una eadémque est Hóstia, idem nunc ófferens sacerdótum ministério, qui seípsum tunc in cruce óbtulit, sola offeréndi ratióne divérsa; quamóbrem cum hoc augustíssimo Eucharístico sacrifício et ministrórum et aliórum fidélium immolátio conjúngi debet, ut ipsi quoque hóstias vivéntes, sanctas, Deo placéntes sese exhibeant. Quin immo, sanctus Cypriánus affirmáre non dúbitat sacrifícium domínicum legítima sanctificatióne non celebrári, nisi oblátio et sacrifícium nostrum respónderit passióni. Quaprópter nos monet Apóstolus, ut mortificatiónem Jesu in córpore nostro circumferéntes, atque cum Christo consepúlti et complantáti similitúdini mortis ejus, non modo carnem nostram crucifigámus cum vítiis et concupiscéntiis, fugiéntes ejus quæ in mundo est concupiscéntiæ corruptiónem, sed et vita Jesu manifestétur in corpóribus nostris et, ætérni ejus sacerdótii partícipes effécti, offerámus dona et sacrifícia pro peccátis.
    Neque enim arcáni hujus sacerdótii et satisfaciéndi sacrificandíque múneris participatióne ii soli fruúntur, quibus Póntifex noster Christus Jesus adminístris útitur ad oblatiónem mundam divíno Nómini ab ortu solis usque ad occásum omni loco offeréndam; sed étiam christianórum gens univérsa, ab Apostolórum Príncipe genus eléctum, regále sacerdótium jure appelláta, debet cum pro se, tum pro toto humáno génere offérre pro peccátis, haud áliter propémodum quam sacérdos omnis ac póntifex ex homínibus assúmptus, pro homínibus constitúitur in iis quæ sunt ad Deum.
    Ad Jesum ígitur cum veníssent, illúmque jam mórtuum conspexíssent, ipsíus mínime crura fregérunt, verum astántium unus, vibráta láncea, latus ejus apéruit, et contínuo exívit sanguis et aqua. Grande prorsus et inaudítum prodígium, ut de exanimáto córpore sanguis exíret et aqua. Verúmtamen, máximum, in re hac gesta, nobis vóluit Dei sapiéntia commendáre sacraméntum, sui vidélicet, et Ecclésiæ unitátem. Hujus enim spirituális cópulæ figúra præcéssit, quando de látere Adæ dormiéntis una ex costis ipsíus subtrácta narrátur, atque de eádem Eva cunctórum parens formáta est, quæ typum gerébat Ecclésiæ. Significábat tunc Spíritus Sanctus, verum et spirituálem Adam esse futúrum, qui Paracléti virtúte plasmátus, dum dormíret in cruce, de ipsíus látere, profluéntibus aqua et sánguine, speciósa sponsa sine ruga et mácula, formarétur Ecclésia.
    Hæc quippe sunt sacraménta ecclesiástica per quæ totum corpus Ecclésiæ ablúitur atque sanctificátur. In lavácro útique aquæ regeneratiónis, quod Christi morte sacrátur, ab origináli contagióne mundátur. In Redemptóris vero sánguine nedum ab omni culpa purgátur, verum étiam regni cæléstis illi aperítur intróitus. Ambo hæc in unum efféctum convéniunt nec unum sine áltero valet ad salútem prodésse: non enim absque baptísmi sacraménto et peccatórum remissióne, potest quis futúræ beatitúdinis hereditátem percípere. Hoc ubíque in orbe terrárum sancta mater confitétur Ecclésia, et multiplícibus Scripturárum divinárum testimóniis roborátur. Insuper et qui vidit de Christo aquam emanáre et sánguinem, testimónium perhíbuit, et verum est testimónium ejus. Nempe iste est Joánnes Apóstolus et Evangelísta, qui præcípuo amóre diléctus est a Dómino.
    Profécto hæc facta sunt ut Scriptúra implerétur quæ ait: Os non comminuétis ex eo. A Dómino quippe Móysi fúerat imperátum ne in sacrifícii phase, in celebratióne immoláti agni, ullum comminuerétur os. In Dómino autem Jesu innocentíssimo agno, figúræ véritas est compléta. Nequáquam crura illíus sunt fracta, quemádmodum duórum nequam cum eo pendéntium; sed tantum illíus latus apértum, quátenus ália Scriptúra perficerétur quæ dicit: Vidébunt in quem transfixérunt. Porro vúlnerum cicatríces in suo vóluit Dóminus córpore retinére, ut, sicut eléctis incentívum devotiónis, ita et réprobis irrefragábile fíeret testimónium damnatiónis. Ita ómnia consummáta in Christo, longe ante Prophetárum oráculis promulgáta fuére, quátenus cathólica fides tam pro se quam advérsus hæreticórum munirétur erróres.
  en: |
    No effort on our part could have availed for the expiation of human sin, if the Son of God had not assumed human nature in order to redeem men from their sins. This truth the Saviour of mankind hath made known in the words of the Psalmist: "Sacrifice and offering thou wouldest not, but a body hast thou prepared me; in burnt offerings and sacrifices for sin thou hast had no pleasure; then said I, Lo, I come." Surely He hath borne our griefs, and carried our sorrows: He was wounded for our transgressions, He was bruised for our iniquities: Who His own self bare our sins in His body on the Tree; and blotting out the handwriting of ordinances that was against us, which same was contrary to us, He took it out of the way, nailing it to His Cross: that we, being dead unto sins, should live unto righteousness. But although this plenteous redemption of Christ was more than sufficient to satisfy for all our offenses, nevertheless, due to the wondrous dispensation of the divine Wisdom, whereby in our own flesh we may fill up that which is behind of the afflictions of Christ for His body's sake, which is the Church, we can, and in fact we should, add our own acts of praise and satisfaction to those acts of praise and satisfaction which Christ, in the name of sinners, presented to God.
    However, we must always remember this: the expiatory value of our acts is dependent upon the Bloody Sacrifice of Christ, which same is presented bloodlessly on our altars, without pretermission. Note that in both the Unbloody and the Bloody Sacrifice, the Victim is one and the same. He that offered Himself on the Cross is the very same that doth offer Himself by means of our ministerial priesthood; the only difference being the manner in which the Sacrifice is made; for which reason there must needs be conjoined to the august Sacrifice of the Holy Eucharist an act of immolation from the priests and the faithful, whereby they offer up themselves also, to be a reasonable, holy, and living sacrifice, acceptable unto God. With this in mind, Saint Cyprian dared to affirm that the Sacrifice of the Lord is not complete, so far as our sanctification is concerned, until our personal offerings and sacrifices are brought into union with His passion. To which end we have been given apostolic admonition: that we should always bear about in the body the dying of the Lord Jesus, and thereby, buried with Him by Baptism unto death, not only can we crucify the flesh with its affections and lusts, thus escaping the corruption that is in the world through lust, but also thereby the life of Jesus can be made manifest in our bodies; and so, having been made partakers of Christ in His holy and eternal priesthood, we should offer both gifts and sacrifices for sins.
    And note who they are that be partakers in the mysteries of such a priesthood, and in the duty of offering sacrifices and satisfaction to God: not only they who have been ordained as ministers of such sacrifices, to offer unto the divine Name in every place a pure offering, from the rising of the sun even unto the going down of the same, but also all others who are Christians, which same, by the Prince of the Apostles, are called, and rightly so, a chosen generation, a royal priesthood, who are to offer sacrifices for sin, not only for themselves but for all mankind, and this in much the same way as every priest and high priest taken from among men is ordained for men in the things that appertain to God.
    But when they came to Jesus, and saw that He was dead already, they brake not His legs, but one of the soldiers with a spear pierced His side, and forthwith came there out blood and water. Truly this is a great and unheard-of wonder, that from a lifeless body should gush out blood and water! And thereby we are constrained to believe that God willed to set forth the great mystery, namely, the oneness between Christ and the Church. Consider how aforetime a figure of this spiritual union was given us in the Scriptures, where we are told that, from the side of Adam as he slept, one of his ribs was taken, wherefrom was formed Eve, the mother of us all, which same is understood to be a type of the Church. For thereby the Holy Ghost signified that there was to be a true and spiritual Adam, fashioned by the same Paraclete, from whose side, while He slept on the Cross, the Church would be formed, a comely spouse radiant with youth, that is, without spot or wrinkle, or any such thing.
    For the blood and water are the Sacraments of the Church, whereby the whole body of the Church is washed and sanctified. Certain it is that in the laver of regenerating water, which same was consecrated by the death of Christ, the Church is cleansed from original sin. And not only is purification given thereby, but entrance to the heavenly kingdom is also made. Both these things are done at one and the same time, nor doth one avail for salvation without the other; for no one can take unto himself the inheritance of the blessedness which is to come without the Sacrament of Baptism and the remission of sins. This truth is confessed all the world over by holy Mother Church, and confirmed by manifold testimonies in the Word of God. Moreover, he too bare witness, who saw the water and blood flow forth from the side of Christ, and his testimony is true. Now this is John the Apostle and Evangelist, who was loved with an exceeding great love by the Lord.
    Verily, all these things were done that the Scriptures might be fulfilled, which say: "A bone of him shall not be broken" — which same was in obedience to the Lord's commandment to Moses, that in the sacrifice of the Passover, wherein was celebrated the offering up of the lamb, no bone should be broken. Wherefrom, when this ancient prototype was fulfilled in the most innocent Lamb, the Lord Jesus Himself, obedience to the ancient command was also fulfilled. For in no wise were His legs broken, after the manner of what was done to the two malefactors hanging with Him; but His side alone was opened, that another Scripture might be fulfilled, which saith: "They shall look upon Him whom they have pierced." Moreover, the Lord willed to retain the marks of the Wounds in His body, thereby to incite the devotion of the elect, and also be an unanswerable testimony of damnation to the reprobate. And so all things were consummated in Christ, which had been long before declared by the oracles of the Prophets, that the Catholic faith might be strengthened both in itself and against the errors of the heretics.
 status:
  la: verified
  en: verified
@@ -0,0 +1,41 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pent03-2.txt) -- day 5 of the Sacred Heart's own movable octave,
 # same shape/rationale as sacred-heart-octave-day-2.yml. Joins a fourth
 # excerpt from Pope Pius XI's encyclical "Miserentissimus Redemptor"
 # (Lectio4-6, distinct from days 2-4's own excerpts, on the Communion of
 # Saints and St. Margaret Mary's own revelation) with a homily of St.
 # Bernardine of Siena on John 19:31-37 (Lectio7-9, same Gospel pericope as
 # every other day in this octave; bare incipit dropped). Responsory not
 # sourced, same reason as day 2.
 id: sacred-heart-octave-day-5
 source:
  la: "Ex lítteris Encyclicis Pii Papæ undécimi; Homilía sancti Bernardíni Senénsis"
  en: "From the Encyclical Letter of Pope Pius XI; Homily of St. Bernardine of Siena"
 text:
  la: |
    Quo autem perféctius oblátio nostra nostrúmque sacrifícium sacrifício domínico respónderit, idest amórem nostri cupiditatésque nostras immolavérimus et carnem crucifixérimus crucifixióne ea mýstica, de qua lóquitur Apóstolus, eo uberióres propitiatiónis atque expiatiónis pro nobis aliísque percipiémus fructus. Mirífica enim viget fidélium ómnium cum Christo necessitúdo, qualis inter caput et cétera córporis membra intercédit, itémque arcána illa, quam fide cathólica profitémur, Sanctórum communióne, cum sínguli hómines tum pópuli non modo conjungúntur inter se, sed étiam cum eódem qui est caput Christus, ex quo totum corpus compáctum et connéxum per omnem junctúram subministratiónis, secúndum operatiónem in mensúram uniuscujúsque membri augméntum córporis sui facit in ædificatiónem sui in caritáte. Quod quidem Mediátor ipse Dei et hóminum Christus Jesus, morti próximus, a Patre postulárat: Ego in eis et tu in me ut sint consummáti in unum.
    Quemádmodum ígitur uniónem cum Christo profitétur ac firmat consecrátio, ita expiátio eámdem uniónem, et culpas detergéndo ínchoat, et Christi passiónes participándo pérficit, et víctimas pro frátribus offeréndo consúmmat. Atque id sane miseréntis Jesu consílium fuit, cum Cor nobis suum, insígnia passiónis prǽferens ac flammas amóris osténtans, patére vóluit, scílicet ut hinc infinítam peccáti malítiam conjectántes, illinc Reparatiónis caritátem infinítam admiráti, et peccátum veheméntius detestarémur et caritátis ardéntius vicem redderémus. Et vere expiatiónis potíssimum seu reparatiónis spíritus primas semper potiorésque partes hábuit in cultu Sacratíssimo Cordi Jesu exhibéndo, nihílque eo congruéntius orígini, índoli, virtúti, indústriis quæ huic religiónis formæ sunt própriæ, ut rerum memória et usus, sacra item litúrgia atque Summórum Pontíficum acta confírmant.
    Síquidem cum se conspiciéndum Margarítæ Maríæ exhibéret Christus, caritátis suæ infinitátem prǽdicans, simul, mæréntis instar, tot tantásque sibi inústas ab ingrátis homínibus injúrias in hæc verba conquéstus est, quæ útinam in piórum ánimis insidérent nulláque unquam oblivióne deleréntur: « En Cor illud, inquit, quod tantópere hómines amávit beneficiísque ómnibus cumulávit, quodque amóri suo infiníto non tantum rédditam grátiam nullam invénit, at contra, obliviónem, negléctum, contumélias, eásque ab iis étiam illátas nonnúnquam, qui amóris peculiáris débito officióque teneréntur ».
    Joánnes subdit: Unus mílitum láncea latus ejus apéruit et contínuo exívit sanguis et aqua. O amor qui ómnia liquas! quómodo pro redemptióne nostra reliquísti dilectórem nostrum? Nam, ut úndique inundáret amóris dilúvium, super nos ruptæ sunt abýssi magnæ; scílicet, penetrália Cordis Jesu, quibus, ad íntima progrédiens, dira láncea non pepércit. Sanguis exívit et aqua. Sanguis in redemptiónem, sed étiam in ablutiónem aqua deflúxit; unde formáta est Ecclésia ex látere Christi, ut ætérne únicam atque diléctam a Christo se discat, et ut recognóscat quam displícuit culpa pro qua sanguis divínus ex hómine Deo vivo et mórtuo ita deflúxit. Non enim parva quantitáte constámus, si pro nobis sanguis divínus effúnditur.
    Aqua ad lítteram non cum sánguine indistíncta deflúxit. Neque enim potuísset ab insipiéntibus comprehéndi, si mixta cum sánguine defluxísset. Et forte totus sanguis deflúxit ex illo divíno córpore in signum totíus amóris effúsi, post quem humor áqueus egréssus est. Quod quidem est alto mystério factum, ut prius egrederétur ex eódem córpore rédimens prétium, deínde aqua in qua multitúdo populórum redémpta significátur. Sunt enim aquæ multæ, pópuli multi; tamen qui ad christiánam fidem pértinent unus fidélis pópulus sunt, ut non sint aquæ, sed aqua quæ manávit ex látere Christi, sicut prima Corinthiórum cápite décimo Apóstolus ait: Unus panis, et unum corpus multi sumus omnes, qui de uno pane et de uno cálice participámus. Et íterum ad Ephésios, cápite quarto, inquit: Unus Deus, una fides, unum baptísma.
    Notánter tamen adverténdum est quod latus Christi apértum dícitur, non vulnerátum; quóniam próprie vulnus prætérquam in vivo córpore fíeri nequit. Ait enim Evangelísta Joánnes: Unus mílitum láncea latus ejus apéruit; ut, apérto látere, cognoscámus dilectiónem Cordis sui usque ad mortem, et ad illum ineffábilem amórem ejus ingrediámur quo ille ad nos procéssit. Accedámus ergo ad Cor ejus, Cor altum, Cor secrétum, Cor ómnia cógitans, Cor ómnia sciens, Cor díligens, immo amóre ardens; et apértam portam intelligámus saltem in amóris veheméntia; cordifórmes ingrediámur ad secrétum ab ætérno abscónditum, nunc vero in morte quasi apérto látere revelátum; quóniam apértio láteris ætérni templi apertiónem demónstrat, ubi ómnium exsisténtium consummáta est felícitas ætérna.
  en: |
    According to that degree of perfection wherewith our oblation and our sacrifice do correspond to the Sacrifice of our Lord — that is to say, to the extent that we have immolated love of self and its passions, and thereby have crucified our flesh in that mystical crucifixion concerning which the Apostle wrote — in that same degree shall we gather the fruits of propitiation and expiation for ourselves and for others. For a wondrous bond doth join all the faithful unto Christ, namely that bond which uniteth the Head with the members of the body: the Communion of Saints, a bond full of mystery in which we as Catholics do nevertheless verily believe. By virtue of this bond, individuals and nations are not only united the one with the other, but likewise with the Head itself, which is Christ, from Whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the working in due measure of each several part, maketh increase of the body unto the building up of itself in love. This verily was the prayer which Christ Jesus Himself, the Mediator between God and man, made at the time of His death: "I in them, and Thou in Me, that they may be perfected into one."
    Therefore, even as our effort at consecration doth manifest and strengthen our union with Christ, so our practice of expiation, by purifying us from sins, is the beginning of such union; wherefrom our participation in the sufferings of Christ is the means of perfecting such union; and the offering which we make to Him of our sacrifices for the welfare of our brethren bringeth such union to its final consummation. Now this is precisely the design of the mercy of Jesus, when He doth unveil to the gaze of mankind His Heart, surrounded by the emblems of His passion, and aflame with the fire of love: namely, that we, on the one hand perceiving the unlimited malice of sin, and on the other filled with a knowledge of the infinite love of Him Who is the Reparator, may detest sin more heartily, and substitute for it a burning love for Him. And verily the spirit of expiation, or of reparation, hath always played a chief part in the devotion to the most Sacred Heart of Jesus, and reparation is most consonant with the origin, nature, efficacy, and particular practices of this special devotion — a fact confirmed by history and the customs of the faithful, by the sacred liturgy, and by the official documents of the Supreme Pontiffs.
    Inasmuch as, when Christ revealed Himself to the sight of Margaret Mary, though He then insisted on the immensity of His love, at the same time, with sorrowful mien, He grieved over the great number of horrible outrages heaped upon Him by the ingratitude of mankind, He used then these words — words which should be graven on the hearts of all pious souls so as never to be forgotten by them: "Behold that Heart which hath so loved men, which same hath heaped upon them so many benefits, and which, in return for its infinite love, findeth no gratitude, but instead cometh unto it forgetfulness, indifference, outrages — and these do come at times even from souls that are bound closely thereunto by the bonds of a very special love."
    John continueth: One of the soldiers with a spear pierced His side, and forthwith came there out blood and water. O Love, Thou that canst dissolve all things, how Thou didst flow forth from our Beloved, for the sake of our redemption! In order that this Thy flood of love might spread everywhere, the great firmament was rent above us — even the heights of the Heart of Jesus, which the cruel spear did not fail to pierce to its innermost abyss. And forthwith came there out blood and water. Blood for redemption flowed out, but also water for cleansing; whence the Church was formed from the side of Christ, that she might know herself ever to be the sole-beloved one of Christ, and that she might understand how greatly sin displeaseth Him, as she seeth His divine blood flow forth from the God-Man, both in life and in death. For if the divine blood be shed for us, then we cost not a little.
    The water flowed not forth intermingled with the blood; for if it had so done, it could not have been perceived by simple folk. And perchance all the blood flowed forth from that divine body, as a sign that all His love was poured out, after which a watery humour came forth. Verily this was a token of a profound mystery: that from one and the same body came forth first the price of our redemption, then the water in which is signified the multitude of peoples redeemed. For many waters may be taken to signify many peoples; yet all who belong to the Christian Faith are one people in the Faith, so that they are not as many waters, but as one stream of water, even as it flowed from the side of Christ — as saith the Apostle, in the tenth chapter of the former Epistle to the Corinthians: "We being many are one bread, and one body: for we are all partakers of that one bread and one cup." And again, in the fourth chapter of Ephesians, he saith: "One God, one faith, one baptism."
    Nevertheless, it is especially deserving of our attention that the side of Christ is said to have been opened, not wounded; since a wound cannot properly be said to be inflicted except on a living body. For John the Evangelist saith: "One of the soldiers with a spear pierced His side": that through this side thus opened, we might become aware of the love of His Heart, even unto death, and that we might enter into that unutterable love of His, through the same channel whereby it came unto us. Let us draw near then to His Heart — a deep Heart, a hidden Heart, a Heart thinking of all, a Heart knowing all, a Heart loving, yea, even on fire with love. Let us also recognize, at least in the vehemence of His love, that the gate is open; with our hearts made like unto His, let us enter into that secret place, hidden from all eternity, but now in death revealed, as it were, through the open side; for the opening of His side is a figure of the opening of the eternal temple, where is consummated the everlasting happiness of every creature.
 status:
  la: verified
  en: verified
@@ -0,0 +1,41 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pent03-3.txt) -- day 6 of the Sacred Heart's own movable octave,
 # same shape/rationale as sacred-heart-octave-day-2.yml. Joins a fifth
 # excerpt from Pope Pius XI's encyclical "Miserentissimus Redemptor"
 # (Lectio4-6, distinct from days 2-5's own excerpts, on how Christ's
 # mystical passion continues in His Church) with a homily of St. Peter
 # Canisius on John 19:31-37 (Lectio7-9, same Gospel pericope as every other
 # day in this octave; bare incipit dropped). Responsory not sourced, same
 # reason as day 2.
 id: sacred-heart-octave-day-6
 source:
  la: "Ex lítteris Encyclicis Pii Papæ undécimi; Homilía sancti Petri Canísii Presbýteri"
  en: "From the Encyclical Letter of Pope Pius XI; Homily of St. Peter Canisius, Priest"
 text:
  la: |
    At enim beáte regnántem Christum in cælis qui piaculáres ritus consolári queant? Scílicet « da amántem et sentit quod dico » repónimus, Augustíni verbis usi, quæ in hunc locum aptíssime cadunt. Dei enim amantíssimus quisque, si prætériti témporis spátium respíciat, videt meditándo intuetúrque Christum pro hómine laborántem, doléntem, duríssima quæque perpetiéntem, « propter nos hómines et propter nostram salútem » tristítia, angóribus, oppróbriis pæne conféctum, immo « attrítum propter scélera nostra » ac suo nos livóre sanántem. Atque hæc ómnia eo vérius piórum meditántur ánimi, quod peccáta hóminum ac flagítia quovis témpore perpetráta in causa fuérunt cur Dei Fílius morti traderétur, eadémque nunc étiam mortem ipsam per se essent Christo illatúra, iísdem cum dolóribus mæroribúsque conjúnctam, quippe síngula passiónem Dómini, suo quodam modo renováre censeántur: « Rursus crucifigéntes sibimetípsis Fílium Dei et osténtui habéntes ».
    Quodsi propter peccáta quoque nostra, quæ futúra quidem erant at prævísa, ánima Christi tristis facta est usque ad mortem, haud dúbium quin solátii nonníhil jam tum céperit étiam e nostra item prævísa reparatióne, cum « appáruit illi Angelus de cælo » ut Cor ejus tædio et angóribus oppréssum consolarétur. Atque ita Cor illud sacratíssimum, quod ingratórum hóminum peccátis continénter sauciátur, étiam nunc mira quidem sed vera ratióne solári póssumus ac debémus, quandóquidem, ut in sacra quoque liturgía légitur, ex ore Psaltis, Christus ipse se ab amícis suis derelíctum conquéritur: « Impropérium exspectávit Cor meum et misériam, et sustínui qui simul contristarétur et non fuit, et qui consolarétur et non invéni ».
    Accedit quod pássio Christi expiátrix renovátur et quodámmodo continuátur et adimplétur in córpore suo mystico, quod est Ecclésia. Etenim, ut rursus sancti Augustíni verbis utámur, « passus est Christus quidquid pati debúerat; jam de mensúra passiónum nihil deest. Ergo implétæ sunt passiónes, sed in cápite; restábant adhuc Christi passiónes in córpore ». Quod quidem Dóminus ipse Jesus declaráre dignátus est, cum ad Saulum « adhuc spirántem minárum et cædis in discípulos » loquens: « Ego sum, inquit, Jesus quem tu persequéris », haud obscúre signíficans, commótis in Ecclésiam insectatiónibus, ipsum divínum oppugnári ac vexári Ecclésiæ Caput. Jure ígitur meritóque Christus in córpore suo mystico adhuc pátiens, nos expiatiónis suæ sócios habére exóptat, idque étiam ipsa nostra cum eo necessitúdo póstulat; nam cum simus « corpus Christi et membra de membro », quidquid pátitur caput, ómnia cum eo membra patiántur opórtet.
    Diligénter tecum ánimo versa, quam ineffábilis fúerit illa cáritas qua Deus summus, in máximis Cordis angústiis et totíus mundi oppróbriis, pro te vilíssimo vermículo illam crucis acerbíssimam mortem perpéssus fúerat. Advérte ut summam Christus Servátor suis liberalitátem ómnibus exhíbuit. Aliquándo enim in médio pópuli stans, ita clamábat: Si quis sitit véniat ad me et bibat: parátum se osténdens ómnibus ómnium necessitátibus subveníre. Consideráto ut liberalíssime tibi Cordis sui pretiósum sánguinem propinávit, quando, sacro látere apérto, quidquid réliquum erat in córpore sánguinis profúdit.
    Quare, ne prorsus ingrátus sim, hos perénnes fontes donórum ac bonórum ómnium mihi ob óculos sæpe propónam, cum de illis dulcíssima exstet promíssio: Hauriétis aquas in gáudio de fóntibus Salvatóris et dicétis in die illa: Confitémini Dómino. Ad hæc ipsa ter beáta petræ non diruéndæ forámina confúgiam; in illis meum nidum firmíssimum ponam, nihil habens antíquius, prætérquam ut in meis angóribus atque perículis vúlnerum Dómini memorándo respírem.
    Et tu in omni tentatióne fuge diligénter in amábile Christi Cor, ejúsque bonitátem et caritátem tibi propóne, et cum illa confer tuam vilitátem, malítiam, infidelitátem, arrogántiam. Quanta enim cáritas Christi omnes ad se convocántis: Veníte ad me omnes qui laborátis et oneráti estis, et ego refíciam vos, et sic parátum se offert et cupit, amóre nostri, ómnium et singulórum ónera sustinére! Unde magna cum fidúcia in caritátis ejus abyssum prójice peccáta tua et mox te invénies exonerátum.
  en: |
    But in what sense can it be said that our expiatory practices can give consolation to Christ, since He is now reigning in heavenly joy? We answer in the words of Saint Augustine, from a passage entirely appropriate to this subject: "Give me a lover, and he will feel the truth of what I say." Every soul which is on fire with the love of God, if it but turns its thoughts to the past, doth in its meditation perceive and contemplate Christ suffering for mankind, afflicted by grief in the midst of sorrows endured for us men and for our salvation, almost overcome by afflictions, vexations, and reproaches — yea, "bruised for our iniquities," and healing us by His own stripes. And devout souls will have an appreciation in proportion to their understanding of these mysteries, if they perceive that the sins and crimes of men, no matter when committed, were the real reason why the Son of God was condemned to death, and that sins committed at this present are able in some wise to cause the death of Christ, renewing as they do the cause of that selfsame death, with its sufferings and agonies, which was accomplished on the Cross; for every sin must be said to renew, in some fashion, the Lord's passion, concerning which we read in the Scriptures: "They crucify to themselves the Son of God afresh, and put Him to an open shame."
    And since, in view of our own future sins which were foreseen by Him, the soul of Christ became sorrowful even unto death, there can be no doubt that at the same time He was in some way consoled, through the provision of our acts of reparation, when the Angel from heaven appeared unto Him to comfort Him in the sorrows of His Heart, which was so bowed down with weariness and grief. And so, even at this present time, we can and we ought to console, in a mystical but nonetheless real manner, that most Sacred Heart, which same is being wounded continually by the sins of thankless men. It is in this sense that Christ is grieved over His abandonment by His friends, in the words of the Psalmist, which we are accustomed to interpret thus in the holy liturgy: "Thy rebuke hath broken My Heart; I am full of heaviness; I looked for some to have pity on Me, but there was no man, neither found I any to comfort Me."
    To the foregoing we should add that the expiatory passion of Christ is renewed, and in a certain manner continued and fulfilled, in His mystical body, which same is the Church. In this connection, once more the words of Saint Augustine are appropriate: "Christ suffered all that He needed to suffer; nothing at all is lacking in the number of His sufferings; therefore His sufferings are completed in Him as the Head; but there remaineth even yet the sufferings of Christ to be endured in the body." Which truth verily the Lord Jesus Himself made known, at the time that Saul was "breathing out threatenings and slaughter against the disciples," to whom the Lord said: "I am Jesus, Whom thou persecutest." By these words He plainly affirmed that persecutions visited on the Church are in reality directed against the Head of the Church. Meet it is therefore that Christ, thus still suffering in His mystical body, should desire to have us sharers in His own work of expiation, even as our own union with Him doth require. And since we are "the body of Christ, and members one of another," whatever the Head must suffer, all the members of the body must needs suffer together with Him.
    Have thou all diligence to turn over in thy mind this matter, namely: that He, Who is God over all, endured with unutterable charity a most bitter death on the Cross, in the exceeding anguish of His Heart, whilst the whole world mocked Him — and this He did for thee, who art but a paltry little worm! Meditate on the boundless generosity which Christ the Saviour manifested to all His own people. For at one time, standing in the midst of the people, He cried out: "If any man thirst, let him come to Me and drink," thereby shewing how ready He was to welcome everyone, and help him in his every need. Consider how freely He giveth thee to drink of His Heart's precious blood, seeing that His sacred side was opened, wherefrom He poured forth whatever blood was still left in His body.
    Wherefore, that I may not be utterly ungrateful, I will often set before mine eyes those perennial fountains of gifts and of all good things, since of them there standeth that most sweet promise: "Ye shall draw waters with joy out of the founts of the Saviour, and ye shall say in that day: Praise ye the Lord." To these same thrice-blessed clefts of the rock that can never be broken down will I flee; there will I build for myself a most steadfast nest, holding nothing dearer, in all my sorrows and perils, than to find rest by calling to mind the wounds of the Lord.
    And do thou, in every trial, flee quickly to the lovable Heart of Christ, and call to mind His goodness and charity, setting them against thine own vileness, malice, unfaithfulness, and pride. For consider how great was the charity of Christ in inviting all men unto Himself: "Come unto Me, all ye that labour and are heavy laden, and I will refresh you." It is with this intent that He offereth Himself to us, ready and desirous, out of love for us, to carry the burdens of each and all! Cast then thy sins into the abyss of His charity, and straightway thou shalt find thyself lightened of thy load.
 status:
  la: verified
  en: verified
@@ -0,0 +1,43 @@
 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pent03-4.txt) -- day 7 of the Sacred Heart's own movable octave,
 # same shape/rationale as sacred-heart-octave-day-2.yml. Joins a sixth
 # excerpt from Pope Pius XI's encyclical "Miserentissimus Redemptor"
 # (Lectio4-6, distinct from days 2-6's own excerpts, on the urgency of
 # reparation in the modern world) with St. Cyril of Alexandria's commentary
 # on John 19:31-37 (Lectio7-9, same Gospel pericope as every other day in
 # this octave; bare incipit dropped). A handful of isolated OCR artifacts
 # in the source's own English corrected as clear transcription typos (a
 # stray HTML entity, a dropped word, a stray accent mark) -- not marked
 # `draft` for this alone. Responsory not sourced, same reason as day 2.
 id: sacred-heart-octave-day-7
 source:
  la: "Ex lítteris Encyclicis Pii Papæ undécimi; Homilía sancti Cyrílli Alexandríni"
  en: "From the Encyclical Letter of Pope Pius XI; Homily of St. Cyril of Alexandria"
 text:
  la: |
    Quantópere autem hujúsmodi expiatiónis seu reparatiónis necéssitas hac nostra potíssimum ætáte úrgeat, némini non maniféstum erit, qui, ut inítio díximus, hunc mundum in malígno pósitum, óculis animóque perlustráverit. Undique enim geméntium ad Nos populórum clamor adscéndit, quorum príncipes vel rectóres vere adstitérunt et convenérunt in unum advérsus Dóminum et advérsus Ecclésiam ejus. At étiam doléndum, quod inter ipsos fidéles, sánguine Agni immaculáti in baptísmo ablútos, gratiáque locupletátos, tot inveniántur cujúsvis órdinis hómines, qui incredíbili rerum divinárum ignorántia laborántes et falsis doctrínis infécti, vítiis irretítam, procul a domo Patris, vitam tradúcant, quam nec veræ fídei lumen collústrat, nec spes futúræ beatitátis deléctat, nec ardor réficit fovétque caritátis, ut sedére in ténebris et in umbra mortis vere videántur.
    Hisce vero malis véluti in cúmulum accédit cum eórum ignávia atque socórdia, qui, dormitántium et fugiéntium instar discipulórum, nutántes in fide, Christum angóribus oppréssum vel Sátanæ satellítibus circumvéntum mísere derelínquunt, tum eórum perfídia, qui, Judæ proditóris exémplum secúti, aut témere et sacrílege de altári libant, aut ad hóstium castra transfúgiunt. Atque ita vel invítum subit cogitátio ánimum, jam própius adventáre témpora de quibus Dóminus Noster vaticinátus est: Et quóniam abundávit iníquitas, refrigéscet cáritas multórum. Quæ quidem ómnia quotquot pie commentáti erunt fidéles, fácere non póterunt, quin, Christi perdoléntis incénsi caritáte, vehementióre stúdio suas aliorúmque culpas éxpient, Christi honórem resárciant, æternámque próvehant animárum salútem.
    Et sane illud Apóstoli: Ubi abundávit delíctum, superabundávit grátia, áliquo pacto ad hanc quoque ætátem nostram describéndam accommodáre licet: nam, aucta ádmodum perversitáte hóminum, mirífice item, Spíritu Sancto afflánte, númerus fidélium utriúsque sexus augétur, qui alacrióre ánimo pro tot illátis injúriis divíno Cordi satisfácere student, immo étiam se ipsos Christo víctimas offérre non dúbitant. Etenim quæ usque adhuc memorávimus si quis secum ánimo réputet amánter eadémque véluti in medúllis defíxa hábeat, fíeri profécto non potest quin is non tam ab omni peccáto tamquam summo malo abhórreat atque abstíneat, quam se totum Dei voluntáti permíttat, et læsum divínæ Majestátis honórem, cum continénter orándo, tum afflictatiónibus sponte suscéptis ærumnísque, si quæ incíderint, patiénter tolerátis, tum tota demum vita hoc expiatiónis stúdio exigénda, resarcíre conténdat.
    Non hæc ait beátus Evangelísta, quasi pietátem ullam efferátis et crudélibus Judǽis tríbuat, sed ut osténdat stulte eos et imperíte excoláre cúlicem, et camélum deglutíre sicut a Christo dictum est. Gravíssima enim et immánia scélera pro níhilo dúcere comperiúntur: mínima vero et exília caute ádmodum ac sollícite obsérvant, suam utrobíque pandéntes inscítiam. Quod in promptu est osténdere. Ecce enim Christo interfécto sábbati honórem magni fáciunt, et incredíbili audácia, violáto legis auctóre, pietátem erga legem præ se ferunt.
    Magnum autem illíus præcípue sábbati diem cólere símulant, qui magnæ diéi Dóminum interemérunt, et grátiam se solis dignam flágitant, ut eórum nempe crura frangántur, intolerábili dolóre acerbiórem morte ipsa perníciem prope jam mórtuis moliéntes. Venérunt ergo mílites, et primi quidem fregérunt crura, et altérius qui crucifíxus est cum eo. Judæórum petitióni mílites obsecúti, qui símili crudelitátis furóre laborábant, duórum quidem latrónum, quippe qui vivi adhuc repérti essent, crura confríngunt. Sed, cum Jesum inclinásse caput comperíssent, et jam exspirásse putárent, frustra ejus crura confríngi exístimant, sed, cum adhuc mórtuum esse nonníhil diffidérent, láncea latus ejus perfódiunt, unde cruor aqua mixtus scatúriit, quod eulógiæ mýsticæ et sancti baptísmatis imágo quædam erat atque primítiæ.
    Ex iis autem quæ contigérunt, sapientíssimus Evangelísta confírmat auditóribus eum esse Christum, qui per sanctas olim prædíctus est Scriptúras; consentánea enim divínis de eo oráculis evenérunt: nec enim os ejus confráctum est, et mílitum láncea transfíxus est, secúndum Scriptúras. Spectatórem vero ejus rei ait exstitísse discípulum ipsum qui testimónium pérhibet de his, et scire se vera testári, seípsum his verbis, non álium dénotans.
  en: |
    Anyone who will use his eyes and mind, if he but think of this world, whereof it is truly said, "The whole world lieth in wickedness," can see how urgent, especially in these our own times, is the need for expiation or atonement. For there come to Our ears from every side the cries of nations, whose rulers or governments have actually risen up, and conspired together, against the Lord, and against His Church. Nor is that other sight less sad: that even among the faithful, washed as they are by Baptism in the blood of the Lamb without spot, and enriched by His grace, we find so many of every station in life who are ignorant of divine things, and poisoned by false doctrine, and who do live a sinful life, far from their Father's house, without the light of the true Faith, without the joy of a hope in the future life, deprived of the strength and comfort which come with the Spirit of Love — so that it may be said of them quite truthfully: "They sit in darkness and in the shadow of death."
    To the aforesaid accumulation of evils must be added the sloth and indifference of many of His followers, who are like unto the disciples that fled from Him or slept — such as are not firmly rooted in the Faith, and have therefore shamefully abandoned Christ at a time when He is burdened with sorrows and attacked by the hosts of Satan. And other of His followers are like unto Judas the traitor, in that they walk in the footsteps of perfidy — such as approach the Sacrament of the Altar with sacrilegious boldness, or even go over to the camp of the enemy. And we are therefore moved to think that now is come the hour of which our Lord prophesied: "Because iniquity shall abound, the love of the many shall grow cold." If those who remain faithful, on fire with love at the sufferings of Christ, will but meditate on these considerations, it is unthinkable that they will do other than strive with greater zeal to expiate both their own faults and the faults of others, and thus seek to make reparation for the dishonour done to Christ, and be filled with zeal for the eternal salvation of souls.
    Surely we shall do well to apply to this our own age what the Apostle wrote: "Where sin abounded, grace did much more abound." For even though the sinfulness of man doth greatly increase, by the grace of the Holy Spirit there doth also increase in number those of both sexes who most cheerfully do endeavour to make satisfaction to the divine Heart for the numerous injuries heaped thereupon; nay more, they even cheerfully offer themselves as victims for sin. Verily, anyone that considereth in a spirit of love all that hath been said above, if he have impressed such things on the fleshly tablets of his own heart, as it were, cannot but abhor and flee sin as the greatest of all evils. Such an one will therefore offer himself wholly and completely to the will of God, and by constant prayer, willing penances, and the patient endurance of all the ills that befall him, will endeavour to repair the injuries done to the Majesty of God. In a word, he will so order his whole life that it be governed by this same spirit of reparation.
    The blessed Evangelist doth not record these things as if they were evidence of some godliness amidst all the savage cruelty which Jewry had manifested. Rather, by them he doth shew how foolishly and ignorantly a gnat can be carefully strained out, and a camel swallowed, as Christ Himself had foresaid. For we perceive that they made light of most grievous and awful crimes, the while they took careful and anxious pains to observe mere trivialities; in the which inconsistency they did in both things but display their ignorance, as can be readily shewn. For lo! they put Christ to death, the while they give honour to the Great Sabbath. Thus, with incredible insolence, they make a shew of reverence for the Law concerning the Sabbath, whose very Author they in so doing do dishonour.
    They pretend to shew especial reverence for that Great Sabbath Day — they who have put to death the Lord of that great day! And thereupon they earnestly beseech a favour worthy of such folk alone, namely, that the legs of the crucified ones may be broken; and thereby was inflicted an intolerable pain, a bitterer misfortune than death itself, on men who were already well nigh at the point of death. The Evangelist saith: "Then came the soldiers and brake the legs of the first, and of the other which was crucified with him." Thus it doth appear that the soldiers who went in answer to this request were labouring under a frenzy of cruelty like to that of Jewry itself, and therefore they brake the legs of the two thieves whom they found yet alive. But when they came to Jesus, whose head was bowed, they concluded that He was dead already, so that it was useless to go to the trouble of breaking His legs. But to make quite certain that He was dead indeed, they did pierce His side with a spear; and forthwith there came out blood and water — a figure of the mystical Banquet and of holy Baptism, and also the first-fruits of the same.
    And from these things which came to pass, the most wise Evangelist proveth to his hearers that this is the Christ, who was long ago foretold by holy Scripture; for all that happened doth agree with what was prophesied through God concerning Him. And so, according to the Scriptures, not a bone of Him was broken, and He was pierced with the soldier's lance. The Evangelist doth certainly say that the one who saw this thing was the same disciple that gave testimony concerning these things, and that he knew that his testimony was true, by this expression meaning not another, but himself.
 status:
  la: verified
  en: verified
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 # Sourced directly from the raw reference files (web/www/horas/Latin+English/
 # Tempora/Pent03-5.txt) -- day 8, "In Octava," the Sacred Heart's own
 # octave closing day, same shape/rationale as sacred-heart-octave-day-2.yml.
 # Joins St. Bernard's own sermon on the wounds of Christ (Lectio4-6, from
 # his commentary on the Song of Songs) with St. Augustine's Tractate 120 on
 # John (Lectio7-9, same Gospel pericope as every other day in this octave;
 # bare incipit dropped). Responsory not sourced, same reason as day 2.
 id: sacred-heart-octave-day-8
 source:
  la: "Sermo sancti Bernárdi Abbátis; Homilía sancti Augustíni Epíscopi"
  en: "Sermon of St. Bernard, Abbot; Homily of St. Augustine, Bishop"
 text:
  la: |
    Revéra ubi tuta firmáque infírmis secúritas et réquies, nisi in vulnéribus Salvatóris? Tanto illic secúrior hábito, quanto ille poténtior est ad salvándum. Fremit mundus, premit corpus, diábolus insidiátur: non cado; fundátus enim sum supra firmam petram. Peccávi peccátum grande: turbábitur consciéntia, sed non perturbábitur, quóniam vúlnerum Dómini recordábor. Nempe vulnerátus est propter iniquitátes nostras. Quid tam ad mortem, quod non Christi morte solvátur? Si ergo in mentem vénerit tam potens tamque éfficax medicaméntum, nulla jam possum morbi malignitáte terréri.
    Ego vero fidénter quod ex me mihi deest, usúrpo mihi ex viscéribus Dómini, quóniam misericórdiæ áffluunt; nec desunt forámina, per quæ éffluant. Fodérunt manus ejus et pedes, latúsque láncea foravérunt; et per has rimas licet mihi súgere mel de petra, oleúmque de saxo duríssimo; id est gustáre et vidére quóniam suávis est Dóminus. Cogitábat cogitatiónes pacis, et ego nesciébam. Quis enim cognóvit sensum Dómini? aut quis consiliárius ejus fuit? At clavis réserans, clavus pénetrans factus est mihi ut vídeam voluntátem Dómini. Quidni vídeam per forámen? Clamat clavus, clamat vulnus, quod vere Deus sit in Christo mundum reconcílians sibi.
    Ferrum pertránsiit ánimam ejus, et appropinquávit Cor illíus, ut non jam non sciat cómpati infirmitátibus meis. Patet arcánum Cordis per forámina córporis: patet magnum illud pietátis sacraméntum, patent víscera misericórdiæ Dei nostri, in quibus visitávit nos Oriens ex alto. Quidni víscera per vúlnera páteant? In quo enim clárius quam in vulnéribus tuis eluxísset, quod tu, Dómine, suávis et mitis, et multæ misericórdiæ? Majórem enim miseratiónem nemo habet, quam ut ánimam suam ponat quis pro addíctis morti et damnátis. Meum proínde méritum, miserátio Dómini. Non plane sum mériti inops, quámdiu ille miseratiónum non fúerit. Et si misericórdiæ Dómini ab ætérno et usque in ætérnum, ego quoque misericórdias Dómini in ætérnum cantábo.
    Ad Jesum autem cum veníssent, ut vidérunt eum jam mórtuum, non fregérunt ejus crura, sed unus mílitum láncea latus ejus apéruit, et contínuo exívit sanguis et aqua. Vigilánti verbo Evangelísta usus est, ut non díceret: latus ejus percússit, aut vulnerávit, aut quid áliud, sed apéruit, ut illic quodámmodo vitæ óstium panderétur, unde Sacraménta Ecclésiæ manavérunt, sine quibus ad vitam, quæ vera vita est, non intrátur. Ille sanguis in remissiónem fusus est peccatórum. Aqua illa salutáre témperat póculum, hæc et lavácrum præstat et potum. Hoc prænuntiábat quod Noë in látere arcæ óstium fácere jussus est, qua intrárent animália quæ non erant dilúvio peritúra, quibus præfigurabátur Ecclésia.
    Propter hoc prima múlier facta est de látere viri dormiéntis, et appelláta est vita matérque vivórum. Magnum quippe significávit bonum, ante magnum prævaricatiónis malum. Hic secúndus Adam, inclináto cápite, in cruce dormívit, ut inde formarétur ejus conjux, quæ de látere dormiéntis efflúxit. O mors unde mórtui revivíscunt! Quid isto sánguine múndius? Quid vúlnere isto salúbrius? Et qui vidit, inquit, testimónium perhíbuit, et verum est testimónium ejus; et ille scit quia vera dicit, ut et vos credátis. Non dixit: ut et vos sciátis, sed ut credátis. Scit enim qui vidit, cujus credat testimónio qui non vidit. Magis autem ad fidem pértinet crédere quam vidére.
    Duo testimónia de Scriptúris réddidit síngulis rebus quas factas fuísse narrávit. Nam quia díxerat: Ad Jesum autem cum veníssent, ut vidérunt eum jam mórtuum, non fregérunt ejus crura, ad hoc pértinet testimónium: Os non comminuétis ex eo: quod præcéptum erat eis qui celebráre Pascha jussi sunt ovis immolatióne in véteri lege, quæ Domínicæ Passiónis umbra præcésserat; unde Pascha nostrum immolátus est Christus; de quo et Isaías prophéta prædíxerat: Sicut ovis ad immolándum ductus est. Item quia subjúnxerat dicens: Sed unus mílitum láncea latus ejus apéruit, ad hoc pértinet álterum testimónium: Vidébunt in quem transfixérunt, ubi promíssus est Christus, in ea qua crucifíxus est carne ventúrus.
  en: |
    For us who are so frail and weak, where is to be found a sure and certain place of abiding safety, or of everlasting rest? Where except in the Wounds of the Saviour? There alone I may dwell safely. There alone I may find a safety as great as His mighty power to save. The world may rage around me; the body may weigh me down; the devil may lay snares for me; but if I hide me there I cannot fall, for I am founded on the firm Rock. If I have committed a great sin; if my conscience is sore troubled; I will not despair, for I have always in remembrance the Wounds of the Lord. For in all truth: He was wounded for our transgressions. And there is no sin so deadly that it cannot be remitted through Christ's death. If then I keep in remembrance a remedy so powerful and efficacious, I cannot in this present life be terrified by any evil, no matter how malignant.
    But as for me, since mercies thus abound, I take unto myself whatever is lacking in me; yea, I take it unto myself with confidence; I take it unto myself from the compassion of the Lord, with whom every kind of mercy aboundeth. For openings are not wanting, through which these mercies may flow forth. "They have pierced My hands and My feet"; yea, and His side too they have pierced with a spear. It is through these clefts that I am permitted to suck honey from the Rock, and oil out of the flinty Rock, and to taste and see how gracious the Lord is. "His thoughts are thoughts of peace," and I knew it not. For "who hath known the mind of the Lord? or who hath been His counsellor?" But the nail which did pierce hath become unto me a key which doth unlock, so that the will of the Lord is set open unto me. How could I, with such an opening, do other than see His will? For the nails cry aloud, and the Wounds speak, saying the truth: to wit, that God is in Christ reconciling the world unto Himself.
    "The iron entered into his soul," and came nigh unto His Heart, that He might truly know compassion for mine infirmities. The secrets of His Heart lie open, through the Wounds of His body. Thus is that great mystery of love laid open; there lie open the bowels of the mercy of our God, whereby "the Day-Spring from on high hath visited us." But why should not the bowels of mercy lie open through the wounds? For in what hath it appeared more clearly than in Thy wounds, that Thou, O Lord, art sweet and gentle, and of great mercy? For "greater love hath no man than this, that a man lay down his life" for those who were doomed and condemned to death. From this pity of the Lord is all my merit. I am not entirely destitute of merit, so long as He is not wanting in compassion. And if the mercies of the Lord are from eternity unto eternity, I also will sing the mercies of the Lord forever.
    But when they came to Jesus, and saw that He was dead already, they brake not His legs; but one of the soldiers with a spear opened His side, and forthwith came there out blood and water. Note that the Evangelist maketh use of a word of special significance: he saith not "pierced His side," nor "wounded," nor any other thing, but "opened," that thereby in a sense the door of life might be thrown open, from whence the Sacraments of the Church have flowed forth, without which there is no entrance into the life which is the only true life. For that blood was shed for the remission of sins; and that water hath brought into being the life-giving cup, which same is both the laver of Baptism and the drink that giveth refreshment to them that thirst. All this was announced long before, when Noah was commanded to make a door in the side of the ark, through which might enter all living creatures which were not destined to perish in the flood; and this same is a figure of the Church.
    Another figure is also to be found in the first woman. For she was made out of the side of the first man whilst he slept a deep sleep, and she was called "Life," or, as it may be interpreted, "The Mother of all living." Thus was indicated the great good which was later to come to pass, even before the great evil of transgression had come into being. Here, in the Gospel, the second Adam is shewn bowing His head, and sleeping His deep sleep upon the Cross, that a bride might be formed for Him out of that which came forth from His side as He slept. O death, whereby the dead are raised anew to life! What is cleaner than this blood? What is more health-giving than this wound? "And he that saw it," saith he, "bare record, and his record is true; and he knoweth that he saith true, that ye might believe." He said not "that ye might know," but "that ye might believe." For he who hath seen knoweth, that he who hath not seen might believe his record. And believing belongeth more to the nature of faith than doth seeing.
    From the Scriptures he giveth two testimonies, one for each of the things which he hath recorded as having been done. To the words, "When they came to Jesus, and saw that He was dead already, they brake not His legs," belongeth the testimony: "A bone of him shall not be broken" — which same cometh from the Mosaic injunction laid upon the Jews, who were commanded by the Old Law to celebrate the Passover by the sacrifice of a lamb, which same was a foreshadowing of the passing of Christ, whence we have the passage: "Christ our Passover is sacrificed for us," concerning which the Prophet Isaiah also foretold: "He is brought as a lamb to the slaughter." To the words, "One of the soldiers with a spear pierced His side," belongeth the other testimony: "They shall look on Him whom they pierced," which same is a promise of the coming of Christ in that selfsame flesh wherein He was afterwards crucified.
 status:
  la: verified
  en: verified