Add the Circumcision of Our Lord (Jan 1) as a proper temporal feast
Jan 1 previously fell through to generic Christmastide-feria content with no identity of its own, despite being Christmas's own Octave Day. Adds a `fixed-date` anchor kind to calendar/movable-feasts.ts's MovableAnchor (the existing easter/nth-sunday kinds can't express "always Jan 1"), plus the feast's collect, Magnificat/Benedictus antiphons, full Lauds psalmody, capitulum, versicle, and two Matins nocturn readings (Leo the Great, Ambrose), sourced from Sancti/01-01.txt. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com> Claude-Session: https://claude.ai/code/session_014axryJBrRswYh2niA7WCUc
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# Matins Nocturn 2-3 readings for the Circumcision of Our Lord (Jan 1).
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# Sourced directly from web/www/horas/Latin/Sancti/01-01.txt,
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# English/Sancti/01-01.txt.
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# Nocturn 2: Lectio4-6, a sermon of St. Leo the Great on the Nativity
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# (this feast's own [Rule] reuses Christmas's own backbone, "ex
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# Sancti/12-25" — this is that same sermon), combined into one reading
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# per this project's own condensed-Matins convention (see nearby
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# immaculate-heart-of-mary.yml). Nocturn 3: the Gospel citation ends
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# "Et réliqua"/"And so on" with no full pericope given — per the
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# bare-incipit convention, only the homily (Lectio7-9, St. Ambrose) is
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# authored, isGospel: false, no citation field.
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id: circumcision
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readings:
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- nocturn: 2
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isGospel: false
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source: "St. Leo the Great, Sermon 7 on the Nativity"
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text:
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la: >-
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Festivitátis hodiérnæ, dilectíssimi, verus venerátor est, et pius
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cultor, qui nec de Incarnatióne Dómini áliquid falsum, nec de
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Deitáte áliquid sentit indígnum. Paris enim perículi malum est, si
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illi aut natúræ nostræ véritas, aut Patérnæ glóriæ negátur
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æquálitas. Cum ergo ad intellegéndum sacraméntum nativitátis Christi,
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qua de Matre vírgine est ortus, accédimus, abigátur procul
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terrenárum calígo ratiónum, et ab illuminátæ fídei óculo mundánæ
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sapiéntiæ fumus abscédat.
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Divína est enim auctóritas, cui crédimus: divína est doctrína, quam
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séquimur. Quóniam sive legis testificatióni, sive oráculis
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prophetárum, sive evangélicæ tubæ interiórem admoveámus audítum;
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verum est, quod Joánnes plenus Spíritu Sancto intónuit: In princípio
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erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat
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in princípio apud Deum. Omnia per ipsum facta sunt, et sine ipso
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factum est nihil. Et simíliter verum est, quod idem prædicátor
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adjécit: Verbum caro factum est et habitávit in nobis: et vídimus
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glóriam ejus, glóriam quasi Unigéniti a Patre.
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In utráque ergo natúra idem est Dei Fílius, nostra suscípiens, et
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própria non amíttens: in hómine hóminem rénovans, in se
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incommutábilis persevérans. Déitas enim, quæ illi cum Patre
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commúnis est, nullum detriméntum omnipoténtiæ súbiit, nec Dei formam
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servi forma violávit: quia summa et sempitérna esséntia, quæ se ad
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humáni géneris inclinávit salútem, nos quidem in suam glóriam
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tránstulit, sed quod erat, esse non déstitit. Unde cum Unigénitus
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Dei minórem se Patre confitétur, cui se dicit æquálem, veritátem in
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se formæ utriúsque demónstrat: ut et humánam probet imparílitas, et
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divínam decláret æquálitas.
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en: >-
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Dearly beloved brethren, whosoever will keep truly and honour piously
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this day's festival, it is necessary for him neither to think
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falsely of the Lord's Incarnation, nor meanly of the Lord's Godhead.
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For as there is danger, on the one hand, of denying the truth of
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Christ's participation of our nature, so is there no less danger, on
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the other, of doing despite to the equality of his glory with the
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glory of the Father. Wherefore, when we draw near to understand the
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mystery of Christ's Birth, wherein he was born of the Virgin Mary,
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we must leave the clouds of earthly imagination behind and pierce
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the fog of human wisdom with the eye of enlightened faith.
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The authority on which we believe is the authority of God himself;
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the teaching which we follow is the teaching of God himself.
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Wherefore whether we lend the ear of our mind to the testimony of
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the Law, or to the revelations of the Prophets, or to the full
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pealing of the Gospel trumpet, that is true, which John the Son of
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Thunder uttered, when he was filled with the Holy Ghost, and said:
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In the beginning was the Word, and the Word was with God, and the
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Word was God. The Same was in the beginning with God. All things
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were made by him, and without him was not anything made. True also
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is his witness when he saith: The Word was made Flesh, and dwelt
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among us, and we beheld his glory, the glory as of the Only-begotten
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of the Father.
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The Person of the Son of God therefore remaineth unchanged and one,
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though he have two natures, keeping his own, and taking ours. He
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appeareth as man to be the restorer of men, but abideth all the
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while in his immutable Godhead. That Godhead which he shareth with
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the Father was not a whit the less Almighty, nor did the form of a
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servant touch the form of God to derogate from it. The Most High
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and Everlasting Being, bending down for man's salvation, took the
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Manhood into his glory; he ceased not to be that which he is from
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everlasting. Hence we see the Only-begotten Son of God in one place
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confessing that the Father is greater than he, and in another
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declaring that he and the Father are One. This is an evident proof
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of the distinction of his two natures, and the unity of his Person;
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for he is inferior to the Father as touching his Manhood, and yet
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equal to the Father as touching his Godhead, and yet, though he be
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God and Man, he is not two, but One Christ.
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status: { la: verified, en: verified }
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- nocturn: 3
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isGospel: false
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source: "St. Ambrose, Commentary on Luke, Book II"
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text:
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la: >-
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Circumcíditur ítaque Puer. Quis est iste puer, nisi ille, de quo
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dictum est: Puer natus est nobis, Fílius datus est nobis? Factus est
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enim sub lege, ut eos, qui sub lege essent, lucrifáceret. Ut sísterent
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eum Dómino. Quid sit autem in Jerúsalem sisti Dómino, dícerem, nisi
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in Isaíæ comméntis ante dixíssem. Circumcísus enim vítiis, Domínico
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dignus judicátur obtútu; quia, Oculi Dómini super justos. Vides
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omnem legis véteris sériem fuísse typum futúri: nam et circumcísio
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purgatiónem signíficat delictórum.
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Sed quóniam prona quadam cupiditáte peccándi, humánæ carnis et
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mentis fragílitas inextricabílibus vítiis implicátur, eo per
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octávum circumcisiónis diem culpæ totíus futúra purgátio,
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resurrectiónis præfigurabátur ætáte. Hoc est enim illud: Quia omne
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masculínum adapériens vulvam, sanctum Dómino vocábitur. Verbis enim
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legis promittebátur Vírginis partus. Et vere sanctus, quia
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immaculátus. Dénique ipsum esse, qui lege signétur, in eúndem modum
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ab Angelo repetíta verba declárant: Quod nascétur, inquit, Sanctum,
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vocábitur Fílius Dei.
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Solus enim per ómnia ex natis de fémina sanctus Dóminus Jesus, qui
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terrénæ contágia corruptélæ, immaculáti partus novitáte non
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sénserit, et cælésti majestáte depúlerit. Nam si lítteram sequámur:
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quómodo sanctus omnis másculus, cum multos sceleratíssimos fuísse
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non láteat? Numquid sanctus Achab? numquid sancti pseudoprophétæ,
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quos ad Elíæ preces ultor cæléstis injúriæ ignis absúmpsit? Sed ille
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sanctus, quem in figúra futúri mystérii pia legis divínæ præscrípta
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signábant; eo quod solus sanctæ Ecclésiæ vírginis ad generándos
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pópulos Dei, immaculátæ fecunditátis aperíret genitále secrétum.
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en: >-
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So the Child is circumcised. This is the Child of whom it is said:
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Unto us a Child is born, unto us a Son is given. Made under the law
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to redeem them that were under the law. To present him to the Lord.
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What it means in Jerusalem to be presented to the Lord I have
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already explained in my Commentary on Isaiah, and therefore I will
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not enter into the subject again. He that is circumcised in heart
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gaineth the protection of God, for the eyes of the Lord are upon the
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righteous. Ye will see that as all the ceremonies of the old law
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were types of realities in the new, so the circumcision of the body
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signified the cleansing of the heart from the guilt of sin.
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But since the body and mind of man remain yet infected with a
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proneness to sin, the circumcision of the eighth day is also a type
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of that complete cleansing from sin which we shall have at the
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resurrection. This ceremony was also performed in obedience to the
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commandment of God: Every male that openeth the womb shall be
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called holy unto the Lord. These words were written with especial
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reference to the delivery of the Blessed Virgin. Truly he That
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opened her womb was holy, for he was altogether without spot, and
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we may gather that the law was written specially for him from the
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words of the Angel: That Holy Thing which shall be born of thee,
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shall be called the Son of God.
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Among all that are born of women the Lord Jesus Christ stood alone
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in holiness. Fresh from his immaculate Birth, he felt no contagion
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from human corruption, and his heavenly Majesty drove it away. If we
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are to follow the letter and say that every male that openeth the
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womb is holy, how shall we explain that so many have been
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unrighteous? Was Ahab holy? Were the false prophets holy? Were they
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holy on whom Elijah justly called down fire from heaven? But he to
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whom the sacred commandment of the law of God is mystically
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directed is the Holy One of Israel; who also alone hath opened the
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secret womb of his holy Virgin-bride the Church, filling her with a
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sinless fruitfulness to give birth to Christian souls.
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status: { la: verified, en: verified }
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