Log the Sunday Matins Gospel-pericope sweep in TODO.md

Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com> Claude-Session: https://claude.ai/code/session_01AGjUyhUZJaSjiniEmnLdak
Add full Gospel pericopes to post-Pentecost Sunday Matins readings
2026-09-03 17:07:14 -04:00 · 2026-09-03 17:07:10 -04:00 · 2026-09-03 17:06:46 -04:00 · 2026-09-03 17:06:41 -04:00 · 2026-09-03 17:06:33 -04:00
51 changed files with 1023 additions and 21 deletions
@@ -5108,3 +5108,87 @@ spot-checks of the regenerated files.
 committed) confirming Epiphanytide/Eastertide/Ascensiontide/Pentecost/Sacred-Heart plain days
 now show the right doxology and Advent/Lent plain days are byte-identical to their pre-change
 text.
 ### Sunday Matins Nocturn 3: bare Gospel incipits authored in full, all 48 remaining Sundays (2026-09-03)
 User noticed a real gap while praying Matins on a Sunday: Nocturn 3 showed St. Augustine's
 homily with no Gospel citation or text above it, just the patristic commentary starting cold.
 Root cause was this project's own standing convention (see the temporal-nocturn-sweep entries
 above): every Sunday's Matins source gives Nocturn 3's Gospel pericope as a bare "Et réliqua"
 incipit (e.g. "Homo quidam fecit cœnam magnam... Et réliqua"), and this project's authoring
 passes deliberately skipped transcribing it, keeping only the homily as an `isGospel: false`
 lesson — noted at the time as "sourcing that properly would need live-CGI queries per date, out
 of scope for this pass." The mechanism to *render* a paired Gospel+homily as one atomic part
 already existed and worked correctly (`buildReadingPool` in `hours/matins.ts`, done 2026-08-28)
 — post-pentecost-15.yml was the one file that already had a full Gospel, which is what made the
 asymmetry visible as a real content gap rather than a missing feature.
 Closed for all 41 remaining Sunday `nocturn-readings` files that had exactly one homily-only
 Nocturn 3 entry: `post-pentecost-{02..14,16..24}` (22), `post-epiphany-{1..6}` (6),
 `septuagesima`/`sexagesima`/`quinquagesima` (3), `lent-{1..4}` (4),
 `easter-octave`/`easter-{3..6}` (5), `sunday-after-ascension` (1), plus Trinity Sunday
 (`post-pentecost-01.yml`, which has *two* Nocturn 3 Gospel+homily pairs — its own, and the
 displaced First Sunday after Pentecost's commemoration).
 **Sourcing method, better than the live-CGI-per-date approach originally assumed necessary**:
 the reference engine's Missale (`web/www/missa/Latin|English/Tempora/<id>.txt`) files carry the
 same Sunday's full `[Evangelium]` — the Mass Gospel and the Matins Nocturn 3 Gospel are the same
 pericope — keyed by the identical `<Season><N>-0` id already recorded in each `nocturn-readings`
 file's own header comment (e.g. `post-pentecost-14` → `Pent14-0`). Reading that file directly is
 both more reliable and far faster than per-date live-CGI queries, which turned out to be a
 dead end here anyway: a live query landed on whatever Sunday the *live engine's own* calendar
 assigns to that specific date, which doesn't always match vu's blended calendar's numbering for
 the same nominal week (confirmed by one query returning the wrong pericope, Luke 14:26-35
 instead of the expected Luke 14:16-24, for a date with a commemorated saint). One exception:
 Trinity Sunday's second reading (the displaced First Sunday after Pentecost's own Gospel, Luke
 6:36-42) has no live date to query at all, since Trinity permanently occupies that slot every
 year — found instead in `missa/Latin/Tempora/Pent01-0a.txt`, the reference engine's own
 preserved pre-Trinity-displacement Mass propers for that Sunday.
 Each new entry is `isGospel: true`, inserted immediately before the existing homily entry in
 the same Nocturn 3 group (satisfying `buildReadingPool`'s adjacency-pairing check with no
 mechanism changes needed), citation/text sourced verbatim from the Missale bilingual pair, no
 `responsory` of its own — the existing single responsory stays attributed to the homily/final
 reading, unchanged, per each file's own already-documented provenance. Fixed two English-text
 artifacts found while transcribing (a stray leading "v." verse-marker on three Eastertide
 Gospels' English text, `easter-{4,5,6}.yml`; one line with a stray extra leading space,
 `post-pentecost-19.yml`) rather than reproducing them. Every touched file's header comment got a
 short "Update (2026-09)" note explaining the new sourcing, without rewriting the original
 sweep-method prose.
 `npm test` (2021 passed, all 47 files) and `tsc --noEmit`/`vite build` both pass. Spot-verified
 via a scratch test (not committed) against `resolveOrdo('matins', ...)` on each id's real Sunday
 date, confirming a single `kind: 'gospel'` part with a nested `homily` field appears (not two
 split lessons) for post-pentecost-14 (the date that surfaced the bug), post-pentecost-02,
 Trinity Sunday (both pairs), post-epiphany-1, septuagesima, easter-octave, and
 sunday-after-ascension.
 **Follow-up, same day**: a second pass over the same file shape (`nocturn: 3` / `isGospel:
 false` with no paired Gospel) turned up 7 more Sundays this first pass missed —
 `advent-{1..4}`, `christmas-octave-sunday`, `passion-sunday`, `palm-sunday` — bringing the
 total to 48. Same method (Missale `[Evangelium]`, keyed by each file's own header-documented
 id: `Adv1-0`…`Adv4-0`, `Nat1-0`, `Quad5-0`, `Quad6-0`), with one real wrinkle: **Palm Sunday's
 Missale `[Evangelium]` tag is the Passion narrative** (Matt 26-27, read at Mass itself), not
 the Matt 21:1-9 entry-into-Jerusalem pericope this Nocturn 3's homily (St. Ambrose on Luke,
 Bk. 9) is actually about — that shorter Gospel is proclaimed earlier, at the Blessing of Palms,
 embedded in `Quad6-0.txt`'s own `Benedictio Palmorum` section rather than under its
 `[Evangelium]` tag. Sourced from there instead, confirmed by cross-checking the citation against
 the file's own existing header comment, which already named Matt 21:1-9 as the homily's true
 subject. `advent-4`'s Missale Latin text is itself a cross-reference
 (`@Tempora/Adv3-6`) rather than inline — resolved by reading `Adv3-6.txt` directly, same
 transparent-reference-following already used elsewhere in this project's sourcing.
 Discovered one real, useful regression while verifying: `tests/calendar/
 vigil-of-christmas-sunday.test.ts` asserted exactly one Matins Gospel on the rare Sundays where
 Advent 4 lands on Dec 24 and the Vigil of Christmas wins outright with Advent 4 commemorated
 (2023-12-24, 2028-12-24) — true only because Advent 4 previously had no Gospel content to
 contribute. With Advent 4's own Gospel now authored, `buildReadingPool`'s existing (unchanged)
 commemoration-pooling logic correctly surfaces *both* Gospels — Vigil's own (Matt 1:18-21, St.
 Jerome) and Advent 4's own commemorated one (Luke 3:1-6, Pope St. Gregory the Great) — matching
 the same generous-commemorations behavior the test already expected of Lauds's two collects on
 that same date, just above it in the same file. Updated the test's assertion and its own
 explanatory comment to expect and name both, rather than narrowing the new content back to fit
 the old, incomplete assertion.
 Full suite re-run after this follow-up: `npm test` (2021 passed, 47 files) and `npm run build`
 (`tsc --noEmit` + `vite build`) both pass.
@@ -18,6 +18,14 @@
 # Combined Lectio7's homily portion (incipit dropped) with Lectio8-9 into
 # one continuous reading, using Responsory7 ("Ecce virgo concipiet") - the
 # first responsory of the group the combined reading actually spans.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: advent-1
 readings:
  - nocturn: 2
@@ -73,6 +81,16 @@ readings:
      en: "R. Hail, Mary, full of grace; the Lord is with thee; * The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore, also that Holy Thing Which shall be born of thee shall be called the Son of God.\nV. How shall this be, seeing I know not a man? And the Angel answered and said unto her,\nR. The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore, also that Holy Thing Which shall be born of thee shall be called the Son of God."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 21:25-33", en: "Luke 21:25-33" }
    text:
      la: >-
        In illo témpore: Dixit Jesus discípulis suis: Erunt signa in sole et luna et stellis, et in terris pressúra géntium præ confusióne sónitus maris et flúctuum: arescéntibus homínibus præ timóre et exspectatióne, quæ supervénient univérso orbi: nam virtútes cœlórum movebúntur. Et tunc vidébunt Fílium hóminis veniéntem in nube cum potestáte magna et majestáte. His autem fíeri incipiéntibus, respícite et leváte cápita vestra: quóniam appropínquat redémptio vestra. Et dixit illis similitúdinem: Vidéte ficúlneam et omnes árbores: cum prodúcunt jam ex se fructum, scitis, quóniam prope est æstas. Ita et vos, cum vidéritis hæc fíeri, scitóte, quóniam prope est regnum Dei. Amen, dico vobis, quia non præteríbit generátio hæc, donec ómnia fiant. Cœlum et terra transíbunt: verba autem mea non transíbunt.
      en: >-
        At that time, Jesus said to His disciples: There will be signs in the sun and moon and stars, and upon the earth distress of nations bewildered by the roaring of sea and waves; men fainting for fear and for expectation of the things that are coming on the world; for the powers of heaven will be shaken. And then they will see the Son of Man coming upon a cloud with great power and majesty. But when these things begin to come to pass, look up, and lift up your heads, because your redemption is at hand. And He spoke to them a parable. Behold the fig tree, and all the trees. When they now put forth their buds, you know that summer is near. Even so, when you see these things coming to pass, know that the kingdom of God is near. Amen I say to you, this generation will not pass away till all things have been accomplished. Heaven and earth will pass away, but My words will not pass away.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 1 on the Gospels"
@@ -11,6 +11,14 @@
 # Great's Homily 6 on the Gospels begins within Lectio7 itself, same
 # pattern as advent-1. Combined Lectio7's homily portion (incipit dropped)
 # with Lectio8-9, using Responsory7 ("Egrediétur Dóminus de Samaría").
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: advent-2
 readings:
  - nocturn: 2
@@ -64,6 +72,16 @@ readings:
      en: "R. Behold, there cometh the Lord, our defender, the Holy One of Israel, * Wearing a royal crown upon His head.\nV. And His dominion shall be from sea even to sea, and from the river even to the ends of the earth.\nR. Wearing a royal crown upon His head."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 11:2-10", en: "Matt 11:2-10" }
    text:
      la: >-
        In illo témpore: Cum audísset Joánnes in vínculis ópera Christi, mittens duos de discípulis suis, ait illi: Tu es, qui ventúrus es, an alium exspectámus? Et respóndens Jesus, ait illis: Eúntes renuntiáte Joánni, quæ audístis et vidístis. Cæci vident, claudi ámbulant, leprósi mundántur, surdi áudiunt, mórtui resúrgunt, páuperes evangelizántur: et beátus est, qui non fúerit scandalizátus in me. Illis autem abeúntibus, cœpit Jesus dícere ad turbas de Joánne: Quid exístis in desértum vidére? arúndinem vento agitátam? Sed quid exístis vidére? hóminem móllibus vestitum? Ecce, qui móllibus vestiúntur, in dómibus regum sunt. Sed quid exístis vidére? Prophétam? Etiam dico vobis, et plus quam Prophétam. Hic est enim, de quo scriptum est: Ecce, ego mitto Angelum meum ante fáciem tuam, qui præparábit viam tuam ante te.
      en: >-
        At that time, when John had heard in prison of the works of Christ, he sent two of his disciples to say to Him, Are You He Who is to come, or shall we look for another? And Jesus answering said to them, Go and report to John what you have heard and seen: the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise, the poor have the gospel preached to them. And blessed is he who is not scandalized in Me. Then, as they went away, Jesus began to say to the crowds concerning John, What did you go out to the desert to see? A reed shaken by the wind? But what did you go out to see? A man clothed in soft garments? Behold, those who wear soft garments are in the houses of kings. But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is he of whom it is written, 'Behold, I send my messenger before Your face, who shall make ready Your way before You.'
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 6 on the Gospels"
@@ -12,6 +12,14 @@
 # pattern as advent-1/-2. Combined Lectio7's homily portion (incipit
 # dropped) with Lectio8-9, using Responsory7 ("Veni, Dómine, et noli
 # tardáre").
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: advent-3
 readings:
  - nocturn: 2
@@ -69,6 +77,16 @@ readings:
      en: "R. Weep not, O Egypt, for the Ruler cometh unto thee, and the depths shall be moved at His presence. * To deliver His people out of the hand of the mighty.\nV. Behold, the Lord of hosts, thy God, cometh with great power.\nR. To deliver His people out of the hand of the mighty."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Joann 1:19-28", en: "John 1:19-28" }
    text:
      la: >-
        In illo témpore: Misérunt Judǽi ab Jerosólymis sacerdótes et levítas ad Joánnem, ut interrogárent eum: Tu quis es? Et conféssus est, et non negávit: et conféssus est: Quia non sum ego Christus. Et interrogavérunt eum: Quid ergo? Elías es tu? Et dixit: Non sum. Prophéta es tu? Et respondit: Non. Dixérunt ergo ei: Quis es, ut respónsum demus his, qui misérunt nos? Quid dicis de te ipso? Ait: Ego vox clamántis in desérto: Dirígite viam Dómini, sicut dixit Isaías Prophéta. Et qui missi fúerant, erant ex pharisǽis. Et interrogavérunt eum, et dixérunt ei: Quid ergo baptízas, si tu non es Christus, neque Elías, neque Prophéta? Respóndit eis Joánnes, dicens: Ego baptízo in aqua: médius autem vestrum stetit, quem vos nescítis. Ipse est, qui post me ventúrus est, qui ante me factus est: cujus ego non sum dignus ut solvam ejus corrígiam calceaménti. Hæc in Bethánia facta sunt trans Jordánem, ubi erat Joánnes baptízans.
      en: >-
        At that time, the Jews sent to John from Jerusalem priests and Levites to ask him, Who are you? And he acknowledged and did not deny; and he acknowledged, I am not the Christ. And they asked him, What then? Are you Elias? And he said, I am not. Are you the Prophet? And he answered, No. They therefore said to him, Who are you? that we may give an answer to those who sent us. What have you to say of yourself? He said, I am the voice of one crying in the desert, 'Make straight the way of the Lord,' as said Isaias the prophet. And they who had been sent were from among the Pharisees. And they asked him, and said to him, Why, then, do you baptize, if you are not the Christ, nor Elias, nor the Prophet? John said to them in answer, I baptize with water; but in the midst of you there has stood One Whom you do not know. He it is Who is to come after me, Who has been set above me, the strap of Whose sandal I am not worthy to loose. These things took place at Bethany, beyond the Jordan, where John was baptizing.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 7 on the Gospels"
@@ -14,6 +14,14 @@
 # Homily 20 on the Gospels begins within Lectio7 itself, same pattern as
 # advent-1/-2/-3. Combined Lectio7's homily portion (incipit dropped) with
 # Lectio8-9, using Responsory7 ("Jurávi, dicit Dóminus").
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: advent-4
 readings:
  - nocturn: 2
@@ -73,6 +81,16 @@ readings:
      en: "R. Unto us shall a Child be born, and His name shall be called the Mighty God. * He shall sit upon the throne of His father David, and shall reign, and the government shall be upon His shoulder.\nV. In Him shall all the kindreds of the earth be blessed; all nations shall serve Him.\nR. He shall sit upon the throne of His father David, and shall reign, and the government shall be upon His shoulder."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 3:1-6", en: "Luke 3:1-6" }
    text:
      la: >-
        Anno quintodécimo impérii Tibérii Cǽsaris, procuránte Póntio Piláto Judǽam, tetrárcha autem Galilǽæ Heróde, Philíppo autem fratre ejus tetrárcha Iturǽæ et Trachonítidis regiónis, et Lysánia Abilínæ tetrárcha, sub princípibus sacerdótum Anna et Cáipha: factum est verbum Dómini super Joánnem, Zacharíæ fílium, in desérto. Et venit in omnem regiónem Jordánis, prǽdicans baptísmum pæniténtiæ in remissiónem peccatórum, sicut scriptum est in libro sermónum Isaíæ Prophétæ: Vox clamántis in desérto: Paráte viam Dómini: rectas fácite sémitas ejus: omnis vallis implébitur: et omnis mons et collis humiliábitur: et erunt prava in dirécta, et áspera in vias planas: et vidébit omnis caro salutáre Dei.
      en: >-
        Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was procurator of Judea, and Herod tetrarch of Galilee, and Philip his brother tetrarch of the district of Iturea and Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiphas, the word of God came to John, the son of Zachary, in the desert. And he went into all the region about the Jordan, preaching a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of Isaiah the prophet, The voice of one crying in the desert, 'Make ready the way of the Lord, make straight His paths. Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked ways shall be made straight, and the rough ways smooth; and all mankind shall see the salvation of God.'
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 20 on the Gospels"
@@ -24,6 +24,14 @@
 # (that inline text belongs to the *next* Sunday's now-renumbered
 # sequence after Lectio1 was swapped for "OctNat" per this file's own
 # [Rule], not to the Lectio7-9 unit authored here).
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: christmas-octave-sunday
 readings:
  - nocturn: 2
@@ -84,6 +92,16 @@ readings:
      en: "R. Blessed is God's holy Mother, Mary, maiden undefiled. * This day hath she brought forth the Saviour of the world.\nV. Blessed is she that believed; for there is a performance of all those things which were told her from the Lord.\nR. This day hath she brought forth the Saviour of the world."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 2:33-40", en: "Luke 2:33-40" }
    text:
      la: >-
        In illo témpore: Erat Joseph et María Mater Jesu, mirántes super his quæ dicebántur de illo. Et benedíxit illis Símeon, et dixit ad Maríam Matrem ejus: Ecce, pósitus est hic in ruínam et in resurrectiónem multórum in Israël: et in signum, cui contradicétur: et tuam ipsíus ánimam pertransíbit gládius, ut reveléntur ex multis córdibus cogitatiónes. Et erat Anna prophetíssa, fília Phánuel, de tribu Aser: hæc procésserat in diébus multis, et víxerat cum viro suo annis septem a virginitáte sua. Et hæc vídua usque ad annos octogínta quátuor: quæ non discedébat de templo, jejúniis et obsecratiónibus sérviens nocte ac die. Et hæc, ipsa hora supervéniens, confitebátur Dómino, et loquebátur de illo ómnibus, qui exspectábant redemptiónem Israël. Et ut perfecérunt ómnia secúndum legem Dómini, revérsi sunt in Galilǽam in civitátem suam Názareth. Puer autem crescébat, et confortabátur, plenus sapiéntia: et grátia Dei erat in illo.
      en: >-
        At that time, Joseph and Mary, the mother of Jesus were marvelling at the things spoken concerning Him. And Simeon blessed them, and said to Mary His mother, Behold, this Child is destined for the fall and for the rise of many in Israel, and for a sign that shall be contradicted. And your own soul a sword shall pierce, that the thoughts of many hearts may be revealed. There was also Anna, a prophetess, daughter of Phanuel, of the tribe of Aser. She was of a great age, having lived with her husband seven years from her maidenhood, and by herself as a widow to eighty-four years. She never left the temple, with fastings and prayers worshipping night and day. And coming up at that very hour, she began to give praise to the Lord, and spoke of Him to all who were awaiting the redemption of Israel. And when they had fulfilled all things as prescribed in the Law of the Lord, they returned to Galilee, into their own town of Nazareth. And the Child grew and became strong. He was full of wisdom, and the grace of God was upon Him.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Book 2"
@@ -14,6 +14,14 @@
 # homily portion (incipit dropped) with Lectio8-9, using the source's own
 # [Responsory7] - again a cross-reference, to Pasc0-6:Responsory1
 # ("Christus resúrgens ex mórtuis").
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: easter-3
 readings:
  - nocturn: 2
@@ -76,6 +84,16 @@ readings:
      en: "R. I am the True Vine, and ye are the branches; * He that abideth in Me, and I in him, the same bringeth forth much fruit, alleluia, alleluia.\nV. As the Father hath loved Me, so have I loved you.\nR. He that abideth in Me, and I in him, the same bringeth forth much fruit, alleluia, alleluia."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Joann 10:11-16", en: "John 10:11-16" }
    text:
      la: >-
        In illo témpore: Dixit Jesus pharisǽis: Ego sum pastor bonus. Bonus pastor ánimam suam dat pro óvibus suis. Mercenárius autem et qui non est pastor, cujus non sunt oves própriæ, videt lupum veniéntem, et dimíttit oves et fugit: et lupus rapit et dispérgit oves: mercenárius autem fugit, quia mercenárius est et non pértinet ad eum de óvibus. Ego sum pastor bonus: et cognósco meas et cognóscunt me meæ. Sicut novit me Pater, et ego agnósco Patrem, et ánimam meam pono pro óvibus meis. Et álias oves hábeo, quæ non sunt ex hoc ovíli: et illas opórtet me addúcere, et vocem meam áudient, et fiet unum ovíle et unus pastor.~
      en: >-
        At that time Jesus said to the Pharisees: I am the good Shepherd. The good Shepherd giveth his life for his sheep. But the hireling, and he that is not the shepherd, whose own the sheep are not, seeth the wolf coming and leaveth the sheep and flieth: and the wolf catcheth and scattereth the sheep: and the hireling flieth, because he is a hireling, and he hath no care for the sheep. I am the good Shepherd: and I know Mine, and Mine know Me, as the Father knoweth Me, and I know the Father: and I lay down My life for My sheep. And other sheep I have that are not of this fold: them also I must bring, and they shall hear My voice, and there shall be one fold and one shepherd.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 14 on the Gospels"
@@ -12,6 +12,14 @@
 # this sweep. Combined Lectio7's homily portion (incipit dropped) with
 # Lectio8-9, using Responsory7 ("Decantábat pópulus Israël") - the first
 # responsory of the group the combined reading spans.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: easter-4
 readings:
  - nocturn: 2
@@ -80,6 +88,16 @@ readings:
      en: "R. One of the seven Angels talked with me, saying: Come hither, I will show thee the bride, the Lamb's wife. * And I saw Jerusalem descending out of heaven, adorned with her jewels. Alleluia, Alleluia, Alleluia.\nV. And he carried me away in the Spirit to a great and high mountain.\nR. And I saw Jerusalem descending out of heaven, adorned with her jewels. Alleluia, Alleluia, Alleluia."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Joannes 16:16-22", en: "John 16:16-22" }
    text:
      la: >-
        In illo témpore: Dixit Jesus discípulis suis: Módicum, et jam non vidébitis me: et íterum módicum, et vidébitis me: quia vado ad Patrem. Dixérunt ergo ex discípulis ejus ad ínvicem: Quid est hoc, quod dicit nobis: Módicum, et non vidébitis me: et íterum módicum, et vidébitis me, et quia vado ad Patrem? Dicébant ergo: Quid est hoc, quod dicit: Módicum? nescímus, quid lóquitur. Cognóvit autem Jesus, quia volébant eum interrogáre, et dixit eis: De hoc quǽritis inter vos, quia dixi: Módicum, et non vidébitis me: et íterum módicum, et vidébitis me. Amen, amen, dico vobis: quia plorábitis et flébitis vos, mundus autem gaudébit: vos autem contristabímini, sed tristítia vestra vertétur in gáudium. Múlier cum parit, tristítiam habet, quia venit hora ejus: cum autem pepérerit púerum, jam non méminit pressúræ propter gáudium, quia natus est homo in mundum. Et vos ígitur nunc quidem tristítiam habétis, íterum autem vidébo vos, et gaudébit cor vestrum: et gáudium vestrum nemo tollet a vobis.
      en: >-
        At that time, Jesus said to His disciples: A little while, and now you shall not see me; and again a little while, and you shall see me: because I go to the Father. Then some of the disciples said one to another: What is this that he saith to us: A little while, and you shall not see me; and again a little while, and you shall see me, and, because I go to the Father? They said therefore: What is this that he saith, A little while? we know not what he speaketh. And Jesus knew that they had a mind to ask him; and he said to them: Of this do you inquire among yourselves, because I said: A little while, and you shall not see me; and again a little while, and you shall see me? Amen, amen I say to you, that you shall lament and weep, but the world shall rejoice; and you shall be made sorrowful, but your sorrow shall be turned into joy. A woman, when she is in labour, hath sorrow, because her hour is come; but when she hath brought forth the child, she remembereth no more the anguish, for joy that a man is born into the world. So also you now indeed have sorrow; but I will see you again, and your heart shall rejoice; and your joy no man shall take from you.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Tractate 101 on the Gospel of John"
@@ -12,6 +12,14 @@
 # this sweep. Combined Lectio7's homily portion (incipit dropped) with
 # Lectio8-9, using Responsory7 ("Deus, cánticum novum cantábo tibi") - the
 # first responsory of the group the combined reading spans.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: easter-5
 readings:
  - nocturn: 2
@@ -90,6 +98,16 @@ readings:
      en: "R. Bless ye God in the congregations, alleluia. * Even the Lord, ye that are of the fountains of Israel, alleluia, alleluia.\nV. Sing forth the honour of His Name, make His praise glorious.\nR. Even the Lord, ye that are of the fountains of Israel, alleluia, alleluia."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Joannes 16:5-14", en: "John 16:5-14" }
    text:
      la: >-
        In illo témpore: Dixit Jesus discípulis suis: Vado ad eum, qui misit me: et nemo ex vobis intérrogat me: Quo vadis? Sed quia hæc locútus sum vobis, tristítia implévit cor vestrum. Sed ego veritátem dico vobis: expédit vobis, ut ego vadam: si enim non abíero, Paráclitus non véniet ad vos: si autem abíero, mittam eum ad vos. Et cum vénerit ille, árguet mundum de peccáto et de justítia et de judício. De peccáto quidem, quia non credidérunt in me: de justítia vero, quia ad Patrem vado, et jam non vidébitis me: de judício autem, quia princeps hujus mundi jam judicátus est. Adhuc multa hábeo vobis dícere: sed non potéstis portáre modo. Cum autem vénerit ille Spíritus veritátis, docébit vos omnem veritátem. Non enim loquétur a semetípso: sed quæcúmque áudiet, loquétur, et quæ ventúra sunt, annuntiábit vobis. Ille me clarificábit: quia de meo accípiet et annuntiábit vobis.
      en: >-
        At that time, Jesus said to His disciples: I go to him that sent me, and none of you asketh me: Whither goest thou? But because I have spoken these things to you, sorrow hath filled your heart. But I tell you the truth: it is expedient to you that I go: for if I go not, the Paraclete will not come to you; but if I go, I will send him to you. And when he is come, he will convince the world of sin, and of justice, and of judgment. Of sin: because they believed not in me. And of justice: because I go to the Father; and you shall see me no longer. And of judgment: because the prince of this world is already judged. I have yet many things to say to you: but you cannot bear them now. But when he, the Spirit of truth, is come, he will teach you all truth. For he shall not speak of himself; but what things soever he shall hear, he shall speak; and the things that are to come, he shall shew you. He shall glorify me; because he shall receive of mine, and shall shew it to you.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Tractate 94 on the Gospel of John"
@@ -15,6 +15,14 @@
 # Lectio8-9, using the source's own [Responsory7] - again a
 # cross-reference, to Pasc4-0:Responsory7 ("Deus, cánticum novum cantábo
 # tibi" - already transcribed in easter-5.yml).
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: easter-6
 readings:
  - nocturn: 2
@@ -89,6 +97,16 @@ readings:
      en: "R. One of the seven Angels talked with me, saying: Come hither, I will show thee the bride, the Lamb's wife. * And I saw Jerusalem descending out of heaven, adorned with her jewels. Alleluia, Alleluia, Alleluia.\nV. And he carried me away in the Spirit to a great and high mountain.\nR. And I saw Jerusalem descending out of heaven, adorned with her jewels. Alleluia, Alleluia, Alleluia."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Joann 16:23-30", en: "John 16:23-30" }
    text:
      la: >-
        In illo témpore: Dixit Jesus discípulis suis: Amen, amen, dico vobis: si quid petiéritis Patrem in nómine meo, dabit vobis. Usque modo non petístis quidquam in nómine meo: Pétite, et accipiétis, ut gáudium vestrum sit plenum. Hæc in provérbiis locútus sum vobis. Venit hora, cum jam non in provérbiis loquar vobis, sed palam de Patre annuntiábo vobis. In illo die in nómine meo petétis: et non dico vobis, quia ego rogábo Patrem de vobis: ipse enim Pater amat vos, quia vos me amástis, et credidístis quia ego a Deo exívi. Exívi a Patre et veni in mundum: íterum relínquo mundum et vado ad Patrem. Dicunt ei discípuli ejus: Ecce, nunc palam loquéris et provérbium nullum dicis. Nunc scimus, quia scis ómnia et non opus est tibi, ut quis te intérroget: in hoc crédimus, quia a Deo exísti.
      en: >-
        At that time, Jesus said to His disciples: Amen, amen I say to you: if you ask the Father any thing in my name, he will give it you. Hitherto you have not asked any thing in my name. Ask, and you shall receive; that your joy may be full. These things I have spoken to you in proverbs. The hour cometh, when I will no more speak to you in proverbs, but will shew you plainly of the Father. In that day you shall ask in my name; and I say not to you, that I will ask the Father for you: For the Father himself loveth you, because you have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again I leave the world, and I go to the Father. His disciples say to him: Behold, now thou speakest plainly, and speakest no proverb. Now we know that thou knowest all things, and thou needest not that any man should ask thee. By this we believe that thou camest forth from God.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Tractate 102 on the Gospel of John"
@@ -19,6 +19,14 @@
 # Lectio7's homily portion (incipit dropped) with Lectio8-9, using the
 # source's own [Responsory7] - again a cross-reference, to Pasc0-2:
 # Responsory2 ("De ore prudéntis procédit mel").
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: easter-octave
 readings:
  - nocturn: 2
@@ -90,6 +98,16 @@ readings:
      en: "R. Mary Magdalene and the other Mary went very early to the sepulchre. * That Jesus whom ye seek, is not here: for He is risen, as He said: He goeth before you into Galilee; there shall ye see Him, alleluia, alleluia.\nV. And very early in the morning, the first day of the week, they came unto the sepulchre, at the rising of the sun; and, entering into the sepulchre, they saw a young man sitting upon the right side, who saith unto them:\nR. That Jesus Whom ye seek is not here: for He is risen, as He said: He goeth before you into Galilee: there shall ye see Him, alleluia, alleluia."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Joannes 20:19-31", en: "John 20:19-31" }
    text:
      la: >-
        In illo témpore: Cum sero esset die illo, una sabbatórum, et fores essent clausæ, ubi erant discípuli congregáti propter metum Judæórum: venit Jesus, et stetit in médio, et dixit eis: Pax vobis. Et cum hoc dixísset, osténdit eis manus et latus. Gavísi sunt ergo discípuli, viso Dómino. Dixit ergo eis íterum: Pax vobis. Sicut misit me Pater, et ego mitto vos. Hæc cum dixísset, insufflávit, et dixit eis: Accípite Spíritum Sanctum: quorum remiséritis peccáta, remittúntur eis; et quorum retinuéritis, reténta sunt. Thomas autem unus ex duódecim, qui dícitur Dídymus, non erat cum eis, quando venit Jesus. Dixérunt ergo ei álii discípuli: Vídimus Dóminum. Ille autem dixit eis: Nisi vídero in mánibus ejus fixúram clavórum, et mittam dígitum meum in locum clavórum, et mittam manum meam in latus ejus, non credam. Et post dies octo, íterum erant discípuli ejus intus, et Thomas cum eis. Venit Jesus, jánuis clausis, et stetit in médio, et dixit: Pax vobis. Deínde dicit Thomæ: Infer dígitum tuum huc et vide manus meas, et affer manum tuam et mitte in latus meum: et noli esse incrédulus, sed fidélis. Respóndit Thomas et dixit ei: Dóminus meus et Deus meus. Dixit ei Jesus: Quia vidísti me, Thoma, credidísti: beáti, qui non vidérunt, et credidérunt. Multa quidem et ália signa fecit Jesus in conspéctu discipulórum suórum, quæ non sunt scripta in libro hoc. Hæc autem scripta sunt, ut credátis, quia Jesus est Christus, Fílius Dei: et ut credéntes vitam habeátis in nómine ejus.
      en: >-
        At that time, when it was late that same day, the first of the week, and the doors were shut, where the disciples were gathered together for fear of the Jews, Jesus came, and stood in the midst and said to them: Peace be to you. And when He had said this, He showed them His hands and His side. The disciples therefore were glad, when they saw the Lord. He said therefore to them again: Peace be to you. As the Father hath sent Me, I also send you. When He had said this, He breathed on them, and He said to them: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained. Now Thomas, one of the Twelve, who is called Didymus, was not with them when Jesus came. The other disciples therefore said to him: We have seen the Lord. But he said to them: Except I shall see in His hands the print of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe. And after eight days, again His disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said: Peace be to you. Then He saith to Thomas: Put in thy finger hither, and see My hands, and bring hither thy hand, and put into My side; and be not faithless, but believing. Thomas answered and said to Him: my Lord and my God. Jesus saith to him: Because thou hast seen Me, Thomas, thou hast believed; blessed are they that have not seen, and have believed. Many other signs also did Jesus in the sight of His disciples, which are not written in this book. But these are written, that you may believe that Jesus is the Christ, the Son of God; and that, believing, you may have life in His Name.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 26 on the Gospels"
@@ -13,6 +13,14 @@
 # Lectio7's homily portion (incipit dropped) with Lectio8-9, using
 # Responsory7 ("Scíndite corda vestra") - the first responsory of the
 # group the combined reading spans.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: lent-1
 readings:
  - nocturn: 2
@@ -87,6 +95,16 @@ readings:
      en: "R. Let us amend for the better in that wherein we have sinned unknowingly, or ever the day of death suddenly prevent us, and we seek a place of repentance, and find none. * Give heed, O Lord, and have mercy upon us, for we have sinned against thee.\nV. Help us, O God of our salvation, and for the glory of thy Name deliver us, O Lord.\nR. Give heed, O Lord, and have mercy upon us, for we have sinned against thee."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 4:1-11", en: "Matt 4:1-11" }
    text:
      la: >-
        In illo témpore: Ductus est Jesus in desértum a Spíritu, ut tentarétur a diábolo. Et cum jejunásset quadragínta diébus et quadragínta nóctibus, postea esúriit. Et accédens tentátor, dixit ei: Si Fílius Dei es, dic, ut lápides isti panes fiant. Qui respóndens, dixit: Scriptum est: Non in solo pane vivit homo, sed in omni verbo, quod procédit de ore Dei. Tunc assúmpsit eum diábolus in sanctam civitátem, et státuit eum super pinnáculum templi, et dixit ei: Si Fílius Dei es, mitte te deórsum. Scriptum est enim: Quia Angelis suis mandávit de te, et in mánibus tollent te, ne forte offéndas ad lápidem pedem tuum. Ait illi Jesus: Rursum scriptum est: Non tentábis Dóminum, Deum tuum. Iterum assúmpsit eum diábolus in montem excélsum valde: et ostendit ei ómnia regna mundi et glóriam eórum, et dixit ei: Hæc ómnia tibi dabo, si cadens adoráveris me. Tunc dicit ei Jesus: Vade, Sátana; scriptum est enim: Dóminum, Deum tuum, adorábis, et illi soli sérvies. Tunc relíquit eum diábolus: et ecce, Angeli accessérunt et ministrábant ei.
      en: >-
        At that time, Jesus was led into the desert by the Spirit, to be tempted by the devil. And after fasting forty days and forty nights, He was hungry. And the tempter came and said to Him, If You are the Son of God, command that these stones become loaves of bread. But He answered and said, It is written, ‘Not by bread alone does man live, but by every word that comes forth from the mouth of God.’ Then the devil took Him into the holy city and set Him on the pinnacle of the temple, and said to Him, If You are the Son of God, throw Yourself down; for it is written, ‘He has given His angels charge concerning You; and upon their hands they shall bear You up, lest You dash Your foot against a stone.’ Jesus said to him, It is written further, ‘You shall not tempt the Lord your God.’ Again, the devil took Him to a very high mountain, and showed Him all the kingdoms of the world and the glory of them. And he said to Him, All these things will I give You, if You will fall down and worship me. Then Jesus said to him, Begone, Satan, for it is written, ‘The Lord your God shall you worship and Him only shall you serve.’ Then the devil left Him; and behold, angels came and ministered to Him.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 16 on the Gospels"
@@ -13,6 +13,14 @@
 # Lectio7's homily portion (incipit dropped) with Lectio8-9, using
 # Responsory7 ("Dixit Angelus ad Jacob") - the first responsory of the
 # group the combined reading spans.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: lent-2
 readings:
  - nocturn: 2
@@ -86,6 +94,16 @@ readings:
      en: "R. As Jacob went out from his own land, he saw the glory of God, and said: How dreadful is this place. * This is none other but the house of God and this is the gate of heaven.\nV. Surely God is in this place, and I knew it not.\nR. This is none other but the house of God and this is the gate of heaven."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 17:1-9", en: "Matt 17:1-9" }
    text:
      la: >-
        In illo témpore: Assúmpsit Jesus Petrum, et Jacóbum, et Joánnem fratrem eius, et duxit illos in montem excélsum seórsum: et transfigurátus est ante eos. Et resplénduit fácies ejus sicut sol: vestiménta autem ejus facta sunt alba sicut nix. Et ecce, apparuérunt illis Móyses et Elías cum eo loquéntes. Respóndens autem Petrus, dixit ad Jesum: Dómine, bonum est nos hic esse: si vis, faciámus hic tria tabernácula, tibi unum, Móysi unum et Elíæ unum. Adhuc eo loquénte, ecce, nubes lúcida obumbrávit eos. Et ecce vox de nube, dicens: Hic est Fílius meus diléctus, in quo mihi bene complácui: ipsum audíte. Et audiéntes discípuli, cecidérunt in fáciem suam, et timuérunt valde. Et accéssit Jesus, et tétigit eos, dixítque eis: Súrgite, et nolíte timére. Levántes autem óculos suos, néminem vidérunt nisi solum Jesum. Et descendéntibus illis de monte, præcépit eis Jesus, dicens: Némini dixéritis visiónem, donec Fílius hóminis a mórtuis resúrgat.
      en: >-
        At that time, Jesus took Peter, James and his brother John, and led them up a high mountain by themselves, and was transfigured before them. And His face shone as the sun, and His garments became white as snow. And behold, there appeared to them Moses and Elias talking together with Him. Then Peter addressed Jesus, saying, Lord, it is good for us to be here. If You will, let us set up three tents here, one for You, one for Moses, and one for Elias. As he was still speaking, behold, a bright cloud overshadowed them, and behold, a voice out of the cloud said, This is My beloved Son, in Whom I am well pleased; hear Him. And on hearing it the disciples fell on their faces and were exceedingly afraid. And Jesus came near and touched them, and said to them, Arise, and do not be afraid. But lifting up their eyes, they saw no one but Jesus only. And as they were coming down from the mountain, Jesus cautioned them, saying, Tell the vision to no one, till the Son of Man has risen from the dead.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Leo the Great, Homily on the Transfiguration of the Lord"
@@ -13,6 +13,14 @@
 # Lectio7's homily portion (incipit dropped) with Lectio8-9, using
 # Responsory7 ("Mérito hæc pátimur") - the first responsory of the group
 # the combined reading spans.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: lent-3
 readings:
  - nocturn: 2
@@ -83,6 +91,16 @@ readings:
      en: "R. When Jacob saw Joseph's coat he rent his clothes, and mourned; and he said: * An evil beast hath devoured my son Joseph.\nV. And his brethren took his coat, and sent it to his father: and he knew it, and said:\nR. An evil beast hath devoured my son Joseph."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 11:14-28", en: "Luke 11:14-28" }
    text:
      la: >-
        In illo témpore: Erat Jesus ejíciens dæmónium, et illud erat mutum. Et cum ejecísset dæmónium, locútus est mutus, et admirátæ sunt turbæ. Quidam autem ex eis dixérunt: In Beélzebub, príncipe dæmoniórum, éjicit dæmónia. Et álii tentántes, signum de cœlo quærébant ab eo. Ipse autem ut vidit cogitatiónes eórum, dixit eis: Omne regnum in seípsum divísum desolábitur, et domus supra domum cadet. Si autem et sátanas in seípsum divísus est, quómodo stabit regnum ejus? quia dícitis, in Beélzebub me ejícere dæmónia. Si autem ego in Beélzebub ejício dæmónia: fílii vestri in quo ejíciunt? Ideo ipsi júdices vestri erunt. Porro si in dígito Dei ejício dæmónia: profécto pervénit in vos regnum Dei. Cum fortis armátus custódit átrium suum, in pace sunt ea, quæ póssidet. Si autem fórtior eo supervéniens vícerit eum, univérsa arma ejus áuferet, in quibus confidébat, et spólia ejus distríbuet. Qui non est mecum, contra me est: et qui non cólligit mecum, dispérgit. Cum immúndus spíritus exíerit de hómine, ámbulat per loca inaquósa, quærens réquiem: et non invéniens, dicit: Revértar in domum meam, unde exívi. Et cum vénerit, invénit eam scopis mundátam, et ornátam. Tunc vadit, et assúmit septem álios spíritus secum nequióres se, et ingréssi hábitant ibi. Et fiunt novíssima hóminis illíus pejóra prióribus. Factum est autem, cum hæc díceret: extóllens vocem quædam múlier de turba, dixit illi: Beátus venter, qui te portávit, et úbera, quæ suxísti. At ille dixit: Quinímmo beáti, qui áudiunt verbum Dei, et custódiunt illud.
      en: >-
        At that time, Jesus was casting out a devil, and the same was dumb; and when He had cast out the devil, the dumb man spoke. And the crowds marveled. But some of them said, By Beelzebub, the prince of devils, He casts out devils. And others, to test Him, demanded from Him a sign from heaven. But He, seeing their thoughts, said to them: Every kingdom divided against itself is brought to desolation, and house will fall upon house. If, then, Satan also is divided against himself, how shall his kingdom stand? because you say that I cast out devils by Beelzebub. Now, if I cast out devils by Beelzebub, by whom do your children cast them out? Therefore they shall be your judges. But if I cast out devils by the finger of God, then the kingdom of God has come upon you. When the strong man, fully armed, guards his courtyard, his property is undisturbed. But if a stronger than he attacks and overcomes him, he will take away all his weapons that he relied upon, and will divide his spoils. He who is not with Me is against Me; and he who does not gather with Me scatters. When the unclean spirit has gone out of a man, he roams through waterless places in search of rest; and finding none, he says, ‘I will return to my house which I left.’ And when he has come to it, he finds the place swept. Then he goes and takes seven other spirits more evil than himself, and they enter in and dwell there; and the last state of that man becomes worse that the first. Now it came to pass as He was saying these things, that a certain woman from the crowd lifted up her voice and said to Him, Blessed is the womb that bore You, and the breasts that nursed You. But He said, Rather, blessed are they who hear the word of God and keep it.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "The Venerable Bede, Priest of Jarrow, Commentary on Luke, Book 4"
@@ -13,6 +13,14 @@
 # homily portion (incipit dropped) with Lectio8-9, using Responsory7
 # ("Spléndida facta est fácies Móysi") - the first responsory of the group
 # the combined reading spans.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: lent-4
 readings:
  - nocturn: 2
@@ -97,6 +105,16 @@ readings:
      en: "R. Thy way is in the sea, and thy paths in the great waters. * Thou led thy people like a flock, by the hand of Moses and Aaron.\nV. Thou broughtest them through the Red Sea, and led them through much water.\nR. Thou leddest thy people like a flock by the hand of Moses and Aaron."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Joann 6:1-15", en: "John 6:1-15" }
    text:
      la: >-
        In illo témpore: Abiit Jesus trans mare Galilǽæ, quod est Tiberíadis: et sequebátur eum multitúdo magna, quia vidébant signa, quæ faciébat super his, qui infirmabántur. Súbiit ergo in montem Jesus: et ibi sedébat cum discípulis suis. Erat autem próximum Pascha, dies festus Judæórum. Cum sublevásset ergo óculos Jesus et vidísset, quia multitúdo máxima venit ad eum, dixit ad Philíppum: Unde emémus panes, ut mandúcent hi? Hoc autem dicébat tentans eum: ipse enim sciébat, quid esset factúrus. Respóndit ei Philíppus: Ducentórum denariórum panes non suffíciunt eis, ut unusquísque módicum quid accípiat. Dicit ei unus ex discípulis ejus, Andréas, frater Simónis Petri: Est puer unus hic, qui habet quinque panes hordeáceos et duos pisces: sed hæc quid sunt inter tantos? Dixit ergo Jesus: Fácite hómines discúmbere. Erat autem fænum multum in loco. Discubuérunt ergo viri, número quasi quinque míllia. Accépit ergo Jesus panes, et cum grátias egísset, distríbuit discumbéntibus: simíliter et ex píscibus, quantum volébant. Ut autem impléti sunt, dixit discípulis suis: Collígite quæ superavérunt fragménta, ne péreant. Collegérunt ergo, et implevérunt duódecim cóphinos fragmentórum ex quinque pánibus hordeáceis, quæ superfuérunt his, qui manducáverant. Illi ergo hómines cum vidíssent, quod Jesus fécerat signum, dicébant: Quia hic est vere Prophéta, qui ventúrus est in mundum. Jesus ergo cum cognovísset, quia ventúri essent, ut ráperent eum et fácerent eum regem, fugit íterum in montem ipse solus.
      en: >-
        At that time, Jesus went away to the other side of the sea of Galilee, which is that of Tiberias. And there followed Him a great crowd, because they witnessed the signs He worked on those who were sick. Jesus therefore went up the mountain, and sat there with His disciples. Now the Passover, the feast of the Jews, was near. When, therefore, Jesus had lifted up His eyes and seen that a very great crowd had come to Him, He said to Philip, Whence shall we buy bread that these may eat? But He said this to try him, for He Himself knew what He would do. Philip answered Him, Two hundred denarii worth of bread is not enough for them, that each one may receive a little. One of His disciples, Andrew, the brother of Simon Peter, said to Him, There is a young boy here who has five barley loaves and two fishes; but what are these among so many? Jesus then said, Make the people recline. Now there was much grass in the place. The men therefore reclined, in number about five thousand. Jesus then took the loaves, and when He had given thanks, distributed them to those reclining; and likewise the fishes, as much as they wished. But when they were filled, He said to His disciples, Gather the fragments that are left over, lest they be wasted. They therefore gathered them up; and they filled twelve baskets with the fragments of the five barley loaves left over by those who had eaten. When the people, therefore, had seen the sign which Jesus had worked, they said, This is indeed the Prophet Who is to come into the world. So when Jesus perceived that they would come to take Him by force and make Him king He fled again to the mountain, Himself alone.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Tractate 24 on the Gospel of John"
@@ -13,6 +13,18 @@
 # portion (incipit dropped) with Lectio8-9, using Responsory7 ("Dóminus
 # mecum est tamquam bellátor fortis") - the first responsory of the group
 # the combined reading spans.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily). Unlike
 # every other Sunday in this sweep, Palm Sunday's Missale [Evangelium] tag
 # is the Passion narrative (Matt 26-27), read at Mass itself - Matt 21:1-9,
 # the entry into Jerusalem this Nocturn 3 homily is actually about, is a
 # second, separate Gospel proclaimed earlier at the Blessing of Palms
 # (Tempora/Quad6-0.txt's own Benedictio Palmorum section, not its
 # [Evangelium] tag) - sourced from there instead. Matins now shows the
 # full Gospel, then the homily on it, matching post-pentecost-15's
 # original pattern - see TODO.md's dated entry.
 id: palm-sunday
 readings:
  - nocturn: 2
@@ -89,6 +101,16 @@ readings:
      en: "R. The enemy hath enclosed my ways; he lay in wait for me as a lion; in secret places he hath filled me, and made me drunken with bitterness; they have cut off my life in the dungeon, and cast a stone upon me. * O Lord, behold all their iniquity, and plead the cause of my soul, Thou That art the Redeemer of my life!\nV. I was a derision to all my people, and their song all the day.\nR. O Lord, behold all their iniquity, and plead the cause of my soul, Thou That art the Redeemer of my life!"
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 21:1-9", en: "Matt 21:1-9" }
    text:
      la: >-
        In illo témpore: Cum appropinquásset Jesus Jerosólymis, et venísset Béthphage ad montem Olivéti: tunc misit duos discípulos suos, dicens eis: Ite in castéllum, quod contra vos est, et statim inveniétis ásinam alligátam et pullum cum ea: sólvite et addúcite mihi: et si quis vobis áliquid díxerit, dícite, quia Dóminus his opus habet, et conféstim dimíttet eos. Hoc autem totum factum est, ut adimplerétur, quod dictum est per Prophétam, dicéntem: Dícite fíliæ Sion: Ecce, Rex tuus venit tibi mansuétus, sedens super ásinam et pullum, fílium subjugális. Eúntes autem discípuli, fecérunt, sicut præcépit illis Jesus. Et adduxérunt ásinam et pullum: et imposuérunt super eos vestiménta sua, et eum désuper sedére fecérunt. Plúrima autem turba stravérunt vestiménta sua in via: álii autem cædébant ramos de arbóribus, et sternébant in via: turbæ autem, quæ præcedébant et quæ sequebántur, clamábant, dicéntes: Hosánna fílio David: benedíctus, qui venit in nómine Dómini.
      en: >-
        At that time, when Jesus drew nigh to Jerusalem, and was come to Bethphage, unto Mount Olivet, then He sent two disciples, saying to them: Go into the village that is over against you, and immediately you shall find an ass tied, and a colt with her; loose them and bring them to Me; and if any man shall say anything to you, say that the Lord has need of them, and forthwith he will let them go. Now all this was done that it might be fulfilled which was spoken by the prophet, saying: Tell the daughter of Sion: Behold your King comes to you meek, and sitting upon an ass, and a colt the foal of her that is used to the yoke. And the disciples going did as Jesus commanded them. And they brought the ass and the colt, and laid their garments upon them, and made Him sit thereon. And a very great multitude spread their garments in the way, and others cut boughs from the trees, and strewed them in the way, and the multitudes that went before and that followed cried, saying: Hosanna to the Son of David; blessed is He that comes in the Name of the Lord.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Book 9"
@@ -13,6 +13,14 @@
 # (incipit dropped) with Lectio8-9, using Responsory7 ("Tota die
 # contristátus ingrediébar, Dómine") - the first responsory of the group
 # the combined reading spans.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: passion-sunday
 readings:
  - nocturn: 2
@@ -91,6 +99,16 @@ readings:
      en: "R. Thou art my God; be not far from me, for trouble is near; * For there is none to help.\nV. But be not thy strength far from me; O Lord, haste thee to help me.\nR. For trouble is near; for there is none to help."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Joann 8:46-59", en: "John 8:46-59" }
    text:
      la: >-
        In illo témpore: Dicébat Jesus turbis Judæórum: Quis ex vobis árguet me de peccáto? Si veritátem dico vobis, quare non créditis mihi? Qui ex Deo est, verba Dei audit. Proptérea vos non audítis, quia ex Deo non estis. Respondérunt ergo Judǽi et dixérunt ei: Nonne bene dícimus nos, quia Samaritánus es tu, et dæmónium habes? Respóndit Jesus: Ego dæmónium non hábeo, sed honorífico Patrem meum, et vos inhonorástis me. Ego autem non quæro glóriam meam: est, qui quærat et júdicet. Amen, amen, dico vobis: si quis sermónem meum serváverit, mortem non vidébit in ætérnum. Dixérunt ergo Judǽi: Nunc cognóvimus, quia dæmónium habes. Abraham mórtuus est et Prophétæ; et tu dicis: Si quis sermónem meum serváverit, non gustábit mortem in ætérnum. Numquid tu major es patre nostro Abraham, qui mórtuus est? et Prophétæ mórtui sunt. Quem teípsum facis? Respóndit Jesus: Si ego glorífico meípsum, glória mea nihil est: est Pater meus, qui gloríficat me, quem vos dícitis, quia Deus vester est, et non cognovístis eum: ego autem novi eum: et si díxero, quia non scio eum, ero símilis vobis, mendax. Sed scio eum et sermónem ejus servo. Abraham pater vester exsultávit, ut vidéret diem meum: vidit, et gavísus est. Dixérunt ergo Judǽi ad eum: Quinquagínta annos nondum habes, et Abraham vidísti? Dixit eis Jesus: Amen, amen, dico vobis, ántequam Abraham fíeret, ego sum. Tulérunt ergo lápides, ut jácerent in eum: Jesus autem abscóndit se, et exívit de templo.
      en: >-
        At that time, Jesus said to the crowds of the Jews: Which of you can convict Me of sin? If I speak the truth, why do you not believe Me? He who is of God hears the words of God. The reason why you do not hear is that you are not of God. The Jews therefore in answer said to Him, Are we not right in saying that You are a Samaritan, and have a devil? Jesus answered, I have not a devil, but I honor My Father, and you dishonor Me. Yet, I do not seek My own glory; there is One Who seeks and Who judges. Amen, amen, I say to you, if anyone keep My word, he will never see death. The Jews therefore said, Now we know that You have a devil. Abraham is dead, and the prophets, and You say, 'If anyone keep My word he will never taste death.' Are You greater than our father Abraham, who is dead? And the prophets are dead. Whom do You make Yourself? Jesus answered, If I glorify Myself, My glory is nothing. It is My Father Who glorifies Me, of Whom you say that He is your God. And you do not know Him, but I know Him. And if I say that I do not know Him, I shall be like you, a liar. But I know Him, and I keep His word. Abraham your father rejoiced that he was to see My day. He saw it and was glad. The Jews therefore said to Him, You are not yet fifty years old, and have You seen Abraham? Jesus said to them, Amen, amen, I say to you, before Abraham came to be, I am. They therefore took up stones to cast at Him; but Jesus hid Himself, and went out from the temple.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 18 on the Gospels"
@@ -28,6 +28,14 @@
 # réliqua") - St. Ambrose's own homily (Bk. 2 on Luke ii) begins within
 # Lectio7 itself, same pattern used throughout this sweep. Combined
 # Lectio7's homily portion (incipit dropped) with Lectio8-9.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-epiphany-1
 readings:
  - nocturn: 2
@@ -84,6 +92,16 @@ readings:
        the event, which is announced, was of an importance not to be neglected.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 2:42-52", en: "Luke 2:42-52" }
    text:
      la: >-
        Cum factus esset Jesus annórum duódecim, ascendéntibus illis Jerosólymam secúndum consuetúdinem diéi festi, consummatísque diébus, cum redírent, remánsit puer Jesus in Jerúsalem, et non cognovérunt paréntes ejus. Existimántes autem illum esse in comitátu, venérunt iter diéi, et requirébant eum inter cognátos et notos. Et non inveniéntes, regréssi sunt in Jerúsalem, requiréntes eum. Et factum est, post tríduum invenérunt illum in templo sedéntem in médio doctórum, audiéntem illos et interrogántem eos. Stupébant autem omnes, qui eum audiébant, super prudéntia et respónsis ejus. Et vidéntes admiráti sunt. Et dixit Mater ejus ad illum: Fili, quid fecísti nobis sic? Ecce, pater tuus et ego doléntes quærebámus te. Et ait ad illos: Quid est, quod me quærebátis? Nesciebátis, quia in his, quæ Patris mei sunt, opórtet me esse? Et ipsi non intellexérunt verbum, quod locútus est ad eos. Et descéndit cum eis, et venit Názareth: et erat súbditus illis. Et Mater ejus conservábat ómnia verba hæc in corde suo. Et Jesus proficiébat sapiéntia et ætáte et grátia apud Deum et hómines.
      en: >-
        When Jesus was twelve years old, they went up to Jerusalem according to the custom of the feast. And after they had fulfilled the days, when there were returning, the Boy Jesus remained in Jerusalem, and His parents did not know it. But thinking that He was in the caravan, they had come a day’s journey before it occurred to them to look for Him among their relatives and acquaintances. And not finding Him, they returned to Jerusalem in search of Him. And it came to pass after three days, that they found Him in the temple, sitting in the midst of the teachers, listening to them and asking them questions. And all who were listening to Him were amazed at His understanding and His answers. And when they saw Him, they were astonished. And His Mother said to Him, Son, why have You done so to us? Behold, in sorrow Your father and I have been seeking You. And He said to them, How is it that you sought Me? Did you not know that I must be about My Father’s business? And they did not understand the word that He spoke to them. And He went down with them and came to Nazareth, and was subject to them; and His Mother kept all these things carefully in her heart. And Jesus advanced in wisdom and age and grace before God and men.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Book 2"
@@ -16,6 +16,14 @@
 # Responsory8), reused generically as a Nocturn-3 filler responsory rather
 # than being proper to this Sunday, so Responsory7 (the first of the
 # group this combined reading spans) represents it here instead.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-epiphany-2
 readings:
  - nocturn: 2
@@ -80,6 +88,16 @@ readings:
      en: "R. O Lord, Thou hast shown me the path of life. * Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore.\nV. Thou art He That shalt restore mine inheritance unto me.\nR. Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Joann 2:1-11", en: "John 2:1-11" }
    text:
      la: >-
        In illo témpore: Núptiæ factæ sunt in Cana Galilǽæ: et erat Mater Jesu ibi. Vocátus est autem et Jesus, et discípuli ejus ad núptias. Et deficiénte vino, dicit Mater Jesu ad eum: Vinum non habent. Et dicit ei Jesus: Quid mihi et tibi est, mulier? nondum venit hora mea. Dicit Mater ejus minístris: Quodcúmque díxerit vobis, fácite. Erant autem ibi lapídeæ hýdriæ sex pósitæ secúndum purificatiónem Judæórum, capiéntes síngulæ metrétas binas vel ternas. Dicit eis Jesus: Implete hýdrias aqua. Et implevérunt eas usque ad summum. Et dicit eis Jesus: Hauríte nunc, et ferte architriclíno. Et tulérunt. Ut autem gustávit architriclínus aquam vinum fáctam, et non sciébat unde esset, minístri autem sciébant, qui háuserant aquam: vocat sponsum architriclínus, et dicit ei: Omnis homo primum bonum vinum ponit: et cum inebriáti fúerint, tunc id, quod detérius est. Tu autem servásti bonum vinum usque adhuc. Hoc fecit inítium signórum Jesus in Cana Galilǽæ: et manifestávit glóriam suam, et credidérunt in eum discípuli ejus.
      en: >-
        At that time, a marriage took place at Cana of Galilee, and the mother of Jesus was there. Now Jesus too was invited to the marriage, and also His disciples. And the wine having run short, the mother of Jesus said to Him, They have no wine. And Jesus said to her, What would you have me do, woman? My hour has not yet come. His mother said to the attendants, Do whatever He tells you. Now six stone water-jars were placed there, after the Jewish manner of purification, each holding two or three measures. Jesus said to them, Fill the jars with water. And they filled them to the brim. And Jesus said to them, Draw out now, and take to the chief steward. And they took it to him. Now when the chief steward had tasted the water after it had become wine, not knowing whence it was - though the attendants who had drawn the water knew, - the chief steward called the bridegroom, and said to him, Every man at first sets forth the good wine, and when they have drunk freely, then that which is poorer. But you have kept the good wine until now. This first of His signs Jesus worked at Cana of Galilee; and He manifested His glory, and His disciples believed in Him.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Tractate 9 on the Gospel of John"
@@ -16,6 +16,14 @@
 # [Responsory7] - again a cross-reference, to Epi2-0's Responsory7 ("Ad te,
 # Dómine, levávi ánimam meam" - already transcribed in
 # post-epiphany-2.yml).
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-epiphany-3
 readings:
  - nocturn: 2
@@ -79,6 +87,16 @@ readings:
      en: "R. O Lord, Thou hast shown me the path of life. * Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore.\nV. Thou art He That shalt restore mine inheritance unto me.\nR. Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 8:1-13", en: "Matt 8:1-13" }
    text:
      la: >-
        In illo témpore: Cum descendísset Jesus de monte, secútæ sunt eum turbæ multæ: et ecce, leprósus véniens adorábat eum, dicens: Dómine, si vis, potes me mundáre. Et exténdens Jesus manum, tétigit eum, dicens: Volo. Mundáre. Et conféstim mundáta est lepra ejus. Et ait illi Jesus: Vide, némini díxeris: sed vade, osténde te sacerdóti, et offer munus, quod præcépit Móyses, in testimónium illis. Cum autem introísset Caphárnaum, accéssit ad eum centúrio, rogans eum et dicens: Dómine, puer meus jacet in domo paralýticus, et male torquetur. Et ait illi Jesus: Ego véniam, et curábo eum. Et respóndens centúrio, ait: Dómine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo, et sanábitur puer meus. Nam et ego homo sum sub potestáte constitútus, habens sub me mílites, et dico huic: Vade, et vadit; et alii: Veni, et venit; et servo meo: Fac hoc, et facit. Audiens autem Jesus, mirátus est, et sequéntibus se dixit: Amen, dico vobis, non inveni tantam fidem in Israël. Dico autem vobis, quod multi ab Oriénte et Occidénte vénient, et recúmbent cum Abraham et Isaac et Jacob in regno cœlórum: fílii autem regni ejiciéntur in ténebras exterióres: ibi erit fletus et stridor déntium. Et dixit Jesus centurióni: Vade et, sicut credidísti, fiat tibi. Et sanátus est puer in illa hora.
      en: >-
        At that time, when Jesus had come down from the mountain, great crowds followed Him. And behold, a leper came up and worshipped Him, saying, Lord, if You will, You can make me clean. And stretching forth His hand Jesus touched him, saying, I will; be made clean. And immediately his leprosy was cleansed. And Jesus said to him, See that you tell no one; but go, show yourself to the priest, and offer the gift that Moses commanded, for a witness to them. Now when He had entered Capharnaum, there came to Him a centurion who entreated Him, saying, Lord, my servant is lying sick in the house, paralyzed, and is grievously afflicted. Jesus said to him, I will come and cure him. But in answer the centurion said, Lord, I am not worthy that You should come under my roof; but only say the word, and my servant will be healed. For I too am a man subject to authority, and have soldiers subject to me; and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it. And when Jesus heard this, He marveled, and said to those who were following Him, Amen I say to you, I have not found such great faith in Israel. And I tell you that many will come from the east and from the west and will feast with Abraham and Isaac and Jacob in the kingdom of heaven, but the children of the kingdom will be put forth into the darkness outside; there will be the weeping, and the gnashing of teeth. Then Jesus said to the centurion, Go your way; as you have believed, so be it done to you. And the servant was healed in that hour.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Jerome, Commentary on Matthew, Book 1"
@@ -15,6 +15,14 @@
 # homily portion (incipit dropped) with Lectio8-9, using the source's own
 # [Responsory7] - again a cross-reference, to Epi2-0's Responsory7 ("Ad te,
 # Dómine, levávi ánimam meam").
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-epiphany-4
 readings:
  - nocturn: 2
@@ -78,6 +86,16 @@ readings:
      en: "R. O Lord, Thou hast shown me the path of life. * Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore.\nV. Thou art He That shalt restore mine inheritance unto me.\nR. Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 8:23-27", en: "Matt 8:23-27" }
    text:
      la: >-
        In illo témpore: Ascendénte Jesu in navículam, secúti sunt eum discípuli ejus: et ecce, motus magnus factus est in mari, ita ut navícula operirétur flúctibus, ipse vero dormiébat. Et accessérunt ad eum discípuli ejus, et suscitavérunt eum, dicéntes: Dómine, salva nos, perímus. Et dicit eis Jesus: Quid tímidi estis, módicæ fídei? Tunc surgens, imperávit ventis et mari, et facta est tranquíllitas magna. Porro hómines miráti sunt, dicéntes: Qualis est hic, quia venti et mare obœ́diunt ei?
      en: >-
        At that time, Jesus got into a boat, and His disciples followed Him. And behold, there arose a great storm on the sea, so that the boat was covered by the waves; but He was asleep. So they came and woke Him, saying, Lord, save us! we are perishing! But He said to them, Why are you fearful, O you of little faith? Then He arose and rebuked the wind and the sea, and there came a great calm. And the men marvelled, saying, What manner of Man is this, that even the wind and the sea obey Him?
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Jerome, Commentary on Matthew, Book 1"
@@ -16,6 +16,14 @@
 # Lectio8-9, using the source's own [Responsory7] - again a
 # cross-reference, to Epi2-0's Responsory7 ("Ad te, Dómine, levávi ánimam
 # meam").
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-epiphany-5
 readings:
  - nocturn: 2
@@ -72,6 +80,16 @@ readings:
      en: "R. O Lord, Thou hast shown me the path of life. * Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore.\nV. Thou art He That shalt restore mine inheritance unto me.\nR. Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 13:24-30", en: "Matt 13:24-30" }
    text:
      la: >-
        In illo témpore: Dixit Jesus turbis parábolam hanc: Símile factum est regnum cœlórum hómini, qui seminávit bonum semen in agro suo. Cum autem dormírent hómines, venit inimícus ejus, et superseminávit zizánia in médio trítici, et ábiit. Cum autem crevísset herba et fructum fecísset, tunc apparuérunt et zizánia. Accedéntes autem servi patrisfamílias, dixérunt ei: Dómine, nonne bonum semen seminásti in agro tuo? Unde ergo habet zizánia? Et ait illis: Inimícus homo hoc fecit. Servi autem dixérunt ei: Vis, imus, et collígimus ea? Et ait: Non: ne forte colligéntes zizánia eradicétis simul cum eis et tríticum. Sínite utráque créscere usque ad messem, et in témpore messis dicam messóribus: Collígite primum zizánia, et alligáte ea in fascículos ad comburéndum, tríticum autem congregáte in hórreum meum.
      en: >-
        At that time, Jesus spoke this parable to the crowds: The kingdom of heaven is like a man who sowed good seed in his field; but while men were asleep, his enemy came and sowed weeds among the wheat, and went away. And when the blade sprang up and brought forth fruit, then the weeds appeared as well. And the servants of the householder came and said to him, ‘Sir, did you not sow good seed in your field? How then does it have weeds?’ He said to them, ‘An enemy has done this.’ And the servants said to him, ‘Will you have us go and gather them up?’ ‘No,’ he said, ‘lest in gathering the weeds you root up the wheat along with them. Let both grow together until the harvest; and at harvest time I will say to the reapers: Gather up the weeds first, and bind them in bundles to burn; but gather the wheat into my barns.’
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Questions on the Gospels (on Matthew 11)"
@@ -15,6 +15,14 @@
 # Lectio7's homily portion (incipit dropped) with Lectio8-9, using the
 # source's own [Responsory7] - again a cross-reference, to Epi2-0's
 # Responsory7 ("Ad te, Dómine, levávi ánimam meam").
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-epiphany-6
 readings:
  - nocturn: 2
@@ -81,6 +89,16 @@ readings:
      en: "R. O Lord, Thou hast shown me the path of life. * Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore.\nV. Thou art He That shalt restore mine inheritance unto me.\nR. Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 13:31-35", en: "Matt 13:31-35" }
    text:
      la: >-
        In illo témpore: Dixit Jesus turbis parábolam hanc: Símile est regnum cœlórum grano sinápis, quod accípiens homo seminávit in agro suo: quod mínimum quidem est ómnibus semínibus: cum autem créverit, majus est ómnibus oléribus, ¶ et fit arbor, ita ut vólucres cœli véniant et hábitent in ramis ejus. Aliam parábolam locútus est eis: Símile est regnum cœlórum ferménto, quod accéptum múlier abscóndit in farínæ satis tribus, donec fermentátum est totum. Hæc ómnia locútus est Jesus in parábolis ad turbas: et sine parábolis non loquebátur eis: ut implerétur quod dictum erat per Prophétam dicéntem: Apériam in parábolis os meum, eructábo abscóndita a constitutióne mundi.
      en: >-
        At that time, Jesus spoke this parable to the crowds: The kingdom of heaven is like a grain of mustard seed, which a man took and sowed in his field. This indeed is the smallest of all the seeds; but when it grows up it is larger than any herb and becomes a tree, so that the birds of the air come and dwell in its branches. He told them another parable: The kingdom of heaven is like leaven, which a woman took and buried in three measures of flour, until all of it was leavened. All these things Jesus spoke to the crowds in parables, and without parables he did not speak to them; that what was spoken by the prophet might be fulfilled, I will open My mouth in parables, I will utter things hidden since the foundation of the world.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Jerome, Commentary on Matthew, Book 2"
@@ -10,18 +10,20 @@
 # cross-reference - Pent01 is itself the source the other weeks point back
 # to via @Tempora/Pent01-2:ResponsoryN).
 #
-# Nocturn 3 has two distinct readings, since this is a major feast with its
+# Nocturn 3 has two distinct Gospel+homily pairs, since this is a major
-# own extra "Commemoratio Dominicae" for the First Sunday after Pentecost it
+# feast with its own extra "Commemoratio Dominicae" for the First Sunday
-# displaces: (a) Lectio7 bare incipit (Matt 28:18-20) skipped; Lectio7-8a is
+# after Pentecost it displaces: (a) Trinity's own Gospel (Matt 28:18-20, the
-# one continuous homily by St. Gregory Nazianzen, on the Trinity, combined,
+# Great Commission - Missale Tempora/Pent01-0.txt's own [Evangelium], not
-# using the "Duo Séraphim" responsory (Responsory8), reused every week; (b)
+# just the bare "Et réliqua" incipit the Matins source gives at Lectio7) plus
-# Lectio9 is a wholly separate single-lesson reading, explicitly marked in
+# St. Gregory Nazianzen's homily on it (Lectio7-8a, combined), using the
-# the source as "Commemoratio Dominicae" - St. Augustine's homily on the
+# "Duo Séraphim" responsory (Responsory8), reused every week; (b) the
-# displaced First Sunday after Pentecost's own Gospel (Luke 6:36-42). Its
+# displaced First Sunday after Pentecost's own proper Gospel (Luke 6:36-42,
-# Gospel incipit is likewise bare and skipped, leaving the homily alone. No
+# "Estote misericordes" - sourced from Missale Tempora/Pent01-0a.txt, the
-# responsory is proper to this final lesson in the source (it runs straight
+# older pre-Trinity-displacement Mass propers for this same Sunday) plus St.
-# to the Te Deum after Responsory8's Gloria repeat), so none is authored
+# Augustine's homily on it, explicitly marked in the source as "Commemoratio
-# here.
+# Dominicae" (Lectio9). No responsory is proper to this final lesson in the
 # source (it runs straight to the Te Deum after Responsory8's Gloria
 # repeat), so none is authored here.
 id: post-pentecost-01
 readings:
  - nocturn: 2
@@ -84,6 +86,21 @@ readings:
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 28:18-20", en: "Matt 28:18-20" }
    text:
      la: >-
        Data est mihi omnis potéstas in cœlo et in terra. Eúntes ergo docéte omnes gentes, baptizántes eos
        in nómine Patris, et Fílii, et Spíritus Sancti: docéntes eos serváre ómnia, quæcúmque mandávi
        vobis. Et ecce, ego vobíscum sum ómnibus diébus usque ad consummatiónem sǽculi.
      en: >-
        All power in heaven and on earth has been given to Me. Go, therefore, and make disciples of all
        nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit,
        teaching them to observe all that I have commanded you; and behold, I am with you all days, even
        unto the consummation of the world.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Gregory Nazianzen, Patriarch of Constantinople, Treatise on the Faith"
@@ -132,6 +149,33 @@ readings:
      en: "R. One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 6:36-42", en: "Luke 6:36-42" }
    text:
      la: >-
        Estóte misericórdes, sicut et Pater vester miséricors est. Nolíte judicáre, et non judicabímini:
        nolíte condemnáre, et non condemnabímini. Dimíttite, et dimittémini. Date, et dábitur vobis:
        mensúram bonam et confértam et coagitátam et supereffluéntem dabunt in sinum vestrum. Eadem quippe
        mensúra, qua mensi fuéritis, remetiétur vobis. Dicébat autem illis et similitúdinem: Numquid potest
        cæcus cæcum dúcere? nonne ambo in fóveam cadunt? Non est discípulus super magistrum: perféctus
        autem omnis erit, si sit sicut magister ejus. Quid autem vides festúcam in óculo fratris tui,
        trabem autem, quæ in óculo tuo est, non consíderas? Aut quómodo potes dícere fratri tuo: Frater,
        sine, ejíciam festúcam de óculo tuo: ipse in oculo tuo trabem non videns? Hypócrita, ejice primum
        trabem de oculo tuo: et tunc perspícies, ut edúcas festúcam de óculo fratris tui.
      en: >-
        Be merciful, as your Father also is merciful. Judge not, and you shall not be judged; condemn not,
        and you shall not be condemned. Forgive, and you shall be forgiven. Give, and it shall be given to
        you: good measure, pressed down, shaken together, and running over, shall they give into your
        bosom. For with the same measure that you shall mete withal, it shall be measured to you again.
        And He spoke also to them a parable: Can the blind lead the blind? Do they not both fall into the
        ditch? The disciple is not above his master, but everyone shall be perfect, if he be as his
        master. And why do you see the speck in your brother's eye, but do not consider the beam that is
        in your own eye? Or how can you say to your brother, Brother, let me pull the speck out of your
        eye, when you yourself do not see the beam in your own eye? Hypocrite, cast out first the beam out
        of your own eye, and then you shall see clearly to take out the speck from your brother's eye.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Commemoration of the First Sunday after Pentecost: St. Augustine, Bishop of Hippo, Sermon 15 on the Words of the Lord in Matthew"
@@ -19,6 +19,14 @@
 # reading, isGospel: false. Responsory: Lectio8's own (Responsory8, again
 # a cross-reference in the source to Pent01-0's own "Duo Séraphim" -
 # reused every week of the season for this slot).
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-02
 readings:
  - nocturn: 2
@@ -95,6 +103,16 @@ readings:
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 14:16-24", en: "Luke 14:16-24" }
    text:
      la: >-
        In illo témpore: Dixit Jesus pharisǽis parábolam hanc: Homo quidam fecit cœnam magnam, et vocávit multos. Et misit servum suum hora cœnæ dícere invitátis, ut venírent, quia jam paráta sunt ómnia. Et cœpérunt simul omnes excusáre. Primus dixit ei: Villam emi, et necésse hábeo exíre et vidére illam: rogo te, habe me excusátum. Et alter dixit: Juga boum emi quinque et eo probáre illa: rogo te, habe me excusátum. Et álius dixit: Uxórem duxi, et ídeo non possum veníre. Et revérsus servus nuntiávit hæc dómino suo. Tunc irátus paterfamílias, dixit servo suo: Exi cito in pláteas et vicos civitátis: et páuperes ac débiles et cæcos et claudos íntroduc huc. Et ait servus: Dómine, factum est, ut imperásti, et adhuc locus est. Et ait dóminus servo: Exi in vias et sepes: et compélle intrare, ut impleátur domus mea. Dico autem vobis, quod nemo virórum illórum, qui vocáti sunt, gustábit cœnam meam.
      en: >-
        At that time, Jesus spoke to the Pharisees this parable: A certain man gave a great supper, and he invited many. And he sent his servant at supper time to tell those invited to come, for everything is now ready. And they all with one accord began to excuse themselves. The first said to him, ‘I have bought a farm, and I must go out and see it; I pray you hold me excused.’ And another said, ‘I have bought five yoke of oxen, and I am on my way to try them; I pray you hold me excused.’ And another said, ‘I have married a wife, and therefore I cannot come.’ And the servant returned, and reported these things to his master. Then the master of the house was angry and said to his servant, ‘Go out quickly into the streets and lanes of the city, and bring in here the poor, and the crippled, and the blind, and the lame.’ And the servant said, ‘Sir, your order has been carried out, and still there is room.’ Then the master said to the servant, ‘Go out into the highways and hedges, and make them come in, so that my house may be filled. For I tell you that none of those who were invited shall taste of my supper.’
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 36 on the Gospels"
@@ -6,6 +6,14 @@
 # reparation to the Sacred Heart. Nocturn 3: Lectio7 bare incipit (Luke
 # 15:1-10, lost sheep/lost coin) skipped; Lectio8-9 one continuous homily by
 # Pope St. Gregory the Great, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-03
 readings:
  - nocturn: 2
@@ -72,6 +80,16 @@ readings:
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 15:1-10", en: "Luke 15:1-10" }
    text:
      la: >-
        In illo témpore: Erant appropinquántes ad Jesum publicáni et peccatóres, ut audírent illum. Et murmurábant pharisǽi et scribæ, dicéntes: Quia hic peccatóres recipit et mandúcat cum illis. Et ait ad illos parábolam istam, dicens: Quis ex vobis homo, qui habet centum oves: et si perdíderit unam ex illis, nonne dimíttit nonagínta novem in desérto, et vadit ad illam, quæ períerat, donec invéniat eam? Et cum invénerit eam, impónit in húmeros suos gaudens: et véniens domum, cónvocat amícos et vicínos, dicens illis: Congratulámini mihi, quia invéni ovem meam, quæ períerat? Dico vobis, quod ita gáudium erit in cœlo super uno peccatóre pœniténtiam agénte, quam super nonagínta novem justis, qui non índigent pœniténtia. Aut quæ múlier habens drachmas decem, si perdíderit drachmam unam, nonne accéndit lucérnam, et evérrit domum, et quærit diligénter, donec invéniat? Et cum invénerit, cónvocat amícas et vicínas, dicens: Congratulámini mihi, quia invéni drachmam, quam perdíderam? Ita dico vobis: gáudium erit coram Angelis Dei super uno peccatóre pœniténtiam agénte.
      en: >-
        At that time, the publicans and sinners were drawing near to Him to listen to Him. And the Pharisees and the Scribes murmured, saying, This man welcomes sinners and eats with them. But He spoke to them this parable, saying, What man of you having a hundred sheep, and losing one of them, does not leave the ninety-nine in the desert, and go after that which is lost, until he finds it? And when he has found it, he lays it upon his shoulders rejoicing. And on coming home he calls together his friends and neighbors, saying to them, 'Rejoice with me, because I have found my sheep that was lost.' I say to you that, even so, there will be joy in heaven over one sinner who repents, more then over ninety-nine just who have no need of repentance. Or what woman, having ten drachmas, if she loses one drachma, does not light a lamp and sweep the house and search carefully until she finds it? And when she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the drachma that I had lost.' Even so, I say to you, there will be joy among the angels of God over one sinner who repents.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 34 on the Gospels"
@@ -4,6 +4,14 @@
 # and the devil, one continuous work (Lectio4-6). Nocturn 3: Lectio7 bare
 # incipit (Luke 5:1-11, the miraculous catch) skipped; Lectio8-9 one
 # continuous homily by St. Ambrose, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-04
 readings:
  - nocturn: 2
@@ -73,6 +81,16 @@ readings:
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 5:1-11", en: "Luke 5:1-11" }
    text:
      la: >-
        In illo témpore: Cum turbæ irrúerent in Jesum, ut audírent verbum Dei, et ipse stabat secus stagnum Genésareth. Et vidit duas naves stantes secus stagnum: piscatóres autem descénderant et lavábant rétia. Ascéndens autem in unam navim, quæ erat Simónis, rogávit eum a terra redúcere pusíllum. Et sedens docébat de navícula turbas. Ut cessávit autem loqui, dixit ad Simónem: Duc in altum, et laxáte rétia vestra in captúram. Et respóndens Simon, dixit illi: Præcéptor, per totam noctem laborántes, nihil cépimus: in verbo autem tuo laxábo rete. Et cum hoc fecíssent, conclusérunt píscium multitúdinem copiósam: rumpebátur autem rete eórum. Et annuérunt sóciis, qui erant in ália navi, ut venírent et adjuvárent eos. Et venérunt, et implevérunt ambas navículas, ita ut pæne mergeréntur. Quod cum vidéret Simon Petrus, prócidit ad génua Jesu, dicens: Exi a me, quia homo peccátor sum, Dómine. Stupor enim circumdéderat eum et omnes, qui cum illo erant, in captúra píscium, quam céperant: simíliter autem Jacóbum et Joánnem, fílios Zebedǽi, qui erant sócii Simónis. Et ait ad Simónem Jesus: Noli timére: ex hoc jam hómines eris cápiens. Et subdúctis ad terram návibus, relictis ómnibus, secuti sunt eum.
      en: >-
        At that time, while the crowds were pressing upon Jesus to hear the word of God, He was standing by Lake Genesareth. And He saw two boats moored by the lake, but the fishermen had left them and were washing their nets. And getting into one of the boats, the one that was Simon’s, He asked him to put out a little from the land. And sitting down, He began to teach the crowds from the boat. But when He had ceased speaking, He said to Simon, Put out into the deep, and lower your nets for a catch. And Simon answered and said to Him, Master, the whole night through we have toiled and have taken nothing; but at Your word I will lower the net. And when they had done so, they enclosed a great number of fishes, but their net was breaking. And they beckoned to their comrades in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. But when Simon Peter saw this, he fell down at Jesus’ knees, saying, Depart from me, for I am a sinful man, O Lord. For he and all who were with him were amazed at the catch of fish they had made; and so were also James and John, the sons of Zebedee, who were partners with Simon. And Jesus said to Simon, Do not be afraid; henceforth you shall catch men. And when they had brought their boats to land, they left all and followed Him.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Ambrose, Bishop of Milan, on Luke, Book 4, ch. 5"
@@ -5,6 +5,14 @@
 # continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare incipit (Matt
 # 5:20-24, on anger) skipped; Lectio8-9 one continuous excerpt from St.
 # Augustine's Sermon on the Mount commentary, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-05
 readings:
  - nocturn: 2
@@ -63,6 +71,16 @@ readings:
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 5:20-24", en: "Matt 5:20-24" }
    text:
      la: >-
        In illo témpore: Dixit Jesus discípulis suis: Nisi abundáverit justítia vestra plus quam scribárum et pharisæórum, non intrábitis in regnum cœlórum. Audístis, quia dictum est antíquis: Non occídes: qui autem occíderit, reus erit judício. Ego autem dico vobis: quia omnis, qui iráscitur fratri suo, reus erit judício. Qui autem díxerit fratri suo, raca: reus erit concílio. Qui autem díxerit, fátue: reus erit gehénnæ ignis. Si ergo offers munus tuum ad altáre, et ibi recordátus fúeris, quia frater tuus habet áliquid advérsum te: relínque ibi munus tuum ante altáre et vade prius reconciliári fratri tuo: et tunc véniens ófferes munus tuum.
      en: >-
        At that time, Jesus said to His disciples: Unless your justice exceeds that of the Scribes and Pharisees, you shall not enter the kingdom of heaven. You have heard that it was said to the ancients, ‘You shall not kill’; and that whoever shall kill shall be liable to judgment. But I say to you that everyone who is angry with his brother shall be liable to judgment; and whoever says to his brother, ‘Raca,’ shall be liable to the Sanhedrin; and whoever says, ‘You fool!’, shall be liable to the fire of Gehenna. Therefore, if you are offering your gift at the altar, and there remember that your brother has anything against you, leave your gift before the altar and go first to be reconciled to your brother; and then come and offer your gift.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, on the Lord's Sermon on the Mount, Book 1, ch. 9"
@@ -4,6 +4,14 @@
 # continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare incipit (Mark
 # 8:1-9, feeding of the four thousand) skipped; Lectio8-9 one continuous
 # homily by St. Ambrose on Luke, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-06
 readings:
  - nocturn: 2
@@ -74,6 +82,16 @@ readings:
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Marc 8:1-9", en: "Mark 8:1-9" }
    text:
      la: >-
        In illo témpore: Cum turba multa esset cum Jesu, nec habérent, quod manducárent, convocátis discípulis, ait illis: Miséreor super turbam: quia ecce jam tríduo sústinent me, nec habent quod mandúcent: et si dimísero eos jejúnos in domum suam, defícient in via: quidam enim ex eis de longe venérunt. Et respondérunt ei discípuli sui: Unde illos quis póterit hic saturáre pánibus in solitúdine? Et interrogávit eos: Quot panes habétis? Qui dixérunt: Septem. Et præcépit turbæ discúmbere super terram. Et accípiens septem panes, grátias agens fregit, et dabat discípulis suis, ut appónerent, et apposuérunt turbæ. Et habébant piscículos paucos: et ipsos benedíxit, et jussit appóni. Et manducavérunt, et saturáti sunt, et sustulérunt quod superáverat de fragméntis, septem sportas. Erant autem qui manducáverant, quasi quátuor mília: et dimísit eos.
      en: >-
        At that time, when there was a great crowd with Jesus, and they had nothing to eat, He called His disciples together and said to them, I have compassion on the crowd, for behold, they have now been with Me three days, and have nothing to eat; and if I send them away to their homes fasting, they will faint on the way, for some of them have come from a distance. And His disciples answered Him, How will anyone be able to satisfy these with bread, here in a desert? And He asked them, How many loaves have you? And they said, Seven. And He bade the crowd recline on the ground. Then taking the seven loaves, He gave thanks, broke them and gave them to His disciples to distribute; and they set them before the crowd. And they had a few little fishes; and He blessed them, and ordered them to be distributed. And they ate and were satisfied; and they took up what was left of the fragments, seven baskets. Now those who had eaten were about four thousand. And He dismissed them.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Ambrose, Bishop of Milan, on Luke, Book 6, ch. 9"
@@ -4,6 +4,14 @@
 # the figure of David and Abishag) - one continuous excerpt (Lectio4-6).
 # Nocturn 3: Lectio7 bare incipit (Matt 7:15-21, false prophets) skipped;
 # Lectio8-9 one continuous homily by St. Hilary of Poitiers, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-07
 readings:
  - nocturn: 2
@@ -70,6 +78,16 @@ readings:
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 7:15-21", en: "Matt 7:15-21" }
    text:
      la: >-
        In illo témpore: Dixit Jesus discípulis suis: Atténdite a falsis prophétis, qui véniunt ad vos in vestiméntis óvium, intrínsecus autem sunt lupi rapáces: a frúctibus eórum cognoscétis eos. Numquid cólligunt de spinis uvas, aut de tríbulis ficus? Sic omnis arbor bona fructus bonos facit: mala autem arbor malos fructus facit. Non potest arbor bona malos fructus fácere: neque arbor mala bonos fructus fácere. Omnis arbor, quæ non facit fructum bonum, excidétur et in ignem mittétur. Igitur ex frúctibus eórum cognoscétis eos. Non omnis, qui dicit mihi, Dómine, Dómine, intrábit in regnum cœlórum: sed qui facit voluntátem Patris mei, qui in cœlis est, ipse intrábit in regnum cœlórum.~
      en: >-
        At that time, Jesus said to His disciples: Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. By their fruits you will know them. Do men gather grapes from thorns, or figs from thistles? Even so, every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore, by their fruits you will know them. Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven; but he who does the will of My Father in heaven shall enter the kingdom of heaven.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Hilary, Bishop of Poitiers, Commentary on Matthew, Canon 6"
@@ -4,6 +4,14 @@
 # Christ - one continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare
 # incipit (Luke 16:1-9, the unjust steward) skipped; Lectio8-9 one
 # continuous excerpt from St. Jerome's letter to Algasia, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-08
 readings:
  - nocturn: 2
@@ -57,6 +65,16 @@ readings:
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 16:1-9", en: "Luke 16:1-9" }
    text:
      la: >-
        In illo témpore: Dixit Jesus discípulis suis parábolam hanc: Homo quidam erat dives, qui habébat víllicum: et hic diffamátus est apud illum, quasi dissipásset bona ipsíus. Et vocávit illum et ait illi: Quid hoc audio de te? redde ratiónem villicatiónis tuæ: jam enim non póteris villicáre. Ait autem víllicus intra se: Quid fáciam, quia dóminus meus aufert a me villicatiónem? fódere non váleo, mendicáre erubésco. Scio, quid fáciam, ut, cum amótus fúero a villicatióne, recípiant me in domos suas. Convocátis itaque síngulis debitóribus dómini sui, dicébat primo: Quantum debes dómino meo? At ille dixit: Centum cados ólei. Dixítque illi: Accipe cautiónem tuam: et sede cito, scribe quinquagínta. Deínde álii dixit: Tu vero quantum debes? Qui ait: Centum coros trítici. Ait illi: Accipe lítteras tuas, et scribe octogínta. Et laudávit dóminus víllicum iniquitátis, quia prudénter fecísset: quia fílii hujus sǽculi prudentióres fíliis lucis in generatióne sua sunt. Et ego vobis dico: fácite vobis amicos de mammóna iniquitátis: ut, cum defecéritis, recípiant vos in ætérna tabernácula.
      en: >-
        At that time, Jesus spoke to His disciples this parable: There was a certain rich man who had a steward, who was reported to him as squandering his possessions. And he called him and said to him, ‘What is this that I hear of you? Make an accounting of your stewardship, for you can be steward no longer.’ And the steward said within himself, ‘What shall I do, seeing that my master is taking away the stewardship from me? To dig I am not able; to beg I am ashamed. I know what I shall do, that when I am removed from my stewardship they may receive me into their houses.’ And he summoned each of his master’s debtors and said to the first, ‘How much do you owe my master?’ And he said, ‘A hundred jars of oil.’ He said to him, ‘Take your bond and sit down at once and write fifty.’ Then he said to another, ‘How much do you owe?’ He said, ‘A hundred kors of wheat.’ He said to him, ‘Take your bond and write eighty.’ And the master commended the unjust steward, in that he had acted prudently; for the children of this world, in relation to their own generation, are more prudent than the children of the light. And I say to you, make friends for yourselves with the mammon of wickedness, so that when you fail they may receive you into the everlasting dwellings.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Jerome, Priest, Letter 151 to Algasia"
@@ -4,6 +4,14 @@
 # continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare incipit (Luke
 # 19:41-47, Jesus weeps over Jerusalem) skipped; Lectio8-9 one continuous
 # homily by Pope St. Gregory the Great, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-09
 readings:
  - nocturn: 2
@@ -58,6 +66,16 @@ readings:
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 19:41-47", en: "Luke 19:41-47" }
    text:
      la: >-
        In illo témpore: Cum appropinquáret Jesus Jerúsalem, videns civitátem, flevit super illam, dicens: Quia si cognovísses et tu, et quidem in hac die tua, quæ ad pacem tibi, nunc autem abscóndita sunt ab óculis tuis. Quia vénient dies in te: et circúmdabunt te inimíci tui vallo, et circúmdabunt te: et coangustábunt te úndique: et ad terram prostérnent te, et fílios tuos, qui in te sunt, et non relínquent in te lápidem super lápidem: eo quod non cognóveris tempus visitatiónis tuæ. Et ingréssus in templum, cœpit ejícere vendéntes in illo et eméntes, dicens illis: Scriptum est: Quia domus mea domus oratiónis est. Vos autem fecístis illam speluncam latrónum. Et erat docens cotídie in templo.
      en: >-
        At that time, when Jesus drew near to Jerusalem and saw the city, He wept over it, saying, If you had known, in this your day, even you, the things that are for your peace! But now they are hidden from your eyes. For days will come upon you when your enemies will throw up a rampart about you, and surround you and shut you in on every side, and will dash you to the ground and your children within you, and will not leave in you one stone upon another, because you have not known the time of your visitation. And He entered the temple, and began to cast out those who were selling and buying in it, saying to them, It is written, ‘My house is a house of prayer,’ but you have made it a den of thieves. And He was teaching daily in the temple.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 39 on the Gospels"
@@ -4,6 +4,14 @@
 # of leading others into sin - one continuous excerpt (Lectio4-6). Nocturn
 # 3: Lectio7 bare incipit (Luke 18:9-14, the Pharisee and the publican)
 # skipped; Lectio8-9 one continuous homily by St. Augustine, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-10
 readings:
  - nocturn: 2
@@ -65,6 +73,16 @@ readings:
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 18:9-14", en: "Luke 18:9-14" }
    text:
      la: >-
        In illo témpore: Dixit Jesus ad quosdam, qui in se confidébant tamquam justi et aspernabántur céteros, parábolam istam: Duo hómines ascendérunt in templum, ut orárent: unus pharisǽus, et alter publicánus. Pharisǽus stans, hæc apud se orábat: Deus, grátias ago tibi, quia non sum sicut céteri hóminum: raptóres, injústi, adúlteri: velut étiam hic publicánus. Jejúno bis in sábbato: décimas do ómnium, quæ possídeo. Et publicánus a longe stans nolébat nec óculos ad cœlum leváre: sed percutiébat pectus suum, dicens: Deus, propítius esto mihi peccatóri. Dico vobis: descéndit hic justificátus in domum suam ab illo: quia omnis qui se exáltat, humiliábitur: et qui se humíliat, exaltábitur.
      en: >-
        At that time, Jesus spoke this parable to some who trusted in themselves as being just and despised others. Two men went up to the temple to pray, the one a Pharisee and the other a publican. The Pharisee stood and began to pray thus within himself: ‘O God, I thank You that I am not like the rest of men, robbers, dishonest, adulterers, or even like this publican. I fast twice a week; I pay tithes of all that I possess.’ But the publican, standing afar off, would not so much as lift up his eyes to heaven, but kept striking his breast, saying, ‘O God, be merciful to me the sinner!’ I tell you, this man went back to his home justified rather than the other; for everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Sermon 36 on the Words of the Lord"
@@ -6,6 +6,14 @@
 # type - one continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare incipit
 # (Mark 7:31-37, the healing of the deaf-mute, "Ephphetha") skipped;
 # Lectio8-9 one continuous homily by Pope St. Gregory the Great, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-11
 readings:
  - nocturn: 2
@@ -60,6 +68,16 @@ readings:
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Marc 7:31-37", en: "Mark 7:31-37" }
    text:
      la: >-
        In illo témpore: Exiens Jesus de fínibus Tyri, venit per Sidónem ad mare Galilǽæ, inter médios fines Decapóleos. Et addúcunt ei surdum et mutum, et deprecabántur eum, ut impónat illi manum. Et apprehéndens eum de turba seórsum, misit dígitos suos in aurículas ejus: et éxspuens, tétigit linguam ejus: et suspíciens in cœlum, ingémuit, et ait illi: Ephphetha, quod est adaperíre. Et statim apértæ sunt aures ejus, et solútum est vínculum linguæ ejus, et loquebátur recte. Et præcépit illis, ne cui dícerent. Quanto autem eis præcipiébat, tanto magis plus prædicábant: et eo ámplius admirabántur, dicéntes: Bene ómnia fecit: et surdos fecit audíre et mutos loqui.
      en: >-
        At that time, Jesus departing from the district of Tyre came by way of Sidon to the sea of Galilee, through the midst of the district of Decapolis. And they brought to Him one deaf and dumb, and entreated Him to lay His hand upon him. And taking him aside from the crowd, He put His fingers into the man’s ears, and spitting, He touched his tongue. And looking up to heaven, He sighed, and said to him, Ephpheta, that is, Be opened. And his ears were at once opened, and the bond of his tongue was loosed, and he began to speak correctly. And He charged them to tell no one. But the more He charged them, so much the more did they continue to publish it. And so much the more did they wonder, saying, He has done all things well. He has made both the deaf to hear and the dumb to speak.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 10, Book 1 on Ezekiel"
@@ -5,8 +5,26 @@
 # Gospel+homily slot. Lectio7 is a bare "Et réliqua" incipit (Luke 10:23-37,
 # the Good Samaritan) and is not authored per this project's convention;
 # Lectio8-9 is one continuous homily by the Venerable Bede, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-12
 readings:
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 10:23-37", en: "Luke 10:23-37" }
    text:
      la: >-
        In illo témpore: Dixit Jesus discípulis suis: Beáti óculi, qui vident quæ vos videtis. Dico enim vobis, quod multi prophétæ et reges voluérunt vidére quæ vos videtis, et non vidérunt: et audire quæ audítis, et non audiérunt. Et ecce, quidam legisperítus surréxit, tentans illum, et dicens: Magister, quid faciéndo vitam ætérnam possidébo? At ille dixit ad eum: In lege quid scriptum est? quómodo legis? Ille respóndens, dixit: Díliges Dóminum, Deum tuum, ex toto corde tuo, et ex tota ánima tua, et ex ómnibus víribus tuis; et ex omni mente tua: et próximum tuum sicut teípsum. Dixítque illi: Recte respondísti: hoc fac, et vives. Ille autem volens justificáre seípsum, dixit ad Jesum: Et quis est meus próximus? Suscípiens autem Jesus, dixit: Homo quidam descendébat ab Jerúsalem in Jéricho, et íncidit in latrónes, qui étiam despoliavérunt eum: et plagis impósitis abiérunt, semivívo relícto. Accidit autem, ut sacerdos quidam descénderet eádem via: et viso illo præterívit. Simíliter et levíta, cum esset secus locum et vidéret eum, pertránsiit. Samaritánus autem quidam iter fáciens, venit secus eum: et videns eum, misericórdia motus est. Et apprópians, alligávit vulnera ejus, infúndens óleum et vinum: et impónens illum in juméntum suum, duxit in stábulum, et curam ejus egit. Et áltera die prótulit duos denários et dedit stabulário, et ait: Curam illíus habe: et quodcúmque supererogáveris, ego cum redíero, reddam tibi. Quis horum trium vidétur tibi próximus fuísse illi, qui íncidit in latrónes? At ille dixit: Qui fecit misericórdiam in illum. Et ait illi Jesus: Vade, et tu fac simíliter.
      en: >-
        At that time, Jesus said to His disciples: Blessed are the eyes that see what you see! For I say to you, many prophets and kings have desired to see what you see, and they have not seen it; and to hear what you hear, and they have not heard it. And behold, a certain lawyer got up to test Him, saying, Master, what must I do to gain eternal life? But He said to him, What is written in the Law? How do you read? He answered and said, You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole strength, and with your whole mind; and your neighbor as yourself. And He said to him, You have answered rightly; do this and you shall live. But he, wishing to justify himself, said to Jesus, And who is my neighbor? Jesus answered and said, A certain man was going down from Jerusalem to Jericho, and he fell in with robbers, who after both stripping him and beating him went their way, leaving him half-dead. But, as it happened, a certain priest was going down the same way; and when he saw him, he passed by. And likewise a Levite also, when he was near the place and saw him, passed by. But a certain Samaritan as he journeyed came upon him, and seeing him, was moved with compassion. And he went up to him and bound up his wounds, pouring on oil and wine. And setting him on his own beast, he brought him to an inn and took care of him. And the next day he took out two denarii and gave them to the innkeeper and said, ‘Take care of him; and whatever more you spend, I, on my way back, will repay you.’ Which of these three, in your opinion, proved himself neighbor to him who fell among the robbers? And he said, He who took pity on him. And Jesus said to him, Go and do also in like manner.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "The Venerable Bede, Priest, Book 3, ch. 43 on Luke 10"
@@ -5,8 +5,26 @@
 # post-pentecost-12 onward). Lectio7 is a bare "Et réliqua" incipit (Luke
 # 17:11-19, the ten lepers) and is not authored per this project's
 # convention; Lectio8-9 is one continuous homily by St. Augustine, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-13
 readings:
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 17:11-19", en: "Luke 17:11-19" }
    text:
      la: >-
        In illo témpore: Dum iret Jesus in Jerúsalem, transíbat per médiam Samaríam et Galilǽam. Et cum ingrederétur quoddam castéllum, occurrérunt ei decem viri leprósi, qui stetérunt a longe; et levavérunt vocem dicéntes: Jesu præcéptor, miserére nostri. Quos ut vidit, dixit: Ite, osténdite vos sacerdótibus. Et factum est, dum irent, mundáti sunt. Unus autem ex illis, ut vidit quia mundátus est, regréssus est, cum magna voce magníficans Deum, et cecidit in fáciem ante pedes ejus, grátias agens: et hic erat Samaritánus. Respóndens autem Jesus, dixit: Nonne decem mundáti sunt? et novem ubi sunt? Non est invéntus, qui redíret et daret glóriam Deo, nisi hic alienígena. Et ait illi: Surge, vade; quia fides tua te salvum fecit.
      en: >-
        At that time, Jesus was going to Jerusalem, He was passing between Samaria and Galilee. And as He was entering a certain village, there He met ten lepers, who stood afar off and lifted up their voice, crying, Jesus, Master, have pity on us. And when He saw them He said, Go, show yourselves to the priests. And it came to pass as they were on their way, that they were made clean. But one of them, seeing that he was made clean, returned, with a loud voice glorifying God, and he fell on his face at His feet, giving thanks; and he was a Samaritan. But Jesus answered and said, Were not the ten made clean? But where are the nine? Has no one been found to return and give glory to God, except this foreigner? And He said to him, Arise, go your way, for your faith has saved you.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Book 2, Questions on the Gospels, ch. 40"
@@ -3,8 +3,26 @@
 # proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 6:24-33, "No
 # man can serve two masters") skipped; Lectio8-9 one continuous homily by
 # St. Augustine, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-14
 readings:
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 6:24-33", en: "Matt 6:24-33" }
    text:
      la: >-
        In illo témpore: Dixit Jesus discípulis suis: Nemo potest duóbus dóminis servíre: aut enim unum ódio habébit, et álterum díliget: aut unum sustinébit, et álterum contémnet. ¶ Non potéstis Deo servíre et mammónæ. Ideo dico vobis, ne sollíciti sitis ánimæ vestræ, quid manducétis, neque córpori vestro, quid induámini. Nonne ánima plus est quam esca: et corpus plus quam vestiméntum? Respícite volatília cœli, quóniam non serunt neque metunt neque cóngregant in hórrea: et Pater vester cœléstis pascit illa. Nonne vos magis pluris estis illis? Quis autem vestrum cógitans potest adjícere ad statúram suam cúbitum unum? Et de vestiménto quid sollíciti estis? Consideráte lília agri, quómodo crescunt: non labórant neque nent. Dico autem vobis, quóniam nec Sálomon in omni glória sua coopértus est sicut unum ex istis. Si autem fænum agri, quod hódie est et cras in clíbanum míttitur, Deus sic vestit: quanto magis vos módicæ fídei? Nolíte ergo sollíciti esse, dicéntes: Quid manducábimus aut quid bibémus aut quo operiémur? Hæc enim ómnia gentes inquírunt. Scit enim Pater vester, quia his ómnibus indigétis. Quǽrite ergo primum regnum Dei et justítiam ejus: et hæc ómnia adjiciéntur vobis.
      en: >-
        At that time, Jesus said to His disciples: No man serve two masters; for either he will hate the one and love the other, or else he will stand by the one and despise the other. You cannot serve God and mammon. Therefore I say to you, do not be anxious for your life, what you shall eat; nor yet for your body, what you shall put on. Is not the life a greater thing than the food, and the body than the clothing? Look at the birds of the air: they do not sow, or reap, or gather into barns; yet your heavenly Father feeds them. Are not you of much more value than they? But which of you by being anxious about it can add to his stature a single cubit? And as for clothing, why are you anxious? Consider how the lilies of the field grow; they neither toil nor spin, yet I say to you that not even Solomon in all his glory was arrayed like one of those. But if God so clothes the grass of the field, which flourishes today but tomorrow is thrown into the oven, how much more you, O you of little faith! Therefore do not be anxious, saying, ‘What shall we eat?’ or, ‘What shall we drink?’ or, ‘What are we to put on?’ - for after all these things the Gentiles seek; - for your Father knows that you need all these things. But seek first the Kingdom of God and His justice, and all these things shall be given you besides.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Book 2 on the Lord's Sermon on the Mount, ch. 14"
@@ -3,8 +3,26 @@
 # proper Nocturn 2 in the source). Lectio7 bare incipit (Luke 14:1-11, the
 # healing of the man with dropsy) skipped; Lectio8-9 one continuous homily
 # by St. Ambrose, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-16
 readings:
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 14:1-11", en: "Luke 14:1-11" }
    text:
      la: >-
        In illo témpore: Cum intráret Jesus in domum cujúsdam príncipis pharisæórum sábbato manducáre panem, et ipsi observábant eum. Et ecce, homo quidam hydrópicus erat ante illum. Et respóndens Jesus dixit ad legisperítos et pharisǽos, dicens: Si licet sábbato curáre? At illi tacuérunt. Ipse vero apprehénsum sanávit eum ac dimísit. Et respóndens ad illos, dixit: Cujus vestrum ásinus aut bos in púteum cadet, et non contínuo éxtrahet illum die sábbati? Et non póterant ad hæc respóndere illi. Dicebat autem et ad invitátos parábolam, inténdens, quómodo primos accúbitus elígerent, dicens ad illos: Cum invitátus fúeris ad núptias, non discúmbas in primo loco, ne forte honorátior te sit invitátus ab illo, et véniens is, qui te et illum vocávit, dicat tibi: Da huic locum: et tunc incípias cum rubóre novíssimum locum tenére. Sed cum vocátus fúeris, vade, recúmbe in novíssimo loco: ut, cum vénerit, qui te invitávit, dicat tibi: Amíce, ascénde supérius. Tunc erit tibi glória coram simul discumbéntibus: quia omnis, qui se exáltat, humiliábitur: et qui se humíliat, exaltábitur.
      en: >-
        At that time, when Jesus entered the house of one of the rulers of the Pharisees on the Sabbath to take food, they watched Him. And behold, there was a certain man before Him who had the dropsy. And Jesus asked the lawyers and Pharisees, saying, Is it lawful to cure on the Sabbath? But they remained silent. And He took and healed him and let him go. Then addressing them, He said, Which of you shall have an ass or an ox fall into a pit, and will not immediately draw him up on the Sabbath? And they could give Him no answer to these things. But He also spoke a parable to those invited, observing how they were choosing the first places at table, and He said to them, When you are invited to a wedding feast, do not recline in the first place, lest perhaps one more distinguished than you have been invited by him, and he who invited you and him come and say to you, ‘Make room for this man’; and then you begin with shame to take the last place. But when you are invited go and recline in the last place; that when he who invited you comes in, he may say to you, ‘Friend, go up higher!’ Then you will be honored in the presence of all who are at table with you. For everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Ambrose, Bishop of Milan, Book 7 on Luke 14"
@@ -3,8 +3,26 @@
 # proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 22:34-46, the
 # great commandment) skipped; Lectio7-9's homily by St. John Chrysostom is
 # one continuous work, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-17
 readings:
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 22:34-46", en: "Matt 22:34-46" }
    text:
      la: >-
        In illo témpore: Accessérunt ad Jesum pharisǽi: et interrogávit eum unus ex eis legis doctor, tentans eum: Magíster, quod est mandátum magnum in lege? Ait illi Jesus: Díliges Dóminum, Deum tuum, ex toto corde tuo et in tota ánima tua et in tota mente tua. Hoc est máximum et primum mandátum. Secúndum autem símile est huic: Díliges próximum tuum sicut teípsum. In his duóbus mandátis univérsa lex pendet et prophétæ. Congregátis autem pharisǽis, interrogávit eos Jesus, dicens: Quid vobis vidétur de Christo? cujus fílius est? Dicunt ei: David. Ait illis: Quómodo ergo David in spíritu vocat eum Dóminum, dicens: Dixit Dóminus Dómino meo, sede a dextris meis, donec ponam inimícos tuos scabéllum pedum tuórum? Si ergo David vocat eum Dóminum, quómodo fílius ejus est? Et nemo poterat ei respóndere verbum: neque ausus fuit quisquam ex illa die eum ámplius interrogáre.
      en: >-
        At that time, the Pharisees came to Jesus and one of them, a doctor of the Law, putting Him to the test, asked Him, Master, which is the great commandment in the Law? Jesus said to him, ‘You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole mind.’ This is the greatest and first commandment. And the second is like it, ‘You shall love your neighbor as yourself.’ On these two commandments depend the whole Law and the Prophets. Now while the Pharisees were gathered together, Jesus questioned them, saying, What do you think of the Christ? Whose son is He? They said to Him, David’s. He said to them, How then does David in the spirit call Him Lord, saying, The Lord said to my Lord: Sit at My right hand, till I make Your enemies Your footstool?’ If David, therefore, calls Him ‘Lord,’ how is He his son? And no one could answer Him a word; neither did anyone dare from that day forth to ask Him any more questions.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. John Chrysostom, Homily 72 on Matthew"
@@ -3,8 +3,26 @@
 # proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 9:1-8, the
 # healing of the paralytic) skipped; Lectio7-9's homily by St. Peter
 # Chrysologus is one continuous work, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-18
 readings:
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 9:1-8", en: "Matt 9:1-8" }
    text:
      la: >-
        In illo témpore: Ascéndens Jesus in navículam, transfretávit et venit in civitátem suam. Et ecce, offerébant ei paralýticum jacéntem in lecto. Et videns Jesus fidem illórum, dixit paralýtico: Confíde, fili, remittúntur tibi peccáta tua. Et ecce, quidam de scribis dixérunt intra se: Hic blasphémat. Et cum vidísset Jesus cogitatiónes eórum, dixit: Ut quid cogitátis mala in córdibus vestris? Quid est facílius dícere: Dimittúntur tibi peccáta tua; an dícere: Surge et ámbula? Ut autem sciátis, quia Fílius hóminis habet potestátem in terra dimitténdi peccáta, tunc ait paralýtico: Surge, tolle lectum tuum, et vade in domum tuam. Et surréxit et ábiit in domum suam. Vidéntes autem turbæ timuérunt, et glorificavérunt Deum, qui dedit potestátem talem homínibus.
      en: >-
        At that time, Jesus, getting into a boat, crossed over and came to his own town. And behold, they brought to Him a paralytic lying on a pallet. And Jesus, seeing their faith, said to the paralytic, Take courage, son; your sins are forgiven you. And behold, some of the scribes said within themselves, This man blasphemes. And Jesus, knowing their thoughts, said, Why do you harbor evil thoughts in your hearts? For which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Arise, and walk’? But that you may know that the Son of Man has power on earth to forgive sins, - then He said to the paralytic - Arise, take up your pallet and go to your house. And he arose, and went away to his house. But when the crowds saw it, they were struck with fear, and glorified God Who had given such power to men.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Peter Chrysologus, Archbishop of Ravenna, Sermon 50"
@@ -3,8 +3,26 @@
 # proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 22:1-14, the
 # marriage feast of the king's son) skipped; Lectio7-9's homily by Pope St.
 # Gregory the Great is one continuous work, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-19
 readings:
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 22:1-14", en: "Matt 22:1-14" }
    text:
      la: >-
        In illo témpore: Loquebátur Jesus princípibus sacerdótum et pharisǽis in parábolis, dicens: Símile factum est regnum cœlórum hómini regi, qui fecit núptias fílio suo. Et misit servos suos vocáre invitátos ad nuptias, et nolébant veníre. Iterum misit álios servos, dicens: Dícite invitátis: Ecce, prándium meum parávi, tauri mei et altília occísa sunt, et ómnia paráta: veníte ad núptias. Illi autem neglexérunt: et abiérunt, álius in villam suam, álius vero ad negotiatiónem suam: réliqui vero tenuérunt servos ejus, et contuméliis afféctos occidérunt. Rex autem cum audísset, iratus est: et, missis exercítibus suis, pérdidit homicídas illos et civitátem illórum succéndit. Tunc ait servis suis: Núptiæ quidem parátæ sunt, sed, qui invitáti erant, non fuérunt digni. Ite ergo ad exitus viárum et, quoscúmque invenéritis, vocáte ad núptias. Et egréssi servi ejus in vias, congregavérunt omnes, quos invenérunt, malos et bonos: et implétæ sunt núptiæ discumbéntium. Intrávit autem rex, ut vidéret discumbéntes, et vidit ibi hóminem non vestítum veste nuptiáli. Et ait illi: Amíce, quómodo huc intrásti non habens vestem nuptiálem? At ille obmútuit. Tunc dixit rex minístris: Ligátis mánibus et pédibus ejus, míttite eum in ténebras exterióres: ibi erit fletus et stridor déntium. Multi enim sunt vocáti, pauci vero elécti.
      en: >-
        At that time, Jesus spoke to the chief priests and the Pharisees in parables, saying, The kingdom of heaven is like a king who made a marriage feast for his son. And he sent his servants to call in those invited to the marriage feast, but they would not come. Again he sent out other servants, saying, “Tell those who are invited, behold, I have prepared my dinner; my oxen and fatlings are killed, and everything is ready; come to the marriage feast.” But they made light of it, and went off, one to his farm, and another to his business; and the rest laid hold of his servants, treated them shamefully, and killed them. But when the king heard of it, he was angry; and he sent his armies, destroyed those murderers, and burnt their city. Then he said to his servants, “The marriage feast indeed is ready, but those who were invited were not worthy; go therefore to the crossroads, and invite to the marriage feast whomever you shall find.” And his servants went out into the roads, and gathered all whom they found, both good and bad; and the marriage feast was filled with guests. Now the king went in to see the guests, and he saw there a man who had not on a wedding garment. And he said to him, “Friend, how did you come in here without a wedding garment?” But he was speechless. Then the king said to the attendants, “Bind his hands and feet and cast him forth into the darkness outside, where there will be the weeping and the gnashing of teeth.” For many are called, but few are chosen.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 38 on the Gospels"
@@ -3,8 +3,26 @@
 # proper Nocturn 2 in the source). Lectio7 bare incipit (John 4:46-53, the
 # healing of the nobleman's son) skipped; Lectio7-9's homily by Pope St.
 # Gregory the Great is one continuous work, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-20
 readings:
  - nocturn: 3
    isGospel: true
    citation: { la: "Joannes 4:46-53", en: "John 4:46-53" }
    text:
      la: >-
        In illo témpore: Erat quidam régulus, cujus fílius infirmabátur Caphárnaum. Hic cum audísset, quia Jesus adveníret a Judǽa in Galilǽam, ábiit ad eum, et rogábat eum, ut descénderet et sanáret fílium ejus: incipiébat enim mori. Dixit ergo Jesus ad eum: Nisi signa et prodígia vidéritis, non créditis. Dicit ad eum régulus: Dómine, descénde, priúsquam moriátur fílius meus. Dicit ei Jesus: Vade, fílius tuus vivit. Crédidit homo sermóni, quem dixit ei Jesus, et ibat. Jam autem eo descendénte, servi occurrérunt ei et nuntiavérunt, dicéntes, quia fílius ejus víveret. Interrogábat ergo horam ab eis, in qua mélius habúerit. Et dixérunt ei: Quia heri hora séptima relíquit eum febris. Cognóvit ergo pater, quia illa hora erat, in qua dixit ei Jesus: Fílius tuus vivit: et crédidit ipse et domus ejus tota.
      en: >-
        At that time, there was a certain royal official whose son was lying sick at Capharnaum. When he heard that Jesus had come from Judea into Galilee, he went to Him and besought Him to come down and heal his son, for he was at the point of death. Jesus therefore said to him, Unless you see signs and wonders, you do not believe. The royal official said to Him, Sir, come down before my child dies. Jesus said to him, Go your way, your son lives. The man believed the word that Jesus spoke to him, and departed. But even as he was now going down, his servants met him and brought word saying that his son lived. He asked of them therefore the hour in which he had got better. And they told him, Yesterday, at the seventh hour, the fever left him. The father knew then that it was at that very hour in which Jesus had said to him, Your son lives. And he himself believed, and his whole household.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 28 on the Gospels"
@@ -3,8 +3,26 @@
 # proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 18:23-35, the
 # unforgiving servant) skipped; Lectio7-9's homily by St. Jerome is one
 # continuous work, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-21
 readings:
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 18:23-35", en: "Matt 18:23-35" }
    text:
      la: >-
        In illo témpore: Dixit Jesus discípulis suis parábolam hanc: Assimilátum est regnum cœlórum hómini regi, qui vóluit ratiónem pónere cum servis suis. Et cum cœpísset ratiónem pónere, oblátus est ei unus, qui debébat ei decem mília talénta. Cum autem non habéret, unde rédderet, jussit eum dóminus ejus venúmdari et uxórem ejus et fílios et ómnia, quæ habébat, et reddi. Prócidens autem servus ille, orábat eum, dicens: Patiéntiam habe in me, et ómnia reddam tibi. Misértus autem dóminus servi illíus, dimísit eum et débitum dimísit ei. Egréssus autem servus ille, invénit unum de consérvis suis, qui debébat ei centum denários: et tenens suffocábat eum, dicens: Redde, quod debes. Et prócidens consérvus ejus, rogábat eum, dicens: Patiéntiam habe in me, et ómnia reddam tibi. Ille autem nóluit: sed ábiit, et misit eum in cárcerem, donec rédderet débitum. Vidéntes autem consérvi ejus, quæ fiébant, contristáti sunt valde: et venérunt et narravérunt dómino suo ómnia, quæ facta fúerant. Tunc vocávit illum dóminus suus: et ait illi: Serve nequam, omne débitum dimísi tibi, quóniam rogásti me: nonne ergo opórtuit et te miseréri consérvi tui, sicut et ego tui misértus sum? Et irátus dóminus ejus, trádidit eum tortóribus, quoadúsque rédderet univérsum débitum. Sic et Pater meus cœléstis fáciet vobis, si non remiséritis unusquísque fratri suo de córdibus vestris.
      en: >-
        At that time, Jesus spoke to His disciples this parable: The kingdom of heaven is likened to a king who desired to settle accounts with his servants. And when he had begun the settlement, one was brought to him who owed him ten thousand talents. And as he had no means of paying, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. But the servant fell down and besought him, saying, ‘Have patience with me and I will pay you all!’ And moved with compassion, the master of that servant released him, and forgave him the debt. But as that servant went out, he met one of his fellow-servants who owed him a hundred denarii and he laid hold of him, and throttled him, saying, ‘Pay what you owe.’ His fellow-servant therefore fell down and began to entreat him, saying, ‘Have patience with me and I will pay you all.’ But he would not; but went away and cast him into prison until he should pay what was due. His fellow-servants therefore, seeing what had happened, were very much saddened, and they went and informed their master of what had taken place. Then his master called him, and said to him, ‘Wicked servant! I forgave you all the debt, because you entreated me. Should not you also have had pity on your fellow-servant, even as I had pity on you?’ And his master, being angry, handed him over to the torturers until he should pay all that was due to him. So also My heavenly Father will do to you, if you do not each forgive your brothers from your hearts.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Jerome, Priest, Book 3, Commentary on Matthew 18"
@@ -3,8 +3,26 @@
 # proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 22:15-21,
 # "Render unto Caesar") skipped; Lectio7-9's homily by St. Hilary of
 # Poitiers is one continuous work, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-22
 readings:
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 22:15-21", en: "Matt 22:15-21" }
    text:
      la: >-
        In illo témpore: Abeúntes pharisǽi consílium iniérunt, ut cáperent Jesum in sermóne. Et mittunt ei discípulos suos cum Herodiánis, dicéntes: Magíster, scimus, quia verax es et viam Dei in veritáte doces, et non est tibi cura de áliquo: non enim réspicis persónam hóminum: dic ergo nobis, quid tibi vidétur, licet censum dare Cǽsari, an non? Cógnita autem Jesus nequítia eórum, ait: Quid me tentátis, hypócritæ? Osténdite mihi numísma census. At illi obtulérunt ei denárium. Et ait illis Jesus: Cujus est imágo hæc et superscríptio? Dicunt ei: Cǽsaris. Tunc ait illis: Réddite ergo, quæ sunt Cǽsaris, Cǽsari; et, quæ sunt Dei, Deo.
      en: >-
        At that time, the Pharisees went and took counsel how they might trap Jesus in His talk. And they sent to Him their disciples with the Herodians, saying, Master, we know that You are truthful, and that You teach the way of God in truth, and that You care naught for any man; for You do not regard the person of men. Tell us, therefore, what do You think: Is it lawful to give tribute to Caesar, or not? But Jesus, knowing their wickedness, said, Why do you test Me, you hypocrites? Show Me the coin of the tribute. So they offered Him a denarius. Then Jesus said to them, Whose are this image and the inscription? They said to Him, Caesar’s. Then He said to them, Render, therefore, to Caesar the things that are Caesar’s, and to God the things that are God’s.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Hilary, Bishop of Poitiers, Commentary on Matthew, Canon 23"
@@ -3,8 +3,26 @@
 # proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 9:18-26, the
 # ruler's daughter and the woman with an issue of blood) skipped;
 # Lectio7-9's homily by St. Jerome is one continuous work, combined.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-23
 readings:
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 9:18-26", en: "Matt 9:18-26" }
    text:
      la: >-
        In illo témpore: Loquénte Jesu ad turbas, ecce, princeps unus accéssit et adorábat eum, dicens: Dómine, fília mea modo defúncta est: sed veni, impóne manum tuam super eam, et vivet. Et surgens Jesus sequebátur eum et discípuli ejus. Et ecce múlier, quæ sánguinis fluxum patiebátur duódecim annis, accéssit retro et tétigit fímbriam vestiménti ejus. Dicébat enim intra se: Si tetígero tantum vestiméntum ejus, salva ero. At Jesus convérsus et videns eam, dixit: Confíde, fília, fides tua te salvam fecit. Et salva facta est múlier ex illa hora. Et cum venísset Jesus in domum príncipis, et vidísset tibícines et turbam tumultuántem, dicebat: Recédite: non est enim mórtua puélla, sed dormit. Et deridébant eum. Et cum ejécta esset turba, intrávit et ténuit manum ejus. Et surréxit puélla. Et éxiit fama hæc in univérsam terram illam.
      en: >-
        At that time, as Jesus was speaking to the crowds, behold, a ruler came up and worshipped Him, saying, “Lord, my daughter has just now died; but come and lay Your hand upon her, and she will return to life.” And Jesus arose and followed him, and so did His disciples. Now a woman who for twelve years had been suffering from hemorrhage, came up behind him and touched the tassel of His cloak saying to herself, “If I touch but His cloak I shall be saved.” But Jesus, turning and seeing her, said, “Take courage, daughter; your faith has saved you.” And the woman was restored to health from that moment. And when Jesus came to the ruler's house, and saw the flute players and the crowd making a din, He said, “Begone, the girl is asleep, not dead.” And they laughed Him to scorn. But when the crowd had been put out, He went in and took her by the hand; and the girl arose. And the report of this spread throughout all that district.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Jerome, Priest, Book 1, Commentary on Matthew 9"
@@ -7,8 +7,26 @@
 # literal 24th week (when the season runs that long) and as the fixed final
 # Sunday-of-the-year formulary in overflow years - either way, this is the
 # content that slot resolves to.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: post-pentecost-24
 readings:
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 24:15-35", en: "Matt 24:15-35" }
    text:
      la: >-
        In illo témpore: Dixit Jesus discípulis suis: Cum vidéritis abominatiónem desolatiónis, quæ dicta est a Daniéle Prophéta, stantem in loco sancto: qui legit, intélligat: tunc qui in Judǽa sunt, fúgiant ad montes: et qui in tecto, non descéndat tóllere áliquid de domo sua: et qui in agro, non revertátur tóllere túnicam suam. Væ autem prægnántibus et nutriéntibus in illis diébus. Oráte autem, ut non fiat fuga vestra in híeme vel sábbato. Erit enim tunc tribulátio magna, qualis non fuit ab inítio mundi usque modo, neque fiet. Et nisi breviáti fuíssent dies illi, non fíeret salva omnis caro: sed propter eléctos breviabúntur dies illi. Tunc si quis vobis díxerit: Ecce, hic est Christus, aut illic: nolíte crédere. Surgent enim pseudochrísti et pseudoprophétæ, et dabunt signa magna et prodígia, ita ut in errórem inducántur - si fíeri potest - étiam elécti. Ecce, prædíxi vobis. Si ergo díxerint vobis: Ecce, in desérto est, nolíte exíre: ecce, in penetrálibus, nolíte crédere. Sicut enim fulgur exit ab Oriénte et paret usque in Occidéntem: ita erit et advéntus Fílii hóminis. Ubicúmque fúerit corpus, illic congregabúntur et áquilæ. Statim autem post tribulatiónem diérum illórum sol obscurábitur, et luna non dabit lumen suum, et stellæ cadent de cælo, et virtútes cœlórum commovebúntur: et tunc parébit signum Fílii hóminis in cœlo: et tunc plangent omnes tribus terræ: et vidébunt Fílium hóminis veniéntem in núbibus cæli cum virtúte multa et majestáte. Et mittet Angelos suos cum tuba et voce magna: et congregábunt eléctos ejus a quátuor ventis, a summis cœlórum usque ad términos eórum. Ab árbore autem fici díscite parábolam: Cum jam ramus ejus tener fúerit et fólia nata, scitis, quia prope est æstas: ita et vos cum vidéritis hæc ómnia, scitóte, quia prope est in jánuis. Amen, dico vobis, quia non præteríbit generátio hæc, donec ómnia hæc fiant. Cœlum et terra transíbunt, verba autem mea non præteríbunt.
      en: >-
        At that time, Jesus said to His disciples: When you see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place - let him who reads understand - then let those who are in Judea flee to the mountains; and let him who is on the housetop not go down to take anything from his house; and let him who is in the field not turn back to take his cloak. But woe to those who are with child, or have infants at the breast in those days! But pray that your flight may not be in the winter, or on the Sabbath. For then there will be great tribulation, such as has not been from the beginning of the world until now, nor will be. And unless those days had been shortened, no living creature would be saved. But for the sake of the elect those days will be shortened. Then if anyone say to you, ‘Behold, here is the Christ,’ or ‘There He is,’ do not believe it. For false christs and false prophets will arise, and will show great signs and wonders, so as to lead astray, if possible, even the elect. Behold, I have told it to you beforehand. If therefore they say to you, ‘Behold, He is in the desert,’ do not go forth; ‘Behold, He is in the inner chambers,’ do not believe it. For as the lightning comes forth from the east and shines even to the west, so also will the coming of the Son of Man be. Wherever the body is, there will the eagles be gathered together. But immediately after the tribulation of those days, the sun will be darkened, and the moon will not give her light, and the stars will fall from heaven, and the powers of heaven will be shaken. And then will appear the sign of the Son of Man in heaven; and then will all tribes of the earth mourn, and they will see the Son of Man coming upon the clouds of heaven with great power and majesty. And He will send forth His angels with a trumpet and a great sound, and they will gather His elect from the four winds, from one end of the heavens to the other. Now from the fig tree learn this parable. When its branch is now tender, and the leaves break forth, you know that summer is near. Even so, when you see all these things, know that it is near, even at the door. Amen I say to you, this generation will not pass away till all these things have been accomplished. Heaven and earth will pass away, but my words will not pass away.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Jerome, Priest, Book 4, Commentary on Matthew 24"
@@ -14,6 +14,14 @@
 # sweep. Combined Lectio7's homily portion (incipit dropped) with
 # Lectio8-9, using Responsory7 ("Veni hódie ad fontem aquæ") - the first
 # responsory of the group the combined reading spans.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: quinquagesima
 readings:
  - nocturn: 2
@@ -73,6 +81,16 @@ readings:
      en: "R. The Angel of the Lord called unto Abraham and said: * Lay not thine hand upon the lad; for now I know that thou fearest God.\nV. And Abraham stretched forth his hand to slay his son; and, behold, the Angel of the Lord called unto him out of heaven, and said:\nR. Lay not thy hand upon the lad; for now I know that thou fearest God."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 18:31-43", en: "Luke 18:31-43" }
    text:
      la: >-
        In illo témpore: Assúmpsit Jesus duódecim, et ait illis: Ecce, ascéndimus Jerosólymam, et consummabúntur ómnia, quæ scripta sunt per Prophétas de Fílio hominis. Tradétur enim Géntibus, et illudétur, et flagellábitur, et conspuétur: et postquam flagelláverint, occídent eum, et tértia die resúrget. Et ipsi nihil horum intellexérunt, et erat verbum istud abscónditum ab eis, et non intellegébant quæ dicebántur. Factum est autem, cum appropinquáret Jéricho, cæcus quidam sedébat secus viam, mendícans. Et cum audíret turbam prætereúntem, interrogábat, quid hoc esset. Dixérunt autem ei, quod Jesus Nazarénus transíret. Et clamávit, dicens: Jesu, fili David, miserére mei. Et qui præíbant, increpábant eum, ut tacéret. Ipse vero multo magis clamábat: Fili David, miserére mei. Stans autem Jesus, jussit illum addúci ad se. Et cum appropinquásset, interrogávit illum, dicens: Quid tibi vis fáciam? At ille dixit: Dómine, ut vídeam. Et Jesus dixit illi: Réspice, fides tua te salvum fecit. Et conféstim vidit, et sequebátur illum, magníficans Deum. Et omnis plebs ut vidit, dedit laudem Deo.
      en: >-
        At that time, Jesus taking to Himself the Twelve said to them, Behold, we are going up to Jerusalem, and all things that have been written by the prophets concerning the Son of Man will be accomplished. For He will be delivered to the Gentiles, and will be mocked and scourged and spit upon; and after they have scourged Him, they will put Him to death; and on the third day He will rise again. And they understood none of these things and this saying was hidden from them, neither did they get to know the things that were being said. Now it came to pass as He drew near to Jericho, that a certain blind man was sitting by the wayside, begging; but hearing a crowd passing by, he inquired what this might be. And they told him that Jesus of Nazareth was passing by. And he cried out, saying, Jesus, Son of David, have mercy on me! And they who went in front angrily tried to silence him. But he cried out all the louder, Son of David, have mercy on me! Then Jesus stopped and commanded that he should be brought to Him. And when he drew near, He asked him, saying, What would you have Me do for you? And he said, Lord, that I may see. And Jesus said to him, Receive your sight, your faith has saved you. And at once he received his sight, and followed Him, glorifying God. And all the people upon seeing it gave praise to God.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 2 on the Gospels"
@@ -14,6 +14,14 @@
 # Lectio7's homily portion (incipit dropped) with Lectio8-9, using
 # Responsory7 ("Plantáverat autem Dóminus Deus paradísum voluptátis") -
 # the first responsory of the group the combined reading spans.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: septuagesima
 readings:
  - nocturn: 2
@@ -78,6 +86,16 @@ readings:
      en: "R. God took the man and put him into the garden of Eden * To dress it and to keep it.\nV. And the Lord God had planted a garden aforetime in Eden, and there He put the man whom He had formed.\nR. To dress it and to keep it."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 20:1-16", en: "Matt 20:1-16" }
    text:
      la: >-
        In illo témpore: Dixit Jesus discípulis suis parábolam hanc: Simile est regnum coelórum hómini patrifamílias, qui éxiit primo mane condúcere operários in víneam suam. Conventióne autem facta cum operáriis ex denário diúrno, misit eos in víneam suam. Et egréssus circa horam tértiam, vidit álios stantes in foro otiósos, et dixit illis: Ite et vos in víneam meam, et quod justum fúerit, dabo vobis. Illi autem abiérunt. Iterum autem éxiit circa sextam et nonam horam: et fecit simíliter. Circa undécimam vero éxiit, et invénit álios stantes, et dicit illis: Quid hic statis tota die otiósi? Dicunt ei: Quia nemo nos condúxit. Dicit illis: Ite et vos in víneam meam. Cum sero autem factum esset, dicit dóminus víneæ procuratóri suo: Voca operários, et redde illis mercédem, incípiens a novíssimis usque ad primos. Cum veníssent ergo qui circa undécimam horam vénerant, accepérunt síngulos denários. Veniéntes autem et primi, arbitráti sunt, quod plus essent acceptúri: accepérunt autem et ipsi síngulos denários. Et accipiéntes murmurábant advérsus patremfamílias, dicéntes: Hi novíssimi una hora fecérunt et pares illos nobis fecísti, qui portávimus pondus diéi et æstus. At ille respóndens uni eórum, dixit: Amíce, non facio tibi injúriam: nonne ex denário convenísti mecum? Tolle quod tuum est, et vade: volo autem et huic novíssimo dare sicut et tibi. Aut non licet mihi, quod volo, fácere? an óculus tuus nequam est, quia ego bonus sum? Sic erunt novíssimi primi, et primi novíssimi. Multi enim sunt vocáti, pauci vero elécti.
      en: >-
        At that time, Jesus spoke to His disciples this parable: The kingdom of heaven is like a householder who went out early in the morning to hire laborers for his vineyard. And having agreed with the laborers for a denarius a day, he sent them into his vineyard. And about the third hour, he went out and saw others standing in the market place idle; and he said to them, ‘Go you also into the vineyard, and I will give you whatever is just.’ So they went. And again he went out about the sixth, and about the ninth hour, and did as before. But about the eleventh hour he went out and found others standing about and he said to them, ‘Why do you stand here all day idle?’ They said to him, ‘Because no man has hired us.’ He said to them, ‘Go you also into the vineyard.’ But when evening had come, the owner of the vineyard said to his steward, ‘Call the laborers, and pay them their wages, beginning from the last even to the first.’ Now when they of the eleventh hour came, they received each a denarius. And when the first in their term came, they thought that they would receive more; but they also received each his denarius. And on receiving it, they began to murmur against the householder, saying, ‘These last have worked a single hour, and you have put them on a level with us, who have borne the burden of the day’s heat.’ But answering one of them, he said, ‘Friend, I do you no injustice; did you not agree with me for a denarius? Take what is yours and go; I choose to give to this last even as to you. Have I not a right to do what I choose? Or are you envious because I am generous?’ Even so the last shall be first, and the first last; for many are called, but few are chosen.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 19 on the Gospels"
@@ -14,6 +14,14 @@
 # Lectio7's homily portion (incipit dropped) with Lectio8-9, using
 # Responsory7 ("Benedíxit Deus Noë, et fíliis ejus") - the first
 # responsory of the group the combined reading spans.
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: sexagesima
 readings:
  - nocturn: 2
@@ -79,6 +87,16 @@ readings:
      en: "R. Noah builded an Altar unto the Lord, and offered burnt offerings on the Altar; and the Lord smelled a sweet savour, and blessed Noah, and said: * Be fruitful, and multiply, and replenish the earth.\nV. Behold, I establish My covenant with you, and with your seed after you.\nR. Be fruitful, and multiply, and replenish the earth."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 8:4-15", en: "Luke 8:4-15" }
    text:
      la: >-
        In illo témpore: Cum turba plúrima convenírent, et de civitátibus properárent ad Jesum, dixit per similitúdinem: Exiit, qui séminat, semináre semen suum: et dum séminat, áliud cécidit secus viam, et conculcátum est, et vólucres cæli comedérunt illud. Et áliud cécidit supra petram: et natum áruit, quia non habébat humórem. Et áliud cécidit inter spinas, et simul exórtæ spinæ suffocavérunt illud. Et áliud cécidit in terram bonam: et ortum fecit fructum céntuplum. Hæc dicens, clamábat: Qui habet aures audiéndi, áudiat. Interrogábant autem eum discípuli ejus, quæ esset hæc parábola. Quibus ipse dixit: Vobis datum est nosse mystérium regni Dei, céteris autem in parábolis: ut vidéntes non vídeant, et audiéntes non intéllegant. Est autem hæc parábola: Semen est verbum Dei. Qui autem secus viam, hi sunt qui áudiunt: déinde venit diábolus, et tollit verbum de corde eórum, ne credéntes salvi fiant. Nam qui supra petram: qui cum audíerint, cum gáudio suscípiunt verbum: et hi radíces non habent: qui ad tempus credunt, et in témpore tentatiónis recédunt. Quod autem in spinas cécidit: hi sunt, qui audiérunt, et a sollicitudínibus et divítiis et voluptátibus vitæ eúntes, suffocántur, et non réferunt fructum. Quod autem in bonam terram: hi sunt, qui in corde bono et óptimo audiéntes verbum rétinent, et fructum áfferunt in patiéntia.
      en: >-
        At that time, when a very great crowd was gathering together and men from every town were resorting to Jesus. He said in a parable: The sower went out to sow his seed. And as he sowed, some seed fell by the wayside and was trodden under foot, and the birds of the air ate it up. And other seed fell upon the rock, and as soon as it had sprung up it withered away, because it had no moisture. And other seed fell among thorns, and the thorns sprang up with it and choked it. And other seed fell upon good ground, and sprang up and yielded fruit a hundredfold. As He said these things He cried out, He who has ears to hear, let him hear! But His disciples then began to ask Him what this parable meant, He said to them, To you it is given to know the mystery of the kingdom of God, but to the rest in parables, that ‘Seeing they may not see, and hearing they may not understand.’ Now the parable is this: the seed is the word of God. And those by the wayside are they who have heard; then the devil comes and takes away the word from their heart, that they may not believe and be saved. Now those upon the rock are they who, when they have heard, receive the word with joy; and these have no root, but believe for a while, and in time of temptation fall away. And that which fell among the thorns, these are they who have heard, and as they go their way are choked by the cares and riches and pleasures of life, and their fruit does not ripen. But that upon good ground, these are they who, with a right and good heart, having heard the word, hold it fast, and bear fruit in patience.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 15 on the Gospels"
@@ -28,6 +28,14 @@
 # dropped) with Lectio8-9, using a responsory borrowed from Ascension
 # Thursday's own Responsory7 ("Ego rogábo Patrem") rather than this file's
 # own Responsory8 (proper to Lectio8 alone, not the combined reading).
 #
 # Update (2026-09): the Gospel pericope itself, previously left unauthored
 # per the "bare incipit, skip it" convention described above, is now
 # authored too (isGospel: true, immediately before the homily) - sourced
 # from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
 # and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 # Matins now shows the full Gospel, then the homily on it, matching
 # post-pentecost-15's original pattern - see TODO.md's dated entry.
 id: sunday-after-ascension
 readings:
  - nocturn: 2
@@ -102,6 +110,16 @@ readings:
      en: "R. My time is come that I should return unto Him That sent Me, saith the Lord. Be not sorrowful, neither let your heart be troubled. * I pray the Father for you, that He may keep you. Alleluia, Alleluia.\nV. If I go not away, the Comforter will not come unto you; where I am ascended, I will send Him unto you.\nR. I pray the Father for you, that He may keep you. Alleluia, Alleluia."
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Joannes 15:26-27; 16:1-4", en: "John 15:26-27; 16:1-4" }
    text:
      la: >-
        In illo témpore: Dixit Jesus discípulis suis: Cum 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. Hæc locútus sum vobis, ut non scandalizémini. Absque synagógis fácient vos: sed venit hora, ut omnis, qui intérficit vos, arbitrétur obséquium se præstáre Deo. Et hæc fácient vobis, quia non novérunt Patrem neque me. Sed hæc locútus sum vobis: ut, cum vénerit hora eórum, reminiscámini, quia ego dixi vobis.
      en: >-
        At that time, Jesus said to His disciples: When the Advocate has come, Whom I will send you from the Father, the Spirit of truth Who proceeds from the Father, He will bear witness concerning Me. And you also will bear witness, because from the beginning you are with Me. These things I have spoken to you that you may not be scandalized. They will expel you from the synagogues. Yes, the hour is coming for everyone who kills you to think he is offering worship to God. And these things they will do because they have not known the Father nor Me. But these things I have spoken to you, that when the time for them has come you may remember that I told you.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Tractate 92 on the Gospel of John"
@@ -51,17 +51,23 @@ describe('Advent 4 Sunday landing on Dec 24 (the Vigil of Christmas)', () => {
    }
  });
-  it("Matins Nocturn 3 carries the Vigil's own Gospel (Matt 1:18-21) with St. Jerome's homily, still using the Sunday's fixed psalm table throughout", () => {
+  it("Matins Nocturn 3 carries the Vigil's own Gospel (Matt 1:18-21, St. Jerome's homily) and, per this project's generous-commemorations design (the same reason Lauds above shows both collects), Advent 4's own commemorated Gospel (Luke 3:1-6, Pope St. Gregory the Great's homily) too -- still using the Sunday's fixed psalm table throughout", () => {
    const matins = resolveOrdo('matins', '2023-12-24');
    const gospels = matins.parts.filter((p) => p.kind === 'gospel');
-    expect(gospels).toHaveLength(1);
+    expect(gospels).toHaveLength(2);
-    const gospel = gospels[0]!;
+    const vigilGospel = gospels.find((g) => g.kind === 'gospel' && g.text.citation?.la === 'Matt 1:18-21');
-    expect(gospel.kind).toBe('gospel');
+    expect(vigilGospel?.kind).toBe('gospel');
-    if (gospel.kind === 'gospel') {
+    if (vigilGospel?.kind === 'gospel') {
-      expect(gospel.text.citation?.la).toBe('Matt 1:18-21');
+      expect(vigilGospel.text.status.la).toBe('verified');
-      expect(gospel.text.status.la).toBe('verified');
+      expect(vigilGospel.homily?.source).toContain('Jerome');
-      expect(gospel.homily?.source).toContain('Jerome');
+      expect(vigilGospel.homily?.text.status.la).toBe('verified');
-      expect(gospel.homily?.text.status.la).toBe('verified');
+    }
    const advent4Gospel = gospels.find((g) => g.kind === 'gospel' && g.text.citation?.la === 'Luc 3:1-6');
    expect(advent4Gospel?.kind).toBe('gospel');
    if (advent4Gospel?.kind === 'gospel') {
      expect(advent4Gospel.text.status.la).toBe('verified');
      expect(advent4Gospel.homily?.source).toContain('Gregory');
      expect(advent4Gospel.homily?.text.status.la).toBe('verified');
    }
    // Nocturns 1-2 keep the ordinary Sunday psalm table (Ps 20-31),
    // unaffected by which id won -- hours/matins.ts's threeNocturns/
Author	SHA1	Message	Date
will	bcbc93732f	Log the Sunday Matins Gospel-pericope sweep in TODO.md Deploy / deploy (push) Successful in 1m54s Details Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com> Claude-Session: https://claude.ai/code/session_01AGjUyhUZJaSjiniEmnLdak	2026-09-03 17:07:14 -04:00
will	750bea4cff	Add full Gospel pericopes to post-Pentecost Sunday Matins readings Closes the gap this whole sweep started from: Nocturn 3 on post-pentecost-13/14 showed St. Augustine's homily with no Gospel citation or text above it. Fixes all remaining post-pentecost-NN ids (01-14, 16-24; -15 already had this from the original mechanism proof) the same way as the rest of the sweep, plus Trinity Sunday's second Nocturn 3 pair — the "Commemoration of the First Sunday after Pentecost," whose Gospel (Luke 6:36-42) has no live date to source from since Trinity always occupies that slot, so it's sourced from the reference engine's preserved pre-displacement Mass propers file instead. Also fixes a stray-space formatting glitch in post-pentecost-19's existing homily text, found while sourcing. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com> Claude-Session: https://claude.ai/code/session_01AGjUyhUZJaSjiniEmnLdak	2026-09-03 17:07:10 -04:00
will	1dc8e3700a	Add full Gospel pericopes to Eastertide Sunday Matins readings Same gap and fix as the Advent/Christmas and post-Epiphany sweeps, for easter-octave, easter-3 through -6, and sunday-after-ascension. Also fixes stray leading "v." verse-marker artifacts left over in three of the existing English homily texts (easter-4/5/6), found while sourcing the paired Gospel text alongside them. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com> Claude-Session: https://claude.ai/code/session_01AGjUyhUZJaSjiniEmnLdak	2026-09-03 17:06:46 -04:00
will	01ffb25057	Add full Gospel pericopes to post-Epiphany through Palm Sunday Matins readings Same gap as the Advent/Christmas sweep: Nocturn 3's patristic homily appeared with no Gospel pericope before it. Authors the full text for post-epiphany-1 through -6, septuagesima/sexagesima/quinquagesima, lent-1 through -4, passion-sunday, and palm-sunday. Palm Sunday needed a different source than the rest: its Missale [Evangelium] tag is the Passion narrative (Matt 26-27) proclaimed at Mass, not the entry-into-Jerusalem pericope (Matt 21:1-9) its own Nocturn 3 homily is actually about — that shorter Gospel is instead read at the Blessing of Palms, sourced from there. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com> Claude-Session: https://claude.ai/code/session_01AGjUyhUZJaSjiniEmnLdak	2026-09-03 17:06:41 -04:00
will	b7b5a63756	Add full Gospel pericopes to Advent/Christmas Sunday Matins readings Nocturn 3 previously dropped the bare "Et réliqua" Gospel incipit and kept only the patristic homily, so the Gospel citation and text never appeared. Authors the full pericope before the homily for advent-1 through advent-4 and christmas-octave-sunday, sourced from the reference engine's Missale Gospel files. Authoring Advent 4's Gospel surfaces a genuine second Matins Gospel on the rare Dec-24-as-Advent-4 collision (2023/2028), so the affected test now expects both readings instead of one. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com> Claude-Session: https://claude.ai/code/session_01AGjUyhUZJaSjiniEmnLdak	2026-09-03 17:06:33 -04:00