# Nocturn 2-3, Fifth Sunday after Epiphany (temporalId post-epiphany-5).
# Sourced from Tempora/Epi5-0.txt (Latin) / English/Tempora/Epi5-0.txt.
# See advent-1.yml/post-epiphany-1.yml for the general sweep method.
#
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Augustine's
# Sermon 8 on the Words of the Apostle. Responsory: the source's own
# [Responsory4] is a cross-reference to Epi2-0's Responsory4 ("Notas mihi
# fecísti, Dómine, vias vitæ"), reused here directly (same pattern as the
# earlier post-Epiphany Sundays).
#
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
# Gospel incipit (Matt 13:24-30, the parable of the wheat and the tares,
# "Et réliqua") - St. Augustine's own Questions on the Gospels (on Matthew
# 11) begins within Lectio7 itself, same pattern used throughout this
# sweep. Combined 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-5
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Sermon 8 on the Words of the Apostle"
    text:
      la: >-
        Humánus sermo, et omni acceptióne dignus, quia Christus Jesus venit in hunc mundum peccatóres
        salvos fácere. Atténde Evangélium: Venit enim Fílius hóminis quærére, et salváre, quod períerat.
        Si homo non periísset, Fílius hóminis non venísset. Ergo períerat homo: venit Deus homo, et
        invéntus est homo. Períerat homo per líberam voluntátem: venit Deus homo per grátiam
        liberatrícem.


        Quæris, quid váleat ad malum líberum arbítrium? Recóle hóminem peccántem. Quæris, quid váleat ad
        auxílium Deus et homo? Atténde in eo grátiam liberántem. Nusquam pótuit sic osténdi, quantum
        váleat volúntas hóminis usurpáta per supérbiam, ad uténdum sine adjutório Dei: malum non pótuit
        plus, et maniféstius éxprimi, quam in hómine primo. Ecce perit primus homo, et ubi esset, nisi
        venísset secúndus homo? quia et ille homo, ídeo et iste homo; et ídeo humánus sermo.


        Prorsus nusquam sic appáret benígnitas grátiæ, et liberálitas omnipoténtiæ Dei, quam in hómine
        mediatóre Dei et hóminum, hómine Christo Jesu. Quid enim dícimus, fratres mei? In fide cathólica
        nutrítis loquor, vel in pacem cathólicam lucrátis. Nóvimus et tenémus, mediatórem Dei et hóminum,
        hóminem Christum Jesum, in quantum homo erat, ejus esse natúræ, cujus et nos sumus. Non enim
        altérius natúræ caro nostra, et caro illíus: nec altérius natúræ ánima nostra, et ánima illíus.
        Hanc suscépit natúram, quam salvándam esse judicávit.
      en: >-
        This is a saying made for man, and worthy of all acceptation, that Christ Jesus came into this
        world to save sinners. Listen to the words of the Gospel: The Son of man is come to seek, and to
        save that which was lost. If man had not been lost, the Son of man would not have come.
        Wherefore, man had been lost; God came made Man, and man was found; man had perished by his own
        free will: God made Man came by grace which setteth free.


        Dost thou ask how free-will availeth to evil? Call to mind a sinner. Dost thou ask what God made
        Man availeth to help? Consider in Him the grace which setteth free. There is no example which so
        showeth what availeth the free will of man, when it is taken possession of by pride, to use it
        without God's help: of evil is there no greater and plainer example, than the first man. The
        first man fell, and where had he been if the second Man had not come? As the first was man, so
        was the second Man, and therefore is this saying a saying made for man.


        Neither is there any example which so showeth what availeth the tenderness of the grace and the
        abundance of the All-might of God, as the Man That is the Mediator between God and men, the Man
        Christ Jesus. For what do we say, my brethren? I speak to them that have been bred up in the
        Catholic Church, or who have been reconciled to that Church. We know and hold that the Mediator
        between God and men, the Man Christ Jesus, as touching upon His Manhood, is of the same nature
        as we. For our flesh is not of one nature, and His Flesh of another nature, neither our soul of
        one nature and His Soul of another nature. He took upon Himself the same nature which He had
        freely ordained to save.
    responsory:
      la: "R. Notas mihi fecísti, Dómine, vias vitæ: * Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem.\nV. Tu es qui restítues hereditátem meam mihi.\nR. Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem."
      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)"
    text:
      la: >-
        Cum negligéntius ágerent præpósiti Ecclésiæ, aut cum dormitiónem mortis accíperent Apóstoli, venit
        diábolus, et superseminávit eos, quos malos fílios Dóminus interpretátur. Sed quǽritur: utrum
        hærétici sint, an male vivéntes cathólici? Possunt enim dici fílii mali étiam hærétici, quia ex
        eódem Evangélii sémine, et Christi nómine procreáti, pravis opiniónibus ad falsa dógmata
        convertúntur.


        Sed quod dicit eos in médio trítici seminátos, quasi vidéntur illi significári, qui uníus
        communiónis sunt. Verúmtamen quóniam Dóminus agrum ipsum, non Ecclésiam, sed hunc mundum
        interpretátus est: bene intelligúntur hærétici, quia non societáte uníus Ecclésiæ, vel uníus
        fídei, sed societáte solíus nóminis christiáni in hoc mundo permiscéntur bonis. At illi, qui in
        eádem fide mali sunt, pálea pótius quam zizánia reputántur: quia pálea étiam fundaméntum ipsum
        habet cum fruménto, radicémque commúnem.


        In illa plane sagéna, qua concludúntur et mali et boni pisces, non absúrde mali cathólici
        intelligúntur. Aliud est enim mare, quod magis mundum istum signíficat: áliud sagéna, quæ uníus
        fídei, vel uníus Ecclésiæ communiónem vidétur osténdere. Inter hæréticos et malos cathólicos hoc
        ínterest, quod hærétici falsa credunt: illi autem, vera credéntes, non vivunt ita ut credunt.
      en: >-
        When the Shepherds of the Church wax careless, and since the Apostles sleep the sleep of death,
        cometh the devil, and soweth them whom the Lord calleth a seed of evil-doers. Now, are these seed
        of evil-doers the heretics, or Catholics of bad lives? It is possible to call even the heretics a
        seed of evil-doers because they have sprung up from the seed of the Gospel, and been begotten in
        the Name of Christ, though afterwards they have turned after crooked ways and lying doctrines.


        But whereas it is written that they were sown in the midst of the wheat, we ought haply to
        understand that they are of one communion with the righteous. Nevertheless, forasmuch as the
        Lord saith, The field is the world, (and not, the Church,) we may well understand that the seed
        of evil doers are the heretics, since in this world they are mingled together with the good, not
        in one common Communion, but only under one common name of Christian. But they which are of one
        faith with the good seed, and yet are themselves worthless, may more fitly be likened to straw
        than to tares, since the straw springeth from one soil and one root with the good ear.


        However, as touching the net cast into the sea, and enclosing a great multitude of fishes, both
        bad and good, we may well understand that by the bad are meant Catholics of bad lives. For the
        sea is one thing whereby we may understand to be signified the world; and the net another, which
        seemeth to signify our faith, or the Communion of one Church. Between heretics and sinful
        Catholics there is this difference, that heretics believe a lie, and sinful Catholics believe the
        truth, but live not as they believe.
    responsory:
      la: "R. Ad te, Dómine, levávi ánimam meam: * Deus meus, in te confído, non erubéscam.\nV. Custódi ánimam meam, et éripe me.\nR. Deus meus, in te confído, non erubéscam."
      en: "R. Unto thee, O Lord, do I lift up my soul. * O my God, I trust in thee, let me not be ashamed.\nV. O keep my soul and deliver me.\nR. O my God, I trust in thee, let me not be ashamed."
    status: { la: verified, en: verified }