# Matins Nocturn 2-3 readings for St. Ignatius of Antioch, Bishop and # Martyr (Feb 1) — SanctiM/02-01.txt inherits the whole day # (`@Sancti/02-01`) with no Nocturn 2/3 override, so this feast's own # proper content is sourced from the Tridentine track exactly as for a # pre-1955 saint (see memory vu-matins-pre1955-saints, vu-matins-sanctim-saints). # web/www/horas/Latin/Sancti/02-01.txt, English/Sancti/02-01.txt. # # Nocturn 2: Lectio4-6 (St. Jerome's account of Ignatius's life and # epistles) combined into one reading, one continuous excerpt. # Nocturn 3: Lectio7's Gospel citation (John 12:24-26) is a bare # incipit ("Et réliqua") with no full pericope text given, so — per the # pre-1955 pass's convention of not transcribing bare incipits — # only the homily portion is authored (not marked isGospel, since the # Gospel text itself isn't included), combined with Lectio8-9 as one # continuous excerpt of St. Augustine's tract. No responsory given for # either. id: st-ignatius-of-antioch readings: - nocturn: 2 isGospel: false source: "St. Jerome, Priest, De Scriptoribus Ecclesiasticis, ch. 16" text: la: >- Ignátius, Antiochénæ ecclésiæ tértius post Petrum Apóstolum epíscopus, commovénte persecutiónem Trajáno, damnátus ad béstias, Romam vinctus míttitur. Cumque návigans Smyrnam venísset, ubi Polycárpus, audítor Joánnis, epíscopus erat, scripsit unam epístolam ad Ephésios, álteram ad Magnesiános, tértiam ad Trallénses, quartam ad Romános. Et inde egrédiens scripsit ad Philadélphios, et ad Smyrnǽos, et própriam ad Polycárpum, comméndans illi Antiochénsem ecclésiam; in qua et de Evangélio, quod nuper a me translátum est, super persóna Christi ponit testimónium. Dignum autem vidétur, quia tanti viri fécimus mentiónem, et de epístola ejus, quam ad Romános scribit, pauca pónere: De Sýria usque ad Romam pugno ad béstias in mari et in terra, nocte diéque ligátus cum decem leopárdis, hoc est milítibus, qui me custódiunt; quibus et cum beneféceris, pejóres fiunt. Iníquitas autem eórum mea doctrína est; sed non idcírco justificátus sum. Utinam fruar béstiis, quæ mihi sunt præparátæ; quas et oro mihi velóces esse ad intéritum et ad supplícia, et állici ad comedéndum me, ne, sicut et aliórum Mártyrum, non áudiant corpus attíngere. Quod si veníre nolúerint, ego vim fáciam, ego me urgébo, ut dévorer. Ignóscite mihi, filíoli; quid mihi prosit, ego scio. Nunc incípio Christi esse discípulus, nihil de his quæ vidéntur, desíderans, ut Jesum Christum invéniam. Ignis, crux, béstiæ, confráctio ossium, membrórum divísio, et totíus córporis contrítio, et tota torménta diáboli in me véniant; tantum ut Christo fruar. Cumque jam damnátus esset ad béstias, et ardóre patiéndi rugiéntes audíret leónes, ait: Fruméntum Christi sum; déntibus bestiárum molar, ut panis mundus invéniar. Passus est anno undécimo Trajáni. Relíquiæ córporis ejus Antiochíæ jacent extra portam Daphníticam, in cœmetério. en: >- Ignatius was the third Bishop of Antioch after the Apostle Peter. When Trajan stirred up his persecution, he was condemned to be devoured by wild beasts, and sent to Rome in chains. When on his journey thither he arrived at Smyrna, where Polycarp, the disciple of John, was Bishop, he wrote an Epistle to the Ephesians, another to the Magnesians, a third to the Trallians, and a fourth to the Romans, and after leaving Smyrna, he addressed a further Epistle to the Philadelphians, and another to the Smyrnians, along with a private Epistle to Polycarp, to whose care he commended the Church of Antioch. In this last he quoteth a passage regarding the Person of Christ from the Gospel, which I have recently translated. It is fitting that, as we have made mention of a man of so much importance, we should also note briefly the Epistle which he addressed to the Romans. I am on my way, saith he, from Syria to Rome, and am already fighting with beasts on sea and on land all the way. I may say I am chained day and night to ten leopards, for indeed the soldiers, who have charge of me, are no better. The more courteous I am to them, the worse they use me. But still their wickedness is good schooling for me, though I know that my mere sufferings cannot in themselves gain me justification. I earnestly wish for the beasts which are to devour me; at any rate, I pray they may put me out of pain quickly, and fly on me willingly, that I be not like some other Martyrs, whose bodies the animals have refused to touch. If I find that they will not come on, I will run at them as quick as I can, to make them devour me. Let me be, my little children I know what is good for me. I feel now that I am beginning to be Christ's disciple; I desire none of those things which are seen, if so be I may find Christ Jesus. I care not that there come upon me fire, or cross, or wild beasts, or breaking of my bones, or sundering of my members, or destruction of my whole body, yea, or all the torments of the devil, if only so be I may win Christ. When he was brought condemned to the theatre, and heard the roaring of the beasts which were to devour him, he felt so strong an eagerness to suffer, that he cried out I am Christ's wheat, and so let the beasts' teeth be my mill, that I may be ground, and be found to make good bread. He suffered in the eleventh year of Trajan. What was left of his body lieth at Antioch, in the graveyard outside the gate which leadeth toward Daphne. status: { la: verified, en: verified } - nocturn: 3 isGospel: false source: "St. Augustine, Bishop of Hippo, Tract 51 on John (on John 12:24-26)" text: la: >- Ipse Dóminus Jesus erat granum mortificándum et multiplicándum; mortificándum infidelitate Judæórum, multiplicándum fide populórum. Jam vero exhortans ad passiónis suæ sectanda vestígia, Qui amat, inquit, ánimam suam, perdet eam. Quod duobus modis intelligi potest. Qui amat, perdet; id est, si amas, perdes. Si cupis vitam tenére in Christo, noli mortem timére pro Christo. Item alio modo: Qui amat ánimam suam, perdet eam; noli amare, ne perdas; noli amare in hac vita, ne perdas in æterna vita. Hoc autem, quod posterius dixi, magis habére vidétur evangélicus sensus; séquitur enim: Et qui odit ánimam suam in hoc mundo, in vitam ætérnam custódit eam. Ergo, quod supra dictum est, Qui amat, subintellígitur in hoc mundo, ipse útique perdet; qui autem odit, útique in hoc mundo, in vitam ætérnam ipse custódit eam. Magna et mira senténtia, quemádmodum sit hóminis in ánimam suam amor ut pereat, ódium ne pereat. Si male amáveris, tunc odísti; si bene óderis, tunc amásti. Felices, qui odérunt custodiéndo, ne perdant amándo. Sed vide ne tibi subrépat ut teípsum velis interímere, sic intelligendo, quod debes odisse in hoc mundo ánimam tuam. Hinc enim quidam malígni atque perversi hómines, et in seipsis crudeliores et sceleratiores homicídæ flammis se donant, aquis se præfócant, præcipítio se collídunt et pereunt. Hoc Christus non docuit; immo étiam diabolo præcipitium suggerénti respóndit: Redi retro, sátana: scriptum est, Non tentábis Dóminum, Deum tuum. Petro autem dixit, signíficans qua morte clarificatúrus erat Deum: cum esses júnior, cingébas te, et ambulabas quo volébas; cum autem senúeris, alter te cinget et feret quo tu non vis. Ubi satis expressit, non a seipso, sed ab alio debére occídi, qui vestígia sequitur Christi. en: >- The Lord Jesus was Himself a corn of wheat that was to die and bring forth much fruit; to die by the unbelief of the Jews, and to bring forth much fruit in the faith of the Gentiles. He, exhorting men to follow His steps, saith He that loveth his life shall lose it. Now, these words may be understood in two ways. First: he that loveth his life shall lose it, that is, If thou love life, thou wilt lose it; if thou wilt live for ever in Christ, refuse not to die for Christ. Or secondly: he that loveth his life shall lose it; love not then that which thou shalt lose; love not this present life, so that thou be thereby in jeopardy of losing life eternal. What this second interpretation is the meaning of the Gospel appeareth most probably from the words which follow: And he that hateth his life in this world, shall keep it unto life eternal. From which we may suppose the sense of the first words to be: He that loveth his life in this world shall lose it unto life eternal. This is a great and marvellous saying, showing how a man may so love life as to lose life, and so hate life as to keep life. If thou love it too well, then dost thou hate it; if thou hate it with an holy hatred, then dost thou love it. Blessed are they that, lest they should so love it as to lose it, so hate it as to keep it. Beware lest thou take these words He that hateth his life in this world shall keep it unto life eternal as some do, for an approval of suicide. Some evil and perverse men, bloody and guilty murderers of themselves, do indeed throw themselves into the fire, drown themselves in water, and cast themselves down precipices, and so perish. This is not the teaching of Christ, Who, when the devil would have Him cast Himself down from an high place, answered Get thee behind Me, Satan. It is written, Thou shalt not tempt the Lord thy God. Who also said to Peter, signifying by what death he should glorify God: When thou wast young thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old, another shall gird thee, and carry thee whither thou wouldest not. From which it is evident that he that would follow Christ's footsteps, must be slain, not by himself, but by another. status: { la: verified, en: verified }