# Matins Nocturn 2 reading for All Saints (Nov 1) — SanctiM/11-01.txt # inherits the whole day (`@Sancti/11-01`) 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/11-01.txt, English/Sancti/11-01.txt. # Lectio4-6 combined into one reading, one continuous excerpt of the # Venerable Bede's sermon. No responsory given in the source for these # lessons. # # Update (2026-09-05, corrected): the 2026-09-05 note above was itself # the gap -- Nocturn 3's own Gospel (Matt 5:1-12, the Beatitudes) and # St. Augustine's homily on it (Lib. 1 De Sermone Domini in Monte, # Lectio7-9 combined into one continuous excerpt, same "combine the # split lessons" treatment Lectio4-6/Nocturn 2 already got above) were # left unauthored on the mistaken assumption that a duplex-1-classis # feast like this one shouldn't carry its own Gospel/homily pairing. # Per direct instruction (user, 2026-09-05): a duplex-majus+ feast's # own real scripture reading -- which may well be a Gospel -- is fine # to include, so it's added here now. Homily sourced directly from # horas/Latin/Sancti/11-01.txt:212-230, English/Sancti/11-01.txt:120-132. # The Gospel pericope itself is Matins' own Lectio7 gives only the bare # incipit ("Et réliqua") -- same pattern as annunciation.yml's own # 2026-09-05 update -- so the full Matt 5:1-12 text is instead pulled # from the Mass propers, which give it in full: Latin from # missa/Latin/Sancti/06-05.txt:42 (All Saints' own # missa/Latin/Sancti/11-01.txt's [Evangelium] redirects there, # `@Sancti/06-05`), English from missa/English/Sancti/11-01.txt:27-30 # (given directly, not by redirect). id: all-saints readings: - nocturn: 2 isGospel: false source: "The Venerable Bede, Priest, Sermon 18 on the Saints" text: la: >- Hódie, dilectíssimi, ómnium Sanctórum sub una solemnitátis lætítia celebrámus festivitátem: quorum societáte cælum exsúltat, quorum patrocíniis terra lætátur, triúmphis Ecclésia sancta coronátur, quorum conféssio quanto in passióne fórtior, tanto est clárior in honóre: quia, dum crevit pugna, crevit et pugnántium glória, et martýrii triúmphus multíplici passiónum génere adornátur: perque gravióra torménta, gravióra fuére et prǽmia: dum cathólica mater Ecclésia, quæ per totum orbem longe latéque diffúsa est, in ipso cápite suo Christo Jesu edúcta est, contumélias, cruces et mortem non timére; magis magísque roboráta, non resisténdo, sed perferéndo, univérsis, quos ágmine ínclito carcer pœnális inclúsit, pari et símili calóre virtútis ad geréndum certámen, glóriam triumphálem inspirávit. O vere beáta mater Ecclésia, quam sic honor divínæ dignatiónis illúminat, quam vincéntium gloriósus Mártyrum sanguis exórnat, quam inviolátæ confessiónis cándida índuit virgínitas! Flóribus ejus nec rosæ nec lília desunt. Certent nunc caríssimi, sínguli, ut ad utrósque honóres amplíssimam accípiant dignitátem, corónas, vel de virginitáte cándidas, vel de passióne purpúreas. In cæléstibus castris pax et ácies habent flores suos, quibus mílites Christi coronántur. Dei enim ineffábilis et imménsa bónitas étiam hoc provídit, ut labórum quidem tempus et agónis non exténderet, nec longum fáceret, aut ætérnum, sed breve, et ut ita dicam, momentáneum: ut in hac brevi et exígua vita agónes essent et labóres; in illa vero quæ ætérna est, corónæ et prǽmia meritórum: ut labóres quidem cito finiréntur, meritórum vero prǽmia sine fine durárent: ut post hujus mundi ténebras visúri essent candidíssimam lucem, et acceptúri majórem passiónum cunctárum acerbitátibus beatitúdinem, testánte hoc idem Apóstolo, ubi ait: Non sunt condígnæ passiónes hujus témporis ad superventúram glóriam, quæ revelábitur in nobis. en: >- Dearly beloved brethren: This day we keep, with one great cry of joy, a Feast in memory of all God's holy children; His children, whose presence is a gladness to heaven; His children, whose prayers are a blessing to earth; His children, whose victories are the crown of the Holy Church; His chosen, whose testifying is the more glorious in honour, as the agony in which it was given was the sterner in intensity, for as the dreader grew the battle, so the grander grew the fighters, and the triumph of martyrdom waxed the more incisive by the multiplicity of suffering, and the heavier the torment the heavier the prize. And it is our Mother, the Catholic Church, spread far and wide throughout all this planet, it is she that hath learnt, in Christ Jesus her Head, not to fear shame, nor cross, nor death, but hath waxed lealer and lealer, and, not by fighting, but by enduring, hath breathed into all that noble band who have come up to the bitter starting-post the hope of conquest and glory which hath warmed them manfully to accept the race. If a verity thou art blessed, O my Mother the Church! The blaze of God's mercy beateth full upon thee; thine adornment is the glorious blood of victorious Martyrs, and thy raiment the virgin whiteness of untarnished orthodoxy; thy garlands lack neither roses nor lilies. And now, dearly beloved brethren, let each one of us strive to gain the goodly crown of one sort or the other, either the glistening whiteness of purity, or the red dye of suffering. In the army in heaven peace and war have both chaplets of their own, to crown Christ's soldiers withal. Moreover, to this also hath the unutterable and boundless goodness of God seen, that He spreadeth not the time of working and wrestling, neither maketh it long, nor everlasting, and, as it were, but for a moment, so that in this short and scanty life there is wrestling and working, but the crown and the prize is in a life which is eternal. So the work is soon over, but the wage is paid for ever. And when the night of this world is over, the Saints are to see the clearness of the essential light, and to receive a blessedness outweighing the pangs of any torment, as testifieth the Apostle Paul, where he saith: The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. status: { la: verified, en: verified } - nocturn: 3 isGospel: true citation: { la: "Matt 5:1-12", en: "Matt 5:1-12" } text: la: >- In illo témpore: Videns Jesus turbas, ascéndit in montem, et cum sedísset, accessérunt ad eum discípuli ejus, et apériens os suum, docébat eos, dicens: Beáti páuperes spíritu: quóniam ipsórum est regnum cœlórum. Beáti mites: quóniam ipsi possidébunt terram. Beáti, qui lugent: quóniam ipsi consolabúntur. Beáti, qui esúriunt et sítiunt justítiam: quóniam ipsi saturabúntur. Beáti misericórdes: quóniam ipsi misericórdiam consequántur. Beáti mundo corde: quóniam ipsi Deum vidébunt. Beáti pacífici: quóniam fílii Dei vocabúntur. Beáti, qui persecutiónem patiúntur propter justítiam: quóniam ipsórum est regnum cœlórum. Beáti estis, cum maledíxerint vobis et persecúti vos fúerint, et díxerint omne malum advérsum vos, mentiéntes, propter me: gaudete et exsultáte, quóniam merces vestra copiósa est in cœlis. en: >- At that time, Jesus seeing the crowds, went up the mountain. And when He was seated, His disciples came to Him. And opening His mouth He taught them, saying, Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are the meek, for they shall possess the earth. Blessed are they who mourn, for they shall be comforted. Blessed are they who hunger and thirst for justice, for they shall be satisfied. Blessed are the merciful, for they shall obtain mercy. Blessed are the clean of heart, for they shall see God. Blessed are the peacemakers, for they shall be called children of God. Blessed are they who suffer persecution for justice' sake, for theirs is the kingdom of heaven. Blessed are you when men reproach you, and persecute you, and, speaking falsely, say all manner of evil against you, for My sake. Rejoice and exult, because your reward is great in heaven. status: { la: verified, en: verified } - nocturn: 3 isGospel: false source: "St. Augustine, Bishop, Book 1 on the Lord's Sermon on the Mount" text: la: >- Si quǽritur quid signíficet mons, bene intellégitur significáre majóra præcépta justítiæ, quia minóra erant quæ Judǽis data sunt. Unus tamen Deus per sanctos prophétas et fámulos suos, secúndum ordinatíssimam distributiónem témporum, dedit minóra præcépta pópulo, quem adhuc timóre alligári oportébat: et per Fílium suum majóra pópulo, quem caritáte jam liberári convénerat. Cum autem minóra minóribus, majóra majóribus dantur, ab eo dantur, qui solus novit congruéntem suis tempóribus géneri humáno exhibére medicínam. Nec mirum est, quod dantur præcépta majóra propter regnum cælórum, et minóra data sunt propter regnum terrénum, ab eódem uno Deo, qui fecit cælum et terram. De hac ergo justítia, quæ major est, per prophétam dícitur: Justítia tua sicut montes Dei: et hoc bene signíficat, quod ab uno magístro, solo docéndis tantis rebus idóneo, docétur in monte. Sedens autem docet, quod pértinet ad dignitátem magistérii. Et accédunt ad eum discípuli ejus, ut audiéndis illíus verbis hi essent étiam córpore vicinióres, qui præcéptis adimpléndis étiam ánimo propinquábant. Et apériens os suum docébat eos, dicens. Ista circumlocútio, qua scríbitur, Et apériens os suum, fortássis ipsa mora comméndat aliquánto longiórem futúrum esse sermónem. Nisi forte non vacet, quod nunc eum dictum est aperuísse os suum, quod ipse in lege véteri aperíre soléret ora prophetárum. Quid ergo dicit? Beáti páuperes spíritu: quóniam ipsórum est regnum cælórum. Légimus scriptum de appetitióne rerum temporálium: Omnia vánitas, et præsúmptio spíritus. Præsúmptio autem spíritus, audáciam et supérbiam signíficat. Vulgo étiam magnos spíritus supérbi habére dicúntur: et recte, quandóquidem spíritus étiam ventus vocátur. Unde scriptum est: Ignis, grando, nix, glácies, spíritus procellárum. Quis vero nésciat supérbos inflátos dici, tamquam vento disténtos? Unde est étiam illud Apóstoli: Sciéntia inflat, cáritas vero ædíficat. Quaprópter recte hic intellegúntur páuperes spíritu, húmiles et timéntes Deum, id est, non habéntes inflántem spíritum. en: >- If it be asked what is signified by the mountain, the said mountain may well be understood to figure the higher and greater commandments of righteousness, since those that have been given to the Jews are the lesser. The one God, in an excellent order of times, gave, by His holy Prophets and servants, His lesser commandments unto the people whom it still behoved to be bound by fear, but by His Son He gave the greater unto the people whom it now beseemed to set free by love. But whether it be the lesser to the lesser, or the greater to the greater, all are alike the gift of Him Who alone knoweth what is in each epoch the seasonable medicine of mankind. Neither is it marvel that the greater commandments be given touching the kingdom of heaven, and the lesser touching a commonwealth upon earth, since both are alike the gifts of that one God Who is the Maker alike of heaven and of earth. The higher and greater righteousness, then, is that whereof the Prophet saith: Thy righteousness is like the mountains of God. Thus is that Teacher, Who alone can give such teaching, mystically represented as teaching upon a mountain. And when He was set. The attitude of sitting while teaching appertaineth to the majesty of His instruction. His disciples came unto Him nearer in the body, to hear those precepts, by the fulfillment of which they should be nearer in spirit. And He opened His Mouth, and taught them, saying these words appear redundant to the sense. It may possibly be that this more pompous introduction is adopted on account of the exceptional length of the discourse to follow. But it may also be that these words are not really redundant, but the pointed declaration that He now opened His Own Mouth, Who, under the Old Law, had been used to open the mouths of the Prophets. And now, what saith He? Blessed are the poor in spirit, for theirs is the kingdom of heaven. We have read where it is written concerning the lusting after temporal things: The wandering of the desire is vanity and presumption of spirit. Presumption of spirit signifieth rashness and pride. We are used to say of proud people that they are men of high spirit, and we say well, since spirit is only one of the Latin names for wind. Who hath not heard the proud spoken of as puffed up, as if they were blown out with wind? Hence, alas, the Apostle saith: Knowledge puffeth up, but charity edifieth. By the poor in spirit, who are here called blessed, are rightly to be understood such as are lowly and fear God, that is, have not got minds puffed up with windy vanity. status: { la: verified, en: verified }