# Matins Nocturn 2-3 readings for the Transfiguration of Our Lord # (Aug 6). Sourced directly from web/www/horas/Latin/Sancti/08-06.txt, # English/Sancti/08-06.txt. (Lectio1-3, 2 Peter 1:10-21, is left to the # bible-plan store as usual.) # # Nocturn 2: Lectio4-6 combined into one reading, Pope St. Leo the # Great's sermon — one continuous piece, no genuine source break. # Nocturn 3: Lectio7's Gospel citation (Matt 17:1-9) is a bare incipit # ("Et réliqua") with no full pericope text given, so — per the # established convention of not transcribing bare incipits — only the # homily portion is authored (not marked isGospel), St. John # Chrysostom's homily (Lectio7's homily + Lectio8-9 combined, one # continuous piece). id: transfiguration readings: - nocturn: 2 isGospel: false source: "Pope St. Leo the Great, Sermon on the Transfiguration" text: la: >- Aperit Dóminus coram eléctis téstibus glóriam suam, et commúnem illam cum céteris córporis formam tanto splendóre claríficat, ut et fácies ejus solis fulgóri símilis, et vestítus candóri nívium esset æquális. In qua transfiguratióne illud quidem principáliter agebátur, ut de córdibus discipulórum crucis scándalum tollerétur; nec conturbáret eórum fidem voluntáriæ humílitas passiónis, quibus reveláta esset abscónditæ excelléntia dignitátis. Sed non minóre providéntia spes sanctæ Ecclésiæ fundabátur, ut totum Christi corpus agnósceret quali esset commutatióne donándum, ut ejus sibi honóris consórtium membra promítterent, qui in cápite præfulsísset. Confirmándis vero Apóstolis et ad omnem sciéntiam provehéndis, ália quoque in illo miráculo accéssit instrúctio. Móyses enim et Elías, lex scílicet et prophétæ apparuérunt cum Dómino loquéntes; ut veríssime in illa quinque virórum præséntia complerétur quod dictum est: in duóbus vel tribus téstibus stat omne verbum. Quid hoc stabílius, quid fírmius verbo, in cujus prædicatióne véteris et novi Testaménti cóncinit tuba, et cum evangélica doctrína, antiquárum protestatiónum instruménta concúrrunt? Astipulántur enim sibi ínvicem utriúsque Fœ́deris páginæ; et, quem sub velámine mysteriórum præcedéntia signa promíserant, maniféstum atque perspícuum præséntis glóriæ splendor osténdit. His ergo sacramentórum revelatiónibus Petrus Apóstolus incitátus, mundána spernens et terréna fastídiens, in æternórum desidérium quodam mentis rapiebátur excéssu; et, gáudio totíus visiónis implétus, ibi cum Jesu optábat habitáre, ubi manifésta ejus glória lætabátur. Unde et ait: Dómine, bonum est nos hic esse: si vis, faciámus hic tria tabernácula; tibi unum, Móysi unum et Elíæ unum. Sed huic suggestióni Dóminus non respóndit, signíficans, non quidem ímprobum, sed inordinátum esse quod cúperet; cum salvári mundus, nisi Christi morte, non posset, et exémplo Dómini in hoc vocarétur credéntium fides, ut licet non oportéret de beatitúdinis promissiónibus dubitári, intellegerémus tamen inter tentatiónes hujus vitæ prius nobis tolerántiam postulándam esse, quam glóriam. en: >- The Lord taketh chosen witnesses, and in their presence, revealeth His glory. That form of body which He had in common with other men, He so transfigured with light, that His Face did shine as the sun, and His raiment became exceeding white as snow. Of this metamorphosis the chief work was to remove from the hearts of the disciples the stumbling at the Cross. Before their eyes was unveiled the splendour of His hidden majesty, that the lowliness of His freely-chosen suffering might not confound their faith. But none the less was there here laid by the Providence of God a solid foundation for the hope of the Holy Church, whereby the whole body of Christ should know with what a change it is yet to be honoured. The members of that body whose Head hath already been transfigured in light may promise themselves a share in His glory. For the strengthening the Apostles and bringing them forward into all knowledge, there appeared unto them Moses and Elias that is, the Law and the Prophets talking with Him. Before five witnesses did His glorification take place, as though to fulfill that which is written: At the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. What can be more certain, what can be better attested than this matter, which is proclaimed by the trumpets of both the Old and the New Testaments, and concerning which the witness of ancient testimony uniteth with the teaching of the Gospel? The pages of either Covenant strengthen one another, and the brightness of open glory maketh manifest and distinct Him Whom the former prophecies had promised under the veil of mysteries. The unveiling of such mysteries roused the mind of the Apostle Peter to an outburst of longing for the things eternal, which despised and disdained the things worldly and earthly overflowing with gladness at the vision, he yearned to dwell with Jesus there, where the revelation of His glory had rejoiced him. And so he said Master, it is good for us to be here if Thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias. To this proposal the Lord answered nothing, this signifying, that what Peter wished was not wrong, but out of place, since the world could not be saved but by the death of Christ. And the Lord's example was to call the faith of believers to this, that albeit we are behoven to have no doubts concerning the promise of eternal blessedness, yet we are to understand that, amid the trials of this life, we are to seek for endurance before glory. status: { la: verified, en: verified } - nocturn: 3 isGospel: false source: "St. John Chrysostom, Homily 57 on Matthew (on Matt 17:1-9)" text: la: >- Quóniam multa de perículis, multa de passióne sua, multa de morte et de cæde discipulórum locútus est Dóminus, et áspera complúra atque árdua eis injúnxit; et illa quidem in præsénti vita, et jam imminébant; bona vero in spe et exspectatióne erant: ut puta, quia servárent ánimam suam, si pérderent eam; quia in glória Patris sui ventúrus sit, et prǽmia redditúrus: ut visu étiam certióres fáceret, et osténderet quidnam sit illa glória, cum qua ventúrus est, quantum cápere póterant in hac præsénti vita, illis osténdit eámque détegit, ne aut sua aut Dómini morte dóleant, et máxime Petrus. Et vide quid agit, cum de regno et de gehénna disserúerit. Nam in eo quod dixit: Qui ínvenit ánimam suam, perdet eam; et quicúmque perdet eam grátia mei, invéniet ipsam; et in eo quod ait: Reddet unicuíque secúndum ópera sua; et regnum et gehénnam designávit. Cum ígitur de utrísque disserúerit, regnum quidem ut óculis cernátur, concédit, gehénnam autem mínime; quóniam rudióribus atque ineptióribus illud necessárium fuísset, sed, cum illi probi essent ac perspicáces, satis fuit eos a melióribus confirmári. Hoc étiam multo magis ipsum decébat. Non tamen omníno illud prætermísit, sed et aliquándo atrocitátem gehénnæ quasi ante óculos propónit, véluti cum Lázari imáginem descrípsit, et ejus méminit qui denários centum repétiit. Tu vero Matthǽi philosophíam consídera, qui non celávit nómina eórum qui præpósiti fúerant. Quod et Joánnes sǽpius facit, cum exímias Petri laudes veríssime ac diligentíssime descríbat. Nullum enim in hoc Apostolórum consórtio livor aut inánis glória locum habébat. Primos ígitur Apostolórum seórsum assúmpsit. Quam ob rem eos solos accépit? Quia excellentióres céteris vidélicet erant. Cur autem non íllico, sed post sex dies hoc fecit? Ne céteri scílicet discípuli seu hómines moveréntur; qua de re nec eos nominávit, quos acceptúrus erat. en: >- Since the Lord had spoken much concerning dangers, much concerning His Own sufferings, much concerning death, and the killing of His disciples, and had laid upon them many hard and grievous things, and since all these were in this present life, and already hanging over them, whereas the good things were matter for hope and waiting as, for example, that whosoever should lose his life for His sake should find it, for that the Son of Man should come in the glory of His Father, and reward every man according to his works. Therefore, to assure them by their own eyes, and show them what the glory is wherein He will come, He manifested and unveiled it to them, as far as in this life they were able to grasp it, lest they and especially Peter should grieve over their own deaths, or the death of their Lord. Behold what He doth, when He treateth of heaven and hell. Where He saith Whosoever will save his life shall lose it, and whosoever will lose his life for My sake shall find it. And again He shall reward every man according to his works in these words He pointeth at heaven and hell. But although He speaketh concerning both, He giveth a glimpse of heaven only and not of hell. To see hell would have profited the brutish and stupid, but His disciples were upright and clear-sighted, and therefore for them it was enough to be strengthened by the better things. This was what suited Him the best. Yet He left not the other altogether undone. Sometimes He set the horrors of hell, as it were, before the eyes, as for instance in the parable of the rich man and Lazarus, and that of him who was fain to wring the hundred pence from his fellow-servant. But mark well Matthew's good will, in not concealing the names of those who were preferred. John also likewise often recordeth the special praises of Peter with great truthfulness and care. For in this companionship of the Apostles, there was no envy, nor did vainglory find place. It was therefore the leaders of the Apostles whom Christ took apart from the others. And wherefore did he take these only? Because there were evidently superior to the rest. And why did he not do this straightway, and not until after six days? Evidently to spare the natural feelings of the other disciples; and for the same reason Christ did not for six days announce who were to go up. status: { la: verified, en: verified }