# Nocturn 2-3, First Sunday after Epiphany (temporalId post-epiphany-1).
# Sourced from Tempora/Epi1-0a.txt (Latin) / English/Tempora/Epi1-0a.txt -
# NOT Epi1-0.txt, which the reference engine reassigns to the (1893/1921)
# feast of the Holy Family, a feast this project doesn't model (see
# TODO.md's temporal-cycle survey note on Holy Family as a still-open
# pre-1955 gap). Epi1-0a.txt carries the older "Dominica infra Octavam
# Epiphaniæ" office underneath - confirmed via Epi1-0b.txt, which
# cross-references Epi1-0a for its own Nocturn 1 lessons under the title
# "Dominica I post Epiphaniam". See advent-1.yml for the general sweep
# method.
#
# Real structural gap in the source itself, not a transcription choice:
# Epi1-0a.txt's own [Rule] reads "Initia cum responsory" and it carries no
# [Responsory4]-[Responsory9] tags at all (unlike every other Epiphany-season
# Sunday) - its Nocturn 2/3 responsories are drawn from the continuous
# weekly "Historia" responsory cycle rather than being proper to this
# Sunday, which isn't transcribed per-Sunday in the static source files
# (would need live-CGI queries, same class of gap as the post-Pentecost
# season's un-sourced Nocturn 2 weeks - see TODO.md). Both readings below
# are authored without a `responsory` field for this reason (the field is
# optional in the schema) rather than inventing one.
#
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Leo the Great's
# 4th Sermon on the Epiphany.
#
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
# Gospel incipit (Luke 2:42-51, the boy Jesus found in the Temple, "Et
# 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.
id: post-epiphany-1
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Leo the Great, Sermon 4 on the Epiphany"
    text:
      la: >-
        Justum et rationábile, dilectíssimi, veræ pietátis obséquium est, in diébus, qui divínæ ópera
        misericórdiæ protestántur, toto corde gaudére, et honorífice ea, quæ ad salútem nostram gesta
        sunt, celebráre, vocánte nos ad hanc devotiónem ipsa recurréntium témporum lege, quæ nobis post
        diem, in quo coætérnus Patri Fílius Dei natus ex Vírgine est, brevi intervállo Epiphaníæ íntulit
        festum, ex apparitióne Dómini consecrátum.


        In quo fídei nostræ magnum præsídium providéntia divína constítuit: ut, dum solémni veneratióne
        recólitur adoráta in exórdiis suis Salvatóris infántia, per ipsa originália documénta probarétur
        veri hóminis in Christo orta natúra. Hoc enim est, quod justíficat ímpios: hoc est, quod ex
        peccatóribus facit sanctos, si in uno eodémque Dómino nostro Jesu Christo et vera Déitas, et vera
        credátur humánitas: Déitas, qua ante ómnia sǽcula in forma Dei æquális est Patri: humánitas, qua
        novíssimis diébus in forma servi unítus est hómini.


        Ad roborándum ergo hanc fidem, quæ contra omnes pronuntiabátur erróres, ex magna gestum est
        divíni pietáte consílii, ut gens in longínqua Orientális plagæ regióne consístens, quæ
        spectandórum síderum arte pollébat, signum nati púeri, qui supra omnem Israël esset regnatúrus,
        accíperet. Nova étenim cláritas apud Magos stellæ illustrióris appáruit, et intuéntium ánimos ita
        admiratióne sui splendóris implévit, ut nequáquam sibi créderent negligéndum, quod tanto
        nuntiabátur indício.
      en: >-
        It is meet and right, dearly beloved brethren, yea, it is our bounden duty and godly service, to
        rejoice with full hearts upon those days which more especially set forth before us the workings
        of God's mercy; and to have in honourable memory those things that were done for our salvation.
        Hereto are we called by the seasons of the year which continually return, and notably by this
        present, which, after but a short time hath passed since that day whereon the Coeternal Son of
        God was born of a Virgin, bringeth now the Feast of the Epiphany, hallowed by the Manifestation
        of the Lord.


        In this said Manifestation the good Providence of God hath appointed a strong bulwark to our
        faith. For now, while in solemn worship we call to mind how the childhood of the Saviour was
        adored in its first infancy, we receive from the original Scriptures the doctrine that Christ
        was born with the very nature of man. For this is that which maketh of sinners saints, even to
        believe that in one and the same our Lord Jesus Christ there is very Godhead and very
        Manhood - very Godhead, as touching Which, He, being in the form of God, is equal to the Father
        from everlasting to everlasting - and very Manhood, wherein He, taking upon Him the form of a
        servant, hath in these latter days been born Man.


        For the strengthening of this our faith, which we profess in the face of every false doctrine,
        the mercy of God hath made it to come to pass that one of those peoples who dwell in the
        uttermost parts of the East, and excel in the skill of reading the stars, should see the sign of
        the birth of that Child Who was to reign over all Israel. There appeared to the eyes of wise men
        a new star of such passing beauty, as wrought in the minds of all that saw it the persuasion that
        the event, which is announced, was of an importance not to be neglected.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Book 2"
    text:
      la: >-
        A duodécimo anno, ut légimus, Domínicæ súmitur disputatiónis exórdium. Hic enim prædicándæ fídei
        evangelizántium númerus debebátur. Nec otióse ímmemor suórum secúndum carnem paréntum, qui
        secúndum carnem útique sapiéntia Dei implebátur et grátia, post tríduum reperítur in templo: ut
        esset indício, quia post tríduum triumphális illíus passiónis, in sede cælésti, et honóre
        divíno, fídei nostræ se suscitátus offérret, qui mórtuus credebátur.


        Quid est quod me quærebátis? Duæ sunt in Christo generatiónes: una est patérna, matérna áltera.
        Patérna illa divínior; matérna vero, quæ in nostrum labórem usúmque descéndit. Et ídeo quæ supra
        natúram, supra ætátem, supra consuetúdinem fiunt, non humánis assignánda virtútibus, sed divínis
        referénda sunt potestátibus. Alibi eum ad ministérium mater impéllit, hic mater arguitur, quia
        adhuc quæ humána sunt, éxigat. Sed cum hic duódecim describátur annórum, illic discípulos habére
        dicátur; vides matrem didicísse a fílio, ne exígeret a validióre ministérium, quæ stupébat in
        junióre miráculum.


        Et venit Názareth, et erat súbditus illis. Quid enim magíster virtútis, nisi offícium pietátis
        impléret? Et mirámur, si Patri defert, qui súbditur matri? Non útique infirmitátis, sed pietátis
        ista subjéctio est: attóllat licet sævis emíssus látebris cóluber perfídiæ caput, et serpentínis
        évomat venéna pectóribus. Cum dicit se Fílius missum, majórem hæréticus appéllet Patrem, ut
        imperféctum Fílium dicat, qui potest habére majórem: ut aliénis auxíliis ásserat eum, qui
        míttitur, indigére. Numquid et humáno egébat auxílio, ut matérno servíret império?
      en: >-
        We read that when He was twelve years old the Lord began to dispute. The number of His years was
        the same as the number of the Apostles whom He afterwards sent forth to preach the Faith. He
        Who, as touching His Manhood, was filled with wisdom and grace from God, was not careless of the
        parents of the same Manhood, and, after three days, was pleased to be found in the Temple:
        thereby foreshadowing that, after the three days of His victorious Passion, He That had been
        reckoned with the dead, would present Himself, living, to our faith, in His heavenly Kingship and
        Divine Majesty.


        How is it that ye sought Me? Christ hath two Generations; one from His Father, another from His
        Mother. That from His Father is His Eternal Generation as God the Son; that from His Mother is
        that whereby He came to work for us and minister to us. Those acts, therefore, of His, which are
        above nature, beyond His age, and different to His custom, proceeded not from the strength of
        His Manhood, but from the power of His Godhead. On another occasion His Mother moveth Him to
        work a miracle; here He answereth her, because she treateth that which was of the Godhead, as
        though it had been of the Manhood. On this occasion it is said that He was twelve years old, but
        on the other He had already disciples. His mother had seen His wonders on the earlier occasion,
        and had learnt from her Son to call on the mightier nature for a work of power.


        He came to Nazareth, and was subject unto them. No wonder that the great Teacher should practise.
        And shall we marvel how He Who was subject to His Mother, was about His Father's business? His
        subjection to His Mother proceeded, not from weakness, but from dutiful affection. Nevertheless,
        the false serpent lifteth its head from its cruel lair, and spitteth poison from its venomous
        breast. The heretics say that, as the Son was sent by the Father, therefore the Father is greater
        than the Son, and, if the Father be greater than the Son, there is that, than which the Son is
        less; yea, that He Who is sent, hath of necessity, need of some strengthening from outside
        Himself. He was subject to His Mother? Was He less than she? God forbid!
    status: { la: verified, en: verified }