# Nocturn 3, 19th Sunday after Pentecost. Sourced from Tempora/Pent19-0.txt.
# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
# proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 22:1-14, the
# marriage feast of the king's son) skipped; Lectio7-9's homily by Pope St.
# Gregory the Great is one continuous work, combined.
id: post-pentecost-19
readings:
  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 38 on the Gospels"
    text:
      la: >-
        Sæpe jam me dixísse mémini, quod plerúmque in sancto Evangélio regnum cælórum præsens Ecclésia
        nominátur: congregátio quippe justórum, regnum cælórum dícitur. Quia enim per prophétam Dóminus
        dicit: Cælum mihi sedes est; et Sálomon ait: Anima justi sedes sapiéntiæ; Paulus étiam dicit
        Christum Dei virtútem, et Dei sapiéntiam: líquido collígere debémus, quia si Deus sapiéntia,
        ánima autem justi, sedes sapiéntiæ, dum cælum dícitur sedes Dei, cælum ergo est ánima justi. Hinc
        per Psalmístam de sanctis prædicatóribus dícitur: Cæli enárrant glóriam Dei.


        Regnum ergo cælórum est Ecclésia justórum: quia dum eórum corda in terra nil ámbiunt, per hoc
        quod ad supérna suspírant, jam in eis Dóminus quasi in cæléstibus regnat. Dicátur ergo: Símile
        est regnum cælórum hómini regi, qui fecit núptias fílio suo. Jam intélligit cáritas vestra, quis
        est iste Rex, Regis fílii pater: ille nimírum, cui Psalmísta ait: Deus judícium tuum Regi da, et
        justítiam tuam fílio Regis. Qui fecit núptias fílio suo. Tunc enim Deus Pater Deo Fílio suo
        núptias fecit, quando hunc in útero Vírginis humánæ natúræ conjúnxit, quando Deum ante sǽcula
        fíeri vóluit hóminem in fine sæculórum.


        Sed quia ex duábus persónis fíeri solet ista nuptiális conjúnctio; absit hoc ab intelléctibus
        nostris, ut persónam Dei et hóminis Redemptóris nostri Jesu Christi, ex duábus persónis credámus
        unítam. Ex duábus quippe atque in duábus hunc natúris exsístere dícimus; sed ex duábus persónis
        compósitum credi, ut nefas vitámus. Apértius ergo atque secúrius dici potest, quia in hoc Pater
        Regi Fílio núptias fecit, quo ei per incarnatiónis mystérium sanctam Ecclésiam sociávit. Uterus
        autem Genitrícis Vírginis, hujus sponsi thálamus fuit. Unde et Psalmísta dicit: In sole pósuit
        tabernáculum suum, et ipse tamquam sponsus procédens de thálamo suo.
      en: >-
        I remember that I have often said that, in the Holy Gospel, the Church as she now is, is called
        the kingdom of heaven, for the kingdom of heaven is indeed the assembly of the righteous. The
        Lord hath said by the mouth of His Prophet: The heaven is My throne (Isa. lxvi. 1). Solomon
        saith: The throne of wisdom is the soul of the righteous. And Paul saith that Christ is the power
        of God and the wisdom of God (1 Cor. i. 24). From these passages we may clearly gather that if
        wisdom be God, and wisdom's throne be the soul of the righteous, and God's throne be the heaven,
        then the soul of the righteous is heaven. Hence also the Psalmist saith, speaking of holy
        preachers: The heavens declare the glory of God (xviii. 2).


        The kingdom of heaven, therefore, is the Church of the righteous, even of them whose hearts seek
        not for anything upon earth, but who sigh so continually after the things which are above, that
        God doth already reign in them as He doth in heaven. Let it then be said, The kingdom of heaven
        is like unto a certain king, which made a marriage for his son. Ye already understand, my loving
        friends, who is that Royal Father of a Royal Son. It is indeed no other than He to Whom the
        Psalmist saith: Give the King thy judgments, O God, and thy righteousness unto the King's son
        (lxxi. 2). Which made a marriage for his son. God the Father made a marriage for God the Son,
        when He wedded Him to the manhood in the womb of the Virgin, when He willed that He Who is God
        before all ages, should in the end of the ages become Man.


        The marriage union is the union of two persons, but God forbid that we should imagine that the
        One Person of our Redeemer Jesus Christ, Who is both God and Man, is formed by a union of an
        human person with a Divine Person. We profess concerning Him that He is of, and in two natures,
        but we shrink from the blasphemy of saying that He is compounded of two persons. It will
        therefore be clearer and safer to say that the marriage which the Father made for His Royal Son
        was the wedding Him, through the mystery of the Incarnation, to His mystic Bride the Holy Church.
        The womb of the Maiden Mother was the marriage chamber in which this union took place. Hence it
        is that the Psalmist saith: In the sun hath He set His tabernacle, Who is as a bridegroom coming
        out of his chamber (xviii. 6.2).
    responsory:
      la: "R. Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
      en: "R. One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
    status: { la: verified, en: verified }