# Matins Nocturn 2-3 readings for Ss. Peter and Paul, Apostles (Jun # 29, Duplex I class) — SanctiM/06-29.txt's own Lectio4-9 all resolve # back to `@Sancti/06-29:LectioN` (resliced), 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/06-29.txt, English/Sancti/06-29.txt. # # Nocturn 2: Lectio4-6 (Pope St. Leo the Great's sermon) combined into # one reading, one continuous excerpt. # Nocturn 3: Lectio7's Gospel citation (Matt 16:13-19) is a bare # incipit ("Et réliqua") with no full pericope text given (this # feast's own version of the same Peter's-confession pericope already # given in full for `chair-of-st-peter-at-rome.yml` in January) — per # the pre-1955 pass's convention of not transcribing bare incipits, # only the homily portion is authored (not marked isGospel), combined # with Lectio8-9 as one continuous excerpt of St. Jerome's commentary. # No responsory given for either reading. id: ss-peter-and-paul readings: - nocturn: 2 isGospel: false source: "Pope St. Leo the Great, Sermon 1 for the Birthday of the Holy Apostles Peter and Paul" text: la: >- Omnium quidem sanctárum solemnitátum, dilectíssimi, totus mundus est párticeps, et uníus fídei píetas éxigit, ut quidquid pro salúte universórum gestum recólitur, commúnibus ubíque gáudiis celebrétur. Verúmtamen hodiérna festívitas, præter illam reveréntiam quam toto terrárum orbe proméruit, speciáli et própria nostræ Urbis exsultatióne veneránda est; ut, ubi præcipuórum Apostolórum glorificátus est éxitus, ibi in die martýrii eórum sit lætítiæ principátus. Isti enim sunt viri, per quos tibi Evangélium Christi, Roma, resplénduit; et, quæ eras magístra erróris, facta es discípula veritátis. Isti sunt patres tui veríque pastóres, qui te regnis cæléstibus inseréndam multo mélius multóque felícius condidérunt, quam illi quorum stúdio prima mœ́nium tuórum fundaménta locáta sunt; ex quibus is qui tibi nomen dedit, fratérna te cæde fœdávit. Isti sunt, qui te ad hanc glóriam provexérunt, ut gens sancta, pópulus eléctus, cívitas sacerdotális et régia, per sacram beáti Petri Sedem caput orbis effécta, látius præsidéres religióne divína quam dominatióne terréna. Quamvis enim, multis aucta victóriis, jus impérii tui terra maríque protúleris; minus tamen est quod tibi béllicus labor súbdidit, quam quod pax christiána subjécit. Disposítio namque divínitus óperi máxime congruébat, ut multa regna uno confœderaréntur império, et cito pérvios habéret pópulos prædicátio generális, quos uníus tenéret régimen civitátis. Hæc autem cívitas ignórans suæ provectiónis auctórem, cum pene ómnibus dominarétur géntibus, ómnium géntium serviébat erróribus; et magnam sibi videbátur assumpsísse religiónem, quia nullam respúerat falsitátem. Unde, quantum erat per diábolum tenácius illigáta, tantum per Christum est mirabílius absolúta. en: >- Dearly beloved brethren, in the joy of all the holy Feast-days the whole world is partaker. There is but one love of God, and whatsoever is solemnly called to memory, if it hath been done for the salvation of all, must needs be worth the honour of a joyful memorial at the hands of all. Nevertheless, this feast which we are keeping today, besides that world-wide worship which it doth of right get throughout all the earth, doth deserve from this city of ours an outburst of gladness altogether special and our own. In this place it was that the two chiefest of the Apostles did so right gloriously finish their race. And upon this day whereon they lifted up that their last testimony, let it be in this place that the memory thereof receiveth the chiefest of jubilant celebrations. O Rome, these twain are the men who brought the light of the Gospel of Christ to shine upon thee! These are they by whom thou, from being the teacher of lies, wast turned into a learner of the truth. These twain be thy fathers, these be in good sooth thy shepherds, these twain be they who laid for thee, as touching the kingdom of heaven, better and happier foundations, than did they that first planned thine earthly ramparts, wherefrom he that gave thee thy name took occasion to pollute thee with a brother's blood. These are they who have set on thine head this thy glorious crown, that thou art become an holy nation, a chosen people, a city both Priestly and Kingly, whom the Sacred Throne of blessed Peter hath exalted till thou art become the Lady of the world, unto whom the world-wide love for God hath conceded a broader lordship than is the possession of any mere earthly empire. Thou wast once waxen great by victories, until thy power was spread haughtily over land and sea, but thy power was narrower then which the toils of war had won for thee, than that thou now hast which hath been laid at thy feet by the peace of Christ. It well suited for the doing of the work which God had decreed that the multitude of kingdoms should be bound together under one rule, and that so the universal preaching of the Gospel should find easier entry into all peoples, since all were governed by the empire of one city. But this city, knowing not Him, Who had been pleased to make her great, used her lordship over almost all nations to make herself the minister of all their falsehoods, and seemed to herself exceeding godly because there was no false god whom she rejected. But the tighter that Satan had bound her, the more wondrous was the work of Christ in setting her free. status: { la: verified, en: verified } - nocturn: 3 isGospel: false source: "St. Jerome, Priest, Commentary on Matthew, Bk. 3 (on Matt 16:13-19)" text: la: >- Pulchre intérrogat: Quem dicunt hómines esse Fílium hóminis? quia qui de fílio hóminis loquúntur, hómines sunt; qui vero divinitátem ejus intéllegunt, non hómines, sed dii appellántur. At illi dixérunt: Alii Joánnem Baptístam, álii autem Elíam. Miror quosdam intérpretes causas errórum inquírere singulórum, et disputatiónem longíssimam téxere, quare Dóminum nostrum Jesum Christum álii Joánnem putáverint, álii Elíam, álii Jeremíam aut unum ex prophétis; cum sic potúerint erráre in Elía et Jeremía, quo modo Heródes errávit in Joánne, dicens: Quem ego decollávi Joánnem, ipse surréxit a mórtuis, et virtútes operántur in eo. Vos autem quem me esse dícitis? Prudens lector, atténde quod, ex consequéntibus textúque sermónis, Apóstoli nequáquam hómines, sed dii appellántur. Cum enim dixísset: Quem dicunt hómines esse Fílium hóminis? subjécit: Vos autem quem me esse dícitis? Illis, quia hómines sunt, humána opinántibus, vos qui estis dii, quem me esse existimátis? Petrus ex persóna ómnium Apostolórum profitétur: Tu es Christus Fílius Dei vivi. Deum vivum appéllat, ad distinctiónem eórum deórum, qui putántur dii, sed mórtui sunt. Respóndens autem Jesus, dixit ei: Beátus es, Simon Bar-Jona. Testimónio de se Apóstoli reddit vicem. Petrus díxerat: Tu es Christus Fílius Dei vivi; mercédem recépit vera conféssio: Beátus es, Simon Bar-Jona. Quare? Quia non revelávit tibi caro et sanguis, sed revelávit Pater. Quod caro et sanguis reveláre non pótuit, Spíritus Sancti grátia revelátum est. Ergo ex confessióne sortítur vocábulum, quod revelatiónem ex Spíritu Sancto hábeat, cujus et fílius appellándus sit. Síquidem Bar-Jona in nostra lingua sonat Fílius colúmbæ. en: >- Who do men say that I, the Son of man, am? This question is well put, for they who speak of Him as the Son of man are men, while they that know of Him that He is God are called not men but gods. And they said: Some say that Thou art John the Baptist, some, Elias. I marvel that some commentators have thought it worth their while to search into the origin of each of these blunders, and to engage in a discussion of weary length as to why some thought that our Lord Jesus Christ was John the Baptist, some, Elias and others, Jeremias, or one of the Prophets. Their blunders concerning Elias and Jeremias were but of a piece with Herod's concerning John the Baptist: It is John, whom I beheaded; he is risen from the dead and therefore mighty works do show forth themselves in him. But who say ye that I am? Mark, discreet reader, from the context, that a distinction is here drawn between the Apostles and mere men. The Apostles are called gods. Who, asketh the Lord, do men say that I am, but, on the other hand, who say ye that I am? They, being but men, deal in human speculations, but ye that are gods, who be ye persuaded that I am. And then Peter, as the representative of all the Apostles, uttered the testimony: Thou art the Christ, the Son of the living God. He calleth God living, to mark the difference between Him and all other that be called gods, and who are indeed dead. And Jesus answered and said unto him: Blessed art thou, Simon Bar-Jona. The Apostle having testified of the Lord, the Lord in turn testifieth of the Apostle. Peter had said: Thou art the Christ, the Son of the living God, and he received, in return for that his testimony to the truth, the words: Blessed art thou, Simon Bar-Jona. Why blessed? For flesh and blood hath not revealed it unto thee, but My Father. What flesh and blood could not reveal, the grace of the Holy Ghost had revealed. Meet for him therefore, because of his confession, is his name, as the name of one who hath revelation from the Holy Ghost, and therefore is called His son. Bar-Jona is, being interpreted, The-son-of-the-Dove. status: { la: verified, en: verified }