# Matins Nocturn 2-3 readings for St. John, Apostle and Evangelist # (Dec 27) — SanctiM/12-27.txt inherits the whole day (`@Sancti/12-27`) # 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/12-27.txt, English/Sancti/12-27.txt. # # Nocturn 2: Lectio4-6 combined into one reading — St. Jerome's account # from De Scriptoribus Ecclesiasticis (Lectio4-5) followed by his # Commentary on Galatians anecdote of "Little children, love one # another" (Lectio6) — genuinely continuous biographical material, no # source break worth preserving as a split. # Nocturn 3: Lectio7's Gospel citation (John 21:19-24) 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. Augustine's # homily on the two lives (Lectio7's homily + Lectio8-9 combined, one # continuous piece). id: st-john-apostle readings: - nocturn: 2 isGospel: false source: "St. Jerome, De Scriptoribus Ecclesiasticis, ch. 9; Commentary on Galatians, Book 3, ch. 6" text: la: >- Joánnes Apóstolus, quem Jesus amávit plúrimum, fílius Zebedǽi, frater Jacóbi Apóstoli, quem Heródes post passiónem Dómini decollávit, novíssimus ómnium scripsit Evangélium, rogátus ab Asiæ epíscopis, advérsus Cerínthum, aliósque hæréticos, et máxime tunc Ebionitárum dogma consúrgens, qui ásserunt Christum ante Maríam non fuísse: unde et compúlsus est divínam ejus nativitátem edícere. Quarto décimo ígitur anno, secúndam post Nerónem persecutiónem movénte Domitiáno, in Patmos ínsulam relegátus, scripsit Apocalýpsim, quam interpretátur Justínus Martyr et Irenǽus. Interfécto autem Domitiáno, et actis ejus ob nímiam crudelitátem a senátu rescíssis, sub Nerva príncipe rédiit Ephesum: ibíque usque ad Trajánum príncipem persevérans, totas Asiæ fundávit rexítque ecclésias: et conféctus sénio, sexagésimo octávo post passiónem Dómini anno mórtuus, juxta eándem urbem sepúltus est. Beátus Joánnes Evangelísta, cum Ephesi morarétur usque ad últimam senectútem, et vix inter discipulórum manus ad ecclésiam deferrétur, nec posset in plura vocem verba contéxere; nihil áliud per síngulas solébat proférre colléctas, nisi hoc: Filíoli, dilígite altérutrum. Tandem discípuli et fratres, qui áderant, tǽdio affécti quod éadem semper audírent, dixérunt: Magíster, quare semper hoc lóqueris? Qui respóndit dignam Joánne senténtiam: Quia præcéptum Dómini est; et, si solum fiat, súfficit. en: >- The Apostle John whom Jesus loved was a son of Zebedee, and brother of the Apostle James, who was beheaded by Herod soon after our Lord suffered. He was the last of the Evangelists to write his Gospel, which he published at the request of the Bishops of Asia, against Cerinthus and other heretics, and particularly against the then spreading doctrine of the Ebionites, who asserted that Christ had had no existence before Mary. It was therefore needful for the Evangelist to declare His Eternal and Divine Generation. In the fourteenth year after Nero, Domitian stirred up the second persecution, and John was exiled to the island of Patmos, where he wrote his Apocalypse, which hath been explained by Justin the Martyr and Irenaeus. When Domitian was killed, the Senate annulled all his acts, on account of his savage cruelty, and the Apostle returned to Ephesus, during the reign of Nerva. He remained at Ephesus until the time of Trajan, and founded and governed all the Churches of Asia. There, in an extreme old age, he died, in the sixty-eighth year after the Lord's passion, and was buried near the city. The Blessed Evangelist John lived at Ephesus down to an extreme old age, and, at length, when he was with difficulty carried to the Church, and was not able to exhort the congregation at length, he was used simply to say at each meeting, My little children, love one another. At last the disciples and brethren were weary with hearing these words continually, and asked him, Master, wherefore ever sayest thou this only? Whereto he replied to them, (worthy of John,) It is the commandment of the Lord, and if this only be done, it is enough. status: { la: verified, en: verified } - nocturn: 3 isGospel: false source: "St. Augustine of Hippo, Tractate 124 on John (on John 21:19-24)" text: la: >- Duas vitas sibi divínitus prædicátas, et commendátas novit Ecclésia: quarum est una in fide, áltera in spécie; una in témpore peregrinatiónis, áltera in æternitáte mansiónis; una in labóre, áltera in réquie; una in via, áltera in pátria; una in ópere actiónis, áltera in mercéde contemplatiónis. Una declínat a malo, et facit bonum: áltera nullum habet, a quo declínet, malum; et magnum habet, quo fruátur, bonum. Una cum hoste pugnat; áltera sine hoste regnat. Una súbvenit indigénti; áltera ibi est, ubi nullum ínvenit indigéntem. Una aliéna peccáta, ut sua sibi ignoscántur, ignóscit; áltera nec pátitur quod ignóscat, nec facit quod sibi poscat ignósci. Una flagellátur malis, ne extollátur in bonis; áltera tanta plenitúdine grátiæ caret omni malo, ut sine ulla tentatióne supérbiæ cohǽreat summo bono. Ergo una bona est, sed adhuc mísera; áltera mélior, et beáta. Ista significáta est per Apóstolum Petrum, illa per Joánnem. Tota hic ágitur ista usque in hujus sǽculi finem, et illic ínvenit finem; différtur illa complénda post hujus sǽculi finem, sed in futúro sǽculo non habet finem. Ideo dícitur huic: Séquere me. De illo autem: Sic eum volo manére, donec véniam: quid ad te? tu me séquere. Quid enim est hoc? Quantum sápio, quantum cápio, quid est hoc? nisi tu me séquere per imitatiónem perferéndi temporália mala: ille máneat, donec sempitérna vénio redditúrus bona. en: >- The Church knoweth of two different lives, which God hath revealed and blessed: one is the life of faith, the other the life of knowledge; one the life of this pilgrimage, the other the life of the eternal mansions; one the life of work, the other the life of rest; one the life of the journey, the other the life of home; one the life of action, the other the life of contemplation. The one escheweth evil and doeth good; the other hath no evil to eschew, and only an exceeding good to enjoy. The one striveth with the enemy, the other hath no enemies, and reigneth. The one succoureth the needy; the other is where there are no needy to succour. The one forgiveth them that trespass against it, that its own trespasses may be forgiven; the other neither hath trespasses to forgive nor to be forgiven. The one is chastened with evil, lest it be exalted above measure by good; the other enjoyeth such a fulness of grace that it feeleth no evil, and cleaveth so firmly unto the Highest Good, that it hath no temptation to pride. Therefore the one is good, but still sorrowful; the other is better and perfectly blessed. And of these two lives there are types, of the one in the Apostle Peter, of the other in John. The one laboureth here even unto the end, and findeth its end hereafter; the other stretcheth out into the hereafter, and in eternity findeth no end. Therefore is it said unto the one, Follow Me; but of the other, If I will that he tarry till I come, what is that to thee? Follow thou Me. What is the meaning of these words? who can know? who can understand? what is it? is it Follow thou Me, imitating Me in the bearing of earthly sorrow; let him tarry till I come again, bringing the everlasting reward? status: { la: verified, en: verified }