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8 of February's 10 SanctiM-track saints authored (2 left unsourced — Common-only, no proper text in the source). Two more turned out to be missed pre-1955-pool candidates rather than genuine SanctiM cases (their date's SanctiM file belongs to a different saint sharing the date). Also settles a convention for bare Gospel incipits followed by a real homily: author the homily alone as isGospel:false rather than including the incipit line under isGospel:true.
149 lines
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149 lines
10 KiB
YAML
# Matins Nocturn 2-3 readings for St. Ignatius of Antioch, Bishop and
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# Martyr (Feb 1) — SanctiM/02-01.txt inherits the whole day
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# (`@Sancti/02-01`) with no Nocturn 2/3 override, so this feast's own
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# proper content is sourced from the Tridentine track exactly as for a
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# pre-1955 saint (see memory vu-matins-pre1955-saints, vu-matins-sanctim-saints).
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# web/www/horas/Latin/Sancti/02-01.txt, English/Sancti/02-01.txt.
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#
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# Nocturn 2: Lectio4-6 (St. Jerome's account of Ignatius's life and
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# epistles) combined into one reading, one continuous excerpt.
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# Nocturn 3: Lectio7's Gospel citation (John 12:24-26) is a bare
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# incipit ("Et réliqua") with no full pericope text given, so — per the
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# pre-1955 pass's convention of not transcribing bare incipits —
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# only the homily portion is authored (not marked isGospel, since the
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# Gospel text itself isn't included), combined with Lectio8-9 as one
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# continuous excerpt of St. Augustine's tract. No responsory given for
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# either.
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id: st-ignatius-of-antioch
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readings:
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- nocturn: 2
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isGospel: false
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source: "St. Jerome, Priest, De Scriptoribus Ecclesiasticis, ch. 16"
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text:
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la: >-
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Ignátius, Antiochénæ ecclésiæ tértius post Petrum Apóstolum epíscopus, commovénte
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persecutiónem Trajáno, damnátus ad béstias, Romam vinctus míttitur. Cumque návigans
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Smyrnam venísset, ubi Polycárpus, audítor Joánnis, epíscopus erat, scripsit unam
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epístolam ad Ephésios, álteram ad Magnesiános, tértiam ad Trallénses, quartam ad
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Romános. Et inde egrédiens scripsit ad Philadélphios, et ad Smyrnǽos, et própriam ad
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Polycárpum, comméndans illi Antiochénsem ecclésiam; in qua et de Evangélio, quod nuper a
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me translátum est, super persóna Christi ponit testimónium.
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Dignum autem vidétur, quia tanti viri fécimus mentiónem, et de epístola ejus, quam ad
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Romános scribit, pauca pónere: De Sýria usque ad Romam pugno ad béstias in mari et in
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terra, nocte diéque ligátus cum decem leopárdis, hoc est milítibus, qui me custódiunt;
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quibus et cum beneféceris, pejóres fiunt. Iníquitas autem eórum mea doctrína est; sed non
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idcírco justificátus sum. Utinam fruar béstiis, quæ mihi sunt præparátæ; quas et oro mihi
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velóces esse ad intéritum et ad supplícia, et állici ad comedéndum me, ne, sicut et
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aliórum Mártyrum, non áudiant corpus attíngere. Quod si veníre nolúerint, ego vim fáciam,
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ego me urgébo, ut dévorer. Ignóscite mihi, filíoli; quid mihi prosit, ego scio.
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Nunc incípio Christi esse discípulus, nihil de his quæ vidéntur, desíderans, ut Jesum
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Christum invéniam. Ignis, crux, béstiæ, confráctio ossium, membrórum divísio, et totíus
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córporis contrítio, et tota torménta diáboli in me véniant; tantum ut Christo fruar.
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Cumque jam damnátus esset ad béstias, et ardóre patiéndi rugiéntes audíret leónes, ait:
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Fruméntum Christi sum; déntibus bestiárum molar, ut panis mundus invéniar. Passus est
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anno undécimo Trajáni. Relíquiæ córporis ejus Antiochíæ jacent extra portam
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Daphníticam, in cœmetério.
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en: >-
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Ignatius was the third Bishop of Antioch after the Apostle Peter. When Trajan stirred up
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his persecution, he was condemned to be devoured by wild beasts, and sent to Rome in
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chains. When on his journey thither he arrived at Smyrna, where Polycarp, the disciple of
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John, was Bishop, he wrote an Epistle to the Ephesians, another to the Magnesians, a third
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to the Trallians, and a fourth to the Romans, and after leaving Smyrna, he addressed a
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further Epistle to the Philadelphians, and another to the Smyrnians, along with a private
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Epistle to Polycarp, to whose care he commended the Church of Antioch. In this last he
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quoteth a passage regarding the Person of Christ from the Gospel, which I have recently
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translated.
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It is fitting that, as we have made mention of a man of so much importance, we should also
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note briefly the Epistle which he addressed to the Romans. I am on my way, saith he, from
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Syria to Rome, and am already fighting with beasts on sea and on land all the way. I may
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say I am chained day and night to ten leopards, for indeed the soldiers, who have charge of
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me, are no better. The more courteous I am to them, the worse they use me. But still their
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wickedness is good schooling for me, though I know that my mere sufferings cannot in
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themselves gain me justification. I earnestly wish for the beasts which are to devour me;
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at any rate, I pray they may put me out of pain quickly, and fly on me willingly, that I be
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not like some other Martyrs, whose bodies the animals have refused to touch. If I find that
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they will not come on, I will run at them as quick as I can, to make them devour me. Let me
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be, my little children I know what is good for me.
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I feel now that I am beginning to be Christ's disciple; I desire none of those things which
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are seen, if so be I may find Christ Jesus. I care not that there come upon me fire, or
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cross, or wild beasts, or breaking of my bones, or sundering of my members, or destruction
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of my whole body, yea, or all the torments of the devil, if only so be I may win Christ.
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When he was brought condemned to the theatre, and heard the roaring of the beasts which
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were to devour him, he felt so strong an eagerness to suffer, that he cried out I am
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Christ's wheat, and so let the beasts' teeth be my mill, that I may be ground, and be found
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to make good bread. He suffered in the eleventh year of Trajan. What was left of his body
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lieth at Antioch, in the graveyard outside the gate which leadeth toward Daphne.
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status: { la: verified, en: verified }
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- nocturn: 3
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isGospel: false
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source: "St. Augustine, Bishop of Hippo, Tract 51 on John (on John 12:24-26)"
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text:
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la: >-
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Ipse Dóminus Jesus erat granum mortificándum et multiplicándum; mortificándum
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infidelitate Judæórum, multiplicándum fide populórum. Jam vero exhortans ad passiónis
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suæ sectanda vestígia, Qui amat, inquit, ánimam suam, perdet eam. Quod duobus modis
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intelligi potest. Qui amat, perdet; id est, si amas, perdes. Si cupis vitam tenére in
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Christo, noli mortem timére pro Christo. Item alio modo: Qui amat ánimam suam, perdet
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eam; noli amare, ne perdas; noli amare in hac vita, ne perdas in æterna vita.
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Hoc autem, quod posterius dixi, magis habére vidétur evangélicus sensus; séquitur enim:
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Et qui odit ánimam suam in hoc mundo, in vitam ætérnam custódit eam. Ergo, quod supra
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dictum est, Qui amat, subintellígitur in hoc mundo, ipse útique perdet; qui autem odit,
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útique in hoc mundo, in vitam ætérnam ipse custódit eam. Magna et mira senténtia,
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quemádmodum sit hóminis in ánimam suam amor ut pereat, ódium ne pereat. Si male
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amáveris, tunc odísti; si bene óderis, tunc amásti. Felices, qui odérunt custodiéndo, ne
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perdant amándo.
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Sed vide ne tibi subrépat ut teípsum velis interímere, sic intelligendo, quod debes
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odisse in hoc mundo ánimam tuam. Hinc enim quidam malígni atque perversi hómines, et in
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seipsis crudeliores et sceleratiores homicídæ flammis se donant, aquis se præfócant,
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præcipítio se collídunt et pereunt. Hoc Christus non docuit; immo étiam diabolo
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præcipitium suggerénti respóndit: Redi retro, sátana: scriptum est, Non tentábis
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Dóminum, Deum tuum. Petro autem dixit, signíficans qua morte clarificatúrus erat Deum:
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cum esses júnior, cingébas te, et ambulabas quo volébas; cum autem senúeris, alter te
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cinget et feret quo tu non vis. Ubi satis expressit, non a seipso, sed ab alio debére
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occídi, qui vestígia sequitur Christi.
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en: >-
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The Lord Jesus was Himself a corn of wheat that was to die and bring forth much fruit; to
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die by the unbelief of the Jews, and to bring forth much fruit in the faith of the
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Gentiles. He, exhorting men to follow His steps, saith He that loveth his life shall lose
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it. Now, these words may be understood in two ways. First: he that loveth his life shall
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lose it, that is, If thou love life, thou wilt lose it; if thou wilt live for ever in
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Christ, refuse not to die for Christ. Or secondly: he that loveth his life shall lose it;
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love not then that which thou shalt lose; love not this present life, so that thou be
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thereby in jeopardy of losing life eternal.
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What this second interpretation is the meaning of the Gospel appeareth most probably from
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the words which follow: And he that hateth his life in this world, shall keep it unto life
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eternal. From which we may suppose the sense of the first words to be: He that loveth his
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life in this world shall lose it unto life eternal. This is a great and marvellous saying,
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showing how a man may so love life as to lose life, and so hate life as to keep life. If
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thou love it too well, then dost thou hate it; if thou hate it with an holy hatred, then
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dost thou love it. Blessed are they that, lest they should so love it as to lose it, so
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hate it as to keep it.
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Beware lest thou take these words He that hateth his life in this world shall keep it unto
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life eternal as some do, for an approval of suicide. Some evil and perverse men, bloody and
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guilty murderers of themselves, do indeed throw themselves into the fire, drown themselves
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in water, and cast themselves down precipices, and so perish. This is not the teaching of
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Christ, Who, when the devil would have Him cast Himself down from an high place, answered
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Get thee behind Me, Satan. It is written, Thou shalt not tempt the Lord thy God. Who also
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said to Peter, signifying by what death he should glorify God: When thou wast young thou
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girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old, another
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shall gird thee, and carry thee whither thou wouldest not. From which it is evident that he
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that would follow Christ's footsteps, must be slain, not by himself, but by another.
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status: { la: verified, en: verified }
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