vu/src/data/propers/nocturn-readings/all-saints.yml

# Matins Nocturn 2 reading for All Saints (Nov 1) — SanctiM/11-01.txt
# inherits the whole day (`@Sancti/11-01`) 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/11-01.txt, English/Sancti/11-01.txt.
# Lectio4-6 combined into one reading, one continuous excerpt of the
# Venerable Bede's sermon. No responsory given in the source for these
# lessons.
#
# Update (2026-09-05, corrected): the 2026-09-05 note above was itself
# the gap -- Nocturn 3's own Gospel (Matt 5:1-12, the Beatitudes) and
# St. Augustine's homily on it (Lib. 1 De Sermone Domini in Monte,
# Lectio7-9 combined into one continuous excerpt, same "combine the
# split lessons" treatment Lectio4-6/Nocturn 2 already got above) were
# left unauthored on the mistaken assumption that a duplex-1-classis
# feast like this one shouldn't carry its own Gospel/homily pairing.
# Per direct instruction (user, 2026-09-05): a duplex-majus+ feast's
# own real scripture reading -- which may well be a Gospel -- is fine
# to include, so it's added here now. Homily sourced directly from
# horas/Latin/Sancti/11-01.txt:212-230, English/Sancti/11-01.txt:120-132.
# The Gospel pericope itself is Matins' own Lectio7 gives only the bare
# incipit ("Et réliqua") -- same pattern as annunciation.yml's own
# 2026-09-05 update -- so the full Matt 5:1-12 text is instead pulled
# from the Mass propers, which give it in full: Latin from
# missa/Latin/Sancti/06-05.txt:42 (All Saints' own
# missa/Latin/Sancti/11-01.txt's [Evangelium] redirects there,
# `@Sancti/06-05`), English from missa/English/Sancti/11-01.txt:27-30
# (given directly, not by redirect).
id: all-saints
readings:
  - nocturn: 2
    isGospel: false
    source: "The Venerable Bede, Priest, Sermon 18 on the Saints"
    text:
      la: >-
        Hódie, dilectíssimi, ómnium Sanctórum sub una solemnitátis lætítia celebrámus
        festivitátem: quorum societáte cælum exsúltat, quorum patrocíniis terra lætátur,
        triúmphis Ecclésia sancta coronátur, quorum conféssio quanto in passióne fórtior,
        tanto est clárior in honóre: quia, dum crevit pugna, crevit et pugnántium glória, et
        martýrii triúmphus multíplici passiónum génere adornátur: perque gravióra torménta,
        gravióra fuére et prǽmia: dum cathólica mater Ecclésia, quæ per totum orbem longe
        latéque diffúsa est, in ipso cápite suo Christo Jesu edúcta est, contumélias, cruces
        et mortem non timére; magis magísque roboráta, non resisténdo, sed perferéndo,
        univérsis, quos ágmine ínclito carcer pœnális inclúsit, pari et símili calóre
        virtútis ad geréndum certámen, glóriam triumphálem inspirávit.


        O vere beáta mater Ecclésia, quam sic honor divínæ dignatiónis illúminat, quam
        vincéntium gloriósus Mártyrum sanguis exórnat, quam inviolátæ confessiónis cándida
        índuit virgínitas! Flóribus ejus nec rosæ nec lília desunt. Certent nunc caríssimi,
        sínguli, ut ad utrósque honóres amplíssimam accípiant dignitátem, corónas, vel de
        virginitáte cándidas, vel de passióne purpúreas. In cæléstibus castris pax et ácies
        habent flores suos, quibus mílites Christi coronántur.


        Dei enim ineffábilis et imménsa bónitas étiam hoc provídit, ut labórum quidem tempus
        et agónis non exténderet, nec longum fáceret, aut ætérnum, sed breve, et ut ita dicam,
        momentáneum: ut in hac brevi et exígua vita agónes essent et labóres; in illa vero
        quæ ætérna est, corónæ et prǽmia meritórum: ut labóres quidem cito finiréntur,
        meritórum vero prǽmia sine fine durárent: ut post hujus mundi ténebras visúri essent
        candidíssimam lucem, et acceptúri majórem passiónum cunctárum acerbitátibus
        beatitúdinem, testánte hoc idem Apóstolo, ubi ait: Non sunt condígnæ passiónes
        hujus témporis ad superventúram glóriam, quæ revelábitur in nobis.
      en: >-
        Dearly beloved brethren: This day we keep, with one great cry of joy, a Feast in memory
        of all God's holy children; His children, whose presence is a gladness to heaven; His
        children, whose prayers are a blessing to earth; His children, whose victories are the
        crown of the Holy Church; His chosen, whose testifying is the more glorious in honour,
        as the agony in which it was given was the sterner in intensity, for as the dreader
        grew the battle, so the grander grew the fighters, and the triumph of martyrdom waxed
        the more incisive by the multiplicity of suffering, and the heavier the torment the
        heavier the prize. And it is our Mother, the Catholic Church, spread far and wide
        throughout all this planet, it is she that hath learnt, in Christ Jesus her Head, not to
        fear shame, nor cross, nor death, but hath waxed lealer and lealer, and, not by
        fighting, but by enduring, hath breathed into all that noble band who have come up to
        the bitter starting-post the hope of conquest and glory which hath warmed them manfully
        to accept the race.


        If a verity thou art blessed, O my Mother the Church! The blaze of God's mercy beateth
        full upon thee; thine adornment is the glorious blood of victorious Martyrs, and thy
        raiment the virgin whiteness of untarnished orthodoxy; thy garlands lack neither roses
        nor lilies. And now, dearly beloved brethren, let each one of us strive to gain the
        goodly crown of one sort or the other, either the glistening whiteness of purity, or
        the red dye of suffering. In the army in heaven peace and war have both chaplets of
        their own, to crown Christ's soldiers withal.


        Moreover, to this also hath the unutterable and boundless goodness of God seen, that
        He spreadeth not the time of working and wrestling, neither maketh it long, nor
        everlasting, and, as it were, but for a moment, so that in this short and scanty life
        there is wrestling and working, but the crown and the prize is in a life which is
        eternal. So the work is soon over, but the wage is paid for ever. And when the night of
        this world is over, the Saints are to see the clearness of the essential light, and to
        receive a blessedness outweighing the pangs of any torment, as testifieth the Apostle
        Paul, where he saith: The sufferings of this present time are not worthy to be compared
        with the glory which shall be revealed in us.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 5:1-12", en: "Matt 5:1-12" }
    text:
      la: >-
        In illo témpore: Videns Jesus turbas, ascéndit in montem, et cum sedísset,
        accessérunt ad eum discípuli ejus, et apériens os suum, docébat eos, dicens:
        Beáti páuperes spíritu: quóniam ipsórum est regnum cœlórum. Beáti mites:
        quóniam ipsi possidébunt terram. Beáti, qui lugent: quóniam ipsi
        consolabúntur. Beáti, qui esúriunt et sítiunt justítiam: quóniam ipsi
        saturabúntur. Beáti misericórdes: quóniam ipsi misericórdiam consequántur.
        Beáti mundo corde: quóniam ipsi Deum vidébunt. Beáti pacífici: quóniam fílii
        Dei vocabúntur. Beáti, qui persecutiónem patiúntur propter justítiam: quóniam
        ipsórum est regnum cœlórum. Beáti estis, cum maledíxerint vobis et persecúti
        vos fúerint, et díxerint omne malum advérsum vos, mentiéntes, propter me:
        gaudete et exsultáte, quóniam merces vestra copiósa est in cœlis.
      en: >-
        At that time, Jesus seeing the crowds, went up the mountain. And when He was
        seated, His disciples came to Him. And opening His mouth He taught them,
        saying, Blessed are the poor in spirit, for theirs is the kingdom of heaven.
        Blessed are the meek, for they shall possess the earth. Blessed are they who
        mourn, for they shall be comforted. Blessed are they who hunger and thirst for
        justice, for they shall be satisfied. Blessed are the merciful, for they shall
        obtain mercy. Blessed are the clean of heart, for they shall see God. Blessed
        are the peacemakers, for they shall be called children of God. Blessed are
        they who suffer persecution for justice' sake, for theirs is the kingdom of
        heaven. Blessed are you when men reproach you, and persecute you, and,
        speaking falsely, say all manner of evil against you, for My sake. Rejoice
        and exult, because your reward is great in heaven.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop, Book 1 on the Lord's Sermon on the Mount"
    text:
      la: >-
        Si quǽritur quid signíficet mons, bene intellégitur significáre majóra præcépta
        justítiæ, quia minóra erant quæ Judǽis data sunt. Unus tamen Deus per sanctos
        prophétas et fámulos suos, secúndum ordinatíssimam distributiónem témporum,
        dedit minóra præcépta pópulo, quem adhuc timóre alligári oportébat: et per
        Fílium suum majóra pópulo, quem caritáte jam liberári convénerat. Cum autem
        minóra minóribus, majóra majóribus dantur, ab eo dantur, qui solus novit
        congruéntem suis tempóribus géneri humáno exhibére medicínam.


        Nec mirum est, quod dantur præcépta majóra propter regnum cælórum, et minóra
        data sunt propter regnum terrénum, ab eódem uno Deo, qui fecit cælum et terram.
        De hac ergo justítia, quæ major est, per prophétam dícitur: Justítia tua sicut
        montes Dei: et hoc bene signíficat, quod ab uno magístro, solo docéndis tantis
        rebus idóneo, docétur in monte. Sedens autem docet, quod pértinet ad dignitátem
        magistérii. Et accédunt ad eum discípuli ejus, ut audiéndis illíus verbis hi
        essent étiam córpore vicinióres, qui præcéptis adimpléndis étiam ánimo
        propinquábant. Et apériens os suum docébat eos, dicens. Ista circumlocútio, qua
        scríbitur, Et apériens os suum, fortássis ipsa mora comméndat aliquánto
        longiórem futúrum esse sermónem. Nisi forte non vacet, quod nunc eum dictum est
        aperuísse os suum, quod ipse in lege véteri aperíre soléret ora prophetárum.


        Quid ergo dicit? Beáti páuperes spíritu: quóniam ipsórum est regnum cælórum.
        Légimus scriptum de appetitióne rerum temporálium: Omnia vánitas, et præsúmptio
        spíritus. Præsúmptio autem spíritus, audáciam et supérbiam signíficat. Vulgo
        étiam magnos spíritus supérbi habére dicúntur: et recte, quandóquidem spíritus
        étiam ventus vocátur. Unde scriptum est: Ignis, grando, nix, glácies, spíritus
        procellárum. Quis vero nésciat supérbos inflátos dici, tamquam vento disténtos?
        Unde est étiam illud Apóstoli: Sciéntia inflat, cáritas vero ædíficat.
        Quaprópter recte hic intellegúntur páuperes spíritu, húmiles et timéntes Deum,
        id est, non habéntes inflántem spíritum.
      en: >-
        If it be asked what is signified by the mountain, the said mountain may well
        be understood to figure the higher and greater commandments of righteousness,
        since those that have been given to the Jews are the lesser. The one God, in
        an excellent order of times, gave, by His holy Prophets and servants, His
        lesser commandments unto the people whom it still behoved to be bound by fear,
        but by His Son He gave the greater unto the people whom it now beseemed to set
        free by love. But whether it be the lesser to the lesser, or the greater to
        the greater, all are alike the gift of Him Who alone knoweth what is in each
        epoch the seasonable medicine of mankind.


        Neither is it marvel that the greater commandments be given touching the
        kingdom of heaven, and the lesser touching a commonwealth upon earth, since
        both are alike the gifts of that one God Who is the Maker alike of heaven and
        of earth. The higher and greater righteousness, then, is that whereof the
        Prophet saith: Thy righteousness is like the mountains of God. Thus is that
        Teacher, Who alone can give such teaching, mystically represented as teaching
        upon a mountain. And when He was set. The attitude of sitting while teaching
        appertaineth to the majesty of His instruction. His disciples came unto Him
        nearer in the body, to hear those precepts, by the fulfillment of which they
        should be nearer in spirit. And He opened His Mouth, and taught them, saying
        these words appear redundant to the sense. It may possibly be that this more
        pompous introduction is adopted on account of the exceptional length of the
        discourse to follow. But it may also be that these words are not really
        redundant, but the pointed declaration that He now opened His Own Mouth, Who,
        under the Old Law, had been used to open the mouths of the Prophets.


        And now, what saith He? Blessed are the poor in spirit, for theirs is the
        kingdom of heaven. We have read where it is written concerning the lusting
        after temporal things: The wandering of the desire is vanity and presumption
        of spirit. Presumption of spirit signifieth rashness and pride. We are used to
        say of proud people that they are men of high spirit, and we say well, since
        spirit is only one of the Latin names for wind. Who hath not heard the proud
        spoken of as puffed up, as if they were blown out with wind? Hence, alas, the
        Apostle saith: Knowledge puffeth up, but charity edifieth. By the poor in
        spirit, who are here called blessed, are rightly to be understood such as are
        lowly and fear God, that is, have not got minds puffed up with windy vanity.
    status: { la: verified, en: verified }