vu/src/data/propers/nocturn-readings/lent-4.yml

# Nocturn 2-3, Fourth Sunday of Lent (temporalId lent-4). Sourced from
# Tempora/Quad4-0.txt (Latin) / English/Tempora/Quad4-0.txt. See
# advent-1.yml/lent-1.yml for the general sweep method.
#
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Basil the Great's
# 1st Homily on Fasting. Responsory: Lectio4's own (Responsory4, "In mare
# viæ tuæ").
#
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
# Gospel incipit (John 6:1-15, the multiplication of the loaves, "Et
# réliqua") - St. Augustine's Tractate 24 on John begins within Lectio7
# itself, same pattern used throughout this sweep. Combined Lectio7's
# homily portion (incipit dropped) with Lectio8-9, using Responsory7
# ("Spléndida facta est fácies Móysi") - the first responsory of the group
# the combined reading spans.
id: lent-4
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Basil the Great, Archbishop of Caesarea, Homily 1 on Fasting"
    text:
      la: >-
        Móysen per jejúnium nóvimus in montem ascendísse: neque enim áliter ausus esset vérticem
        fumántem adíre, atque in calíginem íngredi, nisi jejúnio munítus. Per jejúnium mandáta dígito Dei
        in tábulis conscrípta suscépit. Item supra montem jejúnium legis latæ conciliátor fuit: inférius
        vero, gula ad idololatríam pópulum dedúxit, ac contaminávit. Sedit, inquit, pópulus manducáre et
        bíbere, et surrexérunt lúdere. Quadragínta diérum labórem ac perseverántiam, Dei servo contínuo
        jejunánte ac oránte, una tantum pópuli ebríetas cassam irritámque réddidit. Quas enim tábulas Dei
        dígito conscríptas jejúnium accépit, has ebríetas contrívit: Prophéta sanctíssimo indígnum
        existimánte, vinoléntum pópulum a Deo legem accípere.


        Uno témporis moménto ob gulam pópulus ille per máxima prodígia Dei cultum edóctus, in Ægyptíacam
        idololatríam turpíssime devolútus est. Ex quo si utrúmque simul cónferas, vidére licet, jejúnium
        ad Deum dúcere, delícias vero salútem pérdere. Quid Esau inquinávit, servúmque fratris réddidit?
        nonne esca una, propter quam primogénita véndidit? Samuélem vero nonne per jejúnium orátio
        largíta est matri? Quid fortíssimum Samsónem inexpugnábilem réddidit? nonne jejúnium, cum quo in
        matris ventre concéptus est? Jejúnium concépit, jejúnium nutrívit, jejúnium virum effécit. Quod
        sane Angelus matri præcépit, monens quæcúmque ex vite procéderent, ne attíngeret, non vinum, non
        síceram bíberet. Jejúnium prophétas génuit, poténtes confírmat atque róborat.


        Jejúnium legislatóres sapiéntes facit: ánimæ óptima custódia, córporis sócius secúrus, fórtibus
        viris muniméntum et arma, athlétis et certántibus exercitátio. Hoc prætérea tentatiónes propúlsat,
        ad pietátem armat, cum sobrietáte hábitat, temperántiæ ópifex est: in bellis fortitúdinem affert,
        in pace quiétem docet: nazarǽum sanctíficat, sacerdótem pérficit: neque enim fas est sine jejúnio
        sacrifícium attíngere, non solum in mýstica nunc et vera Dei adoratióne, sed nec in illa, in qua
        sacrifícium secúndum legem in figúra offerebátur. Jejúnium Elíam magnæ visiónis spectatórem
        fecit: quadragínta namque diérum jejúnio cum ánimam purgásset, in spelúnca méruit, quantum fas
        est hómini, Deum vidére. Móyses íterum legem accípiens, íterum jejúnia secútus est. Ninivítæ,
        nisi cum illis et bruta jejunássent, ruínæ minas nequáquam evasíssent. In desérto autem quorúmnam
        membra cecidérunt? nonne illórum, qui carnes appetivére?
      en: >-
        We know that it was with and by fasting that Moses went up into the Mount, for he had not dared
        to go up to that smoking summit, nor to have entered that darkness, except he had been made
        strong by a Fast. It was with fasting that he received the commandments, written by the finger
        of God upon tables of stone. Upon the mountain, that Fast made interest with Him Whose law was
        given unto it; but, below, gluttony was leading the people to the worship of idols and polluting
        them. It is written: The people sat down to eat and to drink, and rose up to play. That one fit
        of drunken frenzy, on the part of the people, made void and of none effect all the toil and
        patience of the forty days, during the which the servant of God had fasted and prayed
        unceasingly. To the Fast had been given those tables of stone written on with the finger of God;
        the Feast's work was to break them, by the hand of the most holy prophet, who deemed a nation of
        drunkards a nation unmeet to receive law from God.


        In a moment of time, that people, who had by great wonders been taught to worship God, were, by
        gluttony, dropped back into the cesspool of Egyptian idolatry. The which things if thou wilt
        consider, thou shalt see that the tendency of fasting is to God-ward, and that that of feasting
        is to hell-ward. What was it that degraded Esau, and made him a slave to his brother? Was it not
        that one dish of pottage for which he sold his birthright? Was it not prayer when joined to
        fasting that gave Samuel to his mother? What made the mighty Samson invincible? Was it not the
        fast during the which he was conceived in his mother's womb? The fast it was which made him to be
        conceived; the fast, which fed him; the fast, which made a man of him, even as the Angel of the
        Lord commanded his mother, saying: She may not eat of anything that cometh of the vine, neither
        let her drink wine or strong drink. Fasting is the mother of prophets, the strength and stay of
        mighty men.


        It is fasting which giveth wisdom to lawgivers; fasting which is the trustiest keeper of the
        soul, and the safest companion for the body. It is fasting which is strength and armour to
        mighty men; fasting which maketh supple them which run and which wrestle. It is fasting which
        maketh a man strong to strive against temptation, and which is to godliness as a fenced city;
        even fasting, whose fellow is soberness, and her work temperance. It is fasting which maketh men
        to wax valiant in fight; fasting which teacheth to rest in time of peace. Fasting maketh a
        Nazarite to be holy, and a priest perfect. Without a fast it is unlawful to touch the Sacrifice,
        not only in that mystic and true worship of God which now is, but also according to the law, in
        those sacrifices which were offered of old time as figures of the true. It was fasting which
        opened the eyes of Elias to look upon the visions of God, even as it is written, that when he had
        fasted forty days and forty nights he was in the mount of God, even Horeb, and he was made able,
        so far as man may be made able, to see God. Even so also was Moses in that Mount forty days and
        forty nights, fasting, at what time he again received the Law. Unless the Ninevites had fasted,
        both man and beast, herd and flock, they had not escaped from the ruin that hung over them. In
        the wilderness fell some: and who were they? Yea, they were such as lusted after flesh meat.
    responsory:
      la: "R. In mare viæ tuæ, et sémitæ tuæ in aquis multis: * Deduxísti sicut oves pópulum tuum in manu Móysi et Aaron.\nV. Transtulísti illos per mare Rubrum, et transvexísti eos per aquam nímiam.\nR. Deduxísti sicut oves pópulum tuum in manu Móysi et Aaron."
      en: "R. Thy way is in the sea, and thy paths in the great waters. * Thou led thy people like a flock, by the hand of Moses and Aaron.\nV. Thou broughtest them through the Red Sea, and led them through much water.\nR. Thou leddest thy people like a flock by the hand of Moses and Aaron."
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Tractate 24 on the Gospel of John"
    text:
      la: >-
        Mirácula, quæ fecit Dóminus noster Jesus Christus, sunt quidem divína ópera, et ad intellegéndum
        Deum de visibílibus ádmonent humánam mentem. Quia enim ille non est talis substántia, quæ vidéri
        óculis possit; et mirácula ejus, quibus totum mundum regit, universámque creatúram adminístrat,
        assiduitáte viluérunt, ita ut pene nemo dignétur atténdere ópera Dei mira et stupénda in quólibet
        séminis grano: secúndum ipsam suam misericórdiam, servávit sibi quædam, quæ fáceret opportúno
        témpore præter usitátum cursum ordinémque natúræ; ut non majóra, sed insólita vidéndo stupérent,
        quibus cotidiána vilúerant.


        Majus enim miráculum est gubernátio totíus mundi, quam saturátio quinque míllium hóminum de
        quinque pánibus. Et tamen hoc nemo mirátur: illud mirántur hómines, non quia majus est, sed quia
        rarum est. Quis enim et nunc pascit univérsum mundum, nisi ille, qui de paucis granis ségetes
        creat? Fecit ergo quo modo Deus. Unde enim multíplicat de paucis granis ségetes, inde in mánibus
        suis multiplicávit quinque panes: potéstas enim erat in mánibus Christi. Panes autem illi quinque,
        quasi sémina erant, non quidem terræ mandáta, sed ab eo, qui terram fecit, multiplicáta.


        Hoc ergo admótum est sénsibus, quo erigerétur mens: et exhíbitum óculis, ubi exercerétur
        intelléctus: ut invisíbilem Deum per visibília ópera mirarémur, et erécti ad fidem, et purgáti per
        fidem, étiam ipsum invisíbilem vidére cuperémus, quem de rebus visibílibus invisíbilem noscerémus.
        Nec tamen súfficit hæc intuéri in miráculis Christi. Interrogémus ipsa mirácula, quid nobis
        loquántur de Christo: habent enim, si intelligántur, linguam suam. Nam quia ipse Christus Verbum
        Dei est: étiam factum Verbi, verbum nobis est.
      en: >-
        The miracles which our Lord Jesus Christ did were the very works of God, and they enlighten the
        mind of man by mean of things which are seen, that he may know more of God. God is Himself of
        such a Substance as eye cannot see, and the miracles, by the which He ruleth the whole world
        continually, and satisfieth the need of everything that He hath made, are by use become so
        common, that scarce any will vouchsafe to see that there are wonderful and amazing works of God
        in every grain of seed of grass. According to His mercy He kept some works to be done in their
        due season, but out of the common course and order of nature, that men might see them and be
        astonished, not because they are greater, but because they are rarer than those which they
        lightly esteem, since they see them day by day.


        Or it is a greater miracle to govern the whole universe, than to satisfy five thousand men with
        five loaves of bread; and yet no man marvelleth at it. At the feeding of the five thousand, men
        marvel, not because it is a greater miracle than the other, but because it is rarer. For Who is
        He Who now feedeth the whole world, but He Who, from a little grain that is sown, maketh the
        fulness of the harvest? God worketh in both cases in one and the same manner. He Who of the
        sowing maketh to come the harvest, is He Who of the five barley loaves in His Hands made bread to
        feed five thousand men; for Christ's are the Hands which are able to do both the one and the
        other. He Who multiplieth the grains of corn multiplied the loaves, only not by committing them
        to the earth whereof He is the Maker.


        This miracle, then, is brought to bear upon our bodies, that our souls may thereby be quickened;
        shown to our eyes, to give food to our understanding; that, through His works which we see, we
        may marvel at that God Whom we cannot see, and, being roused up to believe, and purified by
        believing, we may long to see Him, yea, may know by things which are seen Him Who is Unseen. Nor
        yet sufficeth it for us to see only this meaning in Christ's miracles. Let us ask of the miracles
        themselves what they have to tell us concerning Christ: for, soothly, they have a tongue of their
        own, if only we will understand it. For, because Christ is the Word of God, therefore the work of
        the Word is a Word for us.
    responsory:
      la: "R. Spléndida facta est fácies Móysi, dum respíceret in eum Dóminus: * Vidéntes senióres claritátem vultus ejus, admirántes timuérunt valde.\nV. Cumque descendísset de monte Sínai, portábat duas tábulas testimónii, ignórans quod cornúta esset fácies ejus ex consórtio sermónis Dei.\nR. Vidéntes senióres claritátem vultus ejus, admirántes timuérunt valde."
      en: "R. After that the Lord had looked upon him, the face of Moses shone. * And when the elders saw that his face shone, they marvelled and were sore afraid.\nV. And when he came down from Mount Sinai with the two tables of testimony in his hand, he wist not that his face shone, because that God had spoken with him.\nR. And when the elders saw that his face shone, they marvelled and were sore afraid."
    status: { la: verified, en: verified }