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Closes the gap the user found on 2026-08-23 (post-pentecost-13's Matins had no patristic reading): nocturn-readings/ had content for only one temporal id (post-pentecost-15, the original mechanism proof date). Since resolveTemporalId maps every day in a liturgical week to the same id, one file per id covers the whole week — authored all 23 remaining post-pentecost-NN ids (01-14, 16-24) from the reference engine's own Tempora/PentNN-0.txt files. Trinity Sunday (01) keeps its own full proper office including a displaced-Sunday commemoration; 02-11 have real Nocturn 2+3 content; 12 onward are Nocturn-3-only (homily, Gospel incipit skipped per convention), reusing the same two responsories the source itself cross-references week to week. Rest of the temporal cycle (Advent/Christmas/Epiphany/Septuagesima/Lent/ Easter) is a separate follow-up pass, tracked in TODO.md. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com> Claude-Session: https://claude.ai/code/session_01EWzE3kaSZCs79fPBrrE1aF
65 lines
4.8 KiB
YAML
65 lines
4.8 KiB
YAML
# Nocturn 3, 12th Sunday after Pentecost. Sourced from Tempora/Pent12-0.txt.
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# See post-pentecost-02.yml for sweep method note. From this Sunday onward
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# through the rest of the post-Pentecost season, the source carries no
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# proper Nocturn 2 (Lectio4-6) content of its own - only the Nocturn 3
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# Gospel+homily slot. Lectio7 is a bare "Et réliqua" incipit (Luke 10:23-37,
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# the Good Samaritan) and is not authored per this project's convention;
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# Lectio8-9 is one continuous homily by the Venerable Bede, combined.
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id: post-pentecost-12
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readings:
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- nocturn: 3
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isGospel: false
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source: "The Venerable Bede, Priest, Book 3, ch. 43 on Luke 10"
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text:
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la: >-
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Non óculi scribárum et pharisæórum, qui corpus tantum Dómini vidére; sed illi beáti óculi, qui
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ejus possunt cognóscere sacraménta, de quibus dícitur: Et revelásti ea párvulis. Beáti óculi
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parvulórum, quibus et se et Patrem Fílius reveláre dignátur. Abraham exsultávit ut vidéret diem
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Christi; et vidit, et gavísus est. Isaías quoque, et Michǽas, et multi álii prophétæ vidérunt
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glóriam Dómini, qui et proptérea Vidéntes sunt appelláti; sed hi omnes, a longe aspiciéntes et
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salutántes, per spéculum et in ænígmate vidérunt.
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Apóstoli autem, in præsentiárum habéntes Dóminum, convescentésque ei, et quæcúmque voluíssent
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interrogándo discéntes, nequáquam per Angelos aut várias visiónum spécies opus habébant docéri.
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Quos vero Lucas multos prophétas et reges dicit, Matthǽus apértius prophétas et justos appéllat.
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Ipse sunt enim reges magni; quia tentatiónum suárum mótibus non consentiéndo succúmbere, sed
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regéndo præésse novérunt.
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Et ecce quidam legisperítus surréxit, tentans eum et dicens: Magíster, quid faciéndo vitam
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ætérnam possidébo? Legisperítus, qui de vita ætérna Dóminum tentans intérrogat, occasiónem, ut
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reor, tentándi de ipsis Dómini sermónibus sumpsit, ubi ait: Gaudéte autem quod nómina vestra
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scripta sunt in cælis. Sed ipsa sua tentatióne declárat quam vera sit illa Dómini conféssio, qua
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Patri lóquitur: Quod abscondísti hæc a sapiéntibus, et prudéntibus, et revelásti ea párvulis.
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en: >-
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Blessed were the eyes not of Scribes and Pharisees, which saw but the Body of the Lord, but those
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eyes, eyes blessed indeed, which were able to see those things whereof it is written "Thou hast
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hid these things from the wise and prudent, and hast revealed them unto babes." Blessed are the
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eyes of those little ones unto whom it seemeth good in the eyes of the Son to reveal Himself and
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the Father also. Abraham rejoiced to see the day of Christ and he saw it, and was glad (John
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viii. 56). Isaiah, and Micah, and many among the Prophets, saw the glory of the Lord, wherefore
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also they be called Seers, but all they beheld it and hailed it afar off, seeing but as through a
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glass, darkly (1 Cor. xiii. 12).
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Otherwise were the Apostles, who saw the Lord face to face, eating with Him, and learning from
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Him by asking whatsoever they listed. For them there was no need to be taught by Angels, or the
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shifting fabric of visions. They whom Luke doth call Prophets and kings, Matthew nameth as
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"Prophets and righteous men" (xiii. 17). Righteous men are indeed mighty kings, who know how to
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lord it over their own rebellious temptations, instead of falling under them to become their
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slaves.
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"And, behold, a certain lawyer stood up, and tempted Him, saying Master, what shall I do to
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inherit eternal life?" This lawyer, who stood up to ask the Lord a tempting question touching
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eternal life, took the subject of his asking, as I think, from the words which the Lord had just
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uttered, when He said "Rejoice, because your names are written in heaven." But his attempt was a
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proof of the truth of that which the Lord immediately added "I thank thee, O Father, Lord of
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heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed
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them unto babes!"
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responsory:
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la: "Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
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en: "One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
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status: { la: verified, en: verified }
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