vu/src/data/propers/nocturn-readings/patronage-of-st-joseph.yml

# Matins Nocturn 2-3 for the Patronage of St. Joseph (Wednesday after the
# 2nd Sunday after Easter, Easter+17 -- see
# data/calendar/temporal-feasts/patronage-of-st-joseph.yml for the dating
# note). Sourced from web/www/horas/Latin+English/Tempora/Pasc2-3.txt.
# Nocturn 1 (Lectio1-3, Genesis 39/41 -- the patriarch Joseph as a type)
# left to the bible-plan store, same convention as every other nocturn-
# readings file. Nocturn 2 (Lectio4-6): one continuous sermon of
# St. Bernardine of Siena on St. Joseph. Nocturn 3 (Lectio7-9): Lectio7's
# own Gospel pericope (Luke 3:21-23) was a bare "Et réliqua" incipit in
# the horas file; the full pericope is this day's own Mass Gospel,
# sourced directly from web/www/missa/Latin+English/Tempora/Pasc2-3.txt's
# [Evangelium] and added 2026-09-05 (isGospel: true) immediately before
# St. Augustine's homily on the two genealogies (Matthew's and Luke's).
id: patronage-of-st-joseph
readings:
  - nocturn: 2
    isGospel: false
    text:
      la: >-
        Ómnium singulárium gratiárum alícui rationábili creatúræ communicatárum generális régula
        est, quod, quandocúmque divína grátia éligit áliquem ad áliquam grátiam sublímem statum,
        ómnia charísmata donet, quæ illi persónæ sic eléctæ et ejus offício necessária sunt atque
        illam copióse décorant. Quod máxime verificátum est in sancto Joseph, putatívo patre
        Dómini nostri Jesu Christi, et vero sponso Regínæ mundi et Dóminæ Angelórum; qui ab
        ætérno Patre eléctus est fidélis nutrítius atque custos principálium thesaurórum suórum,
        scílicet Fílii ejus et Sponsæ suæ: quod offícium fidelíssime prosecútus est. Cui proptérea
        Dóminus ait: Serve bone et fidélis, intra in gáudium Dómini tui.


        Si cómpares eum ad totam Ecclésiam Christi, nonne iste est homo eléctus et speciális, per
        quem et sub quo Christus est ordináte et honéste introdúctus in mundum? Si ergo Vírgini
        Matri tota Ecclésia sancta débitrix est, quia per eam Christum suscípere digna facta est:
        sic profécto post eam huic debet grátiam et reveréntiam singulárem. Ipse enim est clavis
        véteris testaménti, in qua patriarchális et prophetális dígnitas promíssum conséquitur
        fructum. Porro hic est solus, qui corporáliter possédit, quod eis divína dignátio
        repromísit. Mérito ígitur figurátur per illum patriárcham Joseph, qui pópulis fruménta
        servávit. Sed et hic illum præcéllit, quia non solum Ægýptiis panem corporális vitæ, sed
        ómnibus eléctis panem de cælo, qui cæléstem vitam tríbuit, cum multa sollértia enutrívit.


        Profécto dubitándum non est, quod Christus familiaritátem, reveréntiam atque sublimíssimam
        dignitátem, quam illi exhíbuit, dum ágeret in humánis, tamquam fílius patri suo, in cælis
        útique non negávit, quin pótius complévit et consummávit. Unde non immérito in verbo
        propósito a Dómino subinfértur: Intra in gáudium Dómini tui. Unde, licet gáudium ætérnæ
        beatitúdinis in cor hóminis intret, máluit tamen Dóminus ei dícere, Intra in gáudium; ut
        mýstice innuátur, quod gáudium illud non solum in eo sit intra, sed úndique illum
        circúmdans et absórbens, et ipsum velut abýssus infiníta submérgens. Meménto ígitur
        nostri, beáte Joseph, et tuæ oratiónis suffrágio apud tuum putatívum Fílium intercéde; sed
        et beatíssimam Vírginem sponsam tuam nobis propítiam redde, quæ Mater est ejus, qui cum
        Patre et Spíritu Sancto vivit et regnat per infiníta sǽcula sæculórum. Amen.
      en: >-
        The general rule governing all the singular graces communicated to any rational creature
        is this: whenever divine grace chooseth someone for some sublime state of grace, it
        bestoweth upon him every gift that is necessary for that person so chosen and for his
        office, and that adorneth him abundantly. This was most of all verified in St. Joseph,
        the supposed father of our Lord Jesus Christ, and true spouse of the Queen of the world
        and Lady of the Angels — who was chosen by the eternal Father to be the faithful nurse
        and guardian of His principal treasures, namely His Son and His Spouse, an office which
        he fulfilled most faithfully. For this the Lord saith unto him: Well done, good and
        faithful servant, enter thou into the joy of thy lord.


        If thou compare him to the whole Church of Christ, is he not that chosen and singular man
        through whom, and under whom, Christ was orderly and honourably brought into the world?
        If, then, the whole holy Church is debtor to the Virgin Mother, because through her she
        was made worthy to receive Christ, so, next after her, doth she owe to Joseph a singular
        grace and reverence. For he is the key of the Old Testament, in which the dignity of the
        patriarchs and prophets attaineth the fruit that was promised them. Moreover, he alone is
        he who bodily possessed what divine condescension had promised them. Rightly, then, is he
        prefigured by that patriarch Joseph, who kept in store the grain for the peoples. But he
        surpasseth him even in this: for he nourished with much diligence, not only bread for the
        bodily life of the Egyptians, but for all the elect the Bread from heaven, which
        bestoweth heavenly life.


        Assuredly we ought not to doubt that Christ, in heaven, did not deny — but rather fulfilled
        and consummated — the familiarity, reverence, and most sublime dignity which He showed
        him while He lived among men, as a son toward his father. Whence not without cause is it
        added, in the word proposed by the Lord: Enter thou into the joy of thy lord. And though
        the joy of eternal blessedness entereth into the heart of man, the Lord chose rather to
        say to him, Enter into the joy, that it might be mystically understood that this joy is
        not only within him, but on every side surrounding and absorbing him, and, as it were, an
        infinite abyss engulfing him. Remember us, then, blessed Joseph, and by the pleading of
        thy prayer intercede with thy supposed Son; and render to us gracious the most blessed
        Virgin, thy spouse, who is the Mother of Him Who liveth and reigneth with the Father and
        the Holy Ghost, world without end. Amen.
    status: { la: verified, en: verified }
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 3:21-23", en: "Luke 3:21-23" }
    text:
      la: >-
        In illo témpore: Factum est autem, cum baptizarétur omnis
        pópulus, et Jesu baptizáto et oránte, apértum est cœlum: et
        descéndit Spíritus Sanctus corporáli spécie sicut colúmba in
        ipsum: et vox de cœlo facta est: Tu es Fílius meus diléctus, in
        te complácui mihi. Et ipse Jesus erat incípiens quasi annórum
        trigínta, ut putabátur, fílius Joseph.
      en: >-
        At that time: it came to pass, when all the people were
        baptized, that Jesus also being baptized and praying, heaven
        was opened; and the Holy Ghost descended in a bodily shape, as
        a dove, upon him; and a voice came from heaven: Thou art my
        beloved Son; in thee I am well pleased. And Jesus himself was
        beginning about the age of thirty years, being -- as it was
        supposed -- the son of Joseph.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    text:
      la: >-
        Maniféstum est illud quod ait, Ut putabátur fílius Joseph, propter illos dixísse, qui eum
        ex Joseph, sicut álii hómines nascúntur, natum arbitrántur. Quos autem movet, quod álios
        progenitóres Matthǽus enúmerat, descéndens a David usque ad Joseph, álios autem Lucas,
        ascéndens a Joseph usque ad David; fácile est, ut advértant duos patres habére potuísse
        Joseph: unum, a quo génitus, álterum, a quo fúerit adoptátus. Antíqua est enim
        consuetúdo adoptándi étiam in illo pópulo Dei, ut sibi fílios fácerent, quos non ipsi
        genuíssent. Unde intellígitur Lucas patrem Joseph, non a quo génitus, sed a quo fúerat
        adoptátus, suscepísse in Evangélio suo, cujus progenitóres sursum versus commémorat,
        donec exíret ad David.


        Cum enim necésse sit, utróque Evangelísta vera narránte, et Matthǽo scílicet et Luca, ut
        unus eórum ejus patris oríginem tenéret qui genúerat, alter ejus qui adoptáverat Joseph;
        quem probabílius intellígimus adoptántis oríginem tenuísse quam eum, qui nóluit Joseph
        génitum dícere ab illo cujus eum fílium esse narrábat? Matthǽus autem dicens, Ábraham
        génuit Isaac, Isaac génuit Jacob, atque ita in hoc verbo, quod est, Génuit, persevérans,
        donec in último díceret, Jacob autem génuit Joseph; satis expréssit ad eum patrem se
        perduxísse oríginem generátium, a quo Joseph non adoptátus, sed génitus erat.


        Quamquam si étiam Lucas génitum díceret Joseph ab Heli, nec sic nos hoc verbum
        perturbáre debéret, ut áliud crederémus quam ab uno Evangelísta gignéntem, ab áltero
        adoptántem patrem fuísse commemorátum. Neque enim absúrde quisque dícitur non carne sed
        caritáte genuísse, quem fílium sibi adoptáverit. At vero étiam nos, quibus dedit Deus
        potestátem fílios ejus fíeri, de natúra atque substántia sua non nos génuit, sicut
        únicum Fílium, sed útique dilectióne adoptávit.
      en: >-
        It is plain that the words, "As was supposed, the son of Joseph," were said on account of
        those who thought him born of Joseph as other men are born of their fathers. But as for
        those who are troubled that Matthew names one set of ancestors, descending from David
        down to Joseph, while Luke names another, ascending from Joseph up to David, it is easy
        for them to see that Joseph could have had two fathers: one by whom he was begotten,
        another by whom he was adopted. For it was an ancient custom, even among that people of
        God, to adopt as sons those whom one had not begotten. Whence it is understood that Luke
        took up in his Gospel the father of Joseph by whom he was adopted, not by whom he was
        begotten, and traces his ancestors upward until he reaches David.


        For since it must needs be, both Evangelists narrating truly — that is, Matthew and Luke —
        that one of them should hold to the origin of the father who begot him, and the other to
        the origin of the father who adopted Joseph, which is it more probable that we should
        understand held to the origin of the adopter, rather than of him who refused to say
        Joseph was begotten by him whose son he nonetheless narrates him to be? Matthew, however,
        saying, "Abraham begot Isaac, Isaac begot Jacob," and so persevering in this word,
        "begot," until at the last he saith, "And Jacob begot Joseph," hath sufficiently shown
        that he traced the line down to the father by whom Joseph was not adopted, but begotten.


        Yet even if Luke had said that Joseph was begotten by Heli, this word ought not to trouble
        us so as to make us believe otherwise than that one Evangelist commemorated the begetting
        father, the other the adopting father. For it is not absurd to say that a man hath
        begotten, not by flesh but by love, one whom he hath adopted as his son. Indeed even we,
        to whom God hath given power to become His sons, He begot not of His own nature and
        substance, as He did His Only Son, but rather adopted us through love.
    status: { la: verified, en: verified }