vu/src/data/propers/nocturn-readings/post-pentecost-04.yml

# Nocturn 2-3, 4th Sunday after Pentecost. Sourced from Tempora/Pent04-0.txt.
# See post-pentecost-02.yml for sweep method/responsory-reuse note.
# Nocturn 2: St. Augustine sermon on David and Goliath as a type of Christ
# and the devil, one continuous work (Lectio4-6). Nocturn 3: Lectio7 bare
# incipit (Luke 5:1-11, the miraculous catch) skipped; Lectio8-9 one
# continuous homily by St. Ambrose, combined.
#
# Update (2026-09): the Gospel pericope itself, previously left unauthored
# per the "bare incipit, skip it" convention described above, is now
# authored too (isGospel: true, immediately before the homily) - sourced
# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
# Matins now shows the full Gospel, then the homily on it, matching
# post-pentecost-15's original pattern - see TODO.md's dated entry.
id: post-pentecost-04
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Sermon 197 on the Feast (circa medium)"
    text:
      la: >-
        Stabant fílii Israël contra adversários quadragínta diébus. Quadragínta dies, propter quátuor
        témpora et quátuor partes orbis terræ, vitam præséntem signíficant, in qua contra Góliath vel
        exércitum ejus, id est, contra diábolum et ángelos ejus, Christianórum pópulus pugnáre non
        désinit. Nec tamen víncere posset, nisi verus David Christus cum báculo, id est, cum crucis
        mystério descendísset. Ante advéntum enim Christi, fratres caríssimi, solútus erat diábolus;
        véniens Christus fecit de eo, quod in Evangélio dictum est: Nemo potest intráre in domum fortis
        et vasa ejus dirípere, nisi prius alligáverit fortem. Venit ergo Christus et alligávit diábolum.


        Sed dicit áliquis: Si alligátus est, quare adhuc tantum prǽvalet? Verum est, fratres caríssimi,
        quia multum prǽvalet: sed tépidis, et negligéntibus, et Deum in veritáte non timéntibus
        dominátur. Alligátus est enim tamquam innéxus canis caténis et néminem potest mordére, nisi eum
        qui se illi mortífera securitáte conjúnxerit. Jam vidéte, fratres, quam stultus est homo ille,
        quem canis in caténa pósitus mordet. Tu te illi per voluntátes et cupiditátes sǽculi noli
        conjúngere, et ille ad te non præsúmit accédere. Latráre potest, sollicitáre potest; mordére
        omníno non potest, nisi voléntem. Non enim cogéndo, sed suadéndo nocet; nec extórquet a nobis
        consénsum, sed petit.


        Venit ergo David et invénit Judæórum pópulum contra diábolum præliántem; et cum nullus esset qui
        præsúmeret ad singuláre certámen accédere, ille qui figúram Christi gerébat, procéssit ad
        prǽlium, tulit báculum in manu sua et éxiit contra Góliath. Et in illo quidem tunc figurátum
        est, quod in Dómino Jesu Christo complétum est. Venit enim verus David Christus, qui contra
        spiritálem Góliath, id est, contra diábolum pugnatúrus crucem suam ipse portávit. Vidéte,
        fratres, ubi David Góliath percússerit: in fronte útique, ubi crucis signáculum non habébat.
        Sicut enim báculus crucis typum hábuit, ita étiam et lapis ille, de quo percússus est, Christum
        Dóminum figurábat.
      en: >-
        The children of Israel faced their enemies for forty days. These forty days, by reason of the
        four Seasons of the year, and of the four Continents of the globe, are a figure of this present
        life, during which the Christian world ceaseth not to be arrayed in battle against the devil and
        his angels, as it were against Goliath and the army of the Philistines. Neither can they hope to
        overcome him, were it not for the true David, that is, Christ, with His staff, that is, with the
        Mystery of His Cross. For before Christ came, my dearly beloved brethren, the devil was at
        large. But when Christ came, He did to him what is written in the Gospel, where it is said "How
        can one enter into a strong man's house, and spoil his goods, except he first bind the strong
        man?" Christ therefore came, and bound the devil.


        But some man will say: If he is bound, why is he still so powerful? It is quite true, my dearly
        beloved brethren, that he is very powerful but his lordship is over the lukewarm and the
        careless, and such as fear not God in truth. He is chained up like a dog, and can only bite those
        who are such suicidal fools as to go within the length of his tether. Look you, my brethren, what
        a dolt a man must be who getteth himself bitten by a dog that is chained up. Let not the desires
        and lusts of the world draw thee within reach of him, and he will not be able to get at thee. He
        can bark, he can whine but he can only bite those who are willing to be bitten. He assaileth us,
        not by violence, but by persuasion he asketh, not seizeth, our consent.


        David, then, came, and found the Jewish people set in battle array against the devil and since
        there was no one who dared to go to single combat, he, who was a type of Christ, sallied out to
        the battle, took his staff in his hand, and went forth against Goliath. In him was a shadow of a
        substance which is in Christ. Christ, the true David, when He went forth to fight against the
        spiritual Goliath, that is to say, against the devil, went forth bearing His Cross. Ye see, my
        brethren, in what part it was that David smote Goliath it was upon that forehead whereon the
        Cross had never been traced. And as the staff of David was a figure of the Cross of Christ, so
        was the stone wherewith the giant was smitten a figure of the Lord Himself.
    responsory:
      la: "R. Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 5:1-11", en: "Luke 5:1-11" }
    text:
      la: >-
        In illo témpore: Cum turbæ irrúerent in Jesum, ut audírent verbum Dei, et ipse stabat secus stagnum Genésareth. Et vidit duas naves stantes secus stagnum: piscatóres autem descénderant et lavábant rétia. Ascéndens autem in unam navim, quæ erat Simónis, rogávit eum a terra redúcere pusíllum. Et sedens docébat de navícula turbas. Ut cessávit autem loqui, dixit ad Simónem: Duc in altum, et laxáte rétia vestra in captúram. Et respóndens Simon, dixit illi: Præcéptor, per totam noctem laborántes, nihil cépimus: in verbo autem tuo laxábo rete. Et cum hoc fecíssent, conclusérunt píscium multitúdinem copiósam: rumpebátur autem rete eórum. Et annuérunt sóciis, qui erant in ália navi, ut venírent et adjuvárent eos. Et venérunt, et implevérunt ambas navículas, ita ut pæne mergeréntur. Quod cum vidéret Simon Petrus, prócidit ad génua Jesu, dicens: Exi a me, quia homo peccátor sum, Dómine. Stupor enim circumdéderat eum et omnes, qui cum illo erant, in captúra píscium, quam céperant: simíliter autem Jacóbum et Joánnem, fílios Zebedǽi, qui erant sócii Simónis. Et ait ad Simónem Jesus: Noli timére: ex hoc jam hómines eris cápiens. Et subdúctis ad terram návibus, relictis ómnibus, secuti sunt eum.
      en: >-
        At that time, while the crowds were pressing upon Jesus to hear the word of God, He was standing by Lake Genesareth. And He saw two boats moored by the lake, but the fishermen had left them and were washing their nets. And getting into one of the boats, the one that was Simon’s, He asked him to put out a little from the land. And sitting down, He began to teach the crowds from the boat. But when He had ceased speaking, He said to Simon, Put out into the deep, and lower your nets for a catch. And Simon answered and said to Him, Master, the whole night through we have toiled and have taken nothing; but at Your word I will lower the net. And when they had done so, they enclosed a great number of fishes, but their net was breaking. And they beckoned to their comrades in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. But when Simon Peter saw this, he fell down at Jesus’ knees, saying, Depart from me, for I am a sinful man, O Lord. For he and all who were with him were amazed at the catch of fish they had made; and so were also James and John, the sons of Zebedee, who were partners with Simon. And Jesus said to Simon, Do not be afraid; henceforth you shall catch men. And when they had brought their boats to land, they left all and followed Him.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Ambrose, Bishop of Milan, on Luke, Book 4, ch. 5"
    text:
      la: >-
        Ubi Dóminus multis impartívit vária génera sanitátum, nec témpore, nec loco pótuit ab stúdio
        sanándi turba cohibéri. Vesper incúbuit, sequebántur: stagnum occúrrit, urgébant: et ídeo
        ascéndit in Petri navim. Hæc est illa navis, quæ adhuc secúndum Matthǽum flúctuat, secúndum Lucam
        replétur píscibus: ut et princípia Ecclésiæ fluctuántis, et posterióra exuberántis agnóscas.
        Pisces enim sunt, qui hanc enávigant vitam. Ibi adhuc discípulis Christus dormit, hic prǽcipit;
        dormit enim tépidis, perféctis vígilat.


        Non turbátur hæc navis, in qua prudéntia navigat, abest perfidia, fides aspirat. Quemádmodum
        enim turbari poterat, cui præerat is, in quo Ecclésiæ firmaméntum est? Illic ergo turbátio, ubi
        módica fides; hic securitas, ubi perfécta diléctio. Et si aliis imperátur ut laxent rétia sua,
        soli tamen Petro dícitur: Duc in altum; hoc est, in profúndum disputatiónum. Quid enim tam
        altum, quam altitúdinem divitiárum vidére, scire Dei Fílium, et professiónem divinæ generatiónis
        assúmere? Quam licet mens non queat humana plene ratiónis investigatióne comprehéndere, fidei
        tamen plenitúdo compléctitur.


        Nam, etsi non licet mihi scire quemádmodum natus sit, non licete tamen nescire quod natus sit.
        Seriem generatiónis ignoro; sed auctórem generatiónis agnosco. Non interfúimus cum ex Patre Dei
        Fílius nascerétur; sed interfúimus cum a Patre Dei Fílius dicerétur. Si Deo non crédimus, cui
        credémus? Omnia enim quæ crédimus, vel visu crédimus, vel audítu: visus sæpe fállitur, audítus in
        fide est.
      en: >-
        When the Lord wrought so many works of healing, neither time nor place could restrain the people
        from seeking health. Evening came, and they still followed Him He went down to the lake, and
        they still pressed upon Him and therefore He entered into Peter's ship. This is that ship, which
        spiritually up to this very hour, according to the expression of Matthew, is buffeted by
        tempests, but still, according to Luke, is filled with fishes, this signifying, that, for a
        while, to labour is present to the Church, but, hereafter, it shall be to rejoice. The fishes are
        they which swim in the troublous waters of human life. In this ship also spiritually doth
        Christ, for His disciples, still sleep, and still command; for He sleepeth for the lukewarm, and
        watcheth for the perfect.


        O fear, then, for the ship where wisdom steereth, false teaching is not known, and faith
        swelleth the sails. How shall she be troubled, whose Lord is Himself the Church's sure
        Foundation It is where faith is weak that there is fear where love is perfect, there there is
        safety. To many it is commanded to loose their nets, but to Peter only to "Launch out into the
        deep," that is, into the depths of doctrine. What indeed is there so deep, as to gaze upon the
        depth of all riches, to recognise the Son of God, and to take up the confession of His Divine
        generation This is a thing which the mind is not able to grasp by the searchings of man's
        reason, but which is embraced by an hearty faith.


        Nor albeit, it is not given unto me to know how He was born, yet that born He was, I may not be
        ignorant. What the order of His generation was, I know not, but the Source of His generation I
        acknowledge. None hath beheld the Begetting of the Son of God by the Father, but the Church hath
        stood by to hear the Father testify that this is His beloved Son (Luke iii. 22). If we believe
        not God, whom shall we believe? For whatsoever we believe cometh either by sight or by hearing;
        sight is oftentimes deceived, but "faith cometh by hearing" (Rom. x. 17).
    responsory:
      la: "R. 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."
      en: "R. 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."
    status: { la: verified, en: verified }