vu/src/data/propers/nocturn-readings/post-pentecost-10.yml

# Nocturn 2-3, 10th Sunday after Pentecost. Sourced from Tempora/Pent10-0.txt.
# See post-pentecost-02.yml for sweep method/responsory-reuse note.
# Nocturn 2: St. John Chrysostom on the Epistle to the Romans, on the guilt
# of leading others into sin - one continuous excerpt (Lectio4-6). Nocturn
# 3: Lectio7 bare incipit (Luke 18:9-14, the Pharisee and the publican)
# skipped; Lectio8-9 one continuous homily by St. Augustine, 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-10
readings:
  - nocturn: 2
    isGospel: false
    source: "St. John Chrysostom, Homily 25 on the Epistle to the Romans"
    text:
      la: >-
        Non putémus nos excusatiónem habitúros, si quando delictórum sócios invenérimus: nam istud,
        supplícium magis augébit. Quandóquidem et serpens magis punítus est quam múlier, quemádmodum et
        múlier plus quam vir. Et Jézabel majóres pœnas dedit, quam Achab víneæ raptor; ipsa quippe
        univérsum istud negótium texúerat, regíque lapsus occasiónem déderat. Igitur et tu quoque, si
        réliquis perditiónis causa fúeris, gravióra patiéris quam qui per te subvérsi sunt. Neque enim
        peccáre tantum in se perditiónis habet, quantum quod réliqui ad peccándum inducúntur.


        Itaque, si quando peccántes vidérimus, non solum non impellámus, sed et extrahámus ex ipso
        malítiæ bárathro, ne et aliénæ perditiónis pœnas demus. Recordémur quoque perpétuo terríbilis
        illíus tribunális, flúminis ígnei, vinculórum insolubílium, profundárum tenebrárum, stridórum
        déntium, venenosíque vermis. Sed dices: Benígnus est Deus. Ergo hæc ómnia verba sunt, et neque
        punítur dives ille Lázari contémptor, neque fátuæ vírgines a sponso rejiciúntur?


        Sed minátur ista tantúmmodo Deus? Utique ínquies. Et unde, dic quæso, tantam rem audes públice
        loqui, atque ex te ipso ferre senténtiam? Ego quippe et ex iis quæ dixit Deus, et ex iis quæ
        fecit, contrárium probáre pótero. Quod si propter futúra non credis, vel saltem propter ea quæ
        jam facta sunt, crede. Non enim certe minæ sunt et verba tantúmmodo, quæ facta sunt et in opus
        ipsum exiérunt. Quis ígitur totum orbem indúcto dilúvio stagnávit, ac grave illud naufrágium,
        omnimodámque géneris nostri perditiónem effécit? Nonne hæc ómnia et ália Deus illis íntulit?
      en: >-
        Let us not dream that we are ourselves to be held less guilty, when we find that we have not
        been alone in sin. On the contrary, such fellowship addeth to our punishment. The serpent was
        more heavily punished than Eve, and Eve than Adam, and Jezebel suffered more than Ahab, who took
        the vineyard of Naboth. She it had been that planned the whole matter, and opened the way for
        her husband's crime. Even so thou also, who shalt have caused another's perdition, shalt suffer
        more grievously than shall they, whom thou hast ruined. Since, for a man to commit sin himself is
        less wicked than to lead others into sin.


        If, therefore, we should see others sinning, let us not only not help them, but let us do what
        in us lieth to draw them out of the bottomless pit of destruction, lest we should suffer as
        accomplices in their trespass. Let our memory never forget that right awful judgment-seat, the
        river of fire, the chains that can never be unlocked, the darkness that cannot be pierced, the
        sound of teeth gnashing, the deadly worm. But thou sayest God is good. Are then all these things
        but idle words? Is there no punishment for the rich man which giveth no heed to Lazarus (Luke
        xvi. 20-26)? Doth the bridegroom open to the foolish virgins the door of the marriage-chamber
        (Matth. xxv. 1-12)?


        But these are perhaps only threats on God's part, no doubt, quoth thou. I ask thee: How darest
        thou say such a thing out loud, and deliver this judgment from thine own imagining? For sooth, I
        can prove to thee, from the things which God hath done, that thou art wrong. If thou wilt not
        believe for things to come, at least believe for things past. Of them at least it cannot be said
        that they are nought but threats and mere words, for they have happened, and actually been
        realised in fact. Who was He which brought in a great flood, until the whole land was standing
        water, and our whole race perished, save eight persons? Was it not God, and none other, Which
        brought upon them all these things, and more also?
    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 18:9-14", en: "Luke 18:9-14" }
    text:
      la: >-
        In illo témpore: Dixit Jesus ad quosdam, qui in se confidébant tamquam justi et aspernabántur céteros, parábolam istam: Duo hómines ascendérunt in templum, ut orárent: unus pharisǽus, et alter publicánus. Pharisǽus stans, hæc apud se orábat: Deus, grátias ago tibi, quia non sum sicut céteri hóminum: raptóres, injústi, adúlteri: velut étiam hic publicánus. Jejúno bis in sábbato: décimas do ómnium, quæ possídeo. Et publicánus a longe stans nolébat nec óculos ad cœlum leváre: sed percutiébat pectus suum, dicens: Deus, propítius esto mihi peccatóri. Dico vobis: descéndit hic justificátus in domum suam ab illo: quia omnis qui se exáltat, humiliábitur: et qui se humíliat, exaltábitur.
      en: >-
        At that time, Jesus spoke this parable to some who trusted in themselves as being just and despised others. Two men went up to the temple to pray, the one a Pharisee and the other a publican. The Pharisee stood and began to pray thus within himself: ‘O God, I thank You that I am not like the rest of men, robbers, dishonest, adulterers, or even like this publican. I fast twice a week; I pay tithes of all that I possess.’ But the publican, standing afar off, would not so much as lift up his eyes to heaven, but kept striking his breast, saying, ‘O God, be merciful to me the sinner!’ I tell you, this man went back to his home justified rather than the other; for everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Sermon 36 on the Words of the Lord"
    text:
      la: >-
        Díceret saltem pharisǽus: Non sum sicut multi hómines. Quid est, céteri hómines, nisi omnes
        præter ipsum? Ego, inquit, justus sum, céteri peccatóres. Non sum sicut céteri hómines, injústi,
        raptóres, adúlteri. Et ecce tibi ex vicíno publicáno majóris tumóris occásio: Sicut, inquit,
        publicánus iste. Ego, inquit, solus sum: iste de céteris est. Non sum, inquit, talis, qualis
        iste, per justítias meas, quibus iníquus non sum.


        Jejúno bis in sábbato, décimas do ómnium quæ possídeo. Quid rogáverit Deum, quære in verbis ejus,
        nihil invénies. Ascéndit oráre: nóluit Deum rogáre, sed se laudáre. Parum est, non Deum rogáre,
        sed se laudáre; ínsuper et rogánti insultáre. Publicánus autem de longínquo stabat et Deo tamen
        ipse appropinquábat: cordis consciéntia eum removébat, píetas applicábat. Publicánus autem de
        longínquo stabat, sed Dóminus eum de propínquo attendébat.


        Excélsus enim Dóminus, et humília réspicit; excélsos autem, qualis erat ille pharisǽus, a longe
        cognóscit. Excélsa quidem Deus a longe cognóscit, sed non ignóscit. Adhuc audi humilitátem
        publicáni. Parum est, quia de longínquo stabat: nec óculos suos ad cælum levábat: ut aspicerétur,
        non aspiciébat; respícere sursum non audébat: premébat consciéntia, spes sublevábat. Adhuc audi:
        Percutiébat pectus suum. Pœnas a se ipso exigébat; proptérea Dóminus confiténti parcébat.
        Percutiébat pectus suum, dicens: Dómine, propítius esto mihi peccatóri. Ecce qui rogat. Quid
        miráris, si Deus ignóscit, quando ipse agnóscit?
      en: >-
        The Pharisee might at least have said: "I am not as many men are." But what meaneth "other men"?
        All other men except himself. "I," said he, "am righteous; others are sinners." "I am not as
        other men are, extortioners, unjust, adulterers," and then he took occasion, from the
        neighborhood of the publican, to plume himself "or even," quoth he, "as this publican." "I am
        alone," he thought, "that publican" is one of the others. Mine own righteousness maketh the gulf
        between me and the wicked, such as he is.


        "I fast twice in the week; I give tithes of all that I possess." If we look in his prayer to find
        what he went to the Temple to pray to God for, we shall find nothing. He went up to pray, but his
        prayer was not a request of anything from God, but a glorification of himself. It was little
        enough not to pray to God, but he also glorified himself and despised his neighbour. But the
        publican stood afar off and yet drew nigh to God. Self-knowledge bade him keep at a distance, but
        his earnestness made him close. The publican stood afar off, but the Lord was at hand to hear
        him.


        "Though the Lord be high, yet hath He respect unto the lowly" but the proud, such as was this
        Pharisee, "He knoweth afar off" (Ps. cxxxvii. 6). He knoweth the proud, all the same, but they
        are afar off from Him. Consider now the lowliness of the publican. It was not only that he stood
        afar off, but "he would not lift up so much as his eyes unto heaven." He looked carefully, lest
        he should look up, he dared not to lift up his eyes unto heaven. Self-knowledge kept him down,
        though hope raised him up. Consider again, how that he "smote upon his breast." He afflicted
        himself, and therefore the Lord had compassion upon his acknowledgment of guilt. He smote upon
        his breast, saying "Lord, be merciful to me a sinner." Hearken here to a prayer and wonderest
        thou that when the sinner remembereth, God forgetteth.
    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 }