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St. Giles, St. Nicholas of Tolentino, Ss. Cornelius and Cyprian, Ss. Euphemia/Lucy/Geminian, St. Januarius, the Vigil of St. Matthew, and Ss. Cyprian and Justina. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
74 lines
4.8 KiB
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74 lines
4.8 KiB
YAML
# Matins Nocturn 2 reading for the Vigil of St. Matthew (Sep 20) —
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# pre-1955-but-post-1617. Plain Sancti/09-20.txt is a different feast
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# (Ss. Eustace and Companions) occupying this date in the general
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# calendar; the vigil's own content is at the suffixed sibling file (see
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# memory vu-matins-pre1955-saints's "critical wrinkle").
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# web/www/horas/Latin/Sancti/09-20o.txt, English/Sancti/09-20o.txt.
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#
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# Lectio1's Gospel portion (Luke 5:27-32) gives only the incipit ("Et
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# réliqua"), so the bare Gospel reading isn't authored here (deferred,
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# pending the bulk Vulgate/Douay-Rheims import). Lectio1's own homily
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# portion + Lectio2-3 is one continuous excerpt from St. Ambrose's
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# commentary, combined into a single reading. The English source only
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# translates Lectio1's homily portion — Lectio2-3's English below is
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# this project's own translation, not the reference engine's, so the
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# whole reading is marked draft for English per this project's "prefer
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# text over missing" policy. No responsory given in the source.
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id: vigil-of-st-matthew
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readings:
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- nocturn: 2
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isGospel: false
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source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Book 5"
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text:
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la: >-
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Mystica est hæc vocátio publicani, quem sequi jubet, non corporis gressu, sed mentis
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afféctu. Itaque ille, prius avara de mercédibus, dura de labóribus periculisque nautárum
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emoluménta convértens, verbo vocatus, propria derelinquit, qui rapiebat aliena; ac, vile
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illud sedile destítuens, toto post Dóminum vestigio mentis incedit. Convivii quoque magni
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éxhibet apparátum; qui enim domicílio Christum récipit interno, maximis delectatiónibus
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exuberántium páscitur voluptátum.
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Itaque Dominus libenter ingreditur, et in ejus qui crediderit, recumbit affectu. Sed rursus
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accenditur invidia perfidorum, et futuræ pœnæ species præfiguratur. Epulantibus enim
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fidelibus, et in illo cœlorum recumbentibus regno, perfidia jejuna torquebitur. Simul
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ostenditur quantum intersit inter æmulos Legis et gratiæ, quod illi qui legem sequuntur,
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jejunæ mentis famem patiantur æternam: qui vero verbum in interioribus animæ receperunt,
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alimenti cœlestis et fontis ubertate recreati esurire et sitire non possunt.
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Et ideo qui animo jejunabant, murmurabant dicentes: Quare cum publicanis et peccatoribus
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manducat et bibit? Serpentina vox ista est. Denique hanc primam vocem serpens emisit, dicens
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Evæ: Quid utique dixit Deus: Nolite manducare ex omni ligno? Ergo patris sui venena
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diffundunt, qui dicunt: Quid utique cum publicanis et peccatoribus manducat et bibit? Unde
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Dominus cum peccatoribus manducando, etiam cum gentilibus non prohibet nos inire convivium,
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dicens: Non egent qui sani sunt, medico, sed qui male habent.
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en: >-
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There is a mystery in this calling of the publican, whom He biddeth to follow Him, not so
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much by bodily steps as by change of heart. Hitherto Levi had been making greedy gains from
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merchandise, cruel riches at the cost of sailors' toils and dangers; but now, at the call of
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a word, he, who had been plundering other men's goods, leaveth his own. He leaveth that base
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station, and followeth hard after the Lord with all his heart. And Levi made Him a great
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feast in his own house. He that welcometh Christ into his home, feasteth upon the excellency
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of all pleasures.
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And so the Lord gladly enters in, and reclines in the affection of him who has believed. But
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again the envy of the faithless is kindled, and the likeness of a punishment to come is
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prefigured. For while the faithful feast and recline in that kingdom of the heavens,
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unbelief, famished, will be tormented. At the same time it is shown how great a difference
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there is between the rivals of the Law and of grace: that those who follow the Law suffer an
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eternal hunger of a fasting mind, while those who have received the Word in the inward parts
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of the soul, refreshed by the abundance of heavenly food and of the fountain, cannot hunger
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or thirst.
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And so those who fasted in spirit murmured, saying: Why does he eat and drink with publicans
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and sinners? This is a serpent's voice. For indeed the serpent uttered this very first word,
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saying to Eve: Why indeed did God say, Do not eat of every tree? So they who say, Why indeed
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does he eat and drink with publicans and sinners, spread abroad the poison of their father.
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Whence the Lord, by eating with sinners, does not forbid us to enter also into feasting with
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the Gentiles, saying: They that are well have no need of a physician, but they that are
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sick.
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status: { la: verified, en: draft }
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