vu/src/data/propers/nocturn-readings/st-apollinaris.yml

# Matins Nocturn 2-3 readings for St. Apollinaris, Bishop, Martyr (Jul
# 23) — SanctiM/07-23.txt inherits the whole day (`@Sancti/07-23`) with
# no Nocturn 2/3 override, so this saint's own vita is sourced from the
# Tridentine track exactly as for a pre-1955 saint (see memory
# vu-matins-pre1955-saints, vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/07-23.txt, English/Sancti/07-23.txt.
#
# Nocturn 2: Lectio4-6 combined into one reading, one continuous vita,
# no genuine source break.
# Nocturn 3: Lectio7's Gospel citation (Luke 22:24-30) is a bare
# incipit ("Et réliqua") with no full pericope text given, so — per
# the pre-1955 pass's convention of not transcribing bare incipits —
# only the homily portion was originally authored (not marked
# isGospel), combined with Lectio8-9 as one continuous excerpt of St.
# Ambrose's commentary. No responsory given for either reading.
#
# Update (2026-09-05): the Gospel pericope itself is now authored too
# (isGospel: true, immediately before Ambrose's homily) — sourced from
# the day's own Missale [Evangelium] in
# web/www/missa/Latin/Sancti/07-23.txt (full text given there, not a
# redirect).
id: st-apollinaris
readings:
  - nocturn: 2
    isGospel: false
    text:
      la: >-
        Apollináris cum Príncipe Apostolórum Antiochía Romam venit; a quo, ordinátus epíscopus,
        Ravennam ad Christi Dómini Evangélium prædicándum mittitur; ubi, cum ad Christi fidem
        plurimos convérteret, captus ab idolórum sacerdótibus gráviter cæsus est. Cumque ipso
        orante Bonifatius nobilis vir, qui diu mutus fuerat, loquerétur, ejusque fília immundo
        spíritu liberáta esset; íterum est in illum commóta seditio. Itaque virgis cæsus,
        ardéntes carbónes nudis pédibus prémere cogitur; quem cum subjéctus ignis nihil
        læderet, ejícitur extra urbem.


        Is vero latens aliquámdiu cum quibusdam Christiánis, inde profectus est in Æmiliam,
        ubi Rufini patricii filiam mortuam ad vitam revocávit; ut proptérea tota Rufini família
        in Jesum Christum crederet. Quare veheméntius incénsus præfectus accersit Apollinarem,
        et cum eo gravius agit, ut finem fáciat disseminándi in urbe Christi fidem. Cujus cum
        Apollináris jussa neglígeret, equuleo cruciátur; in cujus plagas aqua fervens
        infúnditur, saxoque os túnditur: mox férreis vinculis constrictus includitur in
        carcere. Quarto die impositus in navem, mittitur in exsílium; ac facto naufragio venit
        in Mysiam, inde ad ripam Danubii, póstea in Thraciam.


        Cum autem in Serápidis templo dæmon se responsa datúrum negaret, dum ibidem Petri
        Apóstoli discipulus morarétur; diu conquisítus, invéntus est Apollináris: qui íterum
        jubétur navigare. Ita reversus Ravennam, ab iisdem illis idolórum sacerdótibus
        accusatus, centurióni custodiendus tráditur; qui, cum occulte Christum cóleret, noctu
        Apollinarem dimísit. Re cógnita, satéllites eum persequúntur, et plagis in itinere
        confectum, quod mortuum crederent, relinquunt. Quem cum inde Christiáni sustulissent,
        septimo die exhortans illos ad fidei constantiam, martyrii glória clarus migrávit e
        vita. Cujus corpus prope murum urbis sepúltum est.
      en: >-
        Apollinaris came from Antioch to Rome with the Prince of the Apostles, and was by him
        ordained a Bishop, and sent to Ravenna to preach the Gospel of the Lord Christ. He had
        already converted a great number of persons to the Christian Faith, when the idolatrous
        priests caught him and gave him a sharp flogging. A second riot was got up against him on
        account of one Boniface, a nobleman who had long been dumb, speaking, and his daughter
        being delivered from an unclean spirit. On this occasion Apollinaris was flogged again,
        and made to walk barefoot over hot embers. The fire did him no harm, and he was expelled
        from the city.


        Apollinaris lay hid for a while with certain Christians. Thence he went to Emilia, where
        he restored to life the dead daughter of the Patrician Rufinus, so that the whole
        household of Rufinus might believe in Jesus Christ. This affair greatly incensed the
        Praefect, who sent for Apollinaris, and earnestly dealt with him to induce him to cease
        spreading the Christian Faith in that city. As Apollinaris paid no heed to the Prefect's
        orders, he was tortured on the rack, boiling water poured on his wounds, and his mouth
        bruised with a stone, after which he was ironed and cast into prison. On the fourth day
        he was put on board a ship and sent into banishment. The ship was wrecked, and he so came
        to Mysia, thence to the shores of the Danube, and afterwards into Thrace.


        However, the devil in the temple of Serapis declared that he could not give oracles,
        while the disciple of the Apostle Peter abode in these parts, and after a long search
        Apollinaris was found and commanded again to take ship. Thus he went back to Ravenna,
        where he was denounced by the same idolatrous priests as before, and given into the
        keeping of a centurion. This centurion was a secret worshipper of Christ, and in the
        night he let Apollinaris go. When it became known some of the officers of justice
        followed after him, caught him on the road, beat him till they thought he was dead, and
        left him. Some Christians took him up, but on the seventh day, still exhorting them to
        stand firm in the Faith, he departed this life with the glorious splendour of martyrdom.
        His body was buried hard by the wall of the city.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 22:24-30", en: "Luke 22:24-30" }
    text:
      la: >-
        In illo témpore: Facta est conténtio inter discípulos, quis eórum viderétur esse major.
        Dixit autem eis Jesus: Reges géntium dominántur eórum; et qui potestátem habent super
        eos, benéfici vocántur. Vos autem non sic: sed qui major est in vobis, fiat sicut minor:
        et qui præcéssor est, sicut ministrátor. Nam quis major est, qui recúmbit, an qui
        mínistrat? nonne qui recúmbit? Ego autem in médio vestrum sum, sicut qui mínistrat. Vos
        autem estis, qui permansístis mecum in tentatiónibus meis: et ego dispóno vobis, sicut
        dispósuit mihi Pater meus regnum, ut edátis et bibátis super mensam meam in regno meo: et
        sedeátis super thronos, judicántes duódecim tribus Israël.
      en: >-
        At that time, there arose a dispute among the disciples, which of them was reputed to be
        the greatest. But Jesus said to them, "The kings of the Gentiles lord it over them, and
        they who exercise authority over them are called Benefactors. But not so with you. On
        the contrary, let him who is greatest among you become as the youngest, and him who is
        the chief as the servant. For which is the greater, he who reclines at table, or he who
        serves? Is it not he who reclines? But I am in your midst as he who serves. But you are
        they who have continued with Me in My trials. And I appoint to you a kingdom, even as My
        Father has appointed to Me, that you may eat and drink at My table in My kingdom; and you
        shall sit upon thrones, judging the twelve tribes of Israel."
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Bk. 10 (on Luke 22:24-30)"
    text:
      la: >-
        Regnum Dei non est de hoc mundo. Non ergo æqualitátis hómini ad Deum, sed similitúdinis
        æmulátio est. Solus enim Christus est plena imago Dei, propter expressam in se Paternæ
        claritúdinis unitátem. Justus autem homo ad imáginem Dei est, si propter imitandam
        divinæ conversatiónis similitúdinem mundum hunc Dei cognitióne contemnat,
        voluptatesque terrenas verbi perceptióne despíciat, quo álimur in vitam: unde et corpus
        Christi édimus, ut vitæ ætérnæ possímus esse participes.


        Non enim victus et potus nobis præmii loco spondétur et honoris, sed communicátio
        gratiæ cæléstis et vitæ. Neque duodecim throni tamquam áliqua corporalis sunt
        receptácula sessiónis. Sed, quia sicut secúndum divinam similitúdinem júdicat Christus
        cognitióne cordium, non interrogatióne factórum, virtútem remúnerans, impietatémque
        condemnans; ita et Apóstoli in judícium spiritale formántur remuneratióne fidei et
        exsecratióne perfidiæ, virtúte errórem redarguéntes, sacrílegos ódio persequéntes.


        Convertámur ígitur, et caveámus, ne in perditiónem aliqua inter nos de prælatióne
        possit esse contentio. Si enim contendébant Apóstoli, non excusatióni obténditur, sed
        cautióni propónitur. Si Petrus aliquándo convértitur, qui ad primam Dómini secutus est
        vocem; quis potest dicere, cito se esse conversum? Cave ergo jactantiam, cave sæculum.
        Ille enim confírmare jubétur fratres suos, qui dixit: Omnia dimísimus, et secúti sumus
        te.
      en: >-
        My kingdom, our God hath said, is not of this world. Man, then, must strive, not to be
        equal with God, but to be like unto God. Christ alone is the full image of God, as being
        the brightness of His Father's glory, and the express image of His Person. But the
        righteous man is made after the image of God, in so far as, for the sake of following
        the example of his God, he, through knowledge of God, setteth no esteem upon this world,
        and looketh down upon all carnal motions of the will, through having taken in that Word
        whereby we are fed unto life everlasting; and this is the end whereto we eat the Body of
        Christ, namely, that we may have eternal life.


        The reward which is promised unto us is not meat and drink, but a part in that grace and
        that life which come down from heaven. Neither are the twelve thrones to be understood
        as meaning chairs for bodies to sit in, but as meaning a dignity like that of God
        Himself, wherein they that have left all and followed Christ shall judge as Christ doth,
        not by dint of cross-examinations, but by simple knowledge of the heart, rewarding the
        good, and condemning the evil. Thus are the Apostles erected into a ghostly tribunal, for
        the rewarding of faith and the cursing of unbelief, by their might breaking back errors,
        and laying upon blasphemers the just punishment of hatred.


        Let us, then, turn about, and look well to it that there be no strife among us, which of
        us shall be accounted the greatest. That this strife arose among the Apostles, is not an
        excuse but a caution for us. If it was only after a while that Peter was converted —
        Peter, who had started up at the first command of the Lord — who can promise himself to
        be converted forthwith? Have a care, then, of boasting; have a care of the world. He who
        was commanded to strengthen his brethren was he who was able to say, Behold, we have
        forsaken all, and have followed thee.
    status: { la: verified, en: verified }