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Historically a floating Sunday (Jan 2-5, fixed to Jan 2 when no Sunday falls there); per direct instruction this is instead fixed to Jan 2 every year for simplicity. Adds the feast's collect, Magnificat/ Benedictus antiphons, full Lauds psalmody, capitulum, the three-part "Jesu dulcis memoria" hymn cycle (Vespers/Matins/Lauds), the Invitatory antiphon, versicles, and two Matins nocturn readings (both St. Bernard of Clairvaux), sourced from Tempora/Nat2-0.txt. Reuses the `fixed-date` anchor kind added in the prior commit. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com> Claude-Session: https://claude.ai/code/session_014axryJBrRswYh2niA7WCUc
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176 lines
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# Matins Nocturn 2-3 readings for the Most Holy Name of Jesus (Jan 2).
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# Sourced directly from web/www/horas/Latin/Tempora/Nat2-0.txt,
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# English/Tempora/Nat2-0.txt.
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# Nocturn 2: Lectio4-6, a sermon of St. Bernard of Clairvaux on the
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# Song of Songs, combined into one reading per this project's own
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# condensed-Matins convention (see nearby circumcision.yml/
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# immaculate-heart-of-mary.yml). Nocturn 3: the Gospel citation ends
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# "Et réliqua"/"And so on" with no full pericope given -- per the
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# bare-incipit convention, only the homily (Lectio7-9, also St.
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# Bernard, on the Circumcision) is authored, isGospel: false, no
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# citation field.
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id: holy-name-of-jesus
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readings:
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- nocturn: 2
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isGospel: false
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source: "St. Bernard of Clairvaux, Sermon 15 on the Song of Songs"
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text:
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la: >-
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Non otióse Spíritus Sanctus nomen Sponsi óleo cómparat, cum ita
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dóceat sponsam ad Sponsum clamáre: Oleum effúsum nomen tuum. Oleum
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enim lucet, pascit et ungit. Fovet ignem, nutrit carnem, lenit
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dolórem: lux, cibus, medicína. Vide idem nunc et de Sponsi nómine:
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Lucet prædicátum, pascit recogitátum, invocátum lenit et ungit. Et
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percurrámus síngula. Unde putas in toto orbe tanta et tam súbita
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fídei lux, nisi de prædicáto nómine Jesu? Nonne in hujus nóminis
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luce Deus nos vocávit in admirábile lumen suum; quibus illuminátis,
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et in lúmine isto vidéntibus lumen, dicat mérito Paulus: Fuístis
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aliquándo ténebræ, nunc autem lux in Dómino?
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Hoc dénique nomen coram régibus, et géntibus, et fíliis Israël
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portáre jussus est idem Apóstolus; et portábat nomen tamquam lumen,
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et illuminábat pátriam, et clamábat ubíque: Nox præcéssit, dies
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autem appropinquávit. Abiciámus ergo ópera tenebrárum, et induámur
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arma lucis, sicut in die honéste ambulémus. Et monstrábat ómnibus
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lucérnam super candelábrum, annúntians in omni loco Jesum, et hunc
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crucifíxum. Quómodo lux ista resplénduit ac perstrínxit cunctórum
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intuéntium óculos, quando de ore Petri, tamquam fulgur egrédiens,
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claudi uníus corporáles plantas solidávit et bases, multósque
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spirituáliter cæcos illuminávit? Numquid non ignem sparsit, cum
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ait: In nómine Jesu Christi Nazaréni surge et ámbula?
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Nec tantum lux est nomen Jesu, sed est et cibus. An non tóties
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confortáris, quóties recordáris? Quid æque mentem cogitántis
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impínguat? Quid ita exercitátos réparat sensus, virtútes róborat,
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végetat mores bonos atque honéstos, castas fovet affectiónes?
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Aridus est omnis ánimæ cibus, si non óleo isto infúnditur;
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insípidus est, si non hoc sale condítur. Si scribas, non sapit
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mihi, nisi légero ibi Jesum. Si dísputes aut cónferas, non sapit
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mihi, nisi sonúerit ibi Jesus. Jesus mel in ore, in aure melos, in
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corde júbilus. Sed est et medicína. Tristátur áliquis nostrum?
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Véniat in cor ejus Jesus, et inde sáliat in os. Et ecce ad exórtum
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nóminis lumen, núbilum omne díffugit, redit serénum. Lábitur quis
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in crimen? currit ínsuper ad láqueum mortis desperándo? Nonne, si
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ínvocet nomen vitæ, conféstim respirábit ad vitam?
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en: >-
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It is not idly that the Holy Ghost likeneth the Name of the
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Bridegroom to oil, when he maketh the Bride say to the Bridegroom:
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thy Name is as oil poured forth. Oil indeed giveth light, meat, and
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unction. It feedeth fire, it nourisheth the flesh, it sootheth
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pain; it is light, food, and healing. Behold, thus also is the
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Name of the Bridegroom. To preach it is to give light; to think of
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it is to feed the soul; to call on it is to win grace and unction.
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Let us take it point by point. What, thinkest thou, hath made the
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light of faith so suddenly and so brightly to shine in the whole
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world but the preaching of the Name of Jesus? Is it not in the
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light of this Name that God hath called us into his marvellous
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light, even that light wherewith we, being enlightened, and in his
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light seeing light, Paul saith truly of us: Ye were sometimes
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darkness, but now are ye light in the Lord?
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This is the Name which the Apostle was commanded to bear before
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Gentiles, and kings, and the children of Israel, the Name which he
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bore as a light to enlighten his people, crying everywhere: The
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night is far spent, the day is at hand; let us therefore cast off
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the works of darkness, and let us put on the armour of light, let
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us walk honestly as in the daylight. He pointed out to all that
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candle set upon a candlestick, preaching in every place Jesus and
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him crucified. How did that Name shine forth and dazzle every eye
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that beheld it, when it came like lightning out of the mouth of
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Peter to give bodily strength to the feet of the lame man, and to
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clear the sight of many a blind soul? Cast he not fire when he
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said: In the Name of Jesus Christ of Nazareth, rise up and walk?
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The Name of Jesus is not a Name of light only, but it is meat
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also. Dost thou ever call it to mind, and remain unstrengthened?
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Is there anything like it to enrich the soul of him that thinketh
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of it? What is there like it to restore the weakened senses, to
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fortify strength, to give birth to good lives and pure affections?
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The soul is fed on husks if that whereon it feedeth lack
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seasoning with this salt. If thou writest, thou hast no meaning
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for me if I read not of Jesus there. If thou preach, or dispute,
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thou hast no meaning for me if I hear not of Jesus there. The
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mention of Jesus is honey in the mouth, music in the ear, and
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gladness in the heart. It is our healing too. Is any sorrowful
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among us? Let the thought of Jesus come into his heart, and spring
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to his mouth. Behold, when the day of that Name beginneth to
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break, every cloud will flee away, and there will be a great calm.
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Doth any fall into sin? Doth any draw nigh to a hopeless death?
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And if he but call on the life-giving Name of Jesus, will he not
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draw the breath of a new life again?
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status: { la: verified, en: verified }
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- nocturn: 3
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isGospel: false
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source: "St. Bernard of Clairvaux, Sermon 1 on the Circumcision"
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text:
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la: >-
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Magnum et mirábile sacraméntum! Circumcíditur Puer, et vocátur
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Jesus. Quid sibi vult ista connéxio? Circumcísio nempe magis
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salvándi, quam Salvatóris esse vidétur; et Salvatórem circumcídere
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pótius decet, quam circumcídi. Sed agnósce mediatórem Dei et
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hóminum, qui ab ipso nativitátis suæ exórdio divínis humána
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sóciat, ima summis. Náscitur ex mulíere, sed cui fecunditátis
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fructus sic accédat, ut non décidat flos virginitátis. Pannis
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invólvitur; sed panni ipsi angélicis láudibus honorántur.
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Abscónditur in præsépio; sed próditur radiánte stella de cælo. Sic
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et circumcísio veritátem suscéptæ probat humanitátis; et nomen,
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quod est super omne nomen, glóriam índicat majestátis.
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Circumcíditur tamquam verus Abrahæ fílius; Jesus vocátur tamquam
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verus Fílius Dei.
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Mérito sane, dum circumcíditur puer, qui natus est nobis, Salvátor
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vocátur; quod vidélicet ex hoc jam cœperit operári salútem
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nostram, immaculátum illum pro nobis sánguinem fundens. Neque enim
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jam quǽrere est Christiánis, cur volúerit Dóminus Christus
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circumcídi. Propter hoc síquidem circumcísus est, propter quod
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natus, propter quod passus. Nihil horum propter se, sed ómnia
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propter eléctos. Nec in peccáto génitus, nec a peccáto
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circumcísus, nec mórtuus est pro peccáto suo; magis autem propter
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delícta nostra. Quod vocátum est, inquit, ab Angelo, priúsquam in
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útero conciperétur. Vocátum plane, non impósitum: nempe hoc ei
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nomen est ab ætérno. A natúra própria habet, ut sit Salvátor:
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innátum est ei nomen hoc, non índitum ab humána vel angélica
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creatúra.
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en: >-
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Behold a mystery, great and full of wonder! The Child is
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circumcised, and his Name is called Jesus. Why are these two
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things thus mentioned together? It would seem that circumcision
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should rather be for the saved than for the Saviour; that the
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Saviour ought rather to be Circumciser than circumcised. But
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behold here the Mediator between God and men, how even from his
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childhood he joineth the things of the Highest to the things of
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the lowest, the things of God to the things of men. He is born of
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a woman, but her womb is made fruitful without the loss of the
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flower of her virginity. He is wrapped in swaddling-bands, but
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these swaddling-bands are a theme for the jubilation of angels. He
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is laid in a manger, but a bright star standeth in heaven over the
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place. So also in his circumcision, the ceremony gave proof of the
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reality of the Manhood which he had taken, and that Name which is
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above every name proclaimed the glory of his blessed Majesty. As
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very son of Abraham he underwent circumcision; he assumed the Name
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of Jesus as very Son of God.
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It is no wonder that it should be at his circumcision that the
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Name of Jesus, being interpreted Saviour, is given to the Child
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who is born unto us, for it was then that he for the first time
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shed that sinless Blood which is the means whereby he hath chosen
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to work out our salvation. It is no matter for the speculation of
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Christians why the Lord Christ was pleased to be circumcised. He
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was circumcised for the same reason for which he was born, and for
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which he suffered. Neither one nor the other was for himself, but
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all for the sake of the elect. He was not born in sin; he was not
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circumcised to separate him from sin; neither did he die for sins
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of his own, but for ours. His Name, it is written, was called
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Jesus, which was so named of the Angel before he was conceived in
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the womb. The Angel gave him that title, but not for the first
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time: Saviour is his Name from everlasting; he hath it of his own
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proper nature to save.
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status: { la: verified, en: verified }
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