vu/src/data/propers/nocturn-readings/lent-2.yml

# Nocturn 2-3, Second Sunday of Lent (temporalId lent-2). Sourced from
# Tempora/Quad2-0.txt (Latin) / English/Tempora/Quad2-0.txt. See
# advent-1.yml/lent-1.yml for the general sweep method.
#
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Augustine's book
# Against Lying, chapter 9-10 (on Jacob's deception of Isaac). Responsory:
# Lectio4's own (Responsory4, "Dum exíret Jacob de terra sua").
#
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
# Gospel incipit (Matt 17:1-9, the Transfiguration, "Et réliqua") - St.
# Leo the Great's own Homily on the Transfiguration of the Lord begins
# within Lectio7 itself, same pattern used throughout this sweep. Combined
# Lectio7's homily portion (incipit dropped) with Lectio8-9, using
# Responsory7 ("Dixit Angelus ad Jacob") - the first responsory of the
# group the combined reading spans.
id: lent-2
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Against Lying"
    text:
      la: >-
        Jacob quod matre fecit auctóre, ut patrem fállere viderétur, si diligénter et fidéliter
        attendátur, non est mendácium, sed mystérium. Quæ si mendácia dixérimus, omnes étiam parábolæ ac
        figúræ significandárum quarumcúmque rerum, quæ non ad proprietátem accipiéndæ sunt, sed in eis
        áliud ex álio est intelligéndum, dicéntur esse mendácia: quod absit omníno. Nam qui hoc putat,
        trópicis étiam tam multis locutiónibus ómnibus potest hanc importáre calúmniam; ita ut et hæc
        ipsa, quæ appellátur metáphora, hoc est, de re própria ad rem non própriam verbi alicújus
        usurpáta translátio, possit ista ratióne mendácium nuncupári.


        Quæ significántur enim, útique ipsa dicúntur: putántur autem mendácia, quóniam non ea quæ vere
        significántur, dicta intelligúntur; sed ea, quæ falsa sunt, dicta esse credúntur. Hoc ut exémplis
        fiat plánius, idípsum quod Jacob fecit, atténde. Hædínis certe péllibus membra contéxit. Si causam
        próximam requirámus, mentítum putábimus: hoc enim fecit, ut putarétur esse qui non erat. Si autem
        hoc factum ad illud, propter quod significándum revéra factum est, referátur: per hædínas pelles,
        peccáta; per eum vero, qui eis se opéruit, ille significátus est, qui non sua, sed aliéna peccáta
        portávit.


        Verax ergo significátio nullo modo mendácium recte dici potest: ut autem in facto, ita et in
        verbo. Nam cum ei pater dixísset: Quis es tu, fili? ille respóndit: Ego sum Esau primogénitus
        tuus. Hoc si referátur ad duos illos géminos, mendácium vidébitur: si autem ad illud, propter quod
        significándum ista gesta dictáque conscrípta sunt; ille est hic intelligéndus in córpore suo,
        quod est ejus Ecclésia, qui de hac re loquens, ait: Cum vidéritis Abraham, et Isaac et Jacob et
        omnes Prophétas in regno Dei, vos autem expélli foras. Et, Vénient ab Oriénte et Occidénte, et
        Aquilóne et Austro, et accúmbent in regno Dei. Et, Ecce sunt novíssimi qui erant primi: et sunt
        primi, qui erant novíssimi. Sic enim quodámmodo minor majóris primátum frater ábstulit, atque in
        se tránstulit fratris.
      en: >-
        If we consider faithfully and carefully what it was that Jacob did by the advice of his mother,
        and wherein he seemeth to have deceived his father, it will appear that it is not a lie, but an
        allegory. If we denounce this, its mystic sense, as a lie, then must we also give the name of
        lies to even all parable, and to every figure devised to set forth the nature of anything, which
        is not to be taken in its literal sense, but in which one thing is to be understood under the
        name of another. And this be far from us. Whoso should do this, would bring the charge of
        falsehood against very many figures of speech, including that one called metaphor, in which a
        word is transferred from that meaning which belongeth to it, to some other, to which would, by
        such reasoning, be given the name of a lie.


        The deep meaning is given; but what is considered is the lie, because men do not understand the
        way in which that signification, which is a truth, is set forth: but the falsehood is plainly
        expressed, and believed. That we may understand this more plainly by taking some points in
        illustration, consider with me what Jacob did. It is certain that he covered his limbs with the
        skins of goats. If we consider his object in point of fact, we shall find that it was to lie,
        because he did this that he might be thought to be he who he was not. But if we consider this his
        deed in that deep typical sense which it undoubtedly possesseth, we find that by the goat-skins
        are represented sins, and by him who covered himself therewith Him Who bore not His own sins, but
        the sins of others.


        Verax ergo significátio nullo modo mendácium recte dici potest: as it was in the deed, so also
        was it in the word. For when his father said to Jacob, Who art thou, my son? he answered, I am
        Esau, thy first-born. If we take this in its sense relative to the two brothers, it will be
        apparent that it was a lie. If, however, we look at it relatively to that for the sake of which
        these words and deeds were written down, we shall see that Christ is here signified in His
        mystic body, the Church. Concerning her, He saith: Ye shall see Abraham, and Isaac, and Jacob,
        and all the Prophets in the kingdom of God, and you yourselves thrust out. And they shall come
        from the east, and from the west, and from the north, and from the south, and shall sit down in
        the kingdom of God. And, behold, there are last which shall be first, and there are first which
        shall be last. Thus did the younger take away the title and inheritance from the elder, and
        acquire it to himself.
    responsory:
      la: "R. Dum exíret Jacob de terra sua, vidit glóriam Dei, et ait: Quam terríbilis est locus iste! * Non est hic áliud, nisi domus Dei, et porta cæli.\nV. Vere Deus est in loco isto, et ego nesciébam.\nR. Non est hic áliud, nisi domus Dei, et porta cæli."
      en: "R. As Jacob went out from his own land, he saw the glory of God, and said: How dreadful is this place. * This is none other but the house of God and this is the gate of heaven.\nV. Surely God is in this place, and I knew it not.\nR. This is none other but the house of God and this is the gate of heaven."
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Leo the Great, Homily on the Transfiguration of the Lord"
    text:
      la: >-
        Assúmpsit Jesus Petrum, et Jacóbum, et fratrem ejus Joánnem, et conscénso cum eis seórsum monte
        præcélso, claritátem suæ glóriæ demonstrávit: quia licet intellexíssent in eo majestátem Dei,
        ipsíus tamen córporis, quo divínitas tegebátur, poténtiam nesciébant. Et ídeo próprie signantérque
        promíserat, quosdam de astántibus discípulis non prius gustáre mortem, quam vidérent Fílium
        hóminis veniéntem in regno suo, id est, in régia claritáte, quam spiritáliter ad natúram suscépti
        hóminis pertinéntem, his tribus viris vóluit esse conspícuam. Nam illam ipsíus Deitátis
        ineffábilem et inaccessíbilem visiónem, quæ in ætérnam vitam mundis corde servátur, nullo modo
        mortáli adhuc carne circúmdati intuéri póterant et vidére.


        Dicénte Patre: Hic est Fílius meus diléctus, in quo mihi bene complácui, ipsum audíte: nonne
        evidénter audítum est: Hic est Fílius meus, cui ex me et mecum esse sine témpore est? quia nec
        génitor génito prior, nec génitus est genitóre postérior. Hic est Fílius meus, quem a me non
        séparat Déitas, non dívidit potéstas, non discérnit ætérnitas. Hic est Fílius meus, non adoptívus,
        sed próprius: non aliúnde creátus, sed ex me génitus: nec de ália natúra mihi factus comparábilis,
        sed de mea esséntia mihi natus æquális.


        Hic est Fílius meus, per quem ómnia facta sunt, et sine quo factum est nihil: qui ómnia quæ
        fácio, simíliter facit; et quidquid óperor, inseparabíliter mecum atque indifferénter operátur.
        Hic est Fílius meus, qui eam, quam mecum habet æqualitátem, non rapína appétiit, nec usurpatióne
        præsúmpsit: sed manens in forma glóriæ meæ, ut ad reparándum genus humánum exsequerétur commúne
        consílium, usque ad formam servílem inclinávit incommutábilem Deitátem. Hunc ergo, in quo mihi
        per ómnia bene compláceo, et cujus prædicatióne maniféstor, cujus humilitáte claríficor,
        incunctánter audíte: quia ipse est véritas et vita, ipse virtus mea atque sapiéntia.
      en: >-
        Jesus took Peter, and James, and John his brother, and brought them up into an exceeding high
        mountain apart, and manifested forth the brightness of His glory. Hitherto, though they
        understood that there was in Him the Majesty of God, they knew not the power of that Body which
        veiled the Godhead. And therefore He had individually and markedly promised to some of the
        disciples that had stood by Him that they should "not taste of death till they had seen the Son
        of Man coming in His kingdom", that is, in the kingly splendour, which is the right of the
        Manhood taken into God, and which He willed to make visible to those three men. This it was that
        they saw, for the unspeakable and unapproachable vision of the Godhead Himself, which will be the
        everlasting life of the pure in heart, can no man, who is still burdened with a dying body, see
        and live.


        When the Father saith: "This is My beloved Son, in Whom I am well pleased; hear ye Him", did
        they not plainly hear Him say: "This is My Son, Whose it is to be of Me and with Me without all
        time. For neither is He That begetteth, before Him That is begotten, neither He That is
        begotten, after Him That begetteth Him." This is My Son, between Whom and Me, to be God is not a
        point of difference; to be Almighty, a point of separation; nor to be Eternal, a point of
        distinction. "This is My Son, not by adoption, but My very Own; not created from, or of another
        substance, or out of nothing, but begotten of Me: not of another nature, and made like unto Me,
        but of Mine own Being, born of Me, equal unto Me."


        "This is My Son by Whom all things were made, and without Whom was not anything made that was
        made, Who maketh likewise all things whatsoever I make, and what things soever I do He doeth
        likewise, inseparably and indifferently." This is My Son Who thought it not robbery, nor hath
        taken it by violence, to be equal with Me, but, abiding still in the form of My glory, that He
        may fulfill Our common decree for the restoration of mankind, hath bowed the unchangeable
        Godhead even to the form of a servant. Him therefore in Whom I am in all things well pleased, by
        Whose preaching I am manifested, and by Whose lowliness I am glorified, Him instantly hear ye.
        For He is the Truth and the Life, My Power, and My Wisdom.
    responsory:
      la: "R. Dixit Angelus ad Jacob: * Dimítte me, auróra est. Respóndit ei: Non dimíttam te, nisi benedíxeris mihi. Et benedíxit ei in eódem loco.\nV. Cumque surrexísset Jacob, ecce vir luctabátur cum eo usque mane: et cum vidéret quod eum superáre non posset, dixit ad eum.\nR. Dimítte me, auróra est. Respóndit ei: Non dimíttam te, nisi benedíxeris mihi. Et benedíxit ei in eódem loco."
      en: "R. The Angel said unto Jacob: * Let me go, for the day breaketh. And he said: I will not let thee go, except thou bless me. And he blessed him there.\nV. And when Jacob arose, behold there wrestled a man with him, until the breaking of the day; and, when he saw that he prevailed not, he said unto him:\nR. Let me go, for the day breaketh. And he said: I will not let thee go, except thou bless me. And he blessed him there."
    status: { la: verified, en: verified }