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Easter Monday-Saturday previously all inherited Easter Sunday's single
collect and single-nocturn Matins content via the shared `easter-sunday`
temporal id, even though the reference engine gives each of the six days
its own real proper (own title, rank, collect, Gospel+homily). Adds six
new temporal-feasts records (anchor `{kind: easter, offset: 1..6}`, same
mechanism as the Passiontide batch), six new collects transcribed from
each day's own Office Oratio, and six new nocturn-readings files with
each day's own Gospel pericope (from the Missal) and patristic homily.
Also fixes two mechanism gaps this surfaced: hours/matins.ts's 3-nocturn/
Sunday-style gate was keyed by `winner.id` (now per-weekday) instead of
`temporalId` (still shared for the whole octave, which is what actually
supplies the content); and the Wednesday-Saturday ferial antiphon
override was keyed by the old shared `easter-sunday` id.
Fact-checked two adjacent assumptions along the way: commemorations stay
fully suppressed Monday-Saturday (the user's own 2026-09-01 "no
commemoration from Palm Sunday through Low Sunday" instruction already
covers this span, unchanged), and the correct per-day names are "Die N
infra Octavam Paschæ" (Mon-Fri) / "Sabbato in Albis" (Sat only) rather
than a blanket "Hebdomada in Albis" for every day.
Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
Claude-Session: https://claude.ai/code/session_01W8cttEhwbN3f6hiHQHqCae
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119 lines
9.3 KiB
YAML
# Matins content for Easter Wednesday (temporalId easter-wednesday,
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# Pasc0-3 -- "Die IV infra octavam Paschæ"). Sourced from web/www/horas/
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# Latin/Tempora/Pasc0-3.txt (Latin homily) / English/Tempora/Pasc0-3.txt
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# (English homily); Gospel pericope from the Missal's own [Evangelium]
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# (missa/Latin+English/Tempora/Pasc0-3.txt), same convention as
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# easter-monday.yml.
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#
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# Single-nocturn source form, same structural note as easter-monday.yml.
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# Lectio1's homily portion (incipit dropped) combined with Lectio2-3 into
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# one continuous reading. Responsory: the source's own [Responsory1]
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# ("Ecce vicit leo de tribu Juda").
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id: easter-wednesday
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readings:
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- nocturn: 1
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isGospel: true
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citation: { la: "Joannes 21:1-14", en: "John 21:1-14" }
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text:
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la: >-
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In illo témpore: Manifestávit se íterum Jesus discípulis ad mare Tiberíadis. Manifestávit
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autem sic. Erant simul Simon Petrus et Thomas, qui dícitur Dídymus, et Nathánaël, qui erat a
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Cana Galilǽæ, et fílii Zebedǽi et álii ex discípulis ejus duo. Dicit eis Simon Petrus: Vado
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piscári. Dicunt ei: Venímus et nos tecum. Et exiérunt et ascendérunt in navim: et illa nocte
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nihil prendidérunt. Mane autem facto, stetit Jesus in lítore: non tamen cognovérunt discípuli,
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quia Jesus est. Dixit ergo eis Jesus: Púeri, numquid pulmentárium habétis? Respondérunt ei:
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Non. Dicit eis: Míttite in déxteram navígii rete, et inveniétis. Misérunt ergo: et jam non
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valébant illud tráhere præ multitúdine píscium. Dixit ergo discípulus ille, quem diligébat
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Jesus, Petro: Dóminus est. Simon Petrus cum audísset, quia Dóminus est, túnica succínxit se -
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erat enim nudus, - et misit se in mare. Alii autem discípuli navígio venérunt - non enim longe
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erant a terra, sed quasi cúbitis ducéntis, - trahéntes rete píscium. Ut ergo descendérunt in
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terram, vidérunt prunas pósitas, et piscem superpósitum, et panem. Dicit eis Jesus: Afférte de
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píscibus, quos prendidístis nunc. Ascéndit Simon Petrus, et traxit rete in terram, plenum
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magnis píscibus centum quinquagínta tribus. Et cum tanti essent, non est scissum rete. Dicit
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eis Jesus: Veníte, prandéte. Et nemo audébat discumbéntium interrogáre eum: Tu quis es?
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sciéntes, quia Dóminus est. Et venit Jesus, et áccipit panem, et dat eis, et piscem
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simíliter. Hoc jam tértio manifestátus est Jesus discípulis suis, cum resurrexísset a mórtuis.
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en: >-
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At that time, Jesus showed Himself again to the disciples at the sea of Tiberias. And He
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showed Himself after this manner. There were together Simon Peter, and Thomas, who is called
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Didymus, and Nathanael, who was of Cana of Galilee, and the sons of Zebedee, and two others of
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His disciples. Simon Peter saith to them: I go a fishing. They say to him: We also come with
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thee. And they went forth, and entered into the ship: and that night they caught nothing. But
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when the morning was come, Jesus stood on the shore: yet the disciples knew not that it was
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Jesus. Jesus therefore said to them: Children, have you any meat? They answered Him: No. He
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saith to them: Cast the net on the right side of the ship, and you shall find. They cast
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therefore; and now they were not able to draw it, for the multitude of fishes. That disciple
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therefore whom Jesus loved, said to Peter: It is the Lord. Simon Peter, when he heard that it
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was the Lord, girt his coat about him — for he was naked — and cast himself into the sea. But
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the other disciples came in the ship — for they were not far from the land, but as it were
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two hundred cubits — dragging the net with fishes. As soon then as they came to land, they saw
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hot coals lying, and a fish laid thereon, and bread. Jesus saith to them: Bring hither of the
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fishes which you have now caught. Simon Peter went up, and drew the net to land, full of
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great fishes, one hundred and fifty-three. And although there were so many, the net was not
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broken. Jesus saith to them: Come, and dine. And none of them who were at meat, durst ask
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Him: Who art thou? knowing that it was the Lord. And Jesus cometh and taketh bread, and giveth
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them, and fish in like manner. This is now the third time that Jesus was manifested to His
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disciples, after He was risen from the dead.
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status: { la: verified, en: verified }
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- nocturn: 1
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isGospel: false
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source: "Pope St. Gregory the Great, Homily 24 on the Gospels"
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text:
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la: >-
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Dilectíssimi fratres, léctio sancti Evangélii, quæ modo in áuribus vestris lecta est,
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quæstióne ánimum pulsat, sed pulsatióne sua vim discretiónis índicat. Quæri étenim potest, cur
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Petrus, qui piscátor ante conversiónem fuit, post conversiónem ad piscatiónem rédiit: et cum
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Véritas dicat: Nemo mittens manum suam ad arátrum, et aspíciens retro, aptus est regno Dei:
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cur repétiit quod derelíquit? Sed si virtus discretiónis inspícitur, cítius vidétur: quia
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nimírum negótium, quod ante conversiónem sine peccáto éxstitit, hoc étiam post conversiónem
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repétere culpa non fuit.
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Nam piscatórem Petrum, Matthǽum vero teloneárium scimus: et post conversiónem suam ad
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piscatiónem Petrus rédiit, Matthǽus vero ad telónei negótium non resédit: quia áliud est
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victum per piscatiónem quǽrere, áliud autem telónei lucris pecúnias augére. Sunt enim pléraque
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negótia, quæ sine peccátis exhibéri aut vix, aut nullátenus possunt. Quæ ergo ad peccátum
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ímplicant, ad hæc necésse est, ut post conversiónem ánimus non recúrrat.
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Quæri étiam potest, cur discípulis in mari laborántibus, post resurrectiónem suam Dóminus in
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líttore stetit, qui ante resurrectiónem suam coram discípulis in flúctibus maris ambulávit.
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Cujus rei rátio festíne cognóscitur, si ipsa, quæ tunc ínerat, causa pensétur. Quid enim mare,
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nisi præsens sǽculum signat, quod se cásuum tumúltibus, et undis vitæ corruptíbilis illídit?
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Quid per soliditátem líttoris, nisi illa perpetúitas quiétis ætérnæ figurátur? Quia ergo
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discípuli adhuc flúctibus mortális vitæ ínerant, in mari laborábant: quia autem Redémptor
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noster jam corruptiónem carnis excésserat, post resurrectiónem suam in líttore stabat.
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en: >-
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Dearly beloved brethren, the portion of the Holy Gospel which hath but now been read in your
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ears, knocketh loudly at the door of your heart, with a certain question, the answer whereto
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calleth for thought. This same question is: Wherefore did Peter, who had before his
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conversion been a fisher, wherefore did he, after his conversion, again go a-fishing? since
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the Truth hath said: No man, having put his hand to the plough, and looking back, is fit for
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the kingdom of God? Wherefore did Peter return to that which he had left? But we thought we
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see the answer to his question. The trade which was harmless before his conversion, did not
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become harmful because he had been converted.
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We know that Peter had been a fisherman, and Matthew a publican, and that Peter after his
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conversion went back to his fishing, but Matthew did not return to the receipt of custom. It
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is one thing to seek a livelihood by fishing, and another to amass money by farming of taxes.
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There are many kinds of business in which it is difficult or impossible to be engaged without
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committing sin, and to such kinds of business as these, he which hath once been converted
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must not again betake himself.
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It may likewise be asked why, when the disciples were toiling in the sea, the Lord, after His
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Resurrection, stood on the shore, whereas, before His Resurrection, He had walked on the
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waves before them all. The reason of this is quickly known if we will think of the end which
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it then served. The sea is a figure of this present world, tossed to and fro by changing
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fortune, and continually ebbing and flowing with the diverse tides of life. The stableness of
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the shore is an image of the never-ending rest of the eternal home. The disciples therefore,
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for that they were yet tossed to and fro upon the waves of a dying life, were toiling in the
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sea, but He our Redeemer, Who had already laid aside that which in this body is subject to
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corruption, and had risen again from the dead, He stood upon the shore.
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responsory:
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la: "R. Ecce vicit leo de tribu Juda, radix David, aperíre librum, et sólvere septem signácula ejus: * Allelúja, allelúja, allelúja.\nV. Dignus est Agnus, qui occísus est, accípere virtútem, et divinitátem, et sapiéntiam, et fortitúdinem, et honórem, et glóriam, et benedictiónem.\nR. Allelúja, allelúja, allelúja."
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en: "R. Behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the Book, and to loose the seven seals thereof. * Alleluia, alleluia, alleluia.\nV. Worthy is the Lamb That was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.\nR. Alleluia, alleluia, alleluia."
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status: { la: verified, en: verified }
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