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Pulls in verified content from Divinum Officium rather than placeholders: 17 psalms (2, 6, 7-19, 118, 129), 365 days of the Martyrology, and the full 121-reading Regula cycle, plus the Athanasian Creed. Ordo corrections driven by review against the real engine output: - Capitulum and Preces now pick a Sunday/feast vs. ferial form (calendar/isSundayOrFeast); ferial Preces said every ferial day by choice. - Chapter responsory, hymn doxology, and the opening versicle's Alleluia/Laus tibi all vary by season via a shared resolver (hours/seasonal-propers.ts). - Real Roman Kalends/Nones/Ides Latin dating (calendar/roman-date.ts, verified against 363/365 real Martyrology headings) plus the historical "bis sextus" Feb 29 handling, and the Martyrology's Luna (moon-day) heading (a ported Golden-Number calculation). - Fixed responsory structure (was missing its initial full repeat), weekday psalm antiphons (opening as incipit-or-full by rank, full repeat after the psalms/Creed as its own part, "*" chant mark kept), scripture citations on the capitulum/lectio brevis, and V./R. markers switched from Unicode symbols to plain text for reliable font rendering. - Dropped Pretiosa and the dead-commemoration psalm (129) for time; trimmed section headings down to the ones that are actually named things (Preces, Chapter Office, etc. no longer relabel connective text). Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
95 lines
7.9 KiB
YAML
95 lines
7.9 KiB
YAML
# Verified against Divinum Officium (stored internally as "Psalm 234" —
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# a pseudo-psalm number the engine uses for canticles). Included at Prime on
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# Sundays that don't have a Double-or-higher feast (see calendar's
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# isDoubleOrHigher) — real Divinum Officium's actual inclusion rule is far
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# more version/rank-tangled than that (see hours/prime.ts's 'creed' case for
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# the honest simplification and why), and Octaves aren't modeled at all yet
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# (milestone 4), so this can't be exercised by real data beyond "is it
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# Sunday" today.
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id: athanasian-creed
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text:
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la: |
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Quicúmque vult salvus esse, * ante ómnia opus est, ut téneat cathólicam fidem:
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Quam nisi quisque íntegram inviolatámque serváverit, * absque dúbio in ætérnum períbit.
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Fides autem cathólica hæc est: * ut unum Deum in Trinitáte, et Trinitátem in unitáte venerémur.
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Neque confundéntes persónas, * neque substántiam separántes.
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Alia est enim persóna Patris, ália Fílii, * ália Spíritus Sancti:
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Sed Patris, et Fílii, et Spíritus Sancti una est divínitas, * æquális glória, coætérna majéstas.
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Qualis Pater, talis Fílius, * talis Spíritus Sanctus.
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Increátus Pater, increátus Fílius, * increátus Spíritus Sanctus.
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Imménsus Pater, imménsus Fílius, * imménsus Spíritus Sanctus.
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Ætérnus Pater, ætérnus Fílius, * ætérnus Spíritus Sanctus.
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Et tamen non tres ætérni, * sed unus ætérnus.
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Sicut non tres increáti, nec tres imménsi, * sed unus increátus, et unus imménsus.
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Simíliter omnípotens Pater, omnípotens Fílius, * omnípotens Spíritus Sanctus.
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Et tamen non tres omnipoténtes, * sed unus omnípotens.
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Ita Deus Pater, Deus Fílius, * Deus Spíritus Sanctus.
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Et tamen non tres Dii, * sed unus est Deus.
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Ita Dóminus Pater, Dóminus Fílius, * Dóminus Spíritus Sanctus.
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Et tamen non tres Dómini, * sed unus est Dóminus.
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Quia, sicut singillátim unamquámque persónam Deum ac Dóminum confitéri christiána veritáte compéllimur: * ita tres Deos aut Dóminos dícere cathólica religióne prohibémur.
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Pater a nullo est factus: * nec creátus, nec génitus.
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Fílius a Patre solo est: * non factus, nec creátus, sed génitus.
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Spíritus Sanctus a Patre et Fílio: * non factus, nec creátus, nec génitus, sed procédens.
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Unus ergo Pater, non tres Patres: unus Fílius, non tres Fílii: * unus Spíritus Sanctus, non tres Spíritus Sancti.
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Et in hac Trinitáte nihil prius aut postérius, nihil majus aut minus: * sed totæ tres persónæ coætérnæ sibi sunt et coæquáles.
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Ita ut per ómnia, sicut jam supra dictum est, * et únitas in Trinitáte, et Trínitas in unitáte veneránda sit.
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Qui vult ergo salvus esse, * ita de Trinitáte séntiat.
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Sed necessárium est ad ætérnam salútem, * ut Incarnatiónem quoque Dómini nostri Jesu Christi fidéliter credat.
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Est ergo fides recta ut credámus et confiteámur, * quia Dóminus noster Jesus Christus, Dei Fílius, Deus et homo est.
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Deus est ex substántia Patris ante sǽcula génitus: * et homo est ex substántia matris in sǽculo natus.
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Perféctus Deus, perféctus homo: * ex ánima rationáli et humána carne subsístens.
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Æquális Patri secúndum divinitátem: * minor Patre secúndum humanitátem.
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Qui licet Deus sit et homo, * non duo tamen, sed unus est Christus.
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Unus autem non conversióne divinitátis in carnem, * sed assumptióne humanitátis in Deum.
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Unus omníno, non confusióne substántiæ, * sed unitáte persónæ.
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Nam sicut ánima rationális et caro unus est homo: * ita Deus et homo unus est Christus.
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Qui passus est pro salúte nostra: descéndit ad ínferos: * tértia die resurréxit a mórtuis.
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Ascéndit ad cælos, sedet ad déxteram Dei Patris omnipoténtis: * inde ventúrus est judicáre vivos et mórtuos.
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Ad cujus advéntum omnes hómines resúrgere habent cum corpóribus suis; * et redditúri sunt de factis própriis ratiónem.
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Et qui bona egérunt, ibunt in vitam ætérnam: * qui vero mala, in ignem ætérnum.
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Hæc est fides cathólica, * quam nisi quisque fidéliter firmitérque credíderit, salvus esse non póterit.
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en: |
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Whosoever willeth to be saved, * before all things it is necessary that he hold the Catholic faith.
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Which faith except every one do keep whole and undefiled, * without doubt he shall perish eternally.
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Now the Catholic faith is this, * that we worship one God in Trinity, and Trinity in Unity.
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Neither confounding the Persons, * nor dividing the substance.
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For there is one Person of the Father, another of the Son, * and another of the Holy Ghost.
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But the Godhead of the Father, of the Son, and of the Holy Ghost is one, * the Glory Equal, the Majesty Co-Eternal.
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Such as the Father is, such is the Son, * and such is the Holy Ghost.
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The Father Uncreated, the Son Uncreated, * and the Holy Ghost Uncreated.
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The Father Infinite, the Son Infinite, * and the Holy Ghost Infinite. * The Father Eternal, the Son Eternal, * and the Holy Ghost Eternal.
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And yet they are not three Eternals, * but one Eternal.
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As also they are not three Uncreated, nor three Infinites, * but One Uncreated, and One Infinite.
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So likewise the Father is Almighty, the Son Almighty, * and the Holy Ghost Almighty.
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And yet they are not three Almighties, * but One Almighty.
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So the Father is God, the Son God, * and the Holy Ghost God.
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And yet they are not three Gods, * but One God.
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So the Father is Lord, the Son Lord, * and the Holy Ghost Lord.
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And yet they are not three Lords, * but One Lord.
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For, like as we are compelled by Christian truth to acknowledge every Person by Himself to be God and Lord, * so are we forbidden by the Catholic Religion to say, there be three Gods or three Lords.
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The Father is made of none, * neither created, nor begotten.
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The Son is of the Father alone: * not made, nor created, but begotten.
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The Holy Ghost is of the Father, and the Son: * not made, nor created, nor begotten, but proceeding.
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So there is One Father, not three Fathers; one Son, not three Sons; * one Holy Ghost, not three Holy Ghosts.
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And in this Trinity is nothing afore or after, nothing is greater or less; * but the whole three Persons are Co-Eternal together, and Co-Equal.
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So that in all things, as is aforesaid, * the Unity in Trinity, and the Trinity in Unity is to be worshipped.
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He therefore that willeth to be safe, * let him thus think of the Trinity.
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But it is necessary to eternal salvation, * that he also believe faithfully the Incarnation of our Lord Jesus Christ.
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The right Faith therefore is, that we believe and confess, * that our Lord Jesus Christ, the Son of God, is God and man.
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God, of the Substance of the Father, Begotten before the worlds: * and Man, of the substance of His mother, born in the world.
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Perfect God, Perfect Man, * of a reasoning soul and human flesh subsisting.
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Equal to the Father as touching His Godhead, * inferior to the Father as touching His Manhood.
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Who, although He be God and Man, * yet He is not two, but One Christ.
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One, however, not by conversion of the Godhead into Flesh, * but by taking of the Manhood into God.
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One altogether, not by confusion of Substance, * but by Unity of Person.
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For as the reasoning soul and flesh is one man, * so God and man is One Christ.
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Who suffered for our salvation, descended into hell, * rose again the third day from the dead.
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He ascended into heaven, He sitteth on the right hand of the Father, God Almighty, * from whence He shall come to judge the quick and the dead.
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At whose coming all men shall rise again with their bodies, * and shall give account for their own works.
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And they that have done good shall go into life eternal, * but they that have done evil into eternal fire.
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This is the Catholic Faith, * which except a man believe faithfully and firmly, he cannot be safe.
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status:
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la: verified
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en: verified
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