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All 9 of September's SanctiM-track saints authored -- the first full month in this pass with nothing left unsourced. Includes the Dedication of St. Michael the Archangel, whose SanctiM file borrows structure from his separate May 8 Apparition file but still resolves its actual readings back to this day's own Tridentine content.
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175 lines
12 KiB
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# Matins Nocturn 2-3 readings for the Dedication of St. Michael the
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# Archangel (Sep 29) — SanctiM/09-29.txt's own structure borrows from
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# `SanctiM/05-08` (St. Michael's own May 8 Apparition file) but its
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# Officium and Lectio5-12 resolve back to `@Sancti/09-29:LectioN`
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# (resliced), so this feast's own proper content is sourced from the
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# Tridentine track exactly as for a pre-1955 saint (see memory
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# vu-matins-pre1955-saints, vu-matins-sanctim-saints).
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# web/www/horas/Latin/Sancti/09-29.txt, English/Sancti/09-29.txt.
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#
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# Nocturn 2: Lectio4-6 (Pope St. Gregory the Great's homily on the
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# nine choirs of Angels) combined into one reading, one continuous
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# excerpt.
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# Nocturn 3: Lectio7's Gospel citation (Matt 18:1-10) is a bare
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# incipit ("Et réliqua") with no full pericope text given, so — per
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# the pre-1955 pass's convention of not transcribing bare incipits —
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# only the homily portion is authored (not marked isGospel), combined
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# with Lectio8-9 as one continuous excerpt of St. Jerome's commentary.
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# No responsory given for either reading.
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id: st-michael
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readings:
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- nocturn: 2
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isGospel: false
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source: "Pope St. Gregory the Great, Homily 34 on the Gospels"
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text:
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la: >-
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Novem Angelórum órdines dícimus, quia vidélicet esse, testánte sacro elóquio, scimus:
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Angelos, Archángelos, Virtútes, Potestátes, Principátus, Dominatiónes, Thronos,
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Chérubim atque Séraphim. Esse namque Angelos et Archángelos pene omnes sacri elóquii
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páginæ testántur. Chérubim vero atque Séraphim sæpe, ut notum est, libri prophetárum
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loquúntur. Quátuor quoque órdinum nómina Paulus Apóstolus ad Ephésios enúmerat,
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dicens: Supra omnem Principátum, et Potestátem, et Virtútem, et Dominatiónem. Qui
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rursus ad Colossénses scribens, ait: Sive Throni, sive Potestátes, sive Principátus,
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sive Dominatiónes. Dum ergo illis quátuor, quæ ad Ephésios dixit, conjungúntur Throni,
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quinque sunt órdines; quibus dum Angeli et Archángeli, Chérubim atque Séraphim adjúncta
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sunt, procul dúbio novem esse Angelórum órdines inveniúntur.
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Sciéndum vero quod Angelórum vocábulum nomen est offícii, non natúræ. Nam sancti illi
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cæléstis pátriæ Spíritus, semper quidem sunt Spíritus, sed semper vocári Angeli
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nequáquam possunt; quia tunc solum sunt Angeli, cum per eos áliqua nuntiántur. Unde et
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per Psalmístam dícitur: Qui facit Angelos suos spíritus; ac si paténter dicat: Qui eos,
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quos semper habet Spíritus, étiam, cum volúerit, Angelos facit. Hi autem qui mínima
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núntiant, Angeli; qui vero summa annúntiant, Archángeli vocántur. Hinc est enim quod
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ad Maríam Vírginem non quílibet Angelus, sed Gábriel Archángelus míttitur. Ad hoc
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quippe ministérium, summum Angelum veníre dignum fúerat, qui summum ómnium
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nuntiábat. Qui idcírco étiam privátis nomínibus censéntur, ut signétur per vocábula,
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étiam in operatióne quid váleant. Míchaël namque, Quis ut Deus? Gábriel autem,
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Fortitúdo Dei; Ráphaël vero dícitur Medicína Dei.
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Et quóties miræ virtútis áliquid ágitur, Míchaël mitti perhibétur; ut ex ipso actu et
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nómine detur intéllegi quia nullus potest fácere, quod fácere prǽvalet Deus. Unde et
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ille antíquus hostis, qui Deo esse per supérbiam símilis concupívit, dicens: In cælum
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conscéndam, super astra cæli exaltábo sólium meum, símilis ero Altíssimo; dum in fine
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mundi in sua virtúte relinquétur extrémo supplício periméndus, cum Michaéle Archángelo
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præliatúrus esse perhibétur, sicut per Joánnem dícitur: Factum est prǽlium cum
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Michaéle Archángelo. Ad Maríam quoque Gábriel míttitur, qui Dei Fortitúdo nominátur;
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illum quippe nuntiáre veniébat, qui ad debellándas aéreas potestátes húmilis
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appárere dignátus est. Ráphaël quoque interpretátur, ut díximus, Medicína Dei; quia
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vidélicet, dum Tobíæ óculos quasi per offícium curatiónis tétigit, cæcitátis ejus
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ténebras tersit.
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en: >-
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We say that there are nine Orders of Angels, for, by the witness of the holy Word, we
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know that there be Angels, Archangels, Mights, Powers, Principalities, Dominions,
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Thrones, Cherubim, and Seraphim. Nearly every page of the holy Word witnesseth that
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there be Angels and Archangels. The books of the Prophets, as is well known, do
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oftentimes make mention of Cherubim and Seraphim. Paul, writing to the Ephesians,
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counteth up the names of four Orders, where he saith: The Father of glory raised Christ
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from the dead, and set Him at His own right hand in the heavenly places, far above all
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Principality, and Power, and Might, and Dominion. And the same, again, writing to the
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Colossians, saith: By the Son were all things created, that are in heaven, and that are
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in earth, visible and invisible, whether they be Thrones, or Dominions, or
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Principalities, or Powers. If, then, we add the Thrones to the four Orders of which he
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spake unto the Ephesians, we have five Orders; and when we add unto them the Angels and
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the Archangels, the Cherubim and the Seraphim, we find that the Orders of Angels are
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beyond all doubt nine.
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But we must know that the word Angel is the designation, not of a nature, but of an
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office. Those holy spirits in the heavenly fatherland are always spirits, but they may
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no wise be always called Angels, which is, being interpreted, messengers, for they are
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Angels only when they are sent as Messengers. Hence also it is said by the Psalmist: Who
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makest spirits thine Angels! As if it were: Of them who are always with Him as spirits,
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He doth somewhiles make use as Messengers. They who go on the lesser messages are called
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Angels; they who go on the greater, Archangels. Hence it is that unto the Virgin Mary was
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sent no common Angel, but the Archangel Gabriel. For the delivery of this, the highest
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message, it was meet that there should be sent the highest Angel. Their individual names
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also are so given as to signify the kind of ministry wherein each is powerful. Michael
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signifieth: Who-is-like-unto-God? Gabriel, the Strength-of-God, and Raphael, the
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Medicine-of-God.
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As often as anything very mighty is to be done, we see that Michael is sent, that by
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that very thing, and by his name, we may remember that none is able to do as God doeth.
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Hence that old enemy whose pride hath puffed him up to be fain to be like unto God, even
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he who said, I will ascend unto heaven, I will exalt my throne above the stars of God, I
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will be like the Most High, this old enemy, when at the end of the world he is about to
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perish in the last death, having no strength but his own, is shown unto us a-fighting
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with Michael the Archangel, even as saith John: There was war in heaven; Michael and his
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Angels fought against the dragon; and the dragon fought and his angels. Unto Mary is
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sent Gabriel, whose name is interpreted the Strength of God, for he came to herald the
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appearing of Him Who was content to appear lowly that He might fight down the powers of
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the air. Raphael, also, as we have said, signifieth the Medicine-of-God, and it is the
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name of him who touched as a physician the eyes of Tobias, and cleared away his
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blindness.
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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. Jerome, Priest, Commentary on Matthew, Bk. 3 (on Matt 18:1-10)"
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text:
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la: >-
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Post invéntum statérem, post tribúta réddita, quid sibi vult Apostolórum repentína
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interrogátio, Quis, putas, major est in regno cælórum? Quia víderant pro Petro et
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Dómino idem tribútum rédditum, ex æqualitáte prétii arbitráti sunt Petrum ómnibus
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Apóstolis esse prælátum, qui in redditióne tribúti Dómino fúerat comparátus; ídeo
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intérrogant quis major sit in regno cælórum. Vidénsque Jesus cogitatiónes eórum, et
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causas erróris intéllegens, vult desidérium glóriæ, humilitátis contentióne, sanáre.
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Si autem manus tua vel pes tuus scandalízat te, abscínde eum et próice abs te. Necésse
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est quidem veníre scándala; væ tamen ei est hómini, qui, quod necésse est ut fiat in
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mundo, vítio suo facit ut per se fiat. Igitur omnis truncátur afféctus et univérsa
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propínquitas amputátur, ne per occasiónem pietátis unusquísque credéntium scándalis
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páteat. Si, inquit, ita est quis tibi conjúnctus, ut manus, pes, óculus; et est útilis
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atque sollícitus, et acútus ad perspiciéndum, scándalum autem tibi facit, et propter
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dissonántiam morum te pértrahit in gehénnam: mélius est ut et propinquitáte ejus et
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emoluméntis carnálibus cáreas, ne, dum vis lucri fácere cognátos et necessários,
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causam hábeas ruinárum.
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Dico vobis quia Angeli eórum in cælis semper vident fáciem Patris mei. Supra díxerat,
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per manum et pedem et óculum, omnes propinquitátes et necessitúdines, quæ scándalum
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fácere póterant, amputándas; austeritátem, ítaque senténtiæ subjécto præcépto
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témperat, dicens: Vidéte ne contemnátis unum ex pusíllis istis. Sic, inquit, præcípio
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severitátem, ut commiscéri cleméntiam dóceam. Quia Angeli eórum in cælis vident semper
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fáciem Patris. Magna dígnitas animárum, ut unaquǽque hábeat ab ortu nativitátis, in
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custódiam sui, Angelum delegátum. Unde légimus in Apocalýpsi Joánnis: Angelo Ephesi,
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et reliquárum ecclesiárum, scribe hæc. Apóstolus quoque prǽcipit velári cápita, in
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ecclésiis, feminárum propter Angelos.
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en: >-
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After the finding of the piece of money in the fish's mouth, after the payment of the
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tribute, what meaneth this sudden question of the Apostles? Who is the greatest in the
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kingdom of heaven? They had seen that the same tribute-money was paid for Peter as for
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the Lord, and from this equality of reckoning they gathered that Peter was Prince of all
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the Apostles, seeing that he had been appraised at the same price as his Master.
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Therefore they ask, Who is the greatest in the kingdom of heaven? And Jesus, seeing
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their thoughts, and understanding wherefore they erred, is fain to take away the desire
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of glory by the love of lowliness.
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Therefore, if thy hand or thy foot offend thee, cut them off, and cast them from thee;
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for it must needs be that offences come, but woe to that man by whom the offence
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cometh! because by his sin he maketh, and maketh to be his own work, that which must
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needs be in the world. Away, then, with every affection and every kinship, lest thy love
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should throw a stumbling-block before a single believer. Be there any, saith He, who is
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as near to thee as thine hand, thy foot, or thine eye, useful, careful, far-seeing, but
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who layeth a stumbling-block before thee, and whose diverse way of life may draw thee to
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hell; it is better for thee to lose such an one and thy worldly happiness with him, than
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to live surrounded by them that are near and needful to thee, and to pile up unto
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thyself damnation.
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I say unto you that in heaven their angels do always behold the face of My Father.
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Above, He had said that every tie of kinship or of convenience which might become a
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stumbling-block, albeit close and needful as hand, or foot, or eye, was to be cut off,
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but here He softeneth the hardness of that precept: Take heed that ye despise not one of
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these little ones. Hardness, saith He, I command not save as teaching tenderness withal;
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in heaven their Angels do always behold the face of My Father. Oh, how great is the
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dignity of souls, whereof every one hath from its birth an Angel appointed to guard it!
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Hence, we read in the Revelation of John: unto the Angel of the Church of Ephesus, and
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so of the others, write, and so on. And the Apostle Paul also saith: The woman ought to
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have a covering on her head, because of the Angels.
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status: { la: verified, en: verified }
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