vu/src/data/propers/nocturn-readings/ss-peter-and-paul.yml

# Matins Nocturn 2-3 readings for Ss. Peter and Paul, Apostles (Jun
# 29, Duplex I class) — SanctiM/06-29.txt's own Lectio4-9 all resolve
# back to `@Sancti/06-29:LectioN` (resliced), so this feast's own
# proper content is sourced from the Tridentine track exactly as for a
# pre-1955 saint (see memory vu-matins-pre1955-saints,
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/06-29.txt, English/Sancti/06-29.txt.
#
# Nocturn 2: Lectio4-6 (Pope St. Leo the Great's sermon) combined into
# one reading, one continuous excerpt.
# Nocturn 3: Lectio7's Gospel citation (Matt 16:13-19) is a bare
# incipit ("Et réliqua") with no full pericope text given (this
# feast's own version of the same Peter's-confession pericope already
# given in full for `chair-of-st-peter-at-rome.yml` in January) — per
# the pre-1955 pass's convention of not transcribing bare incipits,
# only the homily portion is authored (not marked isGospel), combined
# with Lectio8-9 as one continuous excerpt of St. Jerome's commentary.
# No responsory given for either reading.
id: ss-peter-and-paul
readings:
  - nocturn: 2
    isGospel: false
    source: "Pope St. Leo the Great, Sermon 1 for the Birthday of the Holy Apostles Peter and Paul"
    text:
      la: >-
        Omnium quidem sanctárum solemnitátum, dilectíssimi, totus mundus est párticeps, et
        uníus fídei píetas éxigit, ut quidquid pro salúte universórum gestum recólitur, commúnibus
        ubíque gáudiis celebrétur. Verúmtamen hodiérna festívitas, præter illam reveréntiam quam
        toto terrárum orbe proméruit, speciáli et própria nostræ Urbis exsultatióne veneránda
        est; ut, ubi præcipuórum Apostolórum glorificátus est éxitus, ibi in die martýrii eórum
        sit lætítiæ principátus. Isti enim sunt viri, per quos tibi Evangélium Christi, Roma,
        resplénduit; et, quæ eras magístra erróris, facta es discípula veritátis.


        Isti sunt patres tui veríque pastóres, qui te regnis cæléstibus inseréndam multo
        mélius multóque felícius condidérunt, quam illi quorum stúdio prima mœ́nium tuórum
        fundaménta locáta sunt; ex quibus is qui tibi nomen dedit, fratérna te cæde fœdávit.
        Isti sunt, qui te ad hanc glóriam provexérunt, ut gens sancta, pópulus eléctus, cívitas
        sacerdotális et régia, per sacram beáti Petri Sedem caput orbis effécta, látius
        præsidéres religióne divína quam dominatióne terréna. Quamvis enim, multis aucta
        victóriis, jus impérii tui terra maríque protúleris; minus tamen est quod tibi béllicus
        labor súbdidit, quam quod pax christiána subjécit.


        Disposítio namque divínitus óperi máxime congruébat, ut multa regna uno
        confœderaréntur império, et cito pérvios habéret pópulos prædicátio generális, quos
        uníus tenéret régimen civitátis. Hæc autem cívitas ignórans suæ provectiónis auctórem,
        cum pene ómnibus dominarétur géntibus, ómnium géntium serviébat erróribus; et magnam
        sibi videbátur assumpsísse religiónem, quia nullam respúerat falsitátem. Unde, quantum
        erat per diábolum tenácius illigáta, tantum per Christum est mirabílius absolúta.
      en: >-
        Dearly beloved brethren, in the joy of all the holy Feast-days the whole world is
        partaker. There is but one love of God, and whatsoever is solemnly called to memory, if it
        hath been done for the salvation of all, must needs be worth the honour of a joyful
        memorial at the hands of all. Nevertheless, this feast which we are keeping today, besides
        that world-wide worship which it doth of right get throughout all the earth, doth deserve
        from this city of ours an outburst of gladness altogether special and our own. In this
        place it was that the two chiefest of the Apostles did so right gloriously finish their
        race. And upon this day whereon they lifted up that their last testimony, let it be in
        this place that the memory thereof receiveth the chiefest of jubilant celebrations. O
        Rome, these twain are the men who brought the light of the Gospel of Christ to shine upon
        thee! These are they by whom thou, from being the teacher of lies, wast turned into a
        learner of the truth.


        These twain be thy fathers, these be in good sooth thy shepherds, these twain be they
        who laid for thee, as touching the kingdom of heaven, better and happier foundations,
        than did they that first planned thine earthly ramparts, wherefrom he that gave thee thy
        name took occasion to pollute thee with a brother's blood. These are they who have set on
        thine head this thy glorious crown, that thou art become an holy nation, a chosen people,
        a city both Priestly and Kingly, whom the Sacred Throne of blessed Peter hath exalted till
        thou art become the Lady of the world, unto whom the world-wide love for God hath conceded
        a broader lordship than is the possession of any mere earthly empire. Thou wast once
        waxen great by victories, until thy power was spread haughtily over land and sea, but thy
        power was narrower then which the toils of war had won for thee, than that thou now hast
        which hath been laid at thy feet by the peace of Christ.


        It well suited for the doing of the work which God had decreed that the multitude of
        kingdoms should be bound together under one rule, and that so the universal preaching of
        the Gospel should find easier entry into all peoples, since all were governed by the
        empire of one city. But this city, knowing not Him, Who had been pleased to make her
        great, used her lordship over almost all nations to make herself the minister of all their
        falsehoods, and seemed to herself exceeding godly because there was no false god whom she
        rejected. But the tighter that Satan had bound her, the more wondrous was the work of
        Christ in setting her free.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Jerome, Priest, Commentary on Matthew, Bk. 3 (on Matt 16:13-19)"
    text:
      la: >-
        Pulchre intérrogat: Quem dicunt hómines esse Fílium hóminis? quia qui de fílio hóminis
        loquúntur, hómines sunt; qui vero divinitátem ejus intéllegunt, non hómines, sed dii
        appellántur. At illi dixérunt: Alii Joánnem Baptístam, álii autem Elíam. Miror quosdam
        intérpretes causas errórum inquírere singulórum, et disputatiónem longíssimam téxere,
        quare Dóminum nostrum Jesum Christum álii Joánnem putáverint, álii Elíam, álii Jeremíam
        aut unum ex prophétis; cum sic potúerint erráre in Elía et Jeremía, quo modo Heródes
        errávit in Joánne, dicens: Quem ego decollávi Joánnem, ipse surréxit a mórtuis, et
        virtútes operántur in eo.


        Vos autem quem me esse dícitis? Prudens lector, atténde quod, ex consequéntibus
        textúque sermónis, Apóstoli nequáquam hómines, sed dii appellántur. Cum enim dixísset:
        Quem dicunt hómines esse Fílium hóminis? subjécit: Vos autem quem me esse dícitis? Illis,
        quia hómines sunt, humána opinántibus, vos qui estis dii, quem me esse existimátis?
        Petrus ex persóna ómnium Apostolórum profitétur: Tu es Christus Fílius Dei vivi. Deum
        vivum appéllat, ad distinctiónem eórum deórum, qui putántur dii, sed mórtui sunt.


        Respóndens autem Jesus, dixit ei: Beátus es, Simon Bar-Jona. Testimónio de se Apóstoli
        reddit vicem. Petrus díxerat: Tu es Christus Fílius Dei vivi; mercédem recépit vera
        conféssio: Beátus es, Simon Bar-Jona. Quare? Quia non revelávit tibi caro et sanguis, sed
        revelávit Pater. Quod caro et sanguis reveláre non pótuit, Spíritus Sancti grátia
        revelátum est. Ergo ex confessióne sortítur vocábulum, quod revelatiónem ex Spíritu
        Sancto hábeat, cujus et fílius appellándus sit. Síquidem Bar-Jona in nostra lingua sonat
        Fílius colúmbæ.
      en: >-
        Who do men say that I, the Son of man, am? This question is well put, for they who speak
        of Him as the Son of man are men, while they that know of Him that He is God are called
        not men but gods. And they said: Some say that Thou art John the Baptist, some, Elias. I
        marvel that some commentators have thought it worth their while to search into the origin
        of each of these blunders, and to engage in a discussion of weary length as to why some
        thought that our Lord Jesus Christ was John the Baptist, some, Elias and others, Jeremias,
        or one of the Prophets. Their blunders concerning Elias and Jeremias were but of a piece
        with Herod's concerning John the Baptist: It is John, whom I beheaded; he is risen from
        the dead and therefore mighty works do show forth themselves in him.


        But who say ye that I am? Mark, discreet reader, from the context, that a distinction is
        here drawn between the Apostles and mere men. The Apostles are called gods. Who, asketh
        the Lord, do men say that I am, but, on the other hand, who say ye that I am? They, being
        but men, deal in human speculations, but ye that are gods, who be ye persuaded that I am.
        And then Peter, as the representative of all the Apostles, uttered the testimony: Thou art
        the Christ, the Son of the living God. He calleth God living, to mark the difference
        between Him and all other that be called gods, and who are indeed dead.


        And Jesus answered and said unto him: Blessed art thou, Simon Bar-Jona. The Apostle
        having testified of the Lord, the Lord in turn testifieth of the Apostle. Peter had said:
        Thou art the Christ, the Son of the living God, and he received, in return for that his
        testimony to the truth, the words: Blessed art thou, Simon Bar-Jona. Why blessed? For
        flesh and blood hath not revealed it unto thee, but My Father. What flesh and blood could
        not reveal, the grace of the Holy Ghost had revealed. Meet for him therefore, because of
        his confession, is his name, as the name of one who hath revelation from the Holy Ghost,
        and therefore is called His son. Bar-Jona is, being interpreted, The-son-of-the-Dove.
    status: { la: verified, en: verified }