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13 of December's 15 SanctiM-track saints authored (st-bibiana, st-nicholas, st-ambrose, immaculate-conception, st-damasus, st-lucy, st-thomas-apostle, st-stephen-protomartyr, st-john-apostle, holy-innocents, st-thomas-becket, st-silvester-i, st-eusebius-of-vercelli); st-barbara and st-melchiades left unauthored as Common-only. This is the twelfth and final month of the SanctiM (Monastic 1617)-track saints' Matins readings pass — 129 saints authored across the whole year. Adding St. Eusebius of Vercelli's content surfaces a 3rd Matins lesson on the existing Advent III Tuesday proof date (Dec 15 falls under his commemoration); updated matins.test.ts accordingly — the "commemorations get their own reading" design working as intended, not a regression. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
130 lines
8.3 KiB
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130 lines
8.3 KiB
YAML
# Matins Nocturn 2-3 readings for St. John, Apostle and Evangelist
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# (Dec 27) — SanctiM/12-27.txt inherits the whole day (`@Sancti/12-27`)
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# with no Nocturn 2/3 override, so this feast's own proper content is
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# sourced from the Tridentine track exactly as for a pre-1955 saint
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# (see memory vu-matins-pre1955-saints, vu-matins-sanctim-saints).
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# web/www/horas/Latin/Sancti/12-27.txt, English/Sancti/12-27.txt.
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#
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# Nocturn 2: Lectio4-6 combined into one reading — St. Jerome's account
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# from De Scriptoribus Ecclesiasticis (Lectio4-5) followed by his
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# Commentary on Galatians anecdote of "Little children, love one
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# another" (Lectio6) — genuinely continuous biographical material, no
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# source break worth preserving as a split.
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# Nocturn 3: Lectio7's Gospel citation (John 21:19-24) is a bare
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# incipit ("Et réliqua") with no full pericope text given, so — per
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# the established convention of not transcribing bare incipits — only
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# the homily portion is authored (not marked isGospel), St. Augustine's
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# homily on the two lives (Lectio7's homily + Lectio8-9 combined, one
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# continuous piece).
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id: st-john-apostle
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readings:
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- nocturn: 2
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isGospel: false
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source: "St. Jerome, De Scriptoribus Ecclesiasticis, ch. 9; Commentary on Galatians, Book 3, ch. 6"
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text:
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la: >-
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Joánnes Apóstolus, quem Jesus amávit plúrimum, fílius Zebedǽi, frater Jacóbi
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Apóstoli, quem Heródes post passiónem Dómini decollávit, novíssimus ómnium scripsit
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Evangélium, rogátus ab Asiæ epíscopis, advérsus Cerínthum, aliósque hæréticos, et
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máxime tunc Ebionitárum dogma consúrgens, qui ásserunt Christum ante Maríam non
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fuísse: unde et compúlsus est divínam ejus nativitátem edícere.
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Quarto décimo ígitur anno, secúndam post Nerónem persecutiónem movénte Domitiáno, in
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Patmos ínsulam relegátus, scripsit Apocalýpsim, quam interpretátur Justínus Martyr et
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Irenǽus. Interfécto autem Domitiáno, et actis ejus ob nímiam crudelitátem a senátu
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rescíssis, sub Nerva príncipe rédiit Ephesum: ibíque usque ad Trajánum príncipem
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persevérans, totas Asiæ fundávit rexítque ecclésias: et conféctus sénio, sexagésimo
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octávo post passiónem Dómini anno mórtuus, juxta eándem urbem sepúltus est.
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Beátus Joánnes Evangelísta, cum Ephesi morarétur usque ad últimam senectútem, et vix
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inter discipulórum manus ad ecclésiam deferrétur, nec posset in plura vocem verba
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contéxere; nihil áliud per síngulas solébat proférre colléctas, nisi hoc: Filíoli,
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dilígite altérutrum. Tandem discípuli et fratres, qui áderant, tǽdio affécti quod
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éadem semper audírent, dixérunt: Magíster, quare semper hoc lóqueris? Qui respóndit
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dignam Joánne senténtiam: Quia præcéptum Dómini est; et, si solum fiat, súfficit.
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en: >-
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The Apostle John whom Jesus loved was a son of Zebedee, and brother of the Apostle
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James, who was beheaded by Herod soon after our Lord suffered. He was the last of the
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Evangelists to write his Gospel, which he published at the request of the Bishops of
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Asia, against Cerinthus and other heretics, and particularly against the then
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spreading doctrine of the Ebionites, who asserted that Christ had had no existence
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before Mary. It was therefore needful for the Evangelist to declare His Eternal and
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Divine Generation.
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In the fourteenth year after Nero, Domitian stirred up the second persecution, and
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John was exiled to the island of Patmos, where he wrote his Apocalypse, which hath
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been explained by Justin the Martyr and Irenaeus. When Domitian was killed, the Senate
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annulled all his acts, on account of his savage cruelty, and the Apostle returned to
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Ephesus, during the reign of Nerva. He remained at Ephesus until the time of Trajan,
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and founded and governed all the Churches of Asia. There, in an extreme old age, he
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died, in the sixty-eighth year after the Lord's passion, and was buried near the city.
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The Blessed Evangelist John lived at Ephesus down to an extreme old age, and, at
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length, when he was with difficulty carried to the Church, and was not able to exhort
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the congregation at length, he was used simply to say at each meeting, My little
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children, love one another. At last the disciples and brethren were weary with hearing
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these words continually, and asked him, Master, wherefore ever sayest thou this only?
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Whereto he replied to them, (worthy of John,) It is the commandment of the Lord, and
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if this only be done, it is enough.
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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. Augustine of Hippo, Tractate 124 on John (on John 21:19-24)"
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text:
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la: >-
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Duas vitas sibi divínitus prædicátas, et commendátas novit Ecclésia: quarum est una
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in fide, áltera in spécie; una in témpore peregrinatiónis, áltera in æternitáte
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mansiónis; una in labóre, áltera in réquie; una in via, áltera in pátria; una in ópere
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actiónis, áltera in mercéde contemplatiónis. Una declínat a malo, et facit bonum:
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áltera nullum habet, a quo declínet, malum; et magnum habet, quo fruátur, bonum. Una
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cum hoste pugnat; áltera sine hoste regnat.
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Una súbvenit indigénti; áltera ibi est, ubi nullum ínvenit indigéntem. Una aliéna
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peccáta, ut sua sibi ignoscántur, ignóscit; áltera nec pátitur quod ignóscat, nec
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facit quod sibi poscat ignósci. Una flagellátur malis, ne extollátur in bonis; áltera
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tanta plenitúdine grátiæ caret omni malo, ut sine ulla tentatióne supérbiæ cohǽreat
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summo bono.
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Ergo una bona est, sed adhuc mísera; áltera mélior, et beáta. Ista significáta est per
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Apóstolum Petrum, illa per Joánnem. Tota hic ágitur ista usque in hujus sǽculi finem,
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et illic ínvenit finem; différtur illa complénda post hujus sǽculi finem, sed in
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futúro sǽculo non habet finem. Ideo dícitur huic: Séquere me. De illo autem: Sic eum
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volo manére, donec véniam: quid ad te? tu me séquere. Quid enim est hoc? Quantum sápio,
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quantum cápio, quid est hoc? nisi tu me séquere per imitatiónem perferéndi temporália
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mala: ille máneat, donec sempitérna vénio redditúrus bona.
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en: >-
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The Church knoweth of two different lives, which God hath revealed and blessed: one
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is the life of faith, the other the life of knowledge; one the life of this
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pilgrimage, the other the life of the eternal mansions; one the life of work, the
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other the life of rest; one the life of the journey, the other the life of home; one
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the life of action, the other the life of contemplation. The one escheweth evil and
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doeth good; the other hath no evil to eschew, and only an exceeding good to enjoy. The
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one striveth with the enemy, the other hath no enemies, and reigneth.
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The one succoureth the needy; the other is where there are no needy to succour. The
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one forgiveth them that trespass against it, that its own trespasses may be forgiven;
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the other neither hath trespasses to forgive nor to be forgiven. The one is chastened
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with evil, lest it be exalted above measure by good; the other enjoyeth such a fulness
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of grace that it feeleth no evil, and cleaveth so firmly unto the Highest Good, that it
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hath no temptation to pride.
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Therefore the one is good, but still sorrowful; the other is better and perfectly
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blessed. And of these two lives there are types, of the one in the Apostle Peter, of
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the other in John. The one laboureth here even unto the end, and findeth its end
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hereafter; the other stretcheth out into the hereafter, and in eternity findeth no
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end. Therefore is it said unto the one, Follow Me; but of the other, If I will that he
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tarry till I come, what is that to thee? Follow thou Me. What is the meaning of these
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words? who can know? who can understand? what is it? is it Follow thou Me, imitating
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Me in the bearing of earthly sorrow; let him tarry till I come again, bringing the
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everlasting reward?
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status: { la: verified, en: verified }
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