vu/src/data/propers/nocturn-readings/post-epiphany-2.yml

# Nocturn 2-3, Second Sunday after Epiphany (temporalId post-epiphany-2).
# Sourced from Tempora/Epi2-0.txt (Latin) / English/Tempora/Epi2-0.txt.
# See advent-1.yml/post-epiphany-1.yml for the general sweep method.
#
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. John Chrysostom's
# Preface to the Epistles of St. Paul. Responsory: Lectio4's own
# (Responsory4, "Notas mihi fecísti, Dómine, vias vitæ").
#
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
# Gospel incipit (John 2:1-11, the marriage at Cana, "Et réliqua") - St.
# Augustine's own Tractate 9 on John begins within Lectio7 itself, same
# pattern used throughout this sweep. Combined Lectio7's homily portion
# (incipit dropped) with Lectio8-9, using Responsory7 ("Ad te, Dómine,
# levávi ánimam meam") - the source's own [Responsory8] is itself a
# cross-reference to Trinity Sunday's "Duo Séraphim" (@Tempora/Pent01-0:
# Responsory8), reused generically as a Nocturn-3 filler responsory rather
# than being proper to this Sunday, so Responsory7 (the first of the
# group this combined reading spans) represents it here instead.
#
# Update (2026-09): the Gospel pericope itself, previously left unauthored
# per the "bare incipit, skip it" convention described above, is now
# authored too (isGospel: true, immediately before the homily) - sourced
# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
# Matins now shows the full Gospel, then the homily on it, matching
# post-pentecost-15's original pattern - see TODO.md's dated entry.
id: post-epiphany-2
readings:
  - nocturn: 2
    isGospel: false
    source: "St. John Chrysostom, Preface to the Epistles of St. Paul"
    text:
      la: >-
        Beáti Pauli Epistolárum lectiónem dum assídue auscúlto, perque hebdómadas síngulas bis sæpe, et
        ter et quater, quotiescúmque sanctórum Mártyrum memórias celebrámus, gáudio exsúlto, tuba illa
        spiritáli pérfruens, et éxcitor, ac desidério incalésco, vocem mihi amícam agnóscens, et fere
        præséntem ipsum intuéri, et disseréntem audíre vídeor. Sed tamen dóleo et moléste fero, quod
        virum hunc non omnes, sicut par est, cognóscunt: verum ita illum nonnúlli ignórant, ut ne
        Epistolárum quidem ejus númerum plane sciant. Hoc vero non imperítia facit: sed quod nolint
        beáti hujus viri scripta in mánibus habére.


        Neque enim nos, quæ scimus, si quid scimus, ab ingénii bonitáte atque acúmine scimus: sed quod
        erga hunc virum impénse affécti, ab illíus lectióne numquam discédimus: síquidem qui amant, ii
        plus quam céteri omnes eórum facta norunt, quos amant, ut qui de iis ipsis sint sollíciti. Id
        quod beátus hic véluti osténdens, ad Philippénses ait: Sicut est mihi justum, ut hoc de vobis
        ómnibus séntiam, eo quod hábeam vos in corde, et in vínculis meis, et in defensióne et
        confirmatióne Evangélii.


        Quaprópter si et vos quoque lectióni diligénter atténdere voluéritis, nihil áliud vobis erit
        requiréndum. Verax est enim Christi sermo dicéntis: Quǽrite, et inveniétis: pulsáte, et
        aperiétur vobis. Céterum, quandóquidem complúres ex iis, qui huc nobíscum convéniunt, et
        liberórum educatiónem, et uxóris curam, et famíliæ providéntiam suscepére, ob idque totos sese
        huic labóri dare non sústinent: at certe ipsi vos excitáte ad ea saltem capiénda, quæ álii
        collégerint; stúdii tantúmdem iis, quæ dicta fúerint, auscultándis, quantum pecúniis colligéndis
        impertiéntes. Nam etsi turpe sit, non nisi tantum stúdii a vobis exígere: optábile tamen erit, si
        tantum saltem tribuátis.
      en: >-
        As I listen intently to the reading of St. Paul's Epistles, often two or three times a week,
        whenever we commemorate the holy martyrs, I am filled with joy, delighting in the sound of that
        spiritual trumpet. And as I recognize the voice of a friend, I am roused, and enkindled with
        love so that I almost seem to see him present, and to hear him speaking. But nevertheless I am
        grieved, and am troubled, that all do not know this great man as he deserves to be known.
        Indeed, many are so ignorant that they do not even know how many epistles he wrote. But this
        ignorance is not due to a want of intelligence on their part, but because they will not
        carefully study the writings of this great man.


        For what we know, if we know anything, we do not know it owing to any superlative talent or
        penetration, but, being strongly drawn towards this great man, we never cease from reading his
        works. For so it is that those who love any one usually know better than others what he has
        done, because they take the trouble to learn all about him. The blessed Paul himself shows that
        this is so, when he says to the Philippians: As it is meet for me to think this for you all: for
        that I have you in my heart; and in my bands, and in the defence and confirmation of the gospel.


        And if you also will diligently attend to the reading, you will have no need of other
        instruction. Most true are those words of Christ: Seek and you shall find: knock and it shall be
        opened unto you. For the rest, since many of those who are assembled here are charged with the
        care of a wife, and with providing for a family, and with the bringing-up of children, and
        therefore cannot devote themselves wholly to this study; let them at least bestir themselves to
        receive what others have gathered; showing as much eagerness in listening to what is said about
        him as in acquiring wealth. For though it is unseemly to demand from you no more than this, yet
        it is to be wished that you do this at least.
    responsory:
      la: "R. Notas mihi fecísti, Dómine, vias vitæ: * Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem.\nV. Tu es qui restítues hereditátem meam mihi.\nR. Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem."
      en: "R. O Lord, Thou hast shown me the path of life. * Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore.\nV. Thou art He That shalt restore mine inheritance unto me.\nR. Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore."
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: true
    citation: { la: "Joann 2:1-11", en: "John 2:1-11" }
    text:
      la: >-
        In illo témpore: Núptiæ factæ sunt in Cana Galilǽæ: et erat Mater Jesu ibi. Vocátus est autem et Jesus, et discípuli ejus ad núptias. Et deficiénte vino, dicit Mater Jesu ad eum: Vinum non habent. Et dicit ei Jesus: Quid mihi et tibi est, mulier? nondum venit hora mea. Dicit Mater ejus minístris: Quodcúmque díxerit vobis, fácite. Erant autem ibi lapídeæ hýdriæ sex pósitæ secúndum purificatiónem Judæórum, capiéntes síngulæ metrétas binas vel ternas. Dicit eis Jesus: Implete hýdrias aqua. Et implevérunt eas usque ad summum. Et dicit eis Jesus: Hauríte nunc, et ferte architriclíno. Et tulérunt. Ut autem gustávit architriclínus aquam vinum fáctam, et non sciébat unde esset, minístri autem sciébant, qui háuserant aquam: vocat sponsum architriclínus, et dicit ei: Omnis homo primum bonum vinum ponit: et cum inebriáti fúerint, tunc id, quod detérius est. Tu autem servásti bonum vinum usque adhuc. Hoc fecit inítium signórum Jesus in Cana Galilǽæ: et manifestávit glóriam suam, et credidérunt in eum discípuli ejus.
      en: >-
        At that time, a marriage took place at Cana of Galilee, and the mother of Jesus was there. Now Jesus too was invited to the marriage, and also His disciples. And the wine having run short, the mother of Jesus said to Him, They have no wine. And Jesus said to her, What would you have me do, woman? My hour has not yet come. His mother said to the attendants, Do whatever He tells you. Now six stone water-jars were placed there, after the Jewish manner of purification, each holding two or three measures. Jesus said to them, Fill the jars with water. And they filled them to the brim. And Jesus said to them, Draw out now, and take to the chief steward. And they took it to him. Now when the chief steward had tasted the water after it had become wine, not knowing whence it was - though the attendants who had drawn the water knew, - the chief steward called the bridegroom, and said to him, Every man at first sets forth the good wine, and when they have drunk freely, then that which is poorer. But you have kept the good wine until now. This first of His signs Jesus worked at Cana of Galilee; and He manifested His glory, and His disciples believed in Him.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Tractate 9 on the Gospel of John"
    text:
      la: >-
        Quod Dóminus invitátus venit ad núptias, étiam excépta mýstica significatióne, confirmáre vóluit,
        quod ipse fecit núptias. Futúri enim erant, de quibus dixit Apóstolus, prohibéntes núbere, et
        dicéntes quod malum essent núptiæ, et quod diábolus eas fecísset: cum idem Dóminus dicat in
        Evangélio interrogátus, utrum líceat hómini dimíttere uxórem suam ex quálibet causa, non licére,
        excépta causa fornicatiónis. In qua responsióne, si meminístis, hoc ait: Quod Deus conjúnxit,
        homo non séparet.


        Et qui bene erudíti sunt in fide catholica novérunt, quod Deus fécerit nuptias: et sicut
        conjúnctio a Deo, ita divortium a diabolo sit. Sed proptérea in causa fornicatiónis licet uxórem
        dimíttere: quia ipsa esse uxor prior nóluit, quæ fidem conjugalem maríto non servávit. Nec illæ,
        quæ virginitátem Deo vovent, quamquam ampliórem gradum honoris et sanctitátis in Ecclésia teneant,
        sine nuptiis sunt: nam et ipsæ pertinent ad nuptias cum tota Ecclésia, in quibus nuptiis sponsus
        est Christus.


        Ac per hoc ergo Dóminus invitátus venit ad nuptias, ut conjugális cástitas firmarétur, et
        ostenderétur sacraméntum nuptiárum: quia et illárum nuptiárum sponsus personam Dómini figurábat
        cui dictum est: Servásti vinum bonum usque adhuc. Bonum enim vinum Christus servávit usque adhuc,
        id est, Evangélium suum.
      en: >-
        Even setting aside any mystical interpretation, the fact that the Lord was pleased to be asked,
        and to go to a marriage, showeth plainly enough that He is the Author and Blesser of marriage.
        There were yet to be those of whom the Apostle hath warned us as forbidding to marry; who say
        that marriage is a bad thing in itself, and a work of the devil. Yet we read in the Gospel that
        when the Lord was asked, Is it lawful for a man to put away his wife for every cause? He
        answered that it was not lawful, except it were for fornication. In which answer ye will
        remember that He used these words: What God hath joined together, let not man put asunder.


        They who are well instructed in the Catholic religion know that God is the Author and Blesser of
        marriage; and that, whereas joining together in marriage is of God, divorce is of the devil. But
        it is lawful for a man to put away his wife in case of fornication, for by not keeping a wife's
        faith to her husband she herself hath first willed not to be wife. They also who have made a vow
        of their virginity to God and have thereby attained to an higher degree of honour and holiness
        in the Church, are not unmarried, for they are a special part of the marriage of the whole
        Church, which is the Bride of Christ.


        And by this, therefore, the Lord being asked, went to the marriage, to strengthen the marriage
        tie, and to shed light on the hidden meaning of matrimony. In that marriage feast the Bridegroom
        to whom it was said, "Thou hast kept the good wine until now," was a figure of the Lord Christ,
        Who hath kept until now the good wine, namely the Gospel.
    responsory:
      la: "R. Ad te, Dómine, levávi ánimam meam: * Deus meus, in te confído, non erubéscam.\nV. Custódi ánimam meam, et éripe me.\nR. Deus meus, in te confído, non erubéscam."
      en: "R. Unto thee, O Lord, do I lift up my soul. * O my God, I trust in thee, let me not be ashamed.\nV. O keep my soul and deliver me.\nR. O my God, I trust in thee, let me not be ashamed."
    status: { la: verified, en: verified }