vu/src/data/propers/nocturn-readings/post-pentecost-08.yml

# Nocturn 2-3, 8th Sunday after Pentecost. Sourced from Tempora/Pent08-0.txt.
# See post-pentecost-02.yml for sweep method/responsory-reuse note.
# Nocturn 2: St. Augustine, City of God Bk 17, on Solomon as a type of
# Christ - one continuous excerpt (Lectio4-6). Nocturn 3: Lectio7 bare
# incipit (Luke 16:1-9, the unjust steward) skipped; Lectio8-9 one
# continuous excerpt from St. Jerome's letter to Algasia, combined.
#
# 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-pentecost-08
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, City of God, Book 17, ch. 8"
    text:
      la: >-
        Facta est quidem nonnúlla imágo rei futúræ étiam in Salomóne, in eo quod templum ædificávit, et
        pacem hábuit secúndum nomen suum (Sálomon quippe pacíficus est Latíne), et in exórdio regni sui
        mirabíliter laudábilis fuit. Sed eádem sua persóna per umbram futúri prænuntiábat étiam ipse
        Christum Dóminum nostrum, non exhibébat. Unde quædam de illo ita scripta sunt, quasi de ipso
        ista prædícta sint, dum Scriptúra sancta étiam rebus gestis prophétans, quodámmodo in eo
        figúram delíneat futurórum.


        Nam præter libros divínæ históriæ, ubi regnásse narrátur, Psalmus étiam septuagésimus primus
        título nóminis ejus inscríptus est. In quo tam multa dicúntur, quæ omníno ei conveníre non
        possunt, Dómino autem Christo aptíssima perspicuitáte convéniunt: ut evidénter appáreat, quod in
        illo figúra qualiscúmque adumbráta sit, in isto autem ipsa véritas præsentáta.


        Notum est enim quibus términis regnum conclúsum fúerit Salomónis: et tamen in eo Psalmo légitur,
        ut ália táceam: Dominábitur a mari usque ad mare, et a flúmine usque ad términos orbis terræ;
        quod in Christo vidémus impléri. A flúmine quippe dominándi sumpsit exórdium, ubi baptizátus a
        Joánne, eódem monstránte, cœpit agnósci a discípulis, qui eum non solum magístrum, verum étiam
        Dóminum appellavérunt.
      en: >-
        Things which were then still to come were in a certain manner imagined in Solomon, who built the
        temple, who had that peace which his name implieth (for the name Solomon signifieth "the Peaceful
        One") and who, at the beginning of his reign, was marvellously praiseworthy. By these things he
        foreshadowed in his own person, though he set not forth with his mouth, our Lord Christ. Thus are
        some things written of Solomon which are, as it were, things written concerning Christ, the Holy
        Scripture in this way, by giving the history of things past, prophesying all the while of things
        to come.


        Nor besides the books of the Divine history wherein his reign is recorded, the 71st Psalm is
        superscribed with his name. In this Psalm are many things which cannot suit him, but are most
        clearly applicable to the Lord Christ, thus showing that Solomon was, as it were, a shadowy
        figure cast before, of that which was afterwards revealed in very truth in the Person of Christ.


        Without going into the rest, I may say that it is known what were the limits of Solomon's
        dominions, and yet in that Psalm we read: "He shall have dominion also from sea to sea, and from
        the river unto the ends of the earth." This we see fulfilled in Christ. It was from the river,
        that is, from His Baptism by John in Jordan, that He began His assumption of dominion, for then
        it was when John bare testimony unto Him that His disciples began to acknowledge Him, calling
        Him, not Master only, but Lord.
    responsory:
      la: "R. Percússit Saul mille, et David decem míllia: * Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël.\nV. Nonne iste est David, de quo canébant in choro, dicéntes: Saul percússit mille, et David decem míllia?\nR. Quia manus Dómini erat cum illo: percússit Philisthǽum, et ábstulit oppróbrium ex Israël."
      en: "R. Saul hath slain his thousands, and David his ten thousands. * Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel.\nV. Is not this David? Did they not sing one to another of him in dances, saying: Saul hath slain his thousands, and David his ten thousands?\nR. Because the hand of the Lord was with him, he smote the Philistine, and took away the reproach from Israel."
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 16:1-9", en: "Luke 16:1-9" }
    text:
      la: >-
        In illo témpore: Dixit Jesus discípulis suis parábolam hanc: Homo quidam erat dives, qui habébat víllicum: et hic diffamátus est apud illum, quasi dissipásset bona ipsíus. Et vocávit illum et ait illi: Quid hoc audio de te? redde ratiónem villicatiónis tuæ: jam enim non póteris villicáre. Ait autem víllicus intra se: Quid fáciam, quia dóminus meus aufert a me villicatiónem? fódere non váleo, mendicáre erubésco. Scio, quid fáciam, ut, cum amótus fúero a villicatióne, recípiant me in domos suas. Convocátis itaque síngulis debitóribus dómini sui, dicébat primo: Quantum debes dómino meo? At ille dixit: Centum cados ólei. Dixítque illi: Accipe cautiónem tuam: et sede cito, scribe quinquagínta. Deínde álii dixit: Tu vero quantum debes? Qui ait: Centum coros trítici. Ait illi: Accipe lítteras tuas, et scribe octogínta. Et laudávit dóminus víllicum iniquitátis, quia prudénter fecísset: quia fílii hujus sǽculi prudentióres fíliis lucis in generatióne sua sunt. Et ego vobis dico: fácite vobis amicos de mammóna iniquitátis: ut, cum defecéritis, recípiant vos in ætérna tabernácula.
      en: >-
        At that time, Jesus spoke to His disciples this parable: There was a certain rich man who had a steward, who was reported to him as squandering his possessions. And he called him and said to him, ‘What is this that I hear of you? Make an accounting of your stewardship, for you can be steward no longer.’ And the steward said within himself, ‘What shall I do, seeing that my master is taking away the stewardship from me? To dig I am not able; to beg I am ashamed. I know what I shall do, that when I am removed from my stewardship they may receive me into their houses.’ And he summoned each of his master’s debtors and said to the first, ‘How much do you owe my master?’ And he said, ‘A hundred jars of oil.’ He said to him, ‘Take your bond and sit down at once and write fifty.’ Then he said to another, ‘How much do you owe?’ He said, ‘A hundred kors of wheat.’ He said to him, ‘Take your bond and write eighty.’ And the master commended the unjust steward, in that he had acted prudently; for the children of this world, in relation to their own generation, are more prudent than the children of the light. And I say to you, make friends for yourselves with the mammon of wickedness, so that when you fail they may receive you into the everlasting dwellings.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Jerome, Priest, Letter 151 to Algasia"
    text:
      la: >-
        Si dispensátor iníqui mammónæ, dómini voce laudátur, quod de re iníqua sibi justítiam
        præparárit; et passus dispéndia dóminus laudat dispensatóris prudéntiam, quod advérsus dóminum
        quidem fraudulénter, sed pro se prudénter égerit: quanto magis Christus, qui nullum damnum
        sustinére potest, et pronus est ad cleméntiam, laudábit discípulos suos, si in eos qui creditúri
        sibi sunt, misericórdes fúerint?


        Dénique post parábolam íntulit: Et ego vobis dico, Fácite vobis amícos de iníquo mammóna.
        Mammóna autem non Hebræórum, sed Syrórum lingua divítiæ nuncupántur, quod de iniquitáte colléctæ
        sint. Si ergo iníquitas bene dispensáta vértitur in justítiam; quanto magis sermo divínus, in quo
        nulla est iníquitas, qui et Apóstolis créditus est, si bene fúerit dispensátus, dispensatóres
        suos levábit in cælum?


        Quam ob rem séquitur: Qui fidélis est in mínimo, hoc est, in carnálibus; et in multis fidélis
        erit, hoc est, in spirituálibus. Qui autem in parvo iníquus est, ut non det frátribus ad uténdum,
        quod a Deo pro ómnibus est creátum; iste et in spirituáli pecúnia dividénda iníquus erit, ut non
        pro necessitáte, sed pro persónis doctrínam Dómini dívidat. Si autem, inquit, carnáles divítia,
        quæ labúntur, non bene dispensátis; veras æternásque divítias doctrínæ Dei quis credet vobis?
      en: >-
        The lord commended the unjust steward, because he had done wisely though wickedly. The lord,
        although himself defrauded by it, could not but praise the shrewdness of his dishonest servant,
        because he had cheated him with profit to himself. How much more will our Master Christ, Who is
        above any defrauding by us, and is Himself the Great Forgiver, praise us if we win a blessing
        from Him by dealing indulgently with those who are to believe in Him?


        After this parable the Lord saith: "Make to yourselves friends of the mammon of unrighteousness."
        This word "mammon" is a Syriac, not an Hebrew, word, signifying ill-gotten gains. If then even
        ill-gotten gains can be so used by such as have them as to profit them, how much more can they
        who, like the Apostles, are "stewards of the mysteries of God" (1 Cor. iv. 1), those true and
        blameless riches, how much more can they profit themselves, even everlastingly, by their right
        use of them?


        Therefore it is immediately written: "He that is faithful in that which is least," that is to
        say, in bodily things, "is faithful also in much," that is to say, in spiritual things. "And he
        that is unjust in the least," that is to say, by not giving to his needy brother succour of those
        things which are needful for the body, and which God hath made for all men, such an one is
        unjust also in much, that is to say, he will deal out spiritual things unfairly, this to one and
        that to another, and not according to their true spiritual needs. "If therefore," saith the Lord,
        "ye have not been faithful in the use of earthly riches which pass away, who will commit to your
        trust the true and abiding riches," that is, the spiritual riches of the word of God?
    responsory:
      la: "R. Duo Séraphim clamábant alter ad álterum: * Sanctus, sanctus, sanctus Dóminus Deus Sábaoth: * Plena est omnis terra glória ejus.\nV. Tres sunt qui testimónium dant in cælo: Pater, Verbum, et Spíritus Sanctus: et hi tres unum sunt.\nR. Plena est omnis terra glória ejus."
      en: "R. One Seraph cried unto another: * Holy, Holy, Holy is the Lord God of hosts; * The whole earth is full of His glory.\nV. There are Three That bear record in heaven: the Father, the Word, and the Holy Ghost, and these Three are One.\nR. The whole earth is full of His glory."
    status: { la: verified, en: verified }