vu/src/data/propers/nocturn-readings/post-pentecost-16.yml

# Nocturn 3, 16th Sunday after Pentecost. Sourced from Tempora/Pent16-0.txt.
# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
# proper Nocturn 2 in the source). Lectio7 bare incipit (Luke 14:1-11, the
# healing of the man with dropsy) skipped; Lectio8-9 one continuous homily
# by St. Ambrose, 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-16
readings:
  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 14:1-11", en: "Luke 14:1-11" }
    text:
      la: >-
        In illo témpore: Cum intráret Jesus in domum cujúsdam príncipis pharisæórum sábbato manducáre panem, et ipsi observábant eum. Et ecce, homo quidam hydrópicus erat ante illum. Et respóndens Jesus dixit ad legisperítos et pharisǽos, dicens: Si licet sábbato curáre? At illi tacuérunt. Ipse vero apprehénsum sanávit eum ac dimísit. Et respóndens ad illos, dixit: Cujus vestrum ásinus aut bos in púteum cadet, et non contínuo éxtrahet illum die sábbati? Et non póterant ad hæc respóndere illi. Dicebat autem et ad invitátos parábolam, inténdens, quómodo primos accúbitus elígerent, dicens ad illos: Cum invitátus fúeris ad núptias, non discúmbas in primo loco, ne forte honorátior te sit invitátus ab illo, et véniens is, qui te et illum vocávit, dicat tibi: Da huic locum: et tunc incípias cum rubóre novíssimum locum tenére. Sed cum vocátus fúeris, vade, recúmbe in novíssimo loco: ut, cum vénerit, qui te invitávit, dicat tibi: Amíce, ascénde supérius. Tunc erit tibi glória coram simul discumbéntibus: quia omnis, qui se exáltat, humiliábitur: et qui se humíliat, exaltábitur.
      en: >-
        At that time, when Jesus entered the house of one of the rulers of the Pharisees on the Sabbath to take food, they watched Him. And behold, there was a certain man before Him who had the dropsy. And Jesus asked the lawyers and Pharisees, saying, Is it lawful to cure on the Sabbath? But they remained silent. And He took and healed him and let him go. Then addressing them, He said, Which of you shall have an ass or an ox fall into a pit, and will not immediately draw him up on the Sabbath? And they could give Him no answer to these things. But He also spoke a parable to those invited, observing how they were choosing the first places at table, and He said to them, When you are invited to a wedding feast, do not recline in the first place, lest perhaps one more distinguished than you have been invited by him, and he who invited you and him come and say to you, ‘Make room for this man’; and then you begin with shame to take the last place. But when you are invited go and recline in the last place; that when he who invited you comes in, he may say to you, ‘Friend, go up higher!’ Then you will be honored in the presence of all who are at table with you. For everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Ambrose, Bishop of Milan, Book 7 on Luke 14"
    text:
      la: >-
        Curátur hydrópicus, in quo fluxus carnis exúberans ánimæ gravábat offícia, spíritus exstinguébat
        ardórem. Deínde docétur humílitas, dum in illo convívio nuptiáli appeténtia loci superióris
        arcétur; cleménter tamen, ut persuásio humanitátis aspertitátem coërcitiónis exclúderet, rátio
        profíceret ad persuasiónis efféctum, et corréctio emendáret afféctum. Huic quasi próximo límine
        humánitas copulátur: quæ ita Domínicæ senténtiæ definitióne distínguitur, si in páuperes et
        débiles conferátur: nam hospitálem esse remuneratúris, afféctus avarítiæ est.


        Postrémo jam quasi eméritæ milítiæ viro contemnendárum stipéndium præscríbitur facultátum: quod
        neque ille, qui stúdiis inténtus inferióribus possessiónes sibi terrénas coémit, regnum cæli
        possit adipísci, cum Dóminus dicat: Vende ómnia tua, et séquere me: nec ille, qui emit boves, cum
        Eliséus occíderit, et pópulo divíserit quos habébat: et ille qui duxit uxórem, cógitet quæ mundi
        sunt, non quæ Dei. Non quo conjúgium reprehendátur, sed quia ad majórem honórem vocétur
        intégritas: quóniam múlier innúpta et vídua cógitat quæ sunt Dómini, ut sit sancta córpore et
        spíritu.


        Sed ut in grátiam, ut supra cum víduis, ita nunc étiam cum conjúgibus revertámur: non refúgimus
        opiniónem, quam sequúntur pleríque, ut tria génera hóminum a consórtio magnæ illíus cœnæ
        æstimémus exclúdi: Gentílium, Judæórum, Hæreticórum. Et ídeo Apóstolus avarítiam dicit esse
        fugiéndam; ne impedíti more Gentíli, iniquitáte, malítia, impudicítia, avarítia, ad regnum
        Christi perveníre nequeámus. Omnis enim immúndus aut avárus, quod est idolórum sérvitus, non
        habet hereditátem in regno Christi et Dei.
      en: >-
        Now is healed this man sick of the dropsy, in whom too much watery matter had well-nigh drowned
        the functions of life, and quenched the fire of understanding. Anon, a lesson is given in
        lowly-mindedness, when it is forbidden to the guests at a marriage feast to go and sit down
        unasked in the highest room, albeit the Lord spake gently, that the teaching of courtesy might
        forestall a harsh rebuke, reason prevail by dint of persuasion, and the desires be bent to follow
        the instruction. And upon this, as next-door neighbour, cometh courtesy, which is so called by
        the Lord, when it is shown to the poor and weak, since to show it to them from whom we are to
        receive aught, is but a movement of self-interest.


        Lastly, as to a soldier that hath served his full time, is apportioned a reward for esteeming
        lightly of riches so he only can inherit the kingdom of God, whose soul is not given to seek
        after lower ends, and who purchaseth not to himself earthly possessions whereas the Lord saith:
        "Sell that thou hast, and follow Me" (Matth. xix. 21). Neither can he gain it that buyeth oxen,
        which beasts Elisha slew and gave unto the people (3 Kings xix. 21). Neither can he win it which
        hath married a wife and therefore cannot come, for "he that is unmarried careth for the things
        that belong to the Lord, how he may please the Lord but he that is married careth for the things
        that are of the world, how he may please his wife" (1 Cor. vii. 32, 33). Not that this is to be
        taken for blame of marriage, but only that virginity is the more honourable way, since "the
        unmarried woman" and the widow "careth for the things of the Lord, that she may be holy both in
        body and in spirit" (34).


        But in all fairness, having thus spoken concerning widows, let us betake ourselves again among
        the married, and join with them in entertaining the opinion which is held by so many, that there
        are only three classes of men who are shut out from the great supper named in the gospel, which
        three classes are Heathens, Jews, and Heretics. And therefore it is that the Apostle warneth us
        that we "walk not as other Gentiles walk," in malice and bitterness, and uncleanness, and
        covetousness, and so have no entry into the kingdom of Christ, since "no unclean person, nor
        covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God"
        (Eph. iv. 17, v. 5).
    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 }