will
750bea4cff
Closes the gap this whole sweep started from: Nocturn 3 on post-pentecost-13/14 showed St. Augustine's homily with no Gospel citation or text above it. Fixes all remaining post-pentecost-NN ids (01-14, 16-24; -15 already had this from the original mechanism proof) the same way as the rest of the sweep, plus Trinity Sunday's second Nocturn 3 pair — the "Commemoration of the First Sunday after Pentecost," whose Gospel (Luke 6:36-42) has no live date to source from since Trinity always occupies that slot, so it's sourced from the reference engine's preserved pre-displacement Mass propers file instead. Also fixes a stray-space formatting glitch in post-pentecost-19's existing homily text, found while sourcing. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com> Claude-Session: https://claude.ai/code/session_01AGjUyhUZJaSjiniEmnLdak
76 lines
6.6 KiB
YAML
76 lines
6.6 KiB
YAML
# Nocturn 3, 23rd Sunday after Pentecost. Sourced from Tempora/Pent23-0.txt.
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# See post-pentecost-02.yml/post-pentecost-12.yml for sweep method note (no
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# proper Nocturn 2 in the source). Lectio7 bare incipit (Matt 9:18-26, the
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# ruler's daughter and the woman with an issue of blood) skipped;
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# Lectio7-9's homily by St. Jerome is one continuous work, combined.
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#
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# Update (2026-09): the Gospel pericope itself, previously left unauthored
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# per the "bare incipit, skip it" convention described above, is now
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# authored too (isGospel: true, immediately before the homily) - sourced
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# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
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# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
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# Matins now shows the full Gospel, then the homily on it, matching
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# post-pentecost-15's original pattern - see TODO.md's dated entry.
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id: post-pentecost-23
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readings:
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- nocturn: 3
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isGospel: true
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citation: { la: "Matt 9:18-26", en: "Matt 9:18-26" }
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text:
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la: >-
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In illo témpore: Loquénte Jesu ad turbas, ecce, princeps unus accéssit et adorábat eum, dicens: Dómine, fília mea modo defúncta est: sed veni, impóne manum tuam super eam, et vivet. Et surgens Jesus sequebátur eum et discípuli ejus. Et ecce múlier, quæ sánguinis fluxum patiebátur duódecim annis, accéssit retro et tétigit fímbriam vestiménti ejus. Dicébat enim intra se: Si tetígero tantum vestiméntum ejus, salva ero. At Jesus convérsus et videns eam, dixit: Confíde, fília, fides tua te salvam fecit. Et salva facta est múlier ex illa hora. Et cum venísset Jesus in domum príncipis, et vidísset tibícines et turbam tumultuántem, dicebat: Recédite: non est enim mórtua puélla, sed dormit. Et deridébant eum. Et cum ejécta esset turba, intrávit et ténuit manum ejus. Et surréxit puélla. Et éxiit fama hæc in univérsam terram illam.
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en: >-
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At that time, as Jesus was speaking to the crowds, behold, a ruler came up and worshipped Him, saying, “Lord, my daughter has just now died; but come and lay Your hand upon her, and she will return to life.” And Jesus arose and followed him, and so did His disciples. Now a woman who for twelve years had been suffering from hemorrhage, came up behind him and touched the tassel of His cloak saying to herself, “If I touch but His cloak I shall be saved.” But Jesus, turning and seeing her, said, “Take courage, daughter; your faith has saved you.” And the woman was restored to health from that moment. And when Jesus came to the ruler's house, and saw the flute players and the crowd making a din, He said, “Begone, the girl is asleep, not dead.” And they laughed Him to scorn. But when the crowd had been put out, He went in and took her by the hand; and the girl arose. And the report of this spread throughout all that district.
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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. Jerome, Priest, Book 1, Commentary on Matthew 9"
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text:
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la: >-
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Octávum signum est, in quo princeps suscitári póstulat fíliam suam, nolens de mystério veræ
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circumcisiónis exclúdi: sed subíntrat múlier sánguine fluens, et octávo sanátur loco; ut príncipis
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fília de hoc exclúsa número, véniat ad nonum, juxta illud quod in Psalmis dícitur: Æthiópia
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prævéniet manus ejus Deo; et, Cum intráverit plenitúdo géntium, tunc omnis Israël salvus fiet.
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Et ecce múlier, quæ sánguinis fluxum patiebátur duódecim annis, accéssit retro, et tétigit
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fímbriam vestiménti ejus. In Evangélio secúndum Lucam scríbitur, quod príncipis fília duódecim
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annos habéret ætátis. Nota ergo, quod eo témpore hæc múlier, id est, Géntium pópulus cœ́perit
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ægrotáre, quo genus Judæórum credíderat. Nisi enim ex comparatióne virtútum, vítium non
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osténditur.
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Hæc autem múlier sánguine fluens, non in domo, non in urbe accédit ad Dóminum, quia juxta legem
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úrbibus excludebátur; sed in itínere, ambulánte Dómino; ut, dum pergit ad áliam, ália curarétur.
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Unde dicunt et Apóstoli: Vobis quidem oportébat prædicári verbum Dei: sed quóniam vos judicástis
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indígnos salúte, transgrédimur ad gentes.
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en: >-
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The eighth miracle took place upon the occasion when a certain ruler, desiring not to be kept
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out of the mystery of the true circumcision, besought Christ to recall his daughter to life. But
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a woman, which was diseased with an issue of blood, thrust herself in, and her cure occupieth the
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eighth place, so that the resurrection of the ruler's daughter is postponed and made the ninth in
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enumeration even as it is written in the Psalms: "Ethiopia shall soon stretch forth her hands
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unto God" (lxvii. 32). And again: "Blindness in part is happened to Israel, until the fullness of
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the Gentiles is come in and so all Israel shall be saved" (Rom. xi. 25, 26).
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"And, behold, a woman, which was diseased with an issue of blood, twelve years, came behind Him,
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and touched the hem of His garment." In the Gospel according to Luke (viii. 42) it is written
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that the ruler's daughter was about twelve years of age. Note therefore that this woman, who
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typifies the Gentiles, had been diseased for the same time that the Jewish nation, typified by
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the ruler's daughter, had been living in faith. We see not clearly the hideousness of evil, until
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we compare it with good.
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This woman with the issue of blood came not to the Lord in an house or in a city, for such as she
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were by the Law banished out of cities (Lev. xv. 25), but in the way, as He walked so that the
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Lord healed one, even while He was on the road to heal another. Whence also the Apostles said:
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"It was necessary that the word of God should first have been spoken to you but, seeing ye put it
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from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts
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xiii. 46).
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responsory:
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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."
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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."
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status: { la: verified, en: verified }
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