vu/src/data/propers/nocturn-readings/quinquagesima.yml

# Nocturn 2-3, Quinquagesima Sunday (temporalId quinquagesima). Sourced
# from Tempora/Quadp3-0.txt (Latin) / English/Tempora/Quadp3-0.txt. See
# advent-1.yml/septuagesima.yml for the general sweep method.
#
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Ambrose's book On
# the Patriarch Abraham, Book 1, chapter 2 (the Genesis/Fall-to-Abraham
# Nocturn 1 cycle continues here from Sexagesima). Responsory: Lectio4's
# own (Responsory4, "Angelus Dómini vocávit Abraham").
#
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
# Gospel incipit (Luke 18:31-43, the healing of the blind man near
# Jericho, "Et réliqua") - Pope St. Gregory the Great's Homily 2 on the
# Gospels begins within Lectio7 itself, same pattern used throughout this
# sweep. Combined Lectio7's homily portion (incipit dropped) with
# Lectio8-9, using Responsory7 ("Veni hódie ad fontem aquæ") - the first
# responsory of the group the combined reading spans.
#
# 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: quinquagesima
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Ambrose, Bishop of Milan, On the Patriarch Abraham, Book 1"
    text:
      la: >-
        Magnus plane vir Abraham, et multárum virtútum clarus insígnibus, quem votis suis philosophía non
        pótuit æquare. Dénique minus est quod illa finxit, quam quod iste gessit: majórque ambitióso
        eloquéntiæ mendácio simplex veritátis fides. Itaque cujúsmodi fúerit in eo viro devótio,
        considerémus. Ea enim virtus órdine prima est, quæ est fundaméntum ceterárum: meritóque hanc ab
        eo primam exégit Deus, dicens: Exi de terra tua, et de cognatióne tua, et de domo patris tui.
        Satis fúerat dixísse: De terra tua. Ibi enim erat exíre de cognatióne, exíre de patérna domo.


        Sed ideo áddidit síngula, ut ejus afféctum probáret: ne forte aut imprudénter cœpísse viderétur,
        aut fraus áliqua mandátis cæléstibus pararétur. Sed sicut coacervánda fuérunt præcépta, ne quid
        latéret: ita étiam proponénda præmia, ne forte desperáret. Tentátur ut fortis, incitátur ut
        fidélis, provocátur ut justus: meritóque exívit, quemádmodum locútus est illi Dóminus. Et exívit
        cum eo Lot. Hoc autem, quod pro magno inter septem sapiéntum dicta celebrátur: Séquere Deum;
        perfécit Abraham, factóque sapiéntum dicta prævénit, et secútus Deum exívit de terra sua.


        Sed quia ante terra ei fúerat ália, hoc est, régio Chaldæórum, de qua exívit Thare pater Abrahæ,
        et in Charran demigrávit: et quia secum edúxit nepótem suum, cui dictum fúerat, Exi de cognatióne
        tua: considerémus, ne forte hoc sit exíre de terra sua, de hujus terræ, hoc est, de córporis
        nostri quadam commemoratióne égredi, de qua exívit Paulus, qui dixit: Nostra autem conversátio in
        cælis est.
      en: >-
        Abraham was truly a great man, illustrious as an example of many virtues; one the like of whom
        the day-dreams of Philosophy have not been able to produce. That which she imagineth is less
        than that which he did; his simple truth and faith were something grander than her lying rounded
        periods. Let us then consider what this man's loyalty was. For that virtue is first to be taken
        which was the source of all the others, and thus this was the first which God called for from
        him, when He said: Get thee out of thy country, and from thy kindred, and from thy father's
        house. It would have been enough to have said, Get thee out of thy country, for there were his
        kindred, and there his father's house.


        But He gave the details of his sacrifice one by one, that He might see whether he loved Him, lest
        also he should begin rashly, or should seek to evade the heavenly commandment. But as the whole
        of the precept was plainly set forth, lest anything should be unconsidered, so also were the
        rewards set forth, lest the burden should seem hopeless. He was tried as one that is strong, he
        was roused as one that is true, he was called as one that is righteous; and he departed loyally
        as the Lord had spoken unto him. And Lot went forth with him. That saying of the Seven Wise Men
        of Greece is much spoken of: Follow God. But this did Abraham before the Seven Wise Men were
        thought of; he followed God, and went out of his own land.


        But, forasmuch as Abraham had before had another country, namely, the land of the Chaldees,
        whence went forth Terah the father of Abraham, and came unto Haran, and forasmuch as he to whom
        it had been said, Get thee out from thy kindred, took Lot, his brother's son, with him, let us
        consider whether this Get thee out of thy country signifieth not: get thee out of this earthly
        dwelling, namely, our body, from which Paul came forth, who said: Our conversation is in heaven.
    responsory:
      la: "R. Angelus Dómini vocávit Abraham, dicens: * Ne exténdas manum tuam super púerum, eo quod tímeas Dóminum.\nV. Cumque extendísset manum ut immoláret fílium, ecce Angelus Dómini de cælo clamávit, dicens.\nR. Ne exténdas manum tuam super púerum, eo quod tímeas Dóminum."
      en: "R. The Angel of the Lord called unto Abraham and said: * Lay not thine hand upon the lad; for now I know that thou fearest God.\nV. And Abraham stretched forth his hand to slay his son; and, behold, the Angel of the Lord called unto him out of heaven, and said:\nR. Lay not thy hand upon the lad; for now I know that thou fearest God."
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 18:31-43", en: "Luke 18:31-43" }
    text:
      la: >-
        In illo témpore: Assúmpsit Jesus duódecim, et ait illis: Ecce, ascéndimus Jerosólymam, et consummabúntur ómnia, quæ scripta sunt per Prophétas de Fílio hominis. Tradétur enim Géntibus, et illudétur, et flagellábitur, et conspuétur: et postquam flagelláverint, occídent eum, et tértia die resúrget. Et ipsi nihil horum intellexérunt, et erat verbum istud abscónditum ab eis, et non intellegébant quæ dicebántur. Factum est autem, cum appropinquáret Jéricho, cæcus quidam sedébat secus viam, mendícans. Et cum audíret turbam prætereúntem, interrogábat, quid hoc esset. Dixérunt autem ei, quod Jesus Nazarénus transíret. Et clamávit, dicens: Jesu, fili David, miserére mei. Et qui præíbant, increpábant eum, ut tacéret. Ipse vero multo magis clamábat: Fili David, miserére mei. Stans autem Jesus, jussit illum addúci ad se. Et cum appropinquásset, interrogávit illum, dicens: Quid tibi vis fáciam? At ille dixit: Dómine, ut vídeam. Et Jesus dixit illi: Réspice, fides tua te salvum fecit. Et conféstim vidit, et sequebátur illum, magníficans Deum. Et omnis plebs ut vidit, dedit laudem Deo.
      en: >-
        At that time, Jesus taking to Himself the Twelve said to them, Behold, we are going up to Jerusalem, and all things that have been written by the prophets concerning the Son of Man will be accomplished. For He will be delivered to the Gentiles, and will be mocked and scourged and spit upon; and after they have scourged Him, they will put Him to death; and on the third day He will rise again. And they understood none of these things and this saying was hidden from them, neither did they get to know the things that were being said. Now it came to pass as He drew near to Jericho, that a certain blind man was sitting by the wayside, begging; but hearing a crowd passing by, he inquired what this might be. And they told him that Jesus of Nazareth was passing by. And he cried out, saying, Jesus, Son of David, have mercy on me! And they who went in front angrily tried to silence him. But he cried out all the louder, Son of David, have mercy on me! Then Jesus stopped and commanded that he should be brought to Him. And when he drew near, He asked him, saying, What would you have Me do for you? And he said, Lord, that I may see. And Jesus said to him, Receive your sight, your faith has saved you. And at once he received his sight, and followed Him, glorifying God. And all the people upon seeing it gave praise to God.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 2 on the Gospels"
    text:
      la: >-
        Redémptor noster, prǽvidens ex passióne sua discipulórum ánimos perturbándos, eis longe ante et
        ejúsdem passiónis pœnam, et resurrectiónis suæ glóriam prædíxit: ut cum eum moriéntem, sicut
        prædíctum est, cérnerent; étiam resurrectúrum non dubitárent. Sed quia carnáles adhuc discípuli
        nullo modo valébant cápere verba mystérii, venítur ad miráculum. Ante eórum óculos cæcus lumen
        recépit: ut qui cæléstis mystérii verba non cáperent, eos ad fidem cæléstia facta solidárent.


        Sed mirácula Dómini et Salvatóris nostri sic accipiénda sunt, fratres caríssimi, ut et in
        veritáte credántur facta, et tamen per significatiónem nobis aliquid ínnuant. Opera quippe ejus
        et per poténtiam áliud osténdunt, et per mystérium áliud loquúntur. Ecce enim, quis juxta
        históriam cæcus iste fúerit, ignorámus: sed tamen quid per mystérium signíficet, nóvimus. Cæcum
        quippe est genus humánum, quod in parénte primo a paradísi gáudiis expúlsum, claritátem supérnæ
        lucis ignórans, damnatiónis suæ ténebras pátitur. Sed tamen per Redemptóris sui præséntiam
        illuminátur: ut intérnæ lucis gáudia jam per desidérium vídeat, atque in via vitæ boni óperis
        gressus ponat.


        Notándum vero est, quod cum Jesus Jéricho appropinquáre dícitur, cæcus illuminátur. Jéricho
        quippe luna interpretátur: luna autem in sacro elóquio pro deféctu carnis pónitur: quia dum
        ménstruis moméntis decréscit, deféctum nostræ mortalitátis desígnat. Dum ígitur Cónditor noster
        appropínquat Jéricho, cæcus ad lumen redit: quia dum divínitas deféctum nostræ carnis suscépit,
        humánum genus lumen, quod amíserat, recépit. Unde enim Deus humána pátitur, inde homo ad divína
        sublevátur. Qui vidélicet cæcus recte et juxta viam sedére, et mendícans esse descríbitur. Ipsa
        enim Véritas dicit: Ego sum via.
      en: >-
        Our Redeemer, foreseeing that the minds of His disciples would be troubled by His suffering, told
        them long before both of the pains of that suffering, and of the glory of His rising again, to
        the end that, when they should see Him die as He had prophesied, they might not doubt that He
        was likewise to rise again. But, since His disciples were yet carnal, and could not receive the
        words telling of this mystery, He wrought a miracle before them. A blind man received his sight
        before their eyes, that if they could not receive heavenly things by words, they might be
        persuaded of heavenly things by deeds.


        But, dearly beloved brethren, we must so take the miracles of our Lord and Saviour, as believing
        both that they were actually wrought, and that they have some mystic interpretation for our
        instruction. For in His works, power speaketh one thing and mystery again another. Behold here,
        for instance. We know not historically who this blind man was, but we do know of what he was
        mystically the figure. Mankind is blind, driven out from Eden in the persons of his first
        parents, knowing not the light of heaven, and suffering the darkness of condemnation. But,
        nevertheless, through the coming of his Redeemer, he is enlightened, so that now he seeth by hope
        already the gladness of inward light, and walketh by good works in the path of life.


        One must note that as Jesus drew to Jericho a blind man received his sight. Now, this name
        Jericho, being interpreted, signifieth the city of the moon: and in Holy Scripture the moon is
        used as a figure of our imperfect flesh, of whose gradual corruption her monthly waning is a
        type. As, therefore, our Maker draweth nigh to Jericho, a blind man receiveth his sight. While
        the Godhead taketh into itself our weak manhood, man receiveth again the light which he had lost.
        By God's suffering in the Manhood, man is raised up toward God. This blind man is also well
        described as sitting by the wayside begging, for the Truth saith: I am the Way.
    responsory:
      la: "R. Veni hódie ad fontem aquæ, et orávi Dóminum, dicens: * Dómine, Deus Abraham, tu prósperum fecísti desidérium meum.\nV. Igitur puélla, cui díxero, Da mihi aquam de hýdria tua, ut bibam: et illa díxerit, Bibe, dómine, et camélis tuis potum tríbuam: ipsa est, quam præparávit Dóminus fílio dómini mei.\nR. Dómine, Deus Abraham, tu prósperum fecísti desidérium meum."
      en: "R. I came this day unto the well, and I besought the Lord, and said: * O Lord God of Abraham, Thou hast prospered my way.\nV. Therefore the virgin to whom I shall say: Give me water of thy pitcher to drink; and she shall say to me: Drink, my lord, and I will give thy camels drink also; let the same be the woman whom the Lord hath appointed out for my master's son.\nR. O Lord God of Abraham, Thou hast prospered my way."
    status: { la: verified, en: verified }