vu/src/data/propers/nocturn-readings/advent-2.yml

# Nocturn 2-3, Second Sunday of Advent (temporalId advent-2). Sourced from
# Tempora/Adv2-0.txt (Latin) / English/Tempora/Adv2-0.txt. See
# advent-1.yml for the general sweep method.
#
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Jerome's
# Commentary on Isaiah, Book 4, on Isaiah 11 - combined into one reading.
# Responsory: Lectio4's own (Responsory4, "Ecce veniet Dominus").
#
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
# Gospel incipit (Matt 11:2-10, "Et réliqua") - Pope St. Gregory the
# Great's Homily 6 on the Gospels begins within Lectio7 itself, same
# pattern as advent-1. Combined Lectio7's homily portion (incipit dropped)
# with Lectio8-9, using Responsory7 ("Egrediétur Dóminus de Samaría").
#
# 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: advent-2
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Jerome, Commentary on Isaiah, Book 4"
    text:
      la: >-
        Et egrediétur virga de radíce Jesse. Usque ad principium visiónis, vel pónderis Babylónis, quod
        vidit Isaías, fílius Amos, omnis hæc prophetía de Christo est: quam per partes vólumus explanare,
        ne simul propósita atque disserta lectóris confundat memóriam. Virgam et florem de radíce Jesse
        ipsum Dóminum Judæi interpretántur: quod scilicet in virga regnántis poténtia, in flore
        pulchritúdo monstrétur.


        Nos autem virgam de radíce Jesse sanctam Mariam Vírginem intelligámus, quæ nullum hábuit sibi
        frúticem cohæréntem, de qua et supra légimus: Ecce virgo concípiet et pariet fílium. Et florem,
        Dóminum Salvatórem, qui dicit in Cántico canticórum: Ego flos campi, et lílium convallium.


        Super hunc ígitur florem, qui de trunco et radíce Jesse per Mariam Vírginem repénte consúrget,
        requiéscet Spíritus Dómini: quia in ipso complácuit omnem plenitúdinem divinitátis habitáre
        corporáliter: nequáquam per partes, ut in ceteris Sanctis: sed juxta Evangélium eórum, quod
        Hebræo sermóne conscríptum legunt Nazaræi: Descéndet super eum omnis fons Spíritus Sancti.
        Dóminus autem Spíritus est: et ubi Spíritus Dómini, ibi libertas.
      en: >-
        And there shall come forth a rod out of the stem of Jesse. From the beginning of the Book of
        this Prophet till the thirteenth chapter, where commenceth the vision, or burden of Babylon, the
        whole of the vision of Isaiah, the son of Amoz, is one continual prophecy of Christ. We must
        explain it part by part, for if we were to take it all at once, the memory of the reader would
        be confused. According to the Jewish commentators, the rod and the flower would both relate to
        the Lord Himself. They take the rod to mean the sceptre of His Royal dominion, and the flower
        the loveliness of His beauty.


        We, however, understand that the rod out of the root of Jesse signifieth the holy Virgin Mary.
        She was a clean stem that had as yet put forth no shoot; as we have read above: Behold, the
        Virgin shall conceive and bear a son. And the flower we believe to mean the Lord our Redeemer,
        Who hath elsewhere compared Himself to a flower: I am a flower of the plain, and a lily of the
        valleys.


        The Spirit of the Lord then shall rest upon this flower; this flower which shall come forth from
        the stem and roots of Jesse by means of the Virgin Mary. And truly the Spirit of the Lord did
        rest upon our Redeemer. It is written that in Him dwelleth all the fulness of the Godhead
        bodily. The Spirit was not shed on Him by measure, as it is upon the Saints. To Him we may apply
        the words of the Hebrew Gospel used by the Nazarenes: The whole fountain of the Holy Ghost shall
        be poured forth upon Him. The Lord is a spirit, and where the Spirit of the Lord is, there is
        liberty.
    responsory:
      la: "R. Ecce véniet Dóminus, protéctor noster, Sanctus Israël, * Corónam regni habens in cápite suo.\nV. Et dominábitur a mari usque ad mare, et a flúmine usque ad términos orbis terrárum.\nR. Corónam regni habens in cápite suo."
      en: "R. Behold, there cometh the Lord, our defender, the Holy One of Israel, * Wearing a royal crown upon His head.\nV. And His dominion shall be from sea even to sea, and from the river even to the ends of the earth.\nR. Wearing a royal crown upon His head."
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 11:2-10", en: "Matt 11:2-10" }
    text:
      la: >-
        In illo témpore: Cum audísset Joánnes in vínculis ópera Christi, mittens duos de discípulis suis, ait illi: Tu es, qui ventúrus es, an alium exspectámus? Et respóndens Jesus, ait illis: Eúntes renuntiáte Joánni, quæ audístis et vidístis. Cæci vident, claudi ámbulant, leprósi mundántur, surdi áudiunt, mórtui resúrgunt, páuperes evangelizántur: et beátus est, qui non fúerit scandalizátus in me. Illis autem abeúntibus, cœpit Jesus dícere ad turbas de Joánne: Quid exístis in desértum vidére? arúndinem vento agitátam? Sed quid exístis vidére? hóminem móllibus vestitum? Ecce, qui móllibus vestiúntur, in dómibus regum sunt. Sed quid exístis vidére? Prophétam? Etiam dico vobis, et plus quam Prophétam. Hic est enim, de quo scriptum est: Ecce, ego mitto Angelum meum ante fáciem tuam, qui præparábit viam tuam ante te.
      en: >-
        At that time, when John had heard in prison of the works of Christ, he sent two of his disciples to say to Him, Are You He Who is to come, or shall we look for another? And Jesus answering said to them, Go and report to John what you have heard and seen: the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise, the poor have the gospel preached to them. And blessed is he who is not scandalized in Me. Then, as they went away, Jesus began to say to the crowds concerning John, What did you go out to the desert to see? A reed shaken by the wind? But what did you go out to see? A man clothed in soft garments? Behold, those who wear soft garments are in the houses of kings. But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is he of whom it is written, 'Behold, I send my messenger before Your face, who shall make ready Your way before You.'
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 6 on the Gospels"
    text:
      la: >-
        Visis tot signis tantísque virtútibus, non scandalizári quisque pótuit, sed admirári. Sed
        infidélium mens grave in illo scándalum pértulit, cum eum post tot mirácula moriéntem vidit.
        Unde et Paulus dicit: Nos autem prædicámus Christum crucifíxum, Judǽis quidem scándalum,
        géntibus autem stultítiam. Stultum quippe homínibus visum est, ut pro homínibus Auctor vitæ
        morerétur: et inde contra eum homo scándalum sumpsit, unde ei ámplius débitor fíeri débuit. Nam
        tanto Deus ab homínibus dígnius honorándus est, quanto pro homínibus et indígna suscépit.


        Quid est ergo dicere: Beátus qui non fúerit scandalizátus in me; nisi apérta voce abjectiónem
        mortis suæ humilitátemque signare? Ac si patenter dicat: Mira quidem facio, sed abjecta pérpeti
        non dedignor. Quia ergo moriéndo te súbsequor, cavéndum valde est homínibus, ne in me mortem
        despíciant, qui signa venerántur.


        Sed dimissis Joánnis discípulis, quid de eodem Joánne turbis dicat, audiámus: Quid exístis in
        desértum vidére? Arúndinem vento agitatam? Quod videlicet non asseréndo, sed negando intulit.
        Arúndinem quippe mox ut aura contígerit, in partem álteram inflectit. Et quid per arúndinem, nisi
        carnalis animus designátur? Qui mox ut favore vel detractióne tangitur, statim in partem
        quámlibet inclinátur?
      en: >-
        The sight of so many signs and so many mighty works should have been a source of wonder, and
        not a stumbling-block. And yet the unfaithful found these very works a rock of offence, when
        they afterwards saw Him Who had worked so many miracles dying on the Cross. Hence Paul saith:
        "We preach Christ crucified, unto the Jews a stumbling-block and unto the Gentiles foolishness."
        It is indeed folly in the eyes of men to say that the Author of life died for men and thus men
        put as a stumbling-block to hinder them from coming to Jesus, the very thing that doth oblige
        them the most unto Him. For the more humbling God hath undergone for man's sake, the more worthy
        is He that man should worship Him.


        And blessed is he, whosoever shall not be offended in Me. Now what is this, but a plain mention
        of that time, when He afterwards humbled Himself, becoming obedient unto death, even the death
        of the Cross? It is as if He said: I indeed do wonderful works, but the day will come when I
        shall not refuse to suffer shame and evil treatment. Take heed then, ye who now worship Me for
        the works' sake, that when I come to die ye despise Me not for My death's sake.


        And, as the disciples of John departed, what did Jesus say unto the multitudes concerning this
        same John? Let us hear. What went ye out into the wilderness to see? A reed shaken with the
        wind? Here our Lord teacheth not by assertion, but by negation. Now a reed is a thing so made
        that as soon as the wind bloweth upon it, it bendeth it over toward the opposite quarter. And the
        fleshly-minded man is like a human reed. As he is praised or blamed so he bendeth himself in the
        one direction or the other.
    responsory:
      la: "R. Egrediétur Dóminus de Samaría ad portam, quæ réspicit ad Oriéntem: et véniet in Béthlehem ámbulans super aquas redemptiónis Judæ: * Tunc salvus erit omnis homo: quia ecce véniet.\nV. Et præparábitur in misericórdia sólium ejus, et sedébit super illud in veritáte.\nR. Tunc salvus erit omnis homo: quia ecce véniet."
      en: "R. The Lord shall go forth out of Samaria unto the gate that looketh toward the East; and He shall come into Bethlehem, walking upon the waters of the redemption of Judah. * Then shall every one be saved for, behold, He cometh.\nV. And in mercy shall His throne be established, and He shall sit upon it in truth.\nR. Then shall every one be saved for, behold, He cometh."
    status: { la: verified, en: verified }