vu/src/data/propers/nocturn-readings/lent-1.yml

# Nocturn 2-3, First Sunday of Lent (temporalId lent-1). Sourced from
# Tempora/Quad1-0.txt (Latin) / English/Tempora/Quad1-0.txt. See
# advent-1.yml for the general sweep method.
#
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Leo the Great's
# 4th Sermon on Lent. Responsory: Lectio4's own (Responsory4, "Emendémus
# in mélius").
#
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
# Gospel incipit (Matt 4:1-11, the temptation in the desert, "Et
# réliqua") - Pope St. Gregory the Great's Homily 16 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 ("Scíndite corda vestra") - 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: lent-1
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Leo the Great, Sermon 4 on Lent"
    text:
      la: >-
        Prædicatúrus vobis, dilectíssimi, sacratíssimum maximúmque jejúnium, quo áptius utar exórdio,
        quam ut verbis Apóstoli, in quo Christus loquebátur, incípiam, dicámque quod lectum est: Ecce
        nunc tempus acceptábile: ecce nunc dies salútis? Quamvis enim nulla sint témpora, quæ divínis
        non sint plena munéribus, et semper nobis ad misericórdiam Dei per ipsíus grátiam præstétur
        accéssus: nunc tamen ómnium mentes majóri stúdio ad spiritáles proféctus movéri, et amplióri
        fidúcia opórtet animári, quando ad univérsa pietátis offícia, illíus nos diéi, in quo redémpti
        sumus, recúrsus invítat: ut excéllens super ómnia passiónis Domínicæ sacraméntum, purificátis et
        corpóribus et ánimis celebrémus.


        Debebátur quidem tantis mystériis ita incessábilis devótio, et continuáta reveréntia, ut tales
        permanerémus in conspéctu Dei, quales nos in ipso Pascháli festo dignum est inveníri. Sed quia
        hæc fortitúdo paucórum est: et dum carnis fragilitáte austérior observántia relaxátur, dumque per
        várias actiónes vitæ hujus sollicitúdo disténditur, necésse est de mundáno púlvere étiam
        religiósa corda sordéscere: magna divínæ institutiónis salubritáte provísum est, ut ad reparándam
        méntium puritátem quadragínta nobis diérum exercitátio mederétur, in quibus aliórum témporum
        culpas, et pia ópera redímerent, et jejúnia casta decóquerent.


        Ingressúri ígitur, dilectíssimi, dies mýsticos, et purificándis ánimis atque corpóribus sacrátius
        institútos, præcéptis apostólicis obedíre curémus, emundántes nos ab omni inquinaménto carnis ac
        spíritus: ut castigátis colluctatiónibus, quæ sunt inter utrámque substántiam, ánimus, quem sub
        Dei gubernáculis constitútum, córporis sui decet esse rectórem, dominatiónis suæ obtíneat
        dignitátem: ut némini dantes ullam offensiónem, vituperatiónibus obloquéntium non simus obnóxii.
        Digna enim ab infidélibus reprehensióne carpémur, et nostro vítio linguæ ímpiæ in injúriam se
        religiónis armábunt, si jejunántium mores a puritáte perféctæ continéntiæ discrepárint. Non enim
        in sola abstinéntia cibi stat nostri summa jejúnii: aut fructuóse córpori esca subtráhitur, nisi
        mens ab iniquitáte revocétur.
      en: >-
        Dearly beloved brethren, I am to preach to you the holiest and the greatest of Fasts; and with
        what words can I more fitly begin than with those words of the Apostle, in whom Christ spake,
        which have just been read? Behold, now is the acceptable time! Behold, now is the day of
        salvation! It is true that there are no times which are not rich with God's gifts; His grace doth
        ever give us an entry unto His mercy; nevertheless, more especially at this time doth it behove
        that the minds of all men be earnestly stirred up to make progress in things spiritual, and to be
        nerved by a trust in God stronger than ever; for now the anniversary of that day on which we were
        redeemed is drawing near, and thereby moving us to work all godliness, to the end that we may be
        able to celebrate, with clean minds and bodies, that mystery which exceedeth all others, the
        mystery of the Lord's sufferings.


        Mysteries so great demand sustained earnestness, and continuous worship, if we would ever abide
        in the sight of God, such as it is meet that He should find us on the Feast of the Passover. But
        since few have the strength to do thus, and the frailty of the body rebelleth against such
        hardness, while the diverse actions of this life distract us with their cares, it necessarily
        befalleth that the dust of earth befouleth the hearts even of the godly. To meet this befoulment
        therefore, and to restore the cleanness of our souls, it is provided by the healthful institution
        of God, that we should be purged by an exercise of forty days, wherein godly works may redeem the
        mis-spending of our other time, and purifying fasts rid us of the same.


        Therefore, dearly beloved brethren, as we are now about to enter upon these mystic days, the end
        of whose most holy ordinance is the cleansing both of our souls and bodies, let us take heed that
        we be obedient unto the command of the Apostle, putting far away from us every defilement of
        flesh and spirit, ordering the strife which there is between the two substances whereof we are
        compounded; that the soul, which is ordained under the rule of God, and which it beseemeth under
        His rule to rule the body, may enjoy the fulness of her lordship; giving no offence to any so
        that we may give no cause to such as revile us. For if our ways during the Fast agree not with
        the purity of perfect temperance, the reproaches of the unbelievers will be just, and our sins
        will arm the tongues of the ungodly to the harming of our religion. The sum of our Fast standeth
        not only in abstaining from meats; neither is it profitable to deny food to the body, if the mind
        be not bridled from iniquity.
    responsory:
      la: "R. Emendémus in mélius, quæ ignoránter peccávimus: ne súbito præoccupáti die mortis, quærámus spátium pœniténtiæ, et inveníre non possímus: * Atténde, Dómine, et miserére, quia peccávimus tibi.\nV. Adjuva nos, Deus salutáris noster, et propter honórem nóminis tui, Dómine, líbera nos.\nR. Atténde, Dómine, et miserére, quia peccávimus tibi."
      en: "R. Let us amend for the better in that wherein we have sinned unknowingly, or ever the day of death suddenly prevent us, and we seek a place of repentance, and find none. * Give heed, O Lord, and have mercy upon us, for we have sinned against thee.\nV. Help us, O God of our salvation, and for the glory of thy Name deliver us, O Lord.\nR. Give heed, O Lord, and have mercy upon us, for we have sinned against thee."
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: true
    citation: { la: "Matt 4:1-11", en: "Matt 4:1-11" }
    text:
      la: >-
        In illo témpore: Ductus est Jesus in desértum a Spíritu, ut tentarétur a diábolo. Et cum jejunásset quadragínta diébus et quadragínta nóctibus, postea esúriit. Et accédens tentátor, dixit ei: Si Fílius Dei es, dic, ut lápides isti panes fiant. Qui respóndens, dixit: Scriptum est: Non in solo pane vivit homo, sed in omni verbo, quod procédit de ore Dei. Tunc assúmpsit eum diábolus in sanctam civitátem, et státuit eum super pinnáculum templi, et dixit ei: Si Fílius Dei es, mitte te deórsum. Scriptum est enim: Quia Angelis suis mandávit de te, et in mánibus tollent te, ne forte offéndas ad lápidem pedem tuum. Ait illi Jesus: Rursum scriptum est: Non tentábis Dóminum, Deum tuum. Iterum assúmpsit eum diábolus in montem excélsum valde: et ostendit ei ómnia regna mundi et glóriam eórum, et dixit ei: Hæc ómnia tibi dabo, si cadens adoráveris me. Tunc dicit ei Jesus: Vade, Sátana; scriptum est enim: Dóminum, Deum tuum, adorábis, et illi soli sérvies. Tunc relíquit eum diábolus: et ecce, Angeli accessérunt et ministrábant ei.
      en: >-
        At that time, Jesus was led into the desert by the Spirit, to be tempted by the devil. And after fasting forty days and forty nights, He was hungry. And the tempter came and said to Him, If You are the Son of God, command that these stones become loaves of bread. But He answered and said, It is written, ‘Not by bread alone does man live, but by every word that comes forth from the mouth of God.’ Then the devil took Him into the holy city and set Him on the pinnacle of the temple, and said to Him, If You are the Son of God, throw Yourself down; for it is written, ‘He has given His angels charge concerning You; and upon their hands they shall bear You up, lest You dash Your foot against a stone.’ Jesus said to him, It is written further, ‘You shall not tempt the Lord your God.’ Again, the devil took Him to a very high mountain, and showed Him all the kingdoms of the world and the glory of them. And he said to Him, All these things will I give You, if You will fall down and worship me. Then Jesus said to him, Begone, Satan, for it is written, ‘The Lord your God shall you worship and Him only shall you serve.’ Then the devil left Him; and behold, angels came and ministered to Him.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 16 on the Gospels"
    text:
      la: >-
        Dubitári a quibúsdam solet, a quo spíritu sit Jesus ductus in desértum, propter hoc quod
        súbditur: Assúmpsit eum diábolus in sanctam civitátem: et rursum: Assúmpsit eum in montem
        excélsum valde. Sed vere et absque ulla quæstióne conveniénter accípitur, ut a Sancto Spíritu in
        desértum ductus credátur: ut illuc eum suus Spíritus dúceret, ubi hunc ad tentándum malígnus
        spíritus inveníret. Sed ecce cum dícitur Deus homo vel in excélsum montem, vel in sanctam
        civitátem a diábolo assúmptus, mens réfugit crédere, humánæ hoc audíre aures expavéscunt. Qui
        tamen non esse incredibília ista cognóscimus, si in illo et ália facta pensámus.


        Certe iniquórum ómnium caput diábolus est: et hujus cápitis membra sunt omnes iníqui. An non
        diáboli membrum fuit Pilátus? an non diáboli membra Judǽi persequéntes, et mílites crucifigéntes
        Christum fuérunt? Quid ergo mirum, si se ab illo permísit in montem duci, qui se pértulit étiam a
        membris illíus crucifígi? Non est ergo indígnum Redemptóri nostro quod tentári vóluit, qui
        vénerat occídi. Justum quippe erat, ut sic tentatiónes nostras suis tentatiónibus vínceret, sicut
        mortem nostram vénerat sua morte superáre.


        Sed sciéndum nobis est, quia tribus modis tentátio ágitur: suggestióne, delectatióne et
        consénsu. Et nos cum tentámur, plerúmque in delectatiónem, aut étiam in consénsum lábimur: quia
        de carnis peccáto propagáti, in nobis ipsis étiam gérimus, unde certámina tolerámus. Deus vero,
        qui in útero Vírginis incarnátus, in mundum sine peccáto vénerat, nihil contradictiónis in
        semetípso tolerábat. Tentári ergo per suggestiónem pótuit: sed ejus mentem peccáti delectátio non
        momórdit. Atque ídeo omnis diabólica illa tentátio foris, non intus fuit.
      en: >-
        Some persons are accustomed to question what Spirit it was of which Jesus was led up into the
        wilderness, on account of the words a little farther on: Then the devil taketh Him up into the
        holy city: and again: The devil taketh Him up into an exceeding high mountain. But in truth, and
        without any searching, we may very fitly take it that we are to believe it was the Holy Ghost Who
        led Him up into the wilderness; His own Spirit led Him where the evil spirit found Him to tempt
        Him. When however it is said that He, God and man, was taken up by the devil either into an
        exceeding high mountain or into the holy city, the mind shrinketh from believing, and the ears of
        man tingle to hear it. Yet these things we know not to be incredible, when we consider certain
        other things concerning Him.


        In truth, the devil is the head of all the wicked, and every wicked man is a member of this body,
        of which the devil is the head. Was not Pilate a limb of Satan? Were not the Jews that
        persecuted, and the soldiers that crucified Christ, likewise limbs of Satan? Is it then strange
        that He should allow Himself to be led up into a mountain by the head, Who allowed Himself to be
        crucified by the members? Therefore it is not unworthy of our Redeemer, Who came to be slain,
        that He was willing to be tempted. It was meet that He should thus overcome our temptations by
        His own, even as He came to conquer our death by His own.


        We ought to know that temptation worketh through three forms. There is, first, the suggestion;
        then the delectation; lastly, the consent. When we are tempted, it often happeneth that we fall
        into delectation, and even into consent, because in the sinful flesh of which we are begotten, we
        carry in ourselves matter to favor the attack. But God, when He took Flesh in the womb of the
        Virgin, and came into the world without sin, did so without having in Himself anything of this
        lusting of the flesh against the spirit. It was possible therefore for Him to be tempted in the
        first stage, namely suggestion; but there was nothing in His Mind in which delectation could fix
        its teeth. And thus all the temptation which He endured from the devil was without, and none
        within Him.
    responsory:
      la: "R. Scíndite corda vestra, et non vestiménta vestra: et convertímini ad Dóminum Deum vestrum: * Quia benígnus et miséricors est.\nV. Derelínquat ímpius viam suam, et vir iníquus cogitatiónes suas, et revertátur ad Dóminum, et miserébitur ejus.\nR. Quia benígnus et miséricors est."
      en: "R. Rend your hearts and not your garments, and turn unto the Lord your God; * For He is gracious and merciful.\nV. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and He will have mercy upon him.\nR. For He is gracious and merciful."
    status: { la: verified, en: verified }