vu/src/data/propers/nocturn-readings/st-anacletus.yml

# Matins Nocturn 2 reading for St. Anacletus, Pope, Martyr (Jul 13).
# No genuine SanctiM match: the only SanctiM file for this date,
# `SanctiM/07-13Moct.txt`, belongs to the Octave of St. Benedict (Jul
# 11-18 is the Monastic calendar's own octave of its patron's Mar 21
# feast) — a missed pre-1955-pool candidate rather than a genuine
# SanctiM case (see memory vu-matins-pre1955-saints,
# vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/07-13.txt, English/Sancti/07-13.txt.
# Lectio4 (Anacletus's own vita) and Lectio5-6 (St. Ambrose's
# exposition of Psalm 118, a genuinely distinct patristic source) kept
# split. No responsory given in the source.
#
# Checked 2026-09-05 for a Gospel pairing: both readings here are
# Nocturn 2 (Lectio4-6). St. Ambrose's Psalm 118 exposition is a psalm
# commentary applied generically to a persecuted martyr, not tied to
# any Gospel pericope -- no isGospel pairing applies.
#
# Update (2026-09-05, second pass): Nocturn 3 now authored too, from
# 07-13.txt's explicit alternate "(rubrica 1570 aut rubrica 1617)"
# Lectio7-9 -- of particular interest given this app's own
# Monastic-1617-track structural default, since the file's *default*
# modern rubric ends at Lectio94 with no Nocturn 3 at all. Gospel
# (Luke 14:26-33, "Si quis venit ad me, et non odit patrem suum") from
# obsolete/missa/Latin+English/Commune/C2c.txt (no live missa/Commune/
# C2c.txt in this reference-engine copy). Pope St. Gregory's Homily 37
# on the Gospels has no English translation anywhere in the reference
# engine for this specific Lectio7-9 split (the nearest match,
# horas/English/Commune/C2.txt, splits the same underlying homily at
# different lesson boundaries and can't be cleanly reused) -- English
# composed directly from the Latin, marked draft.
id: st-anacletus
readings:
  - nocturn: 2
    isGospel: false
    text:
      la: >-
        Anacletus Atheniensis, Trajano imperatore rexit Ecclesiam. Decrevit, ut episcopus a
        tribus episcopis, neque a paucioribus consecraretur, et clerici sacris ordinibus
        publice a proprio episcopo initiarentur: et ut in Missa, peracta consecratione omnes
        communicarent. Beati Petri sepulcrum ornavit, Pontificumque sepulturæ locum attribuit.
        Fecit ordinationes duas mense Decembri, quibus creavit presbyteros quinque, diaconos
        tres, episcopos sex. Sedit annos novem, menses tres, dies decem. Martyrio coronatus,
        sepultus est in Vaticano.
      en: >-
        Anacletus was an Athenian who governed the Church in the time of the Emperor Trajan. He
        ordained that a Bishop should be consecrated by three Bishops and no less, that clerks
        should be publicly ordained to Holy Orders by their own Bishop, and that in the Mass,
        after the Consecration, all should afterwards Communicate. He adorned the grave of
        Blessed Peter, and ordered a place for burying the Popes in. He held two ordinations in
        the month of December, wherein he ordained five Priests, three Deacons, and six Bishops.
        He sat as Pope nine years, three months, and ten days. He received the crown of his
        testimony, and was buried on the Vatican Hill.
    status: { la: verified, en: verified }

  - nocturn: 2
    isGospel: false
    source: "St. Ambrose, Bishop of Milan, Exposition of Psalm 118, Sermon 21"
    text:
      la: >-
        Principes persecuti sunt me gratis: et a verbis tuis trepidavit cor meum. Bene hoc
        Martyr dicit, quod injuste persecutionum tormenta sustineat: qui nihil rapuerit, nullum
        violentus oppresserit, nullius sanguinem fuderit, nullius torum putaverit esse
        violandum: qui nihil legibus debeat, et graviora latronum sustinere cogatur supplicia:
        qui loquatur juste, et non audiatur: qui loquatur plena salutis, et impugnetur: ut
        possit dicere, Cum loquebar illis, impugnabant me gratis. Gratis igitur persecutionem
        patitur, qui impugnatur sine crimine; impugnatur quasi noxius, cum sit in tali
        confessione laudabilis: impugnatur quasi veneficus, qui in nomine Domini gloriatur, cum
        pietas virtutum omnium fundamentum sit.


        Vere frustra impugnatur, qui apud impios et infidos impietatis arcessitur, cum fidei
        sit magister. Verum qui gratis impugnatur, fortis debet esse et constans, quomodo ergo
        subtexuit: Et a verbis tuis trepidavit cor meum? Trepidare infirmitatis est, timoris
        atque formidinis. Sed est étiam infirmitas ad salutem, est étiam timor sanctorum.
        Timete Dominum omnes sancti ejus: et, Beatus vir, qui timet Dominum. Qua ratione beatus?
        Quia in mandatis ejus cupit nimis.
      en: >-
        Princes have persecuted me without a cause; but my heart standeth in awe of thy word.
        These are rightly the words of a martyr, who beareth unjustly the torments of the
        persecutors, who hath robbed no man, who hath violently oppressed no man, who hath shed
        the blood of no man, who hath imagined to defile the bed of no man, who is debtor to the
        laws in nothing, and who is punished more grievously than if he were a robber: who
        speaketh righteousness, and there is none that will hear: who speaketh salvation, and all
        men fight against him: who is able to say: When I spoke unto them, they fought against me
        without a cause. They fight against him without a cause, who can lay no sin to his
        charge; they fight against him as an evildoer, who is by their own acknowledgment
        righteous: they fight against him as a warlock, who glorieth in the name of the Lord, and
        who doeth all things well because he doeth all things for God's sake.


        They fight against him in vain who is accused of ungodliness among the ungodly and the
        unfaithful, because he teacheth Faith. Verily, him that is fought against without a cause
        it behoveth to be strong and patient. Wherefore then saith he: My heart standeth in awe of
        thy word? Awe is the mark of the weak, the timid, and the fearful. But there is also a
        weakness unto salvation, there is a fear which is an holy fear. O fear the Lord, all ye
        His Saints. And again: Blessed is the man that feareth the Lord. And wherefore is he
        blessed? Because he delighteth greatly in His commandments.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: true
    citation: { la: "Luc 14:26-33", en: "Luke 14:26-33" }
    text:
      la: >-
        In illo témpore: Dixit Jesus turbis: Si quis venit ad me, et non odit patrem suum, et
        matrem, et uxórem, et fílios, et fratres, et soróres, adhuc autem et ánimam suam, non
        potest meus esse discípulus. Et qui non bájulat crucem suam, et venit post me, non
        potest meus esse discípulus. Quis enim ex vobis volens turrim ædificáre, non prius
        sedens cómputat sumptus, qui necessárii sunt, si hábeat ad perficiéndum; ne, posteáquam
        posúerit fundaméntum, et non potúerit perfícere, omnes, qui vident, incípiant illúdere
        ei, dicéntes: Quia hic homo cœpit ædificáre, et non pótuit consummáre? Aut quis rex
        itúrus commíttere bellum advérsus álium regem, non sedens prius cógitat, si possit cum
        decem mílibus occúrrere ei, qui cum vigínti mílibus venit ad se? Alióquin, adhuc illo
        longe agénte, legatiónem mittens, rogat ea, quæ pacis sunt. Sic ergo omnis ex vobis,
        qui non renúntiat ómnibus, quæ póssidet, non potest meus esse discípulus.
      en: >-
        At that time, Jesus said to the crowds, If anyone comes to Me and does not hate his
        father and mother, and wife and children, and brothers and sisters, yes, and even his
        own life, he cannot be My disciple. And he who does not carry his cross and follow Me,
        cannot be My disciple. For which of you, wishing to build a tower, does not sit down
        first and calculate the outlays that are necessary, whether he has the means to
        complete it? Lest, after he has laid the foundation and is not able to finish, all who
        behold begin to mock him, saying, "This man began to build and was not able to finish!"
        Or what king setting out to engage in battle with another king, does not sit down first
        and consider whether he is able with ten thousand men to meet him who with twenty
        thousand is coming against him? Or else, whilst the other is yet at a distance, he sends
        a delegation and asks the terms of peace. So, therefore, every one of you who does not
        renounce all that he possesses, cannot be My disciple.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 37 on the Gospels"
    text:
      la: >-
        Si consideremus fratres carissimi, quæ et quanta sunt, quæ nobis promittuntur in cælis,
        vilescunt animo omnia quæ habentur in terris. Terrena namque substantia supernæ
        felicitati comparata, pondus est, non subsidium. Temporalis vita æternæ vitæ comparata,
        mors est potius dicenda quam vita, Ipse enim quotidianus defectus corruptionis quid est
        aliud, quam quædam prolixitas mortis? Quæ autem lingua dicere, vel quis intellectus
        capere sufficit, illa supernæ civitatis quanta sint gaudia; Angelorum choris interesse,
        cum beatissimis spiritibus gloriæ Conditoris assistere, præsentem Dei vultum cernere,
        incircumscriptum lumen videre, nullo mortis metu affici, incorruptionis perpetuæ munere
        lætari? Sed ad hæc audita inardescit animus, jamque illic cupit assistere, ubi se sperat
        sine fine gaudere. Sed ad magna præmia perveniri non potest, nisi per magnos labores.
        Unde et Paulus egregius prædicator dicit: Non coronabitur, nisi qui legitime certaverit.


        Delectet ergo mentem magnitudo præmiorum, sed non deterreat certamen laborum. Unde ad
        se venientibus Veritas dicit: Si quis venit ad me, et non odit patrem suum, et matrem,
        et uxorem, et filios, et fratres, et sorores, adhuc autem et animam suam, non potest
        meus esse discipulus. Sed percontari libet, quomodo parentes et carnaliter propinquos
        præcipimur odisse, qui jubemur et inimicos diligere? Et certe Veritas de uxore dicit:
        Quod Deus conjunxit, homo non separet. Et Paulus ait: Viri, diligite uxores vestras,
        sicut et Christus Ecclesiam. Ecce, discipulus uxorem diligendam prædicat, cum magister
        dicat: Qui uxorem non odit, non potest meus esse discipulus. Numquid aliud judex
        nuntiat, aliud præco clamat? An simul et odisse possumus, et diligere? Sed si vim
        præcepti perpendimus, utrumque agere per discretionem valemus: ut uxorem, et eos, qui
        nobis carnis cognatione conjuncti sunt, et quos proximos novimus, diligamus; et quos
        adversarios in via Dei patimur, odiendo et fugiendo nesciamus.


        Quasi enim per odium diligitur, qui carnaliter sapiens, dum prava nobis ingerit, non
        auditur. Ut autem dominus demonstraret hoc erga proximos odio non de affectione
        procedere, sed de charitate, addidit protinus, odisse et animam nostram. Constat ergo,
        quia amando debet odisse proximum, qui sic eum odit sicut semet ipsum. Tunc etenim
        nostram animam bene odimus, cum ejus carnalibus desideriis non acquiescimus, cum ejus
        appetitum frangimus, ejus voluptatibus reluctamur. Quæ ergo contempta ad melius ducitur,
        quasi per odium amatur. Sic nimirum exhibere proximis nostris odii discretionem
        debemus, ut in eis et diligamus quod sunt, et habeamus odio quod in Dei nobis itinere
        obsistunt.
      en: >-
        If we consider, dearly beloved brethren, what and how great are the things that are
        promised us in heaven, all things that are possessed on earth grow worthless in our
        sight. For earthly substance, compared to the felicity above, is a burden, not a help.
        This present life, compared to the life eternal, ought rather to be called death than
        life; for what else is this daily wasting away of our corruption but a certain
        lengthening-out of death? But what tongue can tell, or what understanding can grasp,
        how great are the joys of that city above -- to share the choirs of Angels, to stand
        with the most blessed spirits in the glory of our Maker, to behold the very Face of
        God, to see the light that knoweth no bound, to be touched by no fear of death, and to
        rejoice in the gift of everlasting incorruption? But when we hear these things our
        heart is kindled, and already longs to be present there, where it hopes to rejoice
        without end. Yet we cannot come to such great rewards, except through great labors.
        Whence Paul, that excellent preacher, saith: He shall not be crowned, unless he shall
        have striven lawfully.


        Let, then, the greatness of the rewards delight the mind, but let not the struggle of
        the labors deter it. Whence the Truth saith to those who come to Him: If any man come
        to Me and hate not his father and mother, and wife and children, and brothers and
        sisters, yea, and his own life also, he cannot be My disciple. But it is fitting to ask
        how we are commanded to hate our parents and those near to us in the flesh, we who are
        also bidden to love even our enemies. And indeed the Truth saith of a wife: What God
        hath joined together, let not man put asunder. And Paul saith: Husbands, love your
        wives, even as Christ also loved the Church. Behold, the disciple preaches that a wife
        is to be loved, while the Master says: Whoever does not hate his wife cannot be My
        disciple. Does the judge, then, proclaim one thing, and the herald cry another? Can we
        both hate and love at the same time? But if we weigh the force of the precept, we are
        able to do both through discernment: that we may love our wife, and those joined to us
        by kinship of the flesh, and those whom we know as our neighbors; and that, as for
        those whom we suffer as adversaries in the way of God, we may not know them, but hate
        and flee from them.


        For he is, as it were, loved through hatred, when the one who is carnally minded, while
        pressing wicked counsel upon us, is not heeded. But that the Lord might show that this
        hatred toward our neighbors proceeds not from ill-will but from charity, He added at
        once that we must also hate our own soul. It is clear, then, that he who hates his
        neighbor as he hates himself must hate him out of love. For then do we rightly hate our
        own soul, when we do not yield to its carnal desires, when we break its appetite, and
        resist its pleasures. That which, being held in contempt, is thereby led to something
        better, is, as it were, loved through hatred. So indeed ought we to show toward our
        neighbors this discernment of hatred: that in them we may love what they are, while
        hating what stands in the way of God within them.
    status: { la: verified, en: draft }