vu/src/data/propers/nocturn-readings/holy-innocents.yml

# Matins Nocturn 2-3 readings for the Holy Innocents (Dec 28) —
# SanctiM/12-28.txt inherits the whole day (`@Sancti/12-28`) with no
# Nocturn 2/3 override, so this feast's own proper content is sourced
# from the Tridentine track exactly as for a pre-1955 saint (see
# memory vu-matins-pre1955-saints, vu-matins-sanctim-saints).
# web/www/horas/Latin/Sancti/12-28.txt, English/Sancti/12-28.txt.
#
# Nocturn 2: Lectio4-6 combined into one reading, St. Augustine's
# sermon — one continuous piece, no genuine source break.
# Nocturn 3: Lectio7's Gospel citation (Matt 2:13-18) is a bare
# incipit ("Et réliqua") with no full pericope text given, so — per
# the established convention of not transcribing bare incipits — only
# the homily portion is authored (not marked isGospel), St. Jerome's
# commentary (Lectio7's homily + Lectio8-9 combined, one continuous
# piece).
id: holy-innocents
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Augustine of Hippo, Sermon 10 on the Saints"
    text:
      la: >-
        Hódie, fratres caríssimi, natálem illórum infántium cólimus, quos ab Heróde
        crudelíssimo rege interféctos esse, Evangélii textus elóquitur. Et ídeo cum summa
        exsultatióne gáudeat terra, cæléstium mílitum et tantárum parens fecúnda virtútum.
        Ecce profánus hostis nunquam beátis párvulis tantum prodésse potuísset obséquio,
        quantum prófuit ódio. Nam, sicut sacratíssimum præséntis diéi festum maniféstat,
        quantum in beátos párvulos iníquitas abundávit, tantum in eis grátia benedictiónis
        refúdit.


        Beáta es, o Béthlehem terra Juda, quæ Heródis regis immanitátem in puerórum
        exstinctióne perpéssa es: quæ sub uno témpore candidátam plebem imbéllis infántiæ Deo
        offérre meruísti. Digne tamen natálem illórum cólimus, quos beátius ætérnæ vitæ mundus
        édidit, quam quos maternórum víscerum partus effúdit. Síquidem ante vitæ perpétuæ
        adépti sunt dignitátem, quam usúram præséntis accéperint.


        Aliórum quidem pretiósa mors Mártyrum laudem in confessióne proméruit, horum in
        consummatióne complácuit; quia incipiéntis vitæ primórdiis, ipse eis occásus inítium
        glóriæ dedit, qui præséntis términum impósuit. Quos Heródis impíetas lactántes matrum
        ubéribus abstráxit; qui jure dicúntur Mártyrum flores, quos in médio frígore
        infidelitátis exórtos, velut primas erumpéntes Ecclésiæ gemmas, quædam persecutiónis
        pruína decóxit.
      en: >-
        Dearly beloved brethren, today we keep the birthday of those children, who, as we are
        informed by the Gospel, were massacred by the savage King Herod. Therefore let earth
        rejoice with exceeding joy, for she is the mother of these heavenly soldiers, and of
        this numerous host. The love of the vile Herod could never have crowned these blessed
        ones as hath his hatred. For the Church testifieth by this holy solemnity, that whereas
        iniquity did specially abound against these little saints, so much the more were
        heavenly blessings poured out upon them.


        Blessed art thou, O Bethlehem in the land of Judah, which hast suffered the cruelty of
        King Herod in the slaughter of thy children; who art found worthy to offer at once to
        God a whole white-robed army of guileless martyrs! Surely, it is well to keep their
        birthday, even that blessed birthday which gave them from earth to heaven, more blessed
        than the day that brought them out of their mother's womb. Scarcely had they entered on
        the life that now is, when they obtained that glorious life which is to come.


        We praise the death of other martyrs because it was the crowning act of an undaunted
        and persistent testimony; but these were crowned at once. He That maketh an end to
        this present life, gave to them at its very gates that eternal blessedness which we
        hope for at its close. They whom the wickedness of Herod tore from their mothers'
        breasts are rightfully called the flowers of martyrdom; hardly had these buds of the
        Church shown their heads above the soil, in the winter of unbelief, when the frost of
        persecution nipped them.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Jerome, Commentary on Matthew, Book I, on Matt 2:13-18"
    text:
      la: >-
        Quando tulit Púerum et Matrem ejus, ut in Ægýptum tránseat, nocte tulit, et in
        ténebris: quia noctem ignorántiæ his, a quibus ipse recéssit, relíquit incrédulis.
        Quando vero revértitur in Judǽam, nec nox, nec ténebræ ponúntur in Evangélio: quia in
        fine mundi Judǽi fidem, tamquam Christum ab Ægýpto reverténtem suscipiéntes,
        illuminabúntur.


        Ut adimplerétur quod dictum est a Dómino per prophétam dicéntem: Ex Ægýpto vocávi
        Fílium meum. Respóndeant, qui Hebræórum volúminum dénegant veritátem, ubi hoc in
        Septuagínta legátur interprétibus. Quod cum non invénerint, nos eis dicémus, in Osée
        prophéta scriptum, sicut et exemplária probáre possunt, quæ nuper edídimus.


        Tunc adimplétum est, quod dictum est per Jeremíam prophétam dicéntem: Vox in Rama
        audíta est, plorátus et ululátus multus, Rachel plorans fílios suos. De Rachel natus
        est Bénjamin, in cujus tribu non est Béthlehem. Quǽritur ergo, quómodo Rachel fílios
        Judæ, id est Béthlehem, quasi suos ploret. Respondébimus bréviter, quia sepúlta sit
        juxta Béthlehem in Ephrata; et ex matérno corpúsculi hospítio matris nomen accéperit;
        sive quóniam Juda et Bénjamin duæ tribus junctæ erant, et Heródes præcéperat non solum
        in Béthlehem intérfici púeros, sed et in ómnibus fínibus ejus.
      en: >-
        He took the young Child, and His mother, and fled into Egypt, by night and in
        darkness; and the darkness of that night was a figure of the darkness of ignorance in
        which they left the unbelievers from whom they fled. But when they returned into
        Judaea, we learn not from the Gospel that it was by night, or in darkness; which is an
        image of that light which will lighten the Jews, when, at the end of the world, they
        shall receive back the faith, which now lighteneth the Gentiles, even as Judaea
        received Christ returning from Egypt.


        That it might be fulfilled which was spoken of the Lord by the Prophet, saying Out of
        Egypt have I called My Son. Those who go about to deny the authority of the Hebrew
        Scriptures, ask where any such passage is to be found in the Septuagint. But, although
        they find it not there, I tell them that the fact of its being written in the Prophet
        Hosea can be proved by the texts which I have lately published.


        Then was fulfilled that which was spoken by Jeremias the Prophet, saying; In Rama was
        there a voice heard, weeping and great mourning; Rachel weeping for her children. The
        child of Rachel was Benjamin, and Bethlehem is not a town belonging to his tribe. We
        must therefore seek another reason why Rachel should weep for the children of Judah, to
        whom Bethlehem belongeth, as for her own. The plain answer is that she is buried at
        Ephrath close to Bethlehem, and she is called Mother on account of the resting-place of
        her earthly tabernacle being there. It is possible also that she is called Mother
        because the tribes of Judah and Benjamin were joined together, and Herod slew not only
        all the children that were in Bethlehem, but also in all the coasts thereof.
    status: { la: verified, en: verified }