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58816a7d15
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13 of December's 15 SanctiM-track saints authored (st-bibiana, st-nicholas, st-ambrose, immaculate-conception, st-damasus, st-lucy, st-thomas-apostle, st-stephen-protomartyr, st-john-apostle, holy-innocents, st-thomas-becket, st-silvester-i, st-eusebius-of-vercelli); st-barbara and st-melchiades left unauthored as Common-only. This is the twelfth and final month of the SanctiM (Monastic 1617)-track saints' Matins readings pass — 129 saints authored across the whole year. Adding St. Eusebius of Vercelli's content surfaces a 3rd Matins lesson on the existing Advent III Tuesday proof date (Dec 15 falls under his commemoration); updated matins.test.ts accordingly — the "commemorations get their own reading" design working as intended, not a regression. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
158 lines
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158 lines
11 KiB
YAML
# Matins Nocturn 2-3 readings for St. Stephen, Protomartyr (Dec 26) —
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# SanctiM/12-26.txt inherits the whole day (`@Sancti/12-26`) with no
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# Nocturn 2/3 override, so this feast's own proper content is sourced
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# from the Tridentine track exactly as for a pre-1955 saint (see
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# memory vu-matins-pre1955-saints, vu-matins-sanctim-saints).
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# web/www/horas/Latin/Sancti/12-26.txt, English/Sancti/12-26.txt.
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#
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# Nocturn 2: Lectio4-6 combined into one reading, St. Fulgentius's
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# sermon contrasting yesterday's Nativity with today's martyrdom — one
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# continuous piece, no genuine source break.
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# Nocturn 3: Lectio7's Gospel citation (Matt 23:34-39) is a bare
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# incipit ("Et réliqua") with no full pericope text given, so — per
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# the established convention of not transcribing bare incipits — only
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# the homily portion is authored (not marked isGospel), St. Jerome's
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# commentary (Lectio7's homily + Lectio8-9 combined, one continuous
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# piece on "Zacharias son of Barachias").
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id: st-stephen-protomartyr
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readings:
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- nocturn: 2
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isGospel: false
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source: "St. Fulgentius of Ruspe, Sermon 3 on St. Stephen"
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text:
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la: >-
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Heri celebrávimus temporálem sempitérni Regis nostri natálem: hódie celebrámus
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triumphálem mílitis passiónem. Heri enim Rex noster trábea carnis indútus, de aula
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úteri virginális egrédiens, visitáre dignátus est mundum: hódie miles de tabernáculo
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córporis éxiens, triumphátor migrávit ad cælum. Ille, sempitérnæ Deitátis majestáte
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serváta, servíle cinctórium carnis assúmens, in hujus sǽculi campum pugnatúrus
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intrávit; iste, depósitis corruptibílibus córporis induméntis, ad cæli palátium
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perénniter regnatúrus ascéndit. Ille descéndit carne velátus, iste ascéndit sánguine
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laureátus.
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Ascéndit iste lapidántibus Judǽis, quia ille descéndit lætántibus Angelis. Glória in
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excélsis Deo, heri sancti Angeli exsultántes cantavérunt: hódie Stéphanum lætántes in
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suum consórtium suscepérunt. Heri Dóminus exívit de útero Vírginis: hódie miles
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egréssus est de ergástulo carnis. Heri Christus pro nobis pannis est involútus: hódie
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Stéphanus stola est ab eo immortalitátis indútus. Heri præsépis angústia Christum
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portávit infántem: hódie imménsitas cæli suscépit Stéphanum triumphántem. Solus
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Dóminus descéndit, ut multos eleváret: humiliávit se Rex noster, ut suos mílites
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exaltáret.
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Necessárium tamen nobis est, fratres, agnóscere, quibus armis præcínctus Stéphanus
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sævítiam Judæórum pótuit superáre, ut ita meruísset felíciter triumpháre. Stéphanus
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ergo, ut nóminis sui corónam meruísset accípere, caritátem pro armis habébat, et per
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ipsam ubíque vincébat. Per caritátem Dei sæviéntibus Judǽis non cessit: per caritátem
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próximi pro lapidántibus intercéssit. Per caritátem arguébat errántes, ut
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corrigeréntur: per caritátem pro lapidántibus orábat, ne puniréntur. Caritátis virtúte
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subníxus, vicit Saulum crudéliter sæviéntem; et quem hábuit in terra persecutórem, in
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cælo méruit habére consórtem.
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en: >-
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Yesterday we were celebrating the birth in time of our Eternal King; today we
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celebrate the victory, through suffering, of one of His soldiers. Yesterday our King
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was pleased to come forth from His royal palace of the Virgin's womb, clothed in a
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robe of flesh, to visit the world; today His soldier, laying aside the tabernacle of
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the body, entereth in triumph into the heavenly palaces. The One, preserving unchanged
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that glory of the Godhead which He had before the world was, girded Himself with the
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form of a servant, and entered the arena of this world to fight sin; the other taketh
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off the garments of this corruptible body, and entereth into the heavenly mansions,
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where he will reign for ever. The One cometh down, veiled in flesh; the other goeth
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up, clothed in a robe of glory, red with blood.
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The One cometh down amid the jubilation of angels; the other goeth up amid the stoning
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of the Jews. Yesterday the holy angels were singing, Glory to God in the highest;
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today there is joy among them, for they receive Stephen into their company. Yesterday
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the Lord came forth from the Virgin's womb; today His soldier is delivered from the
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prison of the body. Yesterday Christ was for our sakes wrapped in swaddling bands;
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today He girdeth Stephen with a robe of immortality. Yesterday the new-born Christ lay
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in a narrow manger; today Stephen entereth victorious into the boundless heavens. The
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Lord came down alone that He might raise many up; our King humbled Himself that He
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might set His soldiers in high places.
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Why brethren, it behoveth us to consider with what arms Stephen was able, amid all the
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cruelty of the Jews, to remain more than conqueror, and worthily to attain to so
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blessed a triumph. Stephen, in that struggle which brought him to the crown whereof
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his name is a prophecy, had for armour the love of God and man, and by it he remained
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victorious on all hands. The love of God strengthened him against the cruelty of the
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Jews; and the love of his neighbour made him pray even for his murderers. Through love
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he rebuked the wandering, that they might be corrected; through love he prayed for
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them that stoned him, that they might not be punished. By the might of his love he
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overcame Saul his cruel persecutor; and earned for a comrade in heaven, the very man
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who had done him to death upon earth.
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status: { la: verified, en: verified }
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- nocturn: 3
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isGospel: false
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source: "St. Jerome, Commentary on Matthew, Book IV, on Matt 23:34-39"
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text:
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la: >-
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Hoc quod ántea dixerámus, Impléte mensúram patrum vestrórum; ad persónam Dómini
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pertinére, eo quod occidéndus esset ab eis, potest et ad discípulos ejus reférri, de
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quibus nunc dicit: Ecce ego mitto ad vos prophétas, et sapiéntes, et scribas. Simúlque
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obsérva, juxta Apóstolum scribéntem ad Corínthios, vária esse dona discipulórum
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Christi; álios prophétas, qui ventúra prædícent; álios sapiéntes, qui novérunt quando
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débeant proférre sermónem; álios scribas in lege doctíssimos, ex quibus lapidátus est
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Stéphanus, Paulus occísus, crucifíxus Petrus, flagelláti in Actibus Apostolórum
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discípuli.
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Quǽrimus, quis iste sit Zacharías fílius Barachíæ: quia multos légimus Zacharías. Et
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ne líbera nobis tribuerétur erróris facúltas, ádditum est: Quem occidístis inter
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templum et altáre. In divérsis divérsa legi: et débeo singulórum opiniónes pónere.
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Alii Zacharíam fílium Barachíæ dicunt, qui in duódecim prophétis undécimus est,
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patrísque in eo nomen conséntit: sed ubi occísus sit inter templum et altáre,
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Scriptúra non lóquitur; máxime cum tempóribus ejus vix ruínæ templi fúerint. Alii
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Zacharíam patrem Joánnis intellégi volunt, ex quibúsdam apocryphórum sómniis
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approbántes, quod proptérea occísus sit, quia Salvatóris prædicáverit advéntum.
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Alii istum volunt esse Zacharíam, qui occísus est a Joas rege Judæ inter templum et
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altáre, sicut Regum narrat história. Sed observándum, quod ille Zacharías non sit
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fílius Barachíæ, sed fílius Jójadæ sacerdótis: unde et Scriptúra refert: Non fuit
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recordátus Joas patris ejus Jójadæ, quia sibi fecísset bona. Cum ergo et Zacharíam
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teneámus et occisiónis conséntiat locus: quǽrimus, quare Barachíæ dicátur fílius, et
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non Jójadæ? Barachía lingua nostra Benedíctus Dómini dícitur, et sacerdótis Jójadæ
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justítia Hebrǽo nómine demonstrátur. In Evangélio, quo utúntur Nazaréni, pro fílio
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Barachíæ, fílium Jójadæ reperímus scriptum.
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en: >-
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We have already remarked that the Lord's words, Fill ye up the measure of your
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fathers, refer in the first place to Himself, Whom the Jews afterwards put to death.
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In a secondary sense it may likewise be applied to His disciples, of whom He saith,
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Behold, I send unto you Prophets, and wise men, and Scribes. Here observe that,
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according to the Apostle writing to the Corinthians, there are diversities of gifts
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among Christ's followers. Some are Prophets of that which is to come; some are wise
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men, who know the due season for rebuke and exhortation; some are Scribes learned in
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the law. And of these they stoned Stephen, slew Paul with the sword, crucified Peter,
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and scourged the Disciples mentioned in the Acts of the Apostles.
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It is a subject of dispute among commentators who is meant by Zacharias the son of
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Barachias. We read of several persons of the name of Zacharias. But here, in order to
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prevent any mistake, it is particularly said, Whom ye slew between the temple and the
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altar. I have read various opinions in various places upon this question, and I will
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give each. First, some hold that Zacharias the son of Barachias is the eleventh of the
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twelve Minor Prophets; and this opinion is supported by the father's name. But the
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Bible nowhere telleth us that this Prophet was slain between the temple and the altar;
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and it is hardly possible that he can have been, for in his time it could scarcely be
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said that even the ruins of the temple were in existence. Secondly, others maintain
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that this Zacharias was Zacharias, the father of John the Baptist. This interpretation
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is derived from the dreams of the Apocryphal Gospels, wherein it is asserted that he
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was martyred for preaching Christ's coming.
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A third school will have it that this Zacharias, the son of Barachias, was that
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Zacharias of whom we read, in Chron. xxiv. 22, that he was slain by Joash, king of
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Judah, between the temple and the altar. Against this it is to be remarked, that that
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Zacharias was not the son of Barachias, but of Jehoiada the priest; whence it is
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written, Joash remembered not the kindness which Jehoiada his father had done to him.
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The question therefore ariseth, if this opinion be true, why, the name and manner of
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death both agreeing with this explanation, Zacharias is called the son, not of
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Jehoiada, but of Barachias. In Hebrew, Barachias signifieth the Blessed of the Lord,
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and Jehoiada proves his Righteousness. In the Gospel used by the Nazarenes the name of
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Jehoiada is used instead of Barachias.
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status: { la: verified, en: verified }
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