vu/src/data/propers/nocturn-readings/post-epiphany-4.yml

# Nocturn 2-3, Fourth Sunday after Epiphany (temporalId post-epiphany-4).
# Sourced from Tempora/Epi4-0.txt (Latin) / English/Tempora/Epi4-0.txt.
# See advent-1.yml/post-epiphany-1.yml for the general sweep method.
#
# Nocturn 2 (Lectio4-6): one continuous excerpt from Pope St. Gregory the
# Great's Moralia in Job, Book 4. Responsory: the source's own
# [Responsory4] is a cross-reference to Epi2-0's Responsory4 ("Notas mihi
# fecísti, Dómine, vias vitæ"), reused here directly (same pattern as
# post-epiphany-3.yml).
#
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
# Gospel incipit (Matt 8:23-27, the calming of the storm, "Et réliqua") -
# St. Jerome's Commentary on Matthew, Book 1, begins within Lectio7
# itself, same pattern used throughout this sweep. Combined Lectio7's
# homily portion (incipit dropped) with Lectio8-9, using the source's own
# [Responsory7] - again a cross-reference, to Epi2-0's Responsory7 ("Ad te,
# Dómine, levávi ánimam meam").
id: post-epiphany-4
readings:
  - nocturn: 2
    isGospel: false
    source: "Pope St. Gregory the Great, Moralia in Job, Book 4"
    text:
      la: >-
        Replémus refectiónibus corpus, ne extenuátum defíciat; extenuámus abstinéntia, ne nos replétum
        premat: vegetámus hoc mótibus, ne situ immobilitátis intéreat; sed cítius hoc collocándo
        sístimus, ne ipsa sua vegetatióne succúmbat: adjuméntis hoc véstium tégimus, ne frigus intérimat;
        et quæsíta adjuménta projícimus, ne calor exúrat. Tot ígitur diversitátibus occurréntes, quid
        ágimus, nisi corruptibilitáti sérvimus, ut saltem multiplícitas impénsi obséquii corpus sustíneat,
        quod anxíetas infírmæ mutabilitátis gravat?


        Unde bene per Paulum dícitur: Vanitáti enim subjécta est creatúra non volens, sed propter eum qui
        subjécit eam in spe: quia et ipsa creatúra liberábitur a servitúte corruptiónis, in libertátem
        glóriæ filiórum Dei. Vanitáti quippe creatúra non volens súbditur: quia homo, qui ingénitæ
        constántiæ statum volens deséruit, pressus justæ mortalitátis póndere, nolens mutabilitátis suæ
        corruptióni servit. Sed creatúra hæc tunc a servitúte corruptiónis erípitur, cum ad filiórum Dei
        glóriam incorrúpta resurgéndo sublevátur.


        Hic ítaque elécti moléstia vincti sunt, quia adhuc corruptiónis suæ pœna deprimúntur: sed cum
        corruptíbili carne exúimur, quasi ab his, quibus nunc astríngimur, moléstiæ vínculis relaxámur.
        Præsentári namque jam Deo cúpimus, sed adhuc mortális córporis obligatióne præpedímur. Jure ergo
        vincti dícimur, quia adhuc incéssum nostri desidérii ad Deum líberum non habémus. Unde bene
        Paulus, ætérna desíderans, sed tamen adhuc corruptiónis suæ sárcinam portans, vinctus clamat:
        Cúpio dissólvi, et esse cum Christo. Dissólvi enim non quǽreret, nisi se proculdúbio vinctum
        vidéret.
      en: >-
        We refresh the body lest it should grow too weak and fail us; we chasten it by abstinence, lest
        it should wax gross, and become lord over us; we strengthen it with exercise, lest it perish by
        the not using; and straightway we give it rest, lest it faint through weariness; we succour it
        with raiment, lest the cold should blight it; and we strip it of the raiment wherewith we have
        clothed it, lest the heat should afflict it. In all these so many offices what do we but serve
        the corruptible? Upon what is all this care spent but upon that whereover hangeth the doom of
        weakness and change?


        Therefore Paul saith: For the creature was made subject to vanity, not willingly, but by reason
        of Him Who hath subjected the same in hope: because the creature itself also shall be delivered
        from the bondage of corruption into the glorious liberty of the children of God. The creature was
        made subject to vanity, not willingly: for when man had of his own free will abdicated his state
        of unchangeable blessedness, the just sentence of death was passed upon him, and whether he
        willed or not, he became subject to the state of change and corruption. But the creature itself
        also shall be delivered from the bondage of corruption when it shall rise again incorruptible and
        be made partaker of the glory of the children of God.


        Here, then, the elect are still subject to sorrow, being yet bound by the sentence of corruption;
        but when we shall have put off this corruptible we shall be loosed from that sentence, and shall
        sorrow no more. For though we earnestly desire to appear before God, we are still hindered by the
        burden of this dying body. Rightly then are we called prisoners, since we are not free to go
        whither we will, that is to say, to God; and rightly did the prisoner Paul, yearning after the
        things which are eternal, and still weighed down with the burden of this corruptible, rightly did
        he cry out: I have a desire to depart and to be with Christ. He would not have felt this keenness
        if he had not felt himself bound down.
    responsory:
      la: "R. Notas mihi fecísti, Dómine, vias vitæ: * Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem.\nV. Tu es qui restítues hereditátem meam mihi.\nR. Adimplébis me lætítia cum vultu tuo: delectatiónes in déxtera tua usque in finem."
      en: "R. O Lord, Thou hast shown me the path of life. * Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore.\nV. Thou art He That shalt restore mine inheritance unto me.\nR. Thou shalt fill me with joy in thy presence, at thy right hand there are pleasures for evermore."
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Jerome, Commentary on Matthew, Book 1"
    text:
      la: >-
        Quintum signum fecit, quando ascéndens navem de Caphárnaum, ventis imperávit et mari. Sextum,
        quando in regióne Gerasenórum dedit potestátem dæmónibus in porcos. Séptimum, quando ingrédiens
        civitátem suam, paralýticum secúndum curávit in léctulo. Primus enim paralýticus est puer
        centuriónis.


        Ipse vero dormiébat: et accessérunt ad eum, et suscitavérunt eum, dicéntes: Dómine, salva nos.
        Hujus signi typum in Jona légimus, quando céteris periclitántibus, ipse secúrus est, et dormit, et
        suscitátur; et império ac sacraménto passiónis suæ líberat suscitántes. Tunc surgens imperávit
        ventis et mari. Ex hoc loco intellígimus, quod omnes creatúræ séntiant Creatórem. Quas enim
        increpávit, et quibus imperávit, sentiunt imperántem: non erróre hæreticórum qui ómnia putant
        animántia, sed majestáte Conditóris, quæ apud nos insensibília, illi sensibília sunt.


        Porro hómines miráti sunt, dicéntes: Qualis est hic, quia venti et mare obédiunt ei? Non
        discípuli, sed nautæ, et céteri, qui in navi erant, mirabántur. Sin autem quis contentióse
        volúerit, eos, qui mirabántur, fuísse discípulos: respondébimus, recte hómines appellátos, qui
        necdum nóverant poténtiam Salvatóris.
      en: >-
        The fifth sign that He did was when He took ship at Capernaum, and commanded the winds and the
        sea: the sixth, when, in the country of the Gergesenes, He suffered the devils to enter into the
        swine: the seventh, when, as He came into His own city, He cured the man sick of the palsy lying
        on a bed. The first man sick of the palsy that He cured was the centurion's servant.


        But He was asleep; and His disciples came to Him, and awoke Him, saying: Lord, save us. There is
        a type of this in the history of Jonah, who, when the storm arose, was lying fast asleep, and
        whom the sailors woke to help them; who also saved the sailors by commanding them to throw him
        into the sea, the said casting of him into the sea, being, as we know, a figure of Christ's
        Passion. Then He arose and rebuked the winds and the sea. From these words we understand that
        all things, which have been made, are sentient to their Maker. All things which He rebuketh or
        commandeth, hear His voice. This is not the error of the heretics who will have it that
        everything is quick, but part of the majesty of the Creator, Who maketh to feel Him things which
        we cannot make to feel us.


        But the men marvelled, saying: What manner of man is this, that even the winds and the sea obey
        Him? It was not His disciples that marvelled, but the sailors, and the others that were in the
        ship. If however, any one willeth to withstand this our interpretation and to maintain that it
        was the disciples who marvelled, we are ready to answer them that they who knew not before the
        power of the Saviour deserve to be stripped of the title of disciples, and to be called simply
        the men.
    responsory:
      la: "R. Ad te, Dómine, levávi ánimam meam: * Deus meus, in te confído, non erubéscam.\nV. Custódi ánimam meam, et éripe me.\nR. Deus meus, in te confído, non erubéscam."
      en: "R. Unto thee, O Lord, do I lift up my soul. * O my God, I trust in thee, let me not be ashamed.\nV. O keep my soul and deliver me.\nR. O my God, I trust in thee, let me not be ashamed."
    status: { la: verified, en: verified }