vu/src/data/propers/nocturn-readings/sunday-after-ascension.yml

# Nocturn 2-3, Sunday within the Octave of the Ascension (temporalId
# sunday-after-ascension). Sourced from Tempora/Pasc6-0.txt (Latin) /
# English/Tempora/Pasc6-0.txt. See advent-1.yml/easter-octave.yml for the
# general sweep method.
#
# Real structural note: this Sunday's own source file carries no
# [ResponsoryN] tags at all except Responsory8 - its own [Rank]/[Rule]
# say "ex Tempora/Pasc5-4" (Ascension Thursday itself), meaning the whole
# office, responsories included, is inherited from that day rather than
# proper to this Sunday. Resolved (not left as a cross-reference) by
# pulling the representative responsories directly from Pasc5-4.txt, the
# same pattern already used for cross-referenced responsories throughout
# this sweep.
#
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Augustine's 2nd
# Sermon on the Ascension (Sermon 175 "de Tempore") - Lectio6 itself has
# two source variants gated by a later rubric (`rubrica 1570` appends a
# short additional sentence); the fuller, pre-1570 Monastic-track text
# (both parts together) is used here per this project's standing
# preference for the older/fuller reading. Responsory: borrowed from
# Ascension Thursday's own Responsory4 ("Tempus est, ut revértar ad
# eum").
#
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
# Gospel incipit (John 15:26-27, 16:1-4, "Et réliqua") - St. Augustine's
# Tractate 92 on John begins within Lectio7 itself, same pattern used
# throughout this sweep. Combined Lectio7's homily portion (incipit
# dropped) with Lectio8-9, using a responsory borrowed from Ascension
# Thursday's own Responsory7 ("Ego rogábo Patrem") rather than this file's
# own Responsory8 (proper to Lectio8 alone, not the combined reading).
id: sunday-after-ascension
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Sermon 175, on the Ascension"
    text:
      la: >-
        Salvátor noster, dilectíssimi fratres, ascéndit in cælum: non ergo turbémur in terra. Ibi sit
        mens, et hic erit réquies. Ascendámus cum Christo ínterim corde: cum dies ejus promíssus advénerit,
        sequémur et córpore. Scire tamen debémus, fratres, quia cum Christo non ascéndit supérbia, non
        avarítia, non luxúria: nullum vítium nostrum ascéndit cum médico nostro. Et ídeo si post médicum
        desiderámus ascéndere, debémus vítia et peccáta depónere. Omnes enim quasi quibúsdam compédibus
        nos premunt, et peccatórum nos rétibus ligáre conténdunt: et ídeo cum Dei adjutório, secúndum
        quod ait Psalmísta: Dirumpámus víncula eórum: ut secúri possímus dícere Dómino: Dirupísti víncula
        mea, tibi sacrificábo hóstiam laudis.


        Resurréctio Dómini spes nostra est: ascénsio Dómini glorificátio nostra est. Ascensiónis hódie
        solémnia celebrámus. Si ergo recte, si fidéliter, si devóte, si sancte, si pie ascensiónem Dómini
        celebrámus, ascendámus cum illo, et sursum corda habeámus. Ascendéntes autem non extollámur, nec
        de nostris, quasi de própriis méritis præsumámus. Sursum autem corda habére debémus ad Dóminum.
        Sursum enim cor non ad Dóminum, supérbia vocátur: sursum autem cor ad Dóminum, refúgium vocátur.
        Vidéte, fratres, magnum miráculum. Altus est Deus: érigis te, et fugit a te: humílias te, et
        descéndit ad te. Quare hoc? Quia excélsus est, et humília réspicit, et alta de longe cognóscit.
        Humília de próximo réspicit, ut attóllat: alta, id est, supérba, de longe cognóscit, ut déprimat.


        Resurréxit enim Christus, ut spem nobis daret, quia surgit homo, qui móritur: ne moriéndo
        desperarémus, et vitam nostram in morte finítam putarémus, secúros nos fecit. Sollíciti enim
        erámus de ipsa ánima: et ille nobis resurgéndo, de carnis resurrectióne fidúciam dedit. Crede
        ergo, ut mundéris. Prius te opórtet crédere, ut póstea per fidem Deum mereáris aspícere. Deum
        enim vidére vis? Audi ipsum: Beáti mundo corde: quóniam ipsi Deum vidébunt. Prius ergo cógita de
        corde mundándo: quidquid ibi vides, quod dísplicet Deo, tolle. Veníre ad te vult Deus, audi ipsum
        dicéntem: Ego et Pater veniémus, et mansiónem apud eum faciémus.
      en: >-
        Dearly beloved brethren, our Saviour is gone up from us into heaven, but let us not be troubled
        on earth. Let only our heart be there with Him, and we shall have peace here. Let us in heart
        thither ascend with Christ in the mean while, and when that glad day which He hath promised
        cometh, our body will follow. But we must know, my brethren, that there are some things that
        cannot ascend with Christ: pride cannot, nor covetousness, nor brutishness: no one of our
        diseases can ascend thither where our Healer is. And, therefore, if we would follow our Healer,
        we must needs leave our diseases and sins behind us. All such things tie us down, as it were,
        with bands, and hamper us in the meshes of a net of sins: but, with God's help, we will say with
        the Psalmist: "Let us break their bands asunder," that we may be able honestly to say to the
        Lord: "Thou hast loosed my bonds, I will offer to thee the sacrifice of thanksgiving."


        The Resurrection of the Lord is our hope: the Ascension of the Lord is our glorification. To-day
        we keep the solemn holiday of the Ascension. If, therefore, our keeping of this holiday is to be
        a right, faithful, earnest, holy, godly keeping, we must in mind likewise ascend, and lift up our
        hearts unto the Lord. When we ascend we must not be high-minded, nor flatter ourselves with our
        good works, as though they were our own. We must lift up our hearts unto the Lord. When man's
        heart is lifted up, but not unto the Lord, such lifting-up is pride: to lift up the heart unto
        the Lord, is to make the Most High our Refuge. Behold, my brethren, a great wonder. God is high,
        but if thou art lifted up He fleeth from thee, whereas, if thou humblest thyself, He cometh down
        to thee. Wherefore? "The Lord is high, yet hath He respect unto the lowly: but the proud He
        knoweth from afar." To the lowly He hath respect, that He may raise them up: the proud He
        knoweth from afar, that He may thrust them down.


        Christ arose again, to give us hope that this mortal will yet put on immortality: He hath
        assured us against an hopeless death, and against the thought that death endeth life. We were
        troubled, even as touching the soul: but Christ, arising from the grave, hath assured to us the
        resurrection of the body also. Believe therefore, that thou mayest be made pure. First it
        behoveth thee to believe, if by faith thou wouldest in the end worthily see God. And wouldest
        thou see God? Give ear to His own words: "Blessed are the pure in heart, for they shall see
        God." Think first, then, how to purify thine heart; take from it whatsoever thou seest in it
        which displeaseth God. God would come to thee: hear Him saying: "I and the Father will come, and
        make our abode with him."
    responsory:
      la: "R. Tempus est, ut revértar ad eum, qui me misit, dicit Dóminus: nolíte contristári, nec turbétur cor vestrum: * Rogo pro vobis Patrem, ut ipse vos custódiat, allelúja, allelúja.\nV. Nisi ego abíero, Paráclitus non véniet: cum assúmptus fúero, mittam vobis eum.\nR. Rogo pro vobis Patrem, ut ipse vos custódiat, allelúja, allelúja."
      en: "R. My time is come that I should return unto Him That sent Me, saith the Lord. Be not sorrowful, neither let your heart be troubled. * I pray the Father for you, that He may keep you. Alleluia, Alleluia.\nV. If I go not away, the Comforter will not come unto you; where I am ascended, I will send Him unto you.\nR. I pray the Father for you, that He may keep you. Alleluia, Alleluia."
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Tractate 92 on the Gospel of John"
    text:
      la: >-
        Dóminus Jesus in sermóne, quem locútus est discípulis suis post cenam, próximus passióni, tamquam
        itúrus, et relictúrus eos præséntia corporáli, cum ómnibus autem suis usque in consummatiónem
        sǽculi futúrus præséntia spiritáli, exhortátus est eos ad perferéndas persecutiónes impiórum,
        quos mundi nómine nuncupávit. Ex quo tamen mundo étiam ipsos discípulos se elegísse dixit: ut
        scirent se Dei grátia esse, quod sunt; suis autem vítiis fuísse, quod fuérunt.


        Deínde persecutóres et suos et ipsórum, Judǽos evidénter expréssit: ut omníno apparéret étiam
        ipsos mundi damnábilis appellatióne conclúsos, qui persequúntur sanctos. Cumque de illis díceret,
        quod ignorárent eum a quo missus est; et tamen odíssent et Fílium, et Patrem, hoc est, et eum qui
        missus est, et eum a quo missus est: (de quibus ómnibus in áliis semónibus jam disserúimus) ad
        hoc pervénit, ubi ait: Ut adimpleátur sermo, qui in lege eórum scriptus est: Quia ódio habuérunt
        me gratis.


        Deínde tamquam consequénter adjúnxit, unde modo disputáre suscépimus: Cum autem vénerit
        Paráclitus, quem ego mittam vobis a Patre, Spíritum veritátis, qui a Patre procédit, ille
        testimónium perhibébit de me: et vos testimónium perhibébitis, quia ab inítio mecum estis. Quid
        hoc pértinet ad illud quod díxerat: Nunc autem et vidérunt, et odérunt et me, et Patrem meum: sed
        ut impleátur sermo, qui in lege eórum scriptus est: Quia ódio habuérunt me gratis? An quia
        Paráclitus quando venit Spíritus veritátis, eos, qui vidérunt, et odérunt, testimónio manifestióre
        convícit? Immo vero étiam áliquos ex illis qui vidérunt, et adhuc óderant, ad fidem, quæ per
        dilectiónem operátur, sui manifestatióne convértit.
      en: >-
        The Lord Jesus, in that discourse which He addressed to His disciples after the Last Supper, when
        He was on the very eve of the Passion, when He was, as it were, about to go away and leave them
        as touching His bodily Presence, albeit as touching His spiritual Presence, He is with us alway
        even unto the end of the world, in that discourse He exhorted them to bear patiently the
        persecution of wicked men, of whom He speaketh as "the world", out of which world, nevertheless,
        He saith that He hath chosen even His disciples themselves, that they might know that it was by
        the grace of God that they were what they were, whereas it was by their own sins that they had
        been what they had been.


        "If they have persecuted Me, they will also persecute you." Here He clearly pointeth to the Jews,
        the persecutors both of Himself and of His disciples, so that we see that they which persecute
        His holy ones are as much citizens of the world of damnation as they which persecuted Himself.
        He saith: "They know not Him That sent Me," and yet again, "They have hated both Me and My
        Father," that is to say, both the Sender and the Sent, the meaning of which words we have already
        treated in other discourses: and with that He cometh to the words: "That the word might be
        fulfilled that is written in their law: They hated Me without a cause."


        Then saith the Lord, as though in continuation: "But when the Comforter is come, Whom I will send
        unto you from the Father, even the Spirit of truth, Which proceedeth from the Father, He shall
        testify of Me. And ye also shall bear witness, because ye have been with Me from the beginning."
        What connection hath this with the words: "Now have they both seen and hated both Me and My
        Father": but that the word might be fulfilled that is written in their law: "They hated Me
        without a cause." Is it that when the Comforter is come, even the Spirit of truth, He will
        confound by irrefragable testimony them who have both seen and hated both God the Son and God the
        Father? Yea, indeed, some there were who had seen and still hated, whom the testimony of the
        Comforter converted to the faith which worketh by love.
    responsory:
      la: "R. Ego rogábo Patrem, et álium Paráclitum dabit vobis, * Ut máneat vobíscum in ætérnum, Spíritum veritátis, allelúja.\nV. Si enim non abíero, Paráclitus non véniet ad vos: si autem abíero, mittam eum ad vos.\nR. Ut máneat vobíscum in ætérnum, Spíritum veritátis, allelúja."
      en: "R. I will pray the Father, and He shall give you another Comforter, * That He may abide with you for ever, even the Spirit of truth. Alleluia.\nV. For if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you.\nR. That He may abide with you for ever, even the Spirit of truth. Alleluia."
    status: { la: verified, en: verified }