vu/src/data/propers/nocturn-readings/advent-3.yml

# Nocturn 2-3, Third Sunday of Advent (temporalId advent-3). Sourced from
# Tempora/Adv3-0.txt (Latin) / English/Tempora/Adv3-0.txt. See
# advent-1.yml for the general sweep method.
#
# Nocturn 2 (Lectio4-6): one continuous excerpt from St. Leo the Great's
# 2nd Sermon on the December Fast and Almsgiving. Responsory: Lectio4's
# own (Responsory4, "Ægypte, noli flere").
#
# Nocturn 3 (Lectio7-9): Lectio7 carries real homily prose after its bare
# Gospel incipit (John 1:19-28, "Et réliqua") - Pope St. Gregory the
# Great's Homily 7 on the Gospels begins within Lectio7 itself, same
# pattern as advent-1/-2. Combined Lectio7's homily portion (incipit
# dropped) with Lectio8-9, using Responsory7 ("Veni, Dómine, et noli
# tardáre").
#
# Update (2026-09): the Gospel pericope itself, previously left unauthored
# per the "bare incipit, skip it" convention described above, is now
# authored too (isGospel: true, immediately before the homily) - sourced
# from the Missale's own [Evangelium] for the same Sunday (the Mass Gospel
# and the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
# Matins now shows the full Gospel, then the homily on it, matching
# post-pentecost-15's original pattern - see TODO.md's dated entry.
id: advent-3
readings:
  - nocturn: 2
    isGospel: false
    source: "St. Leo the Great, Sermon 2 on the December Fast and Almsgiving"
    text:
      la: >-
        Quod témporis rátio, et devotiónis nostræ ádmonet consuetúdo, pastoráli vobis, dilectíssimi,
        sollicitúdine prædicámus, décimi mensis celebrándum esse jejúnium, quo pro consummáta perceptióne
        ómnium frúctuum, digníssime largitóri eórum Deo continéntiæ libámen offértur. Quid enim potest
        efficácius esse jejúnio? cujus observántia appropinquámus Deo, et resisténtes diábolo, vítia
        blanda superámus.


        Semper enim virtúti cibus jejúnium fuit. De abstinéntia dénique pródeunt castæ cogitatiónes,
        rationábiles voluntátes, salubrióra consília: et per voluntárias afflictiónes caro concupiscéntiis
        móritur, virtútibus spíritus innovátur. Sed quia non solo jejúnio animárum nostrárum salus
        acquíritur, jejúnium nostrum misericórdiis páuperum suppleámus. Impendámus virtúti, quod
        subtráhimus voluptáti. Fiat reféctio páuperis abstinéntia jejunántis.


        Studeámus viduárum defensióni, pupillórum utilitáti, lugéntium consolatióni, dissidéntium paci.
        Suscipiátur peregrínus, adjuvétur oppréssus, vestiátur nudus, foveátur ægrótus: ut quicúmque
        nostrum de justis labóribus auctóri bonórum ómnium Deo sacrifícium hujus pietátis obtúlerit, ab
        eodem regni cæléstis prǽmium percípere mereátur. Quarta ígitur et sexta Feria jejunémus; Sábbato
        autem apud beátum Petrum Apóstolum páriter vigilémus: cujus suffragántibus méritis, quæ póscimus,
        impetráre possímus per Dóminum nostrum Jesum Christum, qui cum Patre et Sancto Spíritu vivit et
        regnat in sǽcula sæculórum. Amen.
      en: >-
        Dearly beloved brethren, with the care which becometh us as the shepherd of your souls, we urge
        upon you the rigid observance of this December Fast. The month of December hath come round
        again, and with it this devout custom of the Church. The fruits of the year, which is drawing
        to a close, are now all gathered in, and we most meetly offer our abstinence to God as a
        sacrifice of thanksgiving. And what can be more useful than fasting, that exercise by which we
        draw nigh to God, make a stand against the devil, and overcome the softer enticements of sin?


        Fasting hath ever been the bread of strength. From abstinence proceed pure thoughts, reasonable
        desires, and healthy counsels. By voluntary mortifications the flesh dieth to lust, and the soul
        is renewed in might. But since fasting is not the only mean whereby we get health for our souls,
        let us add to our fasting works of mercy. Let us spend in good deeds what we take from
        indulgence. Let our fast become the banquet of the poor.


        Let us defend the widow and serve the orphan; let us comfort the afflicted and reconcile the
        estranged; let us take in the wanderer and succour the oppressed; let us clothe the naked and
        cherish the sick. And may every one of us that shall offer to the God of all goodness this Advent
        sacrifice of fasting and alms be by Him fitted to receive an eternal reward in His heavenly
        kingdom! We fast on Wednesday and Friday; and there is likewise a Vigil on Saturday at the Church
        of St. Peter, that by his good prayers we may the more effectually obtain what we ask for,
        through our Lord Jesus Christ, Who with the Father and the Holy Ghost, liveth and reigneth, God,
        world without end. Amen.
    responsory:
      la: "R. Ægýpte, noli flere, quia Dominátor tuus véniet tibi, ante cujus conspéctum movebúntur abýssi, * Liberáre pópulum suum de manu poténtiæ.\nV. Ecce véniet Dóminus exercítuum, Deus tuus cum potestáte magna.\nR. Liberáre pópulum suum de manu poténtiæ."
      en: "R. Weep not, O Egypt, for the Ruler cometh unto thee, and the depths shall be moved at His presence. * To deliver His people out of the hand of the mighty.\nV. Behold, the Lord of hosts, thy God, cometh with great power.\nR. To deliver His people out of the hand of the mighty."
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: true
    citation: { la: "Joann 1:19-28", en: "John 1:19-28" }
    text:
      la: >-
        In illo témpore: Misérunt Judǽi ab Jerosólymis sacerdótes et levítas ad Joánnem, ut interrogárent eum: Tu quis es? Et conféssus est, et non negávit: et conféssus est: Quia non sum ego Christus. Et interrogavérunt eum: Quid ergo? Elías es tu? Et dixit: Non sum. Prophéta es tu? Et respondit: Non. Dixérunt ergo ei: Quis es, ut respónsum demus his, qui misérunt nos? Quid dicis de te ipso? Ait: Ego vox clamántis in desérto: Dirígite viam Dómini, sicut dixit Isaías Prophéta. Et qui missi fúerant, erant ex pharisǽis. Et interrogavérunt eum, et dixérunt ei: Quid ergo baptízas, si tu non es Christus, neque Elías, neque Prophéta? Respóndit eis Joánnes, dicens: Ego baptízo in aqua: médius autem vestrum stetit, quem vos nescítis. Ipse est, qui post me ventúrus est, qui ante me factus est: cujus ego non sum dignus ut solvam ejus corrígiam calceaménti. Hæc in Bethánia facta sunt trans Jordánem, ubi erat Joánnes baptízans.
      en: >-
        At that time, the Jews sent to John from Jerusalem priests and Levites to ask him, Who are you? And he acknowledged and did not deny; and he acknowledged, I am not the Christ. And they asked him, What then? Are you Elias? And he said, I am not. Are you the Prophet? And he answered, No. They therefore said to him, Who are you? that we may give an answer to those who sent us. What have you to say of yourself? He said, I am the voice of one crying in the desert, 'Make straight the way of the Lord,' as said Isaias the prophet. And they who had been sent were from among the Pharisees. And they asked him, and said to him, Why, then, do you baptize, if you are not the Christ, nor Elias, nor the Prophet? John said to them in answer, I baptize with water; but in the midst of you there has stood One Whom you do not know. He it is Who is to come after me, Who has been set above me, the strap of Whose sandal I am not worthy to loose. These things took place at Bethany, beyond the Jordan, where John was baptizing.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "Pope St. Gregory the Great, Homily 7 on the Gospels"
    text:
      la: >-
        Ex hujus nobis lectiónis verbis, fratres caríssimi, Joánnis humílitas commendátur: qui cum tantæ
        virtútis esset, ut Christus credi potuísset, elégit sólide subsístere in se, ne humána opinióne
        raperétur inániter super se. Nam conféssus est, et non negávit: et conféssus est, Quia non sum
        ego Christus. Sed qui dixit, Non sum; negávit plane quod non erat, sed non negávit quod erat: ut
        veritátem loquens, ejus membrum fíeret, cujus sibi nomen falláciter non usurpáret. Cum ergo non
        vult appétere nomen Christi, factus est membrum Christi: quia dum infirmitátem suam stúduit
        humíliter agnóscere, illíus celsitúdinem méruit veráciter obtinére.


        Sed cum ex lectióne alia, Redemptóris nostri senténtia ad mentem redúcitur, ex hujus lectiónis
        verbis nobis quǽstio valde impléxa generátur. Alio quippe in loco inquisítus a discípulis
        Dóminus de Elíæ advéntu, respóndit: Elías jam venit, et non cognovérunt eum, sed fecérunt in eum
        quæcúmque voluérunt: et, si vultis scire, Joánnes ipse est Elías. Requisítus autem Joánnes dicit:
        Non sum Elías. Quid est hoc, fratres caríssimi, quia quod Véritas affírmat, hoc prophéta
        Veritátis negat? Valde namque inter se divérsa sunt: Ipse est: et, Non sum. Quómodo ergo prophéta
        veritátis est, si ejusdem Veritátis sermónibus concors non est?


        Sed si subtíliter véritas ipsa requirátur, hoc quod inter se contrárium sonat, quómodo contrárium
        non sit, invenítur. Ad Zacharíam namque de Joánne Angelus dicit: Ipse præcédet ante illum in
        spíritu et virtúte Elíæ. Qui idcírco ventúrus in spíritu et virtúte Elíæ dícitur, quia sicut
        Elías secúndum Dómini advéntum prævéniet, ita Joánnes prævénit primum. Sicut ille præcúrsor
        ventúrus est Júdicis, ita iste præcúrsor est factus Redemptóris. Joánnes ígitur in spíritu Elías
        erat, in persóna Elías non erat. Quod ergo Dóminus fatétur de spíritu, hoc Joánnes dénegat de
        persóna.
      en: >-
        Dearly beloved brethren, the first thing which striketh us in today's Gospel is the
        lowly-mindedness of John. He was so great that it was thought he might be the Christ; yet he
        soberly chose rather to seem only what he really was, than to let the belief of men invest him
        with a dignity which did not belong to him; for he confessed, and denied not, but confessed, I am
        not the Christ, at the same time he would not deny what he was in reality; and thus his very
        truth-speaking made him a member of Him Whose title he would not by falsehood take. In that he
        arrogated not to himself the name of Christ, he became a member of Christ. While he humbly strove
        to confess his own weakness, he earned by his simplicity a part in the grandeur of his Master.


        In considering this subject we find an apparent contradiction between one of John's statements,
        and the saying of our Redeemer recorded in another part of the Gospel. When His disciples asked
        our Lord regarding the coming of Elias, He answered: Elias is come already, and they knew him
        not, but have done unto him whatsoever they listed. And if ye will receive it, this (that is,
        John) is Elias. But when John was asked if he was Elias, he answered: I am not. How comes it
        then, dearly beloved brethren, that we find the Truth Itself asserting what the prophet of the
        Truth denied? It must evidently be that our Lord meant one thing and John another, when the Lord
        said, This is, and John, I am not. For how can he be the prophet of truth, if he speak not
        according to the word of Him Who is the Eternal Truth?


        Let us then more minutely examine these words, and we shall find that there is no real
        contradiction. When the Angel announced to Zacharias the coming birth of John he said: He shall
        go before Him in the spirit and power of Elias. As the old Elias will come again before the
        Second Advent of the Lord, so did John, as the new Elias, go before the First Advent, in the
        spirit and power of Elias. As the old Elias will be the Fore-runner of the Judge, so the new
        Elias was the Forerunner of the Saviour. John then was Elias in spirit, but not in person; and
        our Lord asserteth of the spirit what John denieth of the person.
    responsory:
      la: "R. Veni, Dómine, et noli tardáre: reláxa facínora plebi tuæ, * Et révoca dispérsos in terram suam.\nV. Excita, Dómine, poténtiam tuam, et veni, ut salvos fácias nos.\nR. Et révoca dispérsos in terram suam."
      en: "R. O Lord, come and make no tarrying; loosen the bonds of thy people. * And gather again into their own land them that are scattered abroad.\nV. O Lord, stir up thy strength, and come and save us.\nR. And gather again into their own land them that are scattered abroad."
    status: { la: verified, en: verified }