Read a text from the Victor Codex


The text selected closely corresponds to this Sunday’s Gospel reading. It is richly woven from all three synoptics, and you can appreciate the skill of the weaver, if not that of the translator.
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The text chosen for this week closely resemble the coming Sunday’s Gospel. It is introduced with a handful of verses from Matthew, then follow the eleven verses from Luke, the last of which is augmented with part of a verse from John. Alltogether, the weaving is very light, and those familiar with Douay Rheims will recognise most if it. I have chosen to reassess the translation of a couple of verses, which were either slightly inaccurate, or un-necessarily Latinistic.
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This reading, in the harmonized Gospel, is not taken primarily from Luke, but rather from Matthew, but it has an extensive introduction which heavily uses the pasages in Luke, leading up to this reading. In the first capitum, some of the lead-in is italicized, and the relevent part is in normal script. The latter part of the reading, though, that is, Luke 6: 24 - 26 is present, and complete as a capitum in itself. So Two capita are here given, they are:
** XXII. Ubi Ihesus circumibat omnes regiones et sedens in monte elegit XII discipulos et docuit eos de beatitudinem regni cælorum et quæ secuntur. **
(Where Jesus went about all the regions and sitting in the mountain, chose twelve disciples, and taught them of the blessedness of the Kingdom of Heaven, and what follows.)
** XXIII. Increpatio divitum. **
(The rebuking of rich.)
or you can look at my posting on:
to read the simplified translation.


This reading, in the harmonized Gospel, is taken from Luke and Matthew, very lightly woven, being mainly entire verses. It is embodied in two complete consecutive capita, and the opening of a third from somewhat later in the harmony.
They are:
** XXXI. De oculum pro oculo.**
(Of an eye for an eye.)
** XXXII. De diligendo proximum.**
(Of loving your neighbour.)
And the first few paragraphs of:
** XXXVIIII. Non debere quemquam iudicare vel condemnare.**
(Not to need to judge or to condemn anyone.)

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This reading, in the harmonized Gospel, is taken primarily from Matthew, with minor additions from Luke and Mark towards the ending. Verses 1 - 12 are taken straight from Matthew, being Chapter 4: 1 - 10, and the final verse is woven from Luke 4: 13, Matthew 4 - 11, and Mark 1: 13. It is strange how the numbering of verse and chapter coincides so closely in this passage, suggesting a common source.
** XV. Ubi Ihesus ductus est ab spiritu in desertum.**
(Where Jesus is lead by the spirit into the desert…)

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** As Jesus prayed, the aspect of his face was changed.**
This reading, in the harmonized Gospel is primarily taken from Matthew, with a couple of phrases from Luke. The Victorian capitum starts one verse earlier. However, the capitum is somewhat longer than this reading, by about a third.
** XCI. Ubi Ihesus dicit quibusdam adstantibus non gustare mortem, et in monte transfiguratur.**
(Where Jesus says: Some of those standing here will not taste death, and is transfigured on the mountain.)


** Unless you repent you will all perish as they did.**
This reading, the complete capitum in this case, in the harmonized Gospel is taken purely from Luke, as in the Clementine Vulgate, and the translation is thus taken as translated by Douay-Rheims. However, the last verse reads badly in Douay, so I retranslated the verse myself, trying to keep to the style, but better following context.

** CII. Ubi Ihesus instruit eos qui annuntiaverunt ei de Galilæis quos interfecit Pilatus, adiungens similitudinem arboris fici in vinea.**
(Where Jesus instructs those who reported to Him of the Galileans whom Pilate kills, adding the parable of the fig tree in the vineyard.)

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What is this forgotten Gospel thing?


I could try to explain, but if you download the pdf, and read the introductory tale, you might better get the idea.


Try this link if you do not want to download the pdf.


** Your brother here was dead and has come to life.**
There are two separate readings here, both in the text from Luke, and the equivalent text in the Victor codex. The first, Luke 15: 1 - 3 gives a scenario, and introduces a parable. This is found on page 91 in the Victor codex. Though not to introduce a parable, but further discussion leading to a parable. The relevant text is primarily taken from Matthew 9: 10+ and Mark 2: 15+. ** LVI. Ubi Levi publicanus convivium ei fecit et dixerunt scribæ et Pharisæi discipulis: quare cum publicanis et peccatoribus manducat magister vester?**
(Where Levi the publican made Him a feast and the scribes and Pharisees said to the disciples: Why does your master eat with publicans and sinners?)

The second is a parable which is not the one introduced, but is the tale of the prodigal son. The reading in the Victor Codex is taken entirely from Luke, and corresponds to the entire capitum
** XCVII. De filio qui substantiam patris devoravit.**
(Of the son who wasted his share of his father’s wealth.)

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** If there is one among you who has not sinned, let him be the first to throw a stone at her.**
The capitum runs from Verse 3 to 11, with verses 1 and 2 being the link from the previous capitum. The capitum is taken entirely from John. The link will not bring up these two verses automatically, but they can be seen by moving up the page.
** CXX. De muliere a Iudæis in adulterio deprehensa.**
(Of the woman taken in adultery by the Judeans.)

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** The Passion of Our Lord Jesus Christ**
In the Latin Diatessaron, this reading is taken and conflated from all four Gospels, into an enormous text, which has been interwoven with great precission and sympathy. This is not just a couple of capita, but indeed it comprises seventeen capita. Here then is your Passion Text.
** CLV. Ubi Ihesus mittet discipulos præparare sibi pascha et dicit eis, quod unus ex vobis tradit me.**
(Where Jesus sends the disciples to prepare the Pasch for Him, and he says to them: One of you betrays me.)
** CLXXI. Ubi Ioseph petit corpus Ihesu a Pilato et sepelivit una cum Nicodemo.**
(Where Joseph asks Pilate for the body of Jesus and with Nicodemus buries it.)

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** Why look among the dead for someone who is alive?**
In the Latin Diatessaron, this reading is taken and conflated from all four Gospels, into a longer text, comprising three whole capita, which have been interwoven with great precission and sympathy. You may note that the last verse in the Lucan reading, that is, 24:12 has been omitted. This verse is pointedly not witnessed in the Victor Codex.
** CLXXIII. Ubi prima diæ sabbati suscitatur Ihesus a mortuis.**
(Where on the first day of the week Jesus is raised from the dead.)
** CLXXV. Ubi Ihesus apparuit mulieribus post resurrectionem. **
(Where Jesus appeared to the women after the resurrection.)

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The following link will take you to the Victor Codex text for today.

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