# Matins Nocturn 2-3 readings for St. Gabriel the Archangel (Mar 24).
# Sourced directly from web/www/horas/Latin/Sancti/03-24.txt,
# English/Sancti/03-24.txt. (Lectio1-3, Dan 9:20-27, left to the
# bible-plan store as usual.)
#
# Nocturn 2: Lectio4-6 combined into one reading, the Venerable Bede's
# exposition on Gabriel's appearance to Zachary (Luke 1:11-20).
# Nocturn 3: Lectio7's Gospel citation (Luke 1:26-38) is a bare incipit
# ("Et réliqua"), so only the homily is authored (not marked isGospel),
# St. Bernard of Clairvaux's homily (Lectio7's homily + Lectio8-9
# combined).
id: st-gabriel-archangel
readings:
  - nocturn: 2
    isGospel: false
    source: "The Venerable Bede, Exposition on Luke 1:11-20"
    text:
      la: >-
        Appáruit Zacharíæ Angelus, stans a dextris altáris incénsi. Bene Angelus et in
        templo, et juxta altáre, et dextris appáret; quia vidélicet et veri sacerdótis
        advéntum, et mystérium sacrifícii universális, et cæléstis doni gáudium prǽdicat.
        Nam, sicut per sinístram præséntia, sic per déxteram sæpe bona prænuntiántur
        ætérna. Juxta quod in sapiéntiæ laude cánitur: Longitúdo diérum in déxtera ejus; in
        sinístra illíus divítiæ et glória. Treméntem Zacharíam confórtet Angelus, quia,
        sicut humánæ fragilitátis est spiritális creatúræ visióne turbári, ita et
        angélicas benignitátis est pavéntes de aspéctu suo mortáles mox blandiéndo
        solári. At contra dæmónicæ est ferocitátis, quos sui præséntia térritos sénserit,
        amplióri semper horróre concútere, qua nulla mélius ratióne quam fide superátur
        intrépida.


        Angelus, deprecatiónem dicens exaudítam, partum contínuo promíttit uxóris. Non
        quod ille, qui pro pópulo oblatúrus intráverat, relíctis públicis votis, pro
        accipiéndis fíliis oráre potúerit, præsértim quia nemo orat quod se acceptúrum
        despérat. Adeo autem ille, jam suæ ætátis et infœcúndæ cónjugis memor, nasci sibi
        fílios desperábat, ut nec Angelo hoc promitténti créderet. Sed quod dicit:
        Exaudíta est deprecátio tua, pro pópuli redemptióne signíficat; Et uxor tua páriet
        tibi fílium, ejúsdem redemptiónis órdinem pandit, quod vidélicet natus Zacharíæ
        fílius Redemptóri illíus pópuli præconándo sit iter factúrus. Quia enim Zacharíam,
        pro plebe supplicántem, díxerat exaudítum, docet quo órdine plebs eádem salvári et
        pérfici débeat, ad prædicatiónem vidélicet Joánnis pæniténdo et credéndo in
        Christum.


        Zacharías ob altitúdinem promissórum hǽsitans, signum quo crédere váleat,
        inquírit cui sola Angeli vísio vel allocútio pro signo suffícere debúerat. Unde
        méritam diffidéntiæ tacéndo pœnam luit, cui tacitúrnitas eádem et signum fídei
        quod quæsívit, et infidelitátis esset pœna quem méruit. Vult intélligi quod si
        homo tália promítteret, impúne signum flagitáre licéret, at cum ángelus promíttat,
        jam dubitári non déceat. Datque signum quod rogátur, ut qui discredéndo locútus
        est, jam tacéndo crédere discat. Ubi notándo quod Angelus se et ante Deum
        adstáre, et ad evangelizándum Zacharíæ missum esse testátur; quia et cum ad nos
        véniunt Angeli, sic extérius implent ministérium, ut tamen nunquam desint
        intérius per contemplatiónem. Et mittúntur ígitur et assístunt, quia, et si
        circumscríptus est angélicus spíritus, summus tamen spíritus ipse qui Deus est,
        circumscríptus non est. Angeli ítaque et missi ante ipsum sunt, quia, quólibet
        missi véniunt, intra ipsum currunt.
      en: >-
        The Angel appeared to Zacharias in the sanctuary of the temple at the right side of
        the altar of incense. Which same was fitting, thus: he appeared in the sanctuary
        because he came to proclaim sacrifice; and at the right side thereof, to indicate
        how joyous was the honour about to be bestowed on mankind by the heavenly gift. The
        right side is the side of honour, and therefore words indicating a position at the
        right hand are often used to signify an eternal good, and by the same token, to be
        at the left side doth sometimes signify only present good. As for example where the
        Book of Proverbs singeth thus in praise of wisdom: Length of days in her right hand,
        and in her left hand riches and honour. First of all the Angel comforteth the
        trembling Zacharias. Fear not, saith he. For just as it is natural for human
        frailty to fear spiritual manifestations, so it is natural for Angels to comfort
        with good words the mortals that be in this wise fearful. Contrariwise, when the
        devil perceiveth that his audacious manifestations do frighten, he proceedeth to
        frighten as much as he can, and that with an increasing fearsomeness. There is no
        better way to overcome his workings than by a courageous faith.


        Next, the Angel saith that the prayer of Zacharias was heard, and then straightway
        promiseth that the wife of Zacharias should bear a child. We are not to understand
        that he had been praying for the birth of a son whilst he was offering the
        sacrifice according to the liturgy of that time, for we are told that he had given
        up hope of a son, and no one prayeth for that which he hath no hope of obtaining.
        Yea, so hopeless was he of ever having children of his own, because Elizabeth was
        barren, and they were both now well stricken in years, that he did not even believe
        the Angel's promise. Therefore the words of the Angel: Thy prayer is heard: refer
        to the redemption of the people, for which Zacharias had prayed in the pleading of
        the sacrifice. And the words: Thy wife shall bear a son: do shew the manner of that
        redemption, for he addeth that the son of Zacharias shall go before the Redeemer as
        a herald, to make ready his way amongst the people. Thus, in this saying that the
        prayer of supplication offered by Zacharias was heard of God, the Angel sheweth in
        what manner the people can be brought to salvation and perfection; namely, by
        repentance at the preaching of John, whereby they are to be led to faith in Christ.


        But Zacharias hesitateth because of the sublime things which have been promised.
        Wherefore he asketh for a sign, that he may believe, albeit the coming of the Angel
        and his words of promise ought to have been a sufficient sign. Hence he was
        stricken dumb as a just penalty for his slowness of belief: to be dumb was both a
        sign to stir him up to the faith which he sought, and the penance which he
        deserved for his unbelief. We may thus understand that if a man of earth had
        promised such things, it would be lawful to seek for a sign, but that when an
        Angel is sent from heaven to give God's promise, there should have been no
        occasion for doubt. And yet the Angel giveth the desired sign, so that he who
        spake from disbelief may learn from silence to believe. Note that the Angel
        saith: I am Gabriel, that stand in the presence of God, and am sent to speak unto
        thee these glad tidings. Doubtless when Angels come to us they fulfill this
        active and outward ministry in such a way that they yet do always remain in
        God's presence by contemplation. Wherefore, they stand in his presence even
        though they be sent from him on a mission. An Angel is a created spirit, and
        therefore hath many limitations. But God hath no limitations, and is everywhere.
        Thus when he sendeth his Angels from his presence, they yet do stand therein,
        for whithersoever they go on a mission, they go in him.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Bernard of Clairvaux, Homily 1 on the text \"Missus est\" (on Luke 1:26-38)"
    text:
      la: >-
        Non árbitror hunc ángelum de minóribus esse, qui quálibet ex causa crebra sóleant
        ad terras fungi legatióne. Quod ex ejus nómine palam intélligi dícitur, quod
        interpretátio Fortitúdo Dei dícitur; et quia non ab álio áliquo forte
        excellentióre se (ut ássolet) spíritu, sed ab ipso Deo mitti perhibétur. Propter
        hoc ergo pósitum est, A Deo. Vel ídeo dictum est, A Deo, ne cui, vel beatórum
        spirítuum suum Deus, ántequam Vírgini, revelásse putétur consílium, excépto
        dumtáxat Archángelo Gabriéle; qui útique tantæ inter suos inveníri potúerit
        excelléntiæ, ut tali et nómine dignus haberétur et núntio.


        Nec discórdat nomen a núntio. Dei quippe virtútem Christum quem mélius nuntiáre
        decébat quam hunc, quem símile nomen honórat? Nam quid est áliud fortitúdo, quam
        virtus? Non autem dedécens aut incóngruum videátur, Dóminum et núntium commúni
        censéri vocábulo; cum símilis in utróque appellatiónis, non sit tamen utriúsque
        símilis causa. Aliter quippe Christus fortitúdo vel virtus Dei dícitur, áliter
        Angelus; Angelus enim tantum nuncupatíve, Christus autem étiam substantíve.


        Christus Dei virtus et dícitur et est, qui forti armáto, qui suum átrium in pace
        custodíre solébat, fórtior supervéniens, ipsum suo bráchio debellávit: et sic ei
        vasa captivitátis poténter erípuit. Angelus vero fortitúdo Dei appellátus est, vel
        quod hujúsmodi merúerit, prærogatívam offícii, quo ejúsdem nuntiáret advéntum
        virtútis: vel quia vírginem natúra pávidam, símplicem, verecúndam, de miráculi
        novitáte ne expavésceret, confortáre debéret; quod et fecit, Ne tímeas, ínquiens,
        María, invenísti enim grátiam apud Deum. Conveniénter ítaque Gábriel ad hoc opus
        elígitur, immo quia tale illi negótium injúngitur, recte tali nómine designátur.
      en: >-
        Consider that this Angel was not one of lesser rank, even though such are, on one
        account or another, often sent on embassies to this earth. That he was an Angel of
        greater rank is indicated by his name which signifieth: Strength of God: and by the
        fact that he was sent, not by some Angel perhaps more excellent than he (as is
        usual), but from God himself. Therefore for this reason it is said: From God. Or,
        it might be for another reason, namely, lest it should be thought that God had
        discourteously revealed his counsel to any of the blessed spirits, except only the
        Archangel Gabriel, before he did so to the Virgin. For Gabriel alone was found so
        eminent among his compeers as to be held worthy both of such a name and message.


        Neither do his name and his message disagree. For whom did it more behove to
        announce Christ, who is the Power of God, than him who is honoured by a like name?
        For what else is power than strength? Neither doth it appear to be unbecoming or
        unseemly that the Lord and his messenger should be known by a like title. Christ is
        called the power or strength of God in a very different sense from that in which
        this appellation is given to the Angel. In the Angel it is but a name. In the case
        of Christ, it is also an eternal attribute.


        Christ is called, and truly is, the power of God. When the strong man armed was
        wont to keep his house in peace, a stronger came upon him, and overcame him by the
        strength of his arm, and forcibly deprived him of all his spoils. But the Angel is
        called the strength of God, either because this title was his right, as herald of
        the power of God; or because it was his duty to comfort the Virgin (who was
        naturally timid, simple, and bashful) lest she should be affrighted at the novelty
        of the miracle. This he certainly did by saying: Fear not, Mary, for thou hast
        found favour with God. Thus was Gabriel fitly chosen for this work. Yea, because he
        was entrusted with so great a mission, rightly was so great a name assigned to him.
    status: { la: verified, en: verified }
