# Sourced directly from the raw reference files (web/www/horas/Latin+English/
# Sancti/12-10bmv.txt), same reasoning as day 2 (see
# immaculate-conception-octave-day-2.yml) -- not selected by the live
# prayMatutinum query under "Monastic Tridentinum 1617," included anyway per
# explicit user direction (2026-08). Matins reading for day 3 of the
# Immaculate Conception's own octave -- collapsed into one continuous
# reading per project convention, joining excerpts from Pope Pius IX's
# dogmatic bull "Ineffabilis Deus" with a homily of St. Bernard of Clairvaux
# on the Annunciation ("Missus est").
id: immaculate-conception-octave-day-3
source:
  la: "Ex Bulla dogmatica Pii Papæ IX; Homilía sancti Bernárdi Abbátis"
  en: "From the Dogmatic Bull of Pope Pius IX; Homily of St. Bernard, Abbot"
text:
  la: |
    Ipsissima verba, quibus divinæ Scripturæ de increata Sapientia loquuntur, ejusque sempiternas origines repræsentant, consuevit (Ecclesia) tum in ecclesiasticis officiis, tum in sacrosancta liturgia adhibere et ad illius Virginis primordia transferre, quæ uno eodemque decreto cum divinæ Sapientiæ incarnatione fuerant præstituta. Quamvis autem hæc omnia penes fideles ubique prope recepta ostendant, quo studio ejusmodi de Immaculata Virginis Conceptione doctrinam ipsa quoque Romana Ecclesia omnium ecclesiarum mater et magistra fuerit prosecuta, tamen illustria hujus Ecclesiæ facta digna plane sunt, quæ nominatim recenseantur cum tanta sit ejusdem Ecclesiæ dignitas atque auctoritas, quanta illi omnino debetur, quæ est catholicæ veritatis et unitatis centrum, in qua solum inviolabiliter fuit custodita religio, et ex qua traducem fidei reliquæ omnes ecclesiæ mutuentur oportet.

    Itaque eadem Romana Ecclesia nihil potius habuit, quam eloquentissimis quibusque modis Immaculatam Virginis Conceptionem, ejusque cultum et doctrinam asserere, tueri, promovere et vindicare. Enim vero prædecessores nostri vehementer gloriati sunt apostolica sua auctoritate festum Conceptionis in Romana Ecclesia instituere, ac proprio Officio, propriaque Missa, quibus prærogativa immunitatis ab hereditaria labe manifestissime asserebatur, augere, honestare et cultum jam institutum omni ope promovere, amplificare.

    Insuper summopere lætati sunt decernere Conceptionis festum ab omni ecclesia esse habendum eodem censu ac numero quo festum Nativitatis, idemque Conceptionis festum cum octava ab universa Ecclesia celebrandum, et ab omnibus inter ea quæ præcepta sunt, sancte colendum. Atque exoptantes in fidelium animis quotidie magis fovere hanc de Immaculata Deiparæ Conceptione doctrinam, eorumque pietatem excitare ad ipsam Virginem sine labe originali conceptam colendam et venerandam, gavisi sunt quam libentissime facultatem tribuere, ut in Lauretanis Litaniis, et in ipsa Missæ Præfatione Immaculatus ejusdem Virginis proclamaretur Conceptus, atque adeo lex credendi ipsa supplicandi lege statueretur.

    Lætáre, pater Adam, sed magis tu, o Heva mater, exsúlta, qui sicut ómnium paréntes, ita ómnium fuístis peremptóres; et quod infelícius est, prius peremptóres quam paréntes. Ambo, inquam, consolámini super fília, et tali fília, sed illa ámplius de qua malum ortum est prius, cujus oppróbrium in omnes pertransívit mulíeres. Instat namque tempus, quo jam tollátur oppróbrium, nec hábeat vir quid causétur advérsus féminam: qui útique, dum se imprudénter excusáre conarétur, crudéliter illam accusáre non cunctátus est, dicens: Múlier quam dedísti mihi, dedit mihi de ligno, et comédi. Proptérea curre Heva ad Maríam; curre mater ad fíliam; fília pro matre respóndeat: ipsa matris oppróbrium áuferat; ipsa patri pro matre satisfáciat: quia ecce si vir cécidit per féminam, jam non erígitur nisi per féminam.

    Quid dicébas, o Adam? Múlier quam dedísti mihi, dedit mihi de ligno, et comédi. Verba malítiæ sunt hæc quibus magis áugeas quam déleas culpam. Verúmtamen Sapiéntia vicit malítiam, cum occasiónem véniæ, quam a te Deus interrogándo elícere tentávit, sed non pótuit, in thesáuro indeficiéntis suæ pietátis invénit. Rédditur nempe fémina pro fémina, prudens pro fátua, húmilis pro supérba, quæ pro ligno mortis gustum tibi pórrigat vitæ, et pro venenóso cibo illo amaritúdinis, dulcédinem páriat fructus ætérni. Muta ergo iníquæ excusatiónis verbum in vocem gratiárum actiónis, et dic: Dómine, múlier, quam dedísti mihi, dedit mihi de ligno vitæ, et comédi; et dulce factum est super mel ori meo, quia in ipso vivificásti me. Ecce enim ad hoc missus est Angelus ad Vírginem. O admirándam et omni honóre digníssimam Vírginem; o féminam singuláriter venerándam, super omnes féminas admirábilem, paréntum reparatrícem, posterórum vivificatrícem.

    Quam tibi áliam prædixísse Deus vidétur, quando ad serpéntem ait: Inimicítias ponam inter te et mulíerem? Et si adhuc dúbitas, quod de María díxerit, audi quod séquitur: Ipsa cónteret caput tuum. Cui hæc serváta victória est, nisi Maríæ? Ipsa procul dúbio caput contrívit venenátum, quæ omnimódam malígni suggestiónem tam de carnis illécebra, quam de mentis supérbia dedúxit ad níhilum.
  en: |
    Both in her Offices and in the most holy Liturgy the Church hath been accustomed to apply to the creation of Mary the language in which the Holy Scriptures set forth the Eternal Generation of the Uncreated Wisdom, and that, because Mary was predestined in the decree of the Incarnation of the same Wisdom. This practice hath been received by the faithful in all quarters, and plainly showeth what hath been the mind of the Church of Rome, which is the mother and mistress of all Churches, on the subject of the sinless conception of the Virgin. Nevertheless, it is fitting to set forth in greater detail the celebrated acts of this Church, on account of that pre-eminent rank and power which all other Churches are bound to yield her, because she is the centre of Catholic truth and unity, wherein alone Doctrine is always preserved pure, and from whom all the other Churches must needs receive the tradition of the Faith.

    Thus it hath always been one of the most striking features of the Roman Church that she hath most powerfully asserted, guarded, promoted, and vindicated the doctrine that the Virgin was conceived without sin. It hath been the boast of Our Predecessors that by their authority they instituted in the Roman Church the Feast of the Conception of Mary, and caused it to be observed with an Office and a Mass wherein her privilege of immunity from original sin was openly asserted.

    Moreover, Our said Predecessors with great joy ordained that the Feast of the said Conception should be observed as of the same rank as that of the Nativity of the Blessed Virgin, and appointed that it should be kept with an Octave throughout the whole Church. They added this Feast to those which are commanded to be kept with solemnity. And above all did they rejoice in the hope of strengthening this belief in the minds of the faithful, and stirring them up to love and venerate the Virgin conceived without sin, when they granted permission to add to the Litany of Loretto the invocation, Queen conceived without original sin, and to insert the word stainless into the Preface of the Mass on this Feast, that so the law of prayer might become the law of belief.

    Rejoice, father Adam, and yet more thou mother Eve, ye that are the source of all, and the ruin of all, and the unhappy cause of their ruin before ye gave them birth. Be comforted both in your daughter, and such a daughter; but chiefly thou, O woman, of whom the first evil came, and who hast cast thy slur upon all women. The time is come for the slur to be taken away, and for the man to have nothing to say against the woman. At the first, when he unwisely began to make excuse, he scrupled not to throw the blame upon her, saying, The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat. Wherefore, O Eve, betake thyself to Mary Mother, betake thyself to thy daughter; let the daughter answer for the mother; let her take away her mother's reproach; let her make up to her father for her mother's fault; for if man be fallen by means of woman, it is by means of woman that he is raised up again.

    What didst thou say, O Adam? The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat. These are wrathful words, by the which thou dost rather magnify than diminish thine offence. Nevertheless, Wisdom hath defeated thy malice. God asked thee that He might find in thee an occasion of pardon, but, in that He found it not, He hath sought and found it in the Treasure of His Own mercy. One woman answereth for another; the wise for the foolish; the lowly for the proud; for her that gave thee of the tree of death, another that giveth thee to taste of the tree of life; for her that brought thee the bitter food of sin, another that giveth thee of the sweet fruits of righteousness. Wherefore accuse the woman no more, but speak in thanksgiving, and say, Lord, the woman whom Thou hast given me, she hath given me of the tree of life, and I have eaten; and it is in my mouth sweeter than honey, for thereby hast Thou quickened me. Behold, it was for this that the angel Gabriel was sent to the Virgin, to the most worshipful of women, a woman more wonderful than all women, the restorer of them that went before, and the quickener of them that come after her.

    Has it not of this thy daughter, O Adam, that God spake when He said unto the serpent, I will put enmity between thee and the woman? And if thou wilt still doubt that He speaketh of Mary, hear what followeth: She shall bruise thy head. Who won this conquest but Mary? She brought to nought the whole wiles of Satan, whether for the pollution of her body or the injury of her soul.
status:
  la: verified
  en: verified
