# Matins Nocturn 2-3 readings for the Queenship of the Blessed Virgin
# Mary (May 31). Sourced directly from
# web/www/horas/Latin/Sancti/05-31.txt, English/Sancti/05-31.txt.
# Nocturn 2: Lectio4-6, a three-part anthology (St. Peter Canisius on
# Mary as Queen; a continuation quoting St. Athanasius; an excerpt from
# Pius XII's own encyclical "Ad cæli Reginam," 1954, which instituted
# this feast) -- combined into one reading. Nocturn 3: her own Gospel
# citation ends "Et réliqua"/"And so on" with no full pericope given --
# per the bare-incipit convention, only the homily (Lectio7-9, St.
# Bonaventure) is authored, isGospel: false, no citation field.
id: queenship-of-the-bvm
readings:
  - nocturn: 2
    isGospel: false
    source: >-
      St. Peter Canisius, De Maria Deipara Virgine incomparabili, lib. 15, c. 13;
      Pope Pius XII, Ad cæli Reginam (11 October 1954)
    text:
      la: >-
        Cur beatíssimam Vírginem Maríam Regínæ nómine, Damascénum, Athanásium aliósque
        secúti, non compellémus, cujus et pater David rex ínclitus, et fílius Rex regum
        Dominúsque dominántium sine fine ímperans, laudem in Scriptúris præstantíssimam
        tenent? Regína est ínsuper, si cum illis conferátur, quibus, véluti régibus,
        cæléste regnum cum Christo, Rege summo, cóntigit, útpote illíus coherédibus, et
        in eódem véluti throno, ut Scriptúra lóquitur, cum illo collocátis. Regína est
        étiam nulli electórum secúnda, sed simul Angelis et homínibus tanto præláta
        dígnius, quo nihil illa sublímius ac sánctius esse potest, quæ sola cum Deo
        Patre Fílium habet commúnem, et quæ supra se Deum et Christum tantum, infra se
        vero réliqua videt ómnia.


        Magnus Athanásius perspícue dixit: Maríam non modo Deíparam, sed étiam Regínam
        et Dóminam próprie veréque censéri, quandóquidem Christus ex ipsa matre Vírgine
        natus, Deus et Dominus idémque Rex máneat. De hac ígitur Regína dictum illud
        Psalmógraphi interpretátur: Adstitit Regína a dextris tuis in vestítu deauráto.
        Non ergo solum cæli, sed et cælórum Regína recte dicitur María, útpote mater
        Regis Angelórum, Regísque cælórum et amíca et sponsa. A te vero, augustíssima
        Regína, eadémque fidíssima Mater María, quam sine fructu pie nullus implórat,
        et cui mortáles omnes beneficiórum memória sempitérna devíncti sunt, étiam
        atque étiam reverénter oro et óbsecro, ut hoc qualecúmque observántiæ erga te
        meæ testimónium ratum et gratum habére velis, utque obláti múneris exiguitátem
        studiósa offeréntis voluntáte metíri ac tuo præpoténti Fílio comprobáre
        dignéris.


        E Christiánæ vetustátis monuméntis, e litúrgicis précibus, ex índito christiáno
        pópulo religiónis sensu, ex opéribus arte conféctis, úndique collégimus voces
        quæ ásserunt Deíparam Vírginem regáli dignitáte præstáre; ratiónes étiam, quas
        sancta theología ex divínæ fídei thesáuro deducéndo ástruit, eándem veritátem
        prorsus confirmáre argúimus. Tot ex allátis testimóniis quasi latíssime
        résonans concéntus effícitur, qui extóllit régii honóris præcélsum fastígium
        Dei hominúmque Matris, cui cuncta creáta subsunt, quæ est: « exaltáta super
        choros Angelórum ad cæléstia regna ». Cum vero, matúro ponderatóque consílio,
        persuásum Nobis habeámus magna oritúra esse Ecclésiæ emoluménta, si quasi in
        suo candelábro rutilántior lucérna pósita, illa sólide probáta véritas
        maniféstior ómnibus refúlgeat, Apostólica Nostra Potestáte decérnimus et
        institúimus festum Maríæ Regínæ, quod toto terrárum orbe quotánnis die
        trigésimo primo mensis maji est celebrándum.
      en: >-
        If we follow St. John Damascene, St. Athanasius and others, are we not forced
        to call Mary Queen, since her father David receiveth the highest praise in
        Scripture as a renowned king, and her son as King of kings and Lord of lords,
        reigning forever? She is Queen, moreover, when compared with the Saints who
        reign like kings in the heavenly kingdom, co-heirs with Christ, the great King,
        placed on the same throne with him, as the Scripture saith. And as Queen she is
        second to none of the elect, but in dignity is raised so high above both
        Angels and men that nothing can be higher or holier than she, who alone hath
        the same Son as God the Father, and who seeth above her only God and Christ,
        and below her creatures other than herself.


        The great Athanasius said clearly: Mary is not only the Mother of God, but also
        can be properly and truly called Queen and Lady, since in fact the Christ who
        was born of the Virgin Mother is God and Lord and also King. It is to this
        Queen, therefore, that the Psalmist's words are applied: The Queen taketh her
        place at thy right hand in garments of gold. Thus Mary is rightly called Queen,
        not only of heaven, but also of the heavens, as the Mother of the King of
        Angels, and as the Bride and beloved of the King of the heavens. O Mary, most
        august Queen and most faithful Mother, to whom no one prayeth in vain who
        prayeth devoutly, and to whom all mortal men are bound by the enduring memory
        of so many benefits, again and again reverently I beseech thee to accept and be
        pleased with every evidence of my devotion to thee, to value the poor gift I
        offer according to the zeal with which it is offered, and to recommend it to
        thine all-powerful Son.


        From the documents of ancient Christianity, from the prayers of the liturgy,
        from the innate religious sense of the Christian people, from works of art,
        from all sides we gather witnesses which assert that the Virgin Mother of God
        excelleth in queenly dignity. And we have set forth the reasons which sacred
        theology deduces from the treasury of divine faith to confirm the same truth.
        All these witnesses form a sort of chorus, proclaiming far and wide the supreme
        queenly honour granted to the Mother of God and man, who is above all created
        things and exalted over the choirs of Angels to reign in heaven. Thus it is
        that after mature and thoughtful consideration we have been persuaded that
        great benefits would flow to the Church if, like a light that illumines more
        brightly when placed in its stand, this solidly proved truth were to shine out
        more clearly to all, and so, by Our Apostolic Authority, we decree and
        institute the feast of Mary, Queen, which is to be celebrated every year on the
        thirty-first day of May throughout the world.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Bonaventure, Sermon on the Royal Dignity of the Blessed Virgin Mary"
    text:
      la: >-
        Beáta María Virgo, summi Regis mater est per generósam conceptiónem, secúndum
        quod dícitur in verbo sibi dicto ab Angelo: Ecce inquit, concípies et páries
        fílium; et póstea: Dabit ei Dóminus sedem David patris ejus, et regnábit in
        domo Jacob in ætérnum, et regni ejus non erit finis. Ac si apérte dicat:
        Concípies et páries fílium Regem, in regáli sólio æternáliter residéntem, ac
        per hoc tamquam Mater Regis regnábis, et ut Regína in regáli sólio residébis.
        Si enim decet filium honórem matri dare, decet ut ei commúnicet thronum
        regálem; unde Virgo María, quia concépit eum, qui habet in fémore scriptum:
        Rex regum et Dóminus dominántium, statim ex quo concépit Fílium Dei, Regína
        fuit, non solum terræ, sed étiam cæli, quod designátum est in Apocalýpsi ubi
        dícitur: Signum magnum appáruit in cælo: múlier amícta sole, et luna sub
        pédibus ejus, et in cápite ejus coróna stellárum duódecim.


        María Regína est præclaríssima quantum ad glóriam, quod bene desígnat Prophéta
        in psalmo qui speciáliter est de Christo et Vírgine María, ubi primo dícitur de
        Christo: Sedes tua, Deus, in sǽculum sǽculi, et paulo post de Vírgine:
        Adstitit regína a dextris tuis, hoc est in potióribus bonis, quod quidem
        dictum est quantum ad glóriam mentis. Séquitur: In vestítu deauráto, in quo
        exprímitur vestítus gloriósæ immortalitátis, quem décuit habére Vírginem in
        sua Assumptióne. Absit enim ut vestiméntum illud quo opértus est Christus, quod
        étiam fuit perfécte sanctificátum in terra per Verbum incarnátum, fiat cibus
        vérmium. Sicut décuit Christum dare grátiam Matri suæ pleníssimam in sua
        Conceptióne, sic décuit tribúere pleníssimam glóriam in ipsíus Matris
        Assumptióne. Et ídeo tenéndum est quod Virgo, gloriósa in ánima et córpore,
        sédeat juxta Fílium.


        María Regína est et dispensátrix grátiæ, quod designátum fuit in libro Esther,
        ubi dícitur: Parvus fons qui crevit in flúvium, et in lucem et solem convérsus
        est. Virgo Maria sub figura Esther comparátur diffusióni fontis et lúminis,
        propter diffusiónem grátiæ quantum ad dúplicem usum, actiónis licet et
        contemplatiónis. Grátia enim Dei, quæ est medicatíva géneris humáni, per ipsam
        ad nos descéndit quasi per aquædúctum, quia ad ipsam Vírginem pértinet
        dispensátio grátiæ non per modum princípii, sed per modum mériti. Mérito ígitur
        Virgo María est excellentíssima Regína in comparatiónem ad plebem, cum
        ímpetrat véniam, súperat pugnam, et distríbuit grátiam, et consequénter
        perdúcit ad glóriam.
      en: >-
        The Blessed Virgin Mary is the Mother of the great King by reason of a noble
        kind of conception, according to the message given her by the Angel. Behold, he
        said, thou shalt conceive and shalt bring forth a son; and again, the Lord God
        will give him the throne of David his father, and he shall be king over the
        house of Jacob forever, and of his kingdom there shall be no end. This is as if
        to say in so many words, Thou wilt conceive and bear a son who is King,
        eternally reigning on the royal throne, and as Queen thou wilt be seated on the
        royal throne. For if it becometh a son to give honour to his mother, it is also
        fitting that he share his royal throne with her; and so the Virgin Mary,
        because she conceived him on whose thigh was written, King of kings and Lord of
        lords, was Queen not only of earth but also of heaven as soon as she conceived
        the Son of God. This is indicated in the Apocalypse where it saith: A great
        sign appeared in heaven: a woman clothed with the sun, and the moon was under
        her feet, and upon her head a crown of twelve stars.


        Mary the Queen outshineth all others in glory, as the Prophet clearly showeth
        in the Psalm which particularly concerns Christ and the Virgin Mary. It first
        saith of Christ: Thy throne, O God, standeth forever and ever, and shortly
        thereafter of the Virgin: The Queen taketh her place at thy right hand, that
        is, in the position of highest blessedness, for it referreth to glory of soul.
        It continueth: In garments of gold, by which is meant the clothing of glorious
        immortality which was proper to the Virgin in her Assumption. For it could not
        be that the garment which clothed Christ, the garment completely sanctified on
        earth by the incarnate Word, should be the food of worms. As it was fitting for
        Christ to grant the fullness of grace to his Mother at her Conception, so was
        it fitting that he grant her the fullness of glory at her Assumption. And so we
        are to hold that the Virgin, glorious in soul and body, is enthroned next to
        her Son.


        Mary the Queen is also the distributrix of grace. This is indicated in the book
        of Esther, where it is said: The little spring which grew into a river and was
        turned into a light and into the sun. The Virgin Mary, under the type of
        Esther, is compared to the outpouring of a spring and of light, because of the
        diffusion of grace for two uses, that is, for action and for contemplation. For
        the grace of God, which is a healing for the human race, descendeth to us
        through her as if through an aqueduct, since the dispensing of grace is
        attributed to the Virgin not as to its beginning, but because of her position
        through merit. By position the Virgin Mary is a most excellent Queen towards
        her people: she obtaineth forgiveness, overcometh strife, distributeth grace,
        and thereby she leadeth them to glory.
    status: { la: verified, en: verified }
