# Matins Nocturn 2-3 readings for the Assumption of the B.V.M. (Aug
# 15, Duplex I class with Common Octave) — SanctiM/08-15.txt bases
# `@SanctiM/08-15t`, which in turn bases `@Sancti/08-15t` (the whole
# day, no Nocturn 2/3 override), so this feast's own proper content is
# sourced from the Tridentine track exactly as for a pre-1955 saint
# (see memory vu-matins-pre1955-saints, vu-matins-sanctim-saints).
# Nocturn 1 (Lectio1-3, the Song of Songs) not authored here, per this
# project's convention of leaving Nocturn 1 scripture to the bible-plan
# store rather than this file.
# web/www/horas/Latin/Sancti/08-15t.txt, English/Sancti/08-15t.txt.
#
# Nocturn 2: Lectio4_-6_ (St. John of Damascus's sermon on the
# Dormition) combined into one reading, one continuous excerpt.
# Nocturn 3: Lectio7's Gospel citation (Luke 10:38-42 — the same
# Martha-and-Mary pericope as `st-martha.yml`'s own Nocturn 3, read
# here for its traditional allegorical link to Mary's "better part")
# is a bare incipit ("Et réliqua") with no full pericope text given,
# so — per the pre-1955 pass's convention of not transcribing bare
# incipits — only the homily portion is authored (not marked
# isGospel), combined with Lectio8-9 as one continuous excerpt of St.
# Augustine's own (different) sermon on the same passage. No
# responsory given for either reading.
id: assumption
readings:
  - nocturn: 2
    isGospel: false
    source: "St. John of Damascus, Sermon 2 on the Falling-Asleep of the B.V.M."
    text:
      la: >-
        Hódie sacra et animáta arca Dei vivéntis, quæ suum in útero concépit Creatórem,
        requiéscit in templo Dómini, quod nullis est exstrúctum mánibus. Et David exsúltat
        ejus parens, et cum eo choros ducunt Angeli, célebrant Archángeli, Virtútes
        gloríficant, Principátus exsúltant, Potestátes collætántur, gaudent Dominatiónes,
        Throni festum diem agunt, laudant Chérubim, glóriam ejus prǽdicant Séraphim. Hódie
        Eden novi Adam paradísum súscipit animátum, in quo solúta est condemnátio, in quo
        plantátum est lignum vitæ, in quo opérta fuit nostra núditas.


        Hódie Virgo immaculáta, quæ nullis terrénis inquináta est afféctibus, sed cæléstibus
        educáta cogitatiónibus, non in terram revérsa est; sed, cum esset animátum cælum, in
        cæléstibus tabernáculis collocátur. Ex qua enim ómnibus vera vita manávit, quómodo
        illa mortem gustáret? Sed cedit legi latæ ab eo quem génuit; et, ut fília véteris
        Adam, véterem senténtiam súbiit (nam et ejus Fílius, qui est vita ipsa, eam non
        recusávit); ut autem Dei vivéntis Mater, ad illum ipsum digne assúmitur.


        Heva, quæ serpéntis suggestióni assénsum præbuit, partus dolóre, et mortis senténtia
        damnátur, et in inferórum collocátur penetrálibus. Hanc autem vere beátam, quæ Dei
        verbo aures præstitit, et Spíritus sancti operatióne repléta est, atque ad Archángeli
        spiritáli salutatióni, sine voluptáte et virili consórtio, Dei Fílium concépit, et
        sine dolóre áliquo péperit, ac totam se Deo consecrávit, quónam modo mors devoráret?
        quómodo inferi suscíperent? quómodo corrúptio invaderet corpus illud, in quo vita
        suscépta est? Huic recta, plana, et facilis ad cælum paráta est via. Si enim, Ubi ego
        sum, illic et miníster meus erit, inquit vita et véritas Christus; quómodo non pótius
        mater cum ipso erit?
      en: >-
        This day the holy and animated Ark of the living God, which had held within it its own
        Maker, is borne to rest in that Temple of the Lord, which is not made with hands. David,
        whence it sprang, leapeth before it, and in company with him the Angels dance, the
        Archangels sing aloud, the Virtues ascribe glory, the Princedoms shout for joy, the
        Powers make merry, the Lordships rejoice, the Thrones keep holiday, the Cherubim utter
        praise, and the Seraphim proclaim its glory. This day the Eden of the new Adam receiveth
        the living garden of delight, wherein the condemnation was annulled, wherein the Tree of
        Life was planted, wherein our nakedness was covered.


        This day the stainless maiden, who had been defiled by no earthly lust, but ennobled by
        heavenly desires, returned not to dust, but, being herself a living heaven, took her
        place among the heavenly mansions. From her true life had flowed for all men, and how
        should she taste of death? But she yielded obedience to the law established by Him to
        Whom she had given birth, and, as the daughter of the old Adam, underwent the old
        sentence, which even her Son, Who is the very Life Itself, had not refused; but, as the
        Mother of the living God, she was worthily taken by Him unto Himself.


        Eve, who had said yea to the proposals of the serpent, was condemned to the pains of
        travail and the punishment of death, and found her place in the bowels of the
        Netherworld. But this truly blessed being who had inclined her ears to the word of God,
        whose womb had been filled by the action of the Holy Ghost, who, as soon as she heard the
        spiritual salutation of the archangel, had conceived the Son of God without any sexual
        pleasure or carnal knowledge by a man, who had brought forth her Offspring without any
        the least pang, who had hallowed herself altogether for the service of God, how was
        death ever to feed upon her? how was the grave ever to eat her up? how was corruption to
        break into that body into which Life had been welcomed? For her there was a straight,
        smooth, and easy way to heaven. For if Christ, Who is the Life and the Truth, hath said
        Where I am, there shall also My servant be, how much more shall not rather His mother be
        with Him?
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "St. Augustine, Bishop of Hippo, Sermon 27 on the Words of the Lord (on Luke 10:38-42)"
    text:
      la: >-
        Sanctum Evangelium cum legeretur, audivimus a femina religiosa susceptum esse Dominum
        hospitio, eaque Martha vocabatur. Et cum esset ipsa occupata in cura ministrandi, soror
        ejus Maria sedebat ad pedes Domini, et audiebat verbum ejus. Laborabat illa, vacabat
        ista. Illa erogabat, hæc implebatur. Verumtamen Martha laborans multum in illa
        occupatione et negotio ministrandi, interpellavit Dominum: et de sorore sua conquesta
        est, quod eam laborantem non adjuvaret.


        Dominus autem pro Maria respondit Marthæ: et ipse ejus factus est advocatus, qui judex
        fuerat interpellatus. Martha, inquit, circa multa es occupata, quando unum est
        necessarium. Maria meliorem partem elegit, quæ non auferetur ab ea. Audivimus enim et
        interpellationem interpellantis, et sententiam judicis. Quæ sententia interpellanti
        respondit, susceptam defendit. Erat enim Maria intenta dulcedini verbi Domini. Intenta
        erat Martha quomodo pasceret Dominum: intenta Maria quomodo pasceretur a Domino. A
        Martha convivium Domino parabatur, in cujus convivio Maria jam jucundabatur.


        Cum ergo María suaviter audíret verbum dulcissimum, et corde intentissimo pasceretur,
        interpellato Domino a soróre sua, quomodo putamus eam timuisse, ne diceret ei Dominus:
        Surge, et adjuva sororem tuam? Mira enim suavitate tenebatur: quæ profecto major est
        mentis quam ventris. Excusata est, sedit securior. Quomodo autem excusata? Attendamus,
        inspiciamus, perscrutemur quod possumus, ut pascamur et nos.
      en: >-
        When the Holy Gospel was read, we heard how that a godly woman hospitably received the
        Lord into her house, and that this woman's name was Martha. And while Martha herself was
        cumbered about much serving, a sister of her's, called Mary, sat at the Lord's Feet, and
        heard His word. The one worked, the other was idle. One ministered, the other was
        filled. Nevertheless, Martha, working hard in the bustle and business of the serving,
        came to the Lord, and made complaint of her sister, because she would not help her in
        her work.


        But the Lord undertook to answer Martha for Mary; He, Who had been called upon to be her
        Judge, became her Advocate. And Jesus answered and said unto her: Martha, Martha, thou
        art careful and troubled about many things. But one thing is needful, and Mary hath
        chosen that good part, which shall not be taken away from her. We have heard both the
        complaint, and the sentence of the Judge, the which sentence replieth to the complainant,
        and shieldeth her whom the Lord had received. Mary was wrapped up in the sweetness of
        the word of the Lord. Martha was busied how to feed the Lord, and Mary, how to be fed by
        the Lord. Martha was getting ready a banquet for that same Lord, at Whose banquet Mary
        was already revelling.


        When, then, Mary was listening in peace and gentleness to those words of unutterable
        sweetness, and being feasted to the full extent of her heart's power, and Martha came
        and complained of her to the Lord, how must we imagine that she feared, lest the Lord
        should say unto her: Arise, and help thy sister? She was held by that wondrous sweetness
        the smack whereof is felt more by the mind than by the belly. She was excused, and she
        sat all the safer. But on what grounds was she excused? Let us now turn our attention to
        this point, and thoroughly see into and examine it as far as we can, that we also may be
        fed.
    status: { la: verified, en: verified }
