Continues the full-year sanctoral import: Ss. Tiburtius and Susanna, Ss. Hippolytus and Cassian, the Vigil of the Assumption, St. Joachim (Duplex II Classis, own full proper content), St. Hyacinth, St. John Eudes, St. Jane Frances de Chantal, the Immaculate Heart of the BVM (Duplex II Classis, instituted 1942, full proper content), St. Joseph Calasanctius, and St. Raymond Nonnatus. Several of the new fixed dates (Aug 16, 17, 21, 22) fall within or adjacent to St. Lawrence's and the Assumption's overlapping octave windows and now win outright there under the ordinary-feria/ordinary- sunday precedence rules, displacing what several existing tests expected to be bare octave commemorations or ferial fallbacks. Updated: - august-sanctoral.test.ts: Aug 22 now correctly shows the Immaculate Heart of Mary as the winner, with the Assumption's octave still commemorated alongside her. - day-label.test.ts: the two octave-priority tests pinned to Aug 17 (now St. Hyacinth's own day) moved their "day 8 alone" case to All Saints' own octave (Nov 8, still open); the two-octaves-overlap comparison can no longer be demonstrated via any real date in this app since every day where St. Lawrence's and the Assumption's octaves genuinely overlap is now real sanctoral content -- the underlying `pickWinningOctave` mechanism itself stays covered by tests/calendar/octaves.test.ts's own synthetic-data unit test. - vespers.test.ts: the Thursday Ps 138 split test moved off Aug 20, whose own first Vespers is now claimed by St. Jane Frances de Chantal's fixed day (Aug 21). Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
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# Matins Nocturn 2-3 readings for the Immaculate Heart of the Blessed
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# Virgin Mary (Aug 22). Sourced directly from
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# web/www/horas/Latin/Sancti/08-22.txt, English/Sancti/08-22.txt.
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# Nocturn 2: Lectio4-6, a sermon of St. Bernardine of Siena on the
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# Visitation and an excerpt from ecclesiastical documents on the
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# feast's own institution history (Pius VII, 1801; Pius IX; Pius XII,
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# 1942), combined into one reading. Nocturn 3: the Gospel citation ends
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# "Et réliqua"/"And so on" with no full pericope given -- per the
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# bare-incipit convention, only the homily (Lectio7-9, St. Robert
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# Bellarmine) is authored, isGospel: false, no citation field.
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id: immaculate-heart-of-mary
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readings:
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- nocturn: 2
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isGospel: false
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source: "St. Bernardine of Siena, Sermon 9 on the Visitation; ecclesiastical documents on the feast's institution"
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text:
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la: >-
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Quis mortálium, nisi divíno tutus oráculo, de vera Dei et hóminis
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Genetríce quidquam módicum, sive grande præsúmat incircumcísis, immo
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pollútis lábiis nomináre, quam Pater ante sǽcula Deus perpétuam
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prædestinávit in Vírginem, digníssimam Fílius elégit in Matrem,
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Spíritus Sanctus omnis grátiæ domicílium præparávit? Quibus verbis
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ego homúnculus sensus altíssimos virgínei Cordis, sanctíssimo ore
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prolátos, éfferam, quibus non súfficit lingua ómnium Angelórum?
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Dóminus enim ait: Bonus homo de bono thesáuro cordis profert bona;
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quod verbum potest étiam esse thesáurus. Quis inter puros hómines
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mélior homo potest excogitári, quam illa, quæ méruit éffici Mater
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Dei, quæ novem ménsibus in corde et in útero suo ipsum Deum
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hospitáta est? Quis thesáurus mélior, quam ipse divínus amor quo
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fornáceum cor Vírginis ardens erat?
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De hoc ígitur Corde quasi de fornáce divíni ardóris Virgo beáta
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prótulit verba bona, id est, verba ardentíssimæ caritátis. Sicut
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enim a vase summo et óptimo vino pleno, non potest exíre nisi óptimum
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vinum; aut sicut a fornáce summi ardóris non egréditur nisi incéndium
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fervens; sic quippe a Christi Matre exíre non pótuit verbum, nisi
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summi summéque divíni amóris atque ardóris. Sapiéntis quoque dóminæ
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et matrónæ est pauca verba, sólida tamen atque sententiósa habére;
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proínde septem vícibus quasi septem verba tantum miræ senténtiæ et
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virtútis a Christi benedictíssima Matre legúntur dicta, ut mýstice
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ostendátur ipsam fuísse plenam grátia septifórmi. Cum Angelo bis
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tantúmmodo est locúta. Cum Elísabeth bis étiam. Cum Fílio étiam bis,
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semel in templo, secúndo in núptiis. Cum minístris semel. Et in his
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ómnibus semper valde parum locúta est; excépto quod in laude Dei et
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gratiárum actióne se ámplius dilatávit, scílicet, quum ait:
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Magníficat ánima mea Dóminum. Ubi non cum hómine, sed cum Deo locúta
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fuit.
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Cultum litúrgicum, quo Cordi Immaculáto Vírginis Maríæ débitus
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tribúitur honor, cuíque plures viri sancti ac mulíeres viam
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parárunt, ipsa Apostólica Sedes primum approbávit ineúnte sǽculo
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undevicésimo, cum Pius Papa séptimus festum Puríssimi Cordis Maríæ
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Vírginis instítuit, ab ómnibus diœcésibus et religiósis famíliis,
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quæ id petiíssent, pie sanctéque agéndum: quod póstmodum Pius Papa
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nonus Offício ac Missa própria auxit. Ardens autem stúdium atque
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optátum, jam sǽculo décimo séptimo exórtum et in dies invaléscens,
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ut nempe ejúsmodi festum, majóri solemnitáte donátum, totíus
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Ecclésiæ commúne efficerétur, Summus Póntifex Pius duodécimus
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benígne excípiens anno millésimo nongentésimo quadragésimo secúndo,
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bello atrocíssimo per orbem fere totum ingravescénte, infínitas
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populórum ærúmnas míserans, pro sua in Matrem cæléstem pietáte ac
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fidúcia genus hóminum univérsum illíus Cordi benigníssimo
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obsecratióne solémni eníxe commendávit, atque in honórem ejúsdem
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Immaculáti Cordis festum cum Offício et Missa própriis in perpétuum
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ubíque celebrándum indíxit.
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en: >-
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What man, unless secure in a divine oracle, may presume to speak with
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impure, indeed with polluted lips, anything little or great about the
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true Parent of God and of man, whom the Father before all ages
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predestined a perpetual Virgin, whom the Son chose as his most
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worthy Mother, whom the Holy Ghost prepared as the dwelling place of
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every grace? With what words shall I, a lowly man, give expression
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to the highest sentiments of the virginal Heart uttered by the
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holiest mouth, for which the tongues of all the Angels do not
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suffice? For the Lord saith: A good man bringeth forth good things
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from the good treasure of his heart; and this word can also be a
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treasure. Among pure mortals who can be conceived of as better than
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she who was worthy to be the Mother of God, who for nine months had
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as a guest in her heart and in her womb God himself? What better
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treasure than the divine love itself, which was burning in the Heart
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of the Virgin as in a furnace?
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And so, from this Heart as from a furnace of divine ardor the
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Blessed Virgin brought forth good words, that is, words of the most
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ardent charity. For as from a vessel full of the richest and best
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wine only good wine can be poured; or as from a furnace of intense
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heat only a burning fire is emitted; so indeed from the Mother of
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Christ no word can go forth except of the greatest and most intense
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divine love and ardor. It is also the mark of a wise woman and
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matron to speak few words, but words that are effective and full of
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meaning; and so seven times, as it were, seven words of such
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wonderful meaning and virtue are read as having been uttered by the
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Most Blessed Mother of Christ, that mystically it may be shown she
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was full of the sevenfold grace. To the Angel twice only did she
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speak; to Elizabeth also twice; with her Son likewise twice, once in
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the temple, and a second time at the marriage feast; and once to the
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attendants. And on all those occasions she always said very little;
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with this one exception that she spake at length in the praise of
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God and in thanksgiving, namely, when she said: My soul doth
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magnify the Lord. But here she did not speak with man, but with God.
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The liturgical worship, through which due honor is given to the
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Immaculate Heart of the Virgin Mary, and for which many holy men and
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women have prepared the way, the Apostolic See itself first
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approved in the beginning of the nineteenth century, when Pope Pius
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VII instituted the feast of the Most Pure Heart of the Virgin Mary,
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to be piously and reverently celebrated by all the dioceses and
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religious families who had asked for it. Afterwards Pope Pius IX
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added an Office and a proper Mass to it. But an ardent desire and
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longing, which had arisen in the seventeenth century, grew day by
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day, that namely, the same Feast, given greater solemnity, might be
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spread to the entire Church. In 1942, Pope Pius XII, graciously
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acceding to this wish, and during the terrible war then ravaging
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almost the entire world, pitying the infinite hardships of men, and
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because of his devotion and confidence in our heavenly Mother, in
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solemn supplication earnestly entrusted the entire human race to
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her most generous Heart, and in honor of the same Immaculate Heart
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he ordered a Feast to be kept forever with its proper Office and
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Mass.
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status: { la: verified, en: verified }
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- nocturn: 3
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isGospel: false
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source: "St. Robert Bellarmine, On the Seven Words of Christ on the Cross, ch. 12"
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text:
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la: >-
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Onus et jugum impósitum a Dómino sancto Joánni, ut Vírginis Matris
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curam géreret, vere fuit jugum suáve et onus leve. Quis enim non
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libentíssime cohabitáret Matri illi, quæ Verbum incarnátum in útero
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novem ménsibus portávit, et illi totos trigínta annos devotíssime
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dulcissiméque cohabitávit? Quis non invídeat dilécto Dómini, qui in
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abséntia Fílii Dei præséntiam obtínuit Matris Dei? Sed, nisi fallor,
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póssumus et nos a benignitáte Verbi nostri causa incarnáti et ex
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dilectióne nímia nostri causa crucifíxi, précibus impetráre, ut
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dicat et nobis: Ecce Mater tua; et Matri suæ de nobis dicat: Ecce
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fílius tuus.
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Non est avárus pius Dóminus gratiárum, dúmmodo ad thronum grátiæ
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ejus cum fide et fidúcia et non ficto corde, sed vero et sincéro
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accedámus. Qui nos coherédes esse vóluit regni Patris sui, non
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dedignábitur certe nos coherédes habére amóris Matris suæ. Sed nec
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ipsa Virgo benigníssima gravábitur multitúdine filiórum, cum sinum
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amplíssimum hábeat et valde cúpiat, nullum períre ex his, quos
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Fílius suus tam pretióso sánguine et tam pretiósa morte redémit.
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Adeámus ergo cum fidúcia ad thronum grátiæ Christi, et supplíciter
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nec sine lácrimis ab eo petámus, ut de unoquóque nostrum Matri suæ
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dicat: Ecce fílius tuus; et unicuíque nostrum de Matre sua dicat:
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Ecce Mater tua.
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Quam bene nobis erit sub præsídio tantæ Matris? Quis nos detráhere
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audébit de sinu ejus? Quæ nos tentátio superáre póterit,
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confidéntes in patrocínio Matris Dei et nostræ? neque nos primi
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érimus in tanti consecutióne benefícii. Multi nos præcessérunt;
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multi, inquam, ad singuláre et plane matérnum patrocínium tantæ
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Vírginis accessérunt, et nemo confúsus aut tristis dimíssus est, sed
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omnes hílares et gaudéntes, freti patrocínio tantæ Matris.
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en: >-
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The burden and yoke which our Lord imposed on St. John, that he take
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care of his Virgin Mother, was indeed a sweet yoke and a light
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burden. Who indeed would not esteem it a happiness to dwell under
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the same roof with her, who for nine months had borne in her womb
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the Incarnate Word, and for thirty years had enjoyed the sweetest
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and happiest communication of sentiments with him? Who doth not
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envy the chosen disciple of our Lord, who in the absence of the Son
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of God, was given the presence of the Mother of God? Yet, if I am
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not mistaken, we can obtain by our prayers that our most kind Lord,
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who became man for our sakes and was crucified for love of us,
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should say to us: Behold thy Mother; and should say to his Mother
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for each one of us: Behold thy son.
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Our good Lord is not avaricious of his graces, if only we approach
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the throne of grace with faith and confidence, with a true and
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sincere but not a false heart. He who desireth to have us co-heirs
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in the kingdom of his Father, will certainly not disdain to have us
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co-heirs in the love of his Mother. Nor will the most benign Virgin
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herself take it amiss to have a countless number of children, since
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she hath an heart capable of embracing all of us, and ardently
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desireth that not even one of those souls should perish whom her
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divine Son redeemed with his precious Blood, and his still more
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precious death. And so let us approach with confidence the throne
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of the grace of Christ, and with tears let us humbly beg of him to
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say to his Mother for each of us: Behold thy son; and to each one of
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us concerning his Mother: Behold thy Mother.
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How secure shall we be under the protection of such a Mother? Who
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will dare to drag us from her bosom? What temptation can overcome us
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if we confide in the protection of the Mother of God and of our
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Mother? Nor will we be the first who have secured such a great
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favour. Many have preceded us; many, I say, have placed themselves
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under the singular and really maternal protection of so powerful a
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Virgin, and no one hath been cast off by her with his soul in a
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perplexed and sad state, but all who confide in the patronage of
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such a Mother are happy and contented.
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status: { la: verified, en: verified }
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