Purification of the BVM (Feb 2), St. Andrew Corsini (Feb 4), St. John of Matha (Feb 8), Apparition of the Immaculate BVM at Lourdes (Feb 11), Ss. Seven Founders of the Servite Order (Feb 12), St. Gabriel of Our Lady of Sorrows (Feb 27) -- all had real, complete Matins content in the reference engine and no exclusion comment; simply never reached during the earlier month-by-month sanctoral pulls. Continuing the same sweep as January's St. Francis de Sales/St. Martina/St. John Bosco. Test update (not a regression): St. Andrew Corsini transfers onto Feb 5 in years where Sexagesima falls on his own Feb 4, outranking St. Agatha when it does -- february-sanctoral.test.ts's proof year for Agatha moved from 2029 (now a collision year) to 2025 (clean). npm test (365 tests) and tsc --noEmit both pass. Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
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# Matins Nocturn 2-3 readings for the Apparition of the Immaculate BVM
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# (Our Lady of Lourdes), Feb 11. Sourced from
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# web/www/horas/Latin/Sancti/02-11.txt (Nocturn 2) and
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# Sancti/12-10bmv.txt (Nocturn 3, per that file's own `@Sancti/12-10bmv`
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# cross-reference — the 3rd day within the Octave of the Immaculate
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# Conception).
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#
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# Nocturn 2: Lectio4-6 combined into one reading — the Bernadette
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# apparition narrative, one continuous piece.
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# Nocturn 3: Lectio7's Gospel citation (Luke 1:26-28) is a bare incipit
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# ("Et réliqua"), so only the homily is authored (not marked isGospel),
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# St. Bernard of Clairvaux's homily (Lectio7's homily + Lectio8-9
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# combined).
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id: apparition-of-the-immaculate-bvm
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readings:
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- nocturn: 2
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isGospel: false
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text:
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la: >-
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Anno quarto a dogmática definitióne de immaculáto beátæ Vírginis Concéptu, ad Gavi
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flúminis oram prope óppidum Lourdes diœcésis Tarbiénsis in Gállia, ipsa Virgo in
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rupis sinu super specum Massabiélle puéllæ cuidam, vernácula lingua Bernadétte
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nuncupátæ, paupérrimæ quidem sed ingénuæ ac piæ, plúries se conspiciéndam óbtulit.
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Immaculáta Virgo juveníli ac benígno videbátur aspéctu, nívea veste niveóque pállio
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contécta, ac zona cærúlea succíncta; nudos pedes áurea rosa ornábat. Primo
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apparitiónis die, qui fuit undécimus Februárii anno millésimo octingentésimo
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quinquagésimo octávo, puéllam signum crucis rite piéque faciéndum edócuit, atque ad
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sacri rosárii recitatiónem, exémplo suo, corónam, quæ prius ex brácchio demíssa
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pendébat, manu advólvens, excitávit: quod in céteris étiam apparitiónibus prǽstitit.
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Altero autem apparitiónis die, puélla in simplicitáte cordis sui, diabólicam fraudem
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timens, lustrálem aquam in Vírginem effúdit; sed beáta Virgo, léniter arrídens,
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benigniórem illi vultum osténdit. Cum vero tértio apparuísset, puéllam ad specum per
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quíndecim dies invitávit. Exínde eam sǽpius est allocúta, ac pro peccatóribus oráre,
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terram deosculári, pœnitentiámque ágere est hortáta; deínde imperávit, ut
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sacerdótibus edíceret, ædificándum ibi esse sacéllum, solemnísque supplicatiónibus
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more illo accedéndum. Mandávit ínsuper ut e fonte, qui sub aréna adhuc latébat sed
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mox erat eruptúrus, aquam bíberet, eáque se abstérgeret. Dénique die festo
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Annuntiatiónis, percontánti eníxe puéllæ illíus nomen, cujus aspéctu tóties
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dignáta fúerat, Virgo, admótis péctori mánibus elatísque in cælum óculis,
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respóndit: Immaculáta Concéptio ego sum.
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Percrebrescénte fama beneficiórum, quæ in sacro specu recepísse fidéles
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dicebántur, augebátur in dies hóminum concúrsus, quos loci relígio ad specum
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advocábat. Itaque prodigiórum fama puellǽque candóre mortus Tarbiénsis epíscopus,
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quarto ab enarrátis anno, post jurídiam factórum inquisitiónem, supernaturáles
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esse apparitiónis notas sua senténtia probávit, cultúmque Vírginis immaculátæ in
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eódem specu permísit. Mox ædificátum sacéllum: ex illa die pene innúmeræ fidélium
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turbæ, voti ac supplicatiónis causa, ex Gállia, Bélgio, Itália, Hispánia
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ceterísque Európæ provínciis necnon ex longínquis Américæ regiónibus quovis anno
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illuc advéniunt, noménque Immaculátæ de Lourdes ubíque terrárum inclaréscit.
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Fontis aqua, in cunctas orbis partes deláta, ægris sanitátem restítuit. Orbis vero
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cathólicus tantórum memor benefactórum, ædes sacras mirábili ópere ibi exstrúxit.
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Peregrinatiónes hujúsmodi fidem, frigescénte sǽculo, excitásse, ánimum ad
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christiánam legem profiténdam addidísse, cultúmque Vírginis immaculátæ mirum in
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modum auxísse, ómnibus compértum est. Pius nonus, sacris indulgéntiis,
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archiconfraternitátis privilégio ac minóris Basílicæ título ipsam insignívit; ac
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Deíparæ imáginem íbidem cultam, solémni ritu per legátum suum apostólicum in
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Gállia, diadémate distínctam vóluit. Leo vero décimus tértius innúmera étiam
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cóntulit benefícia, ac solémnem Ecclésiæ sub título Rosárii dedicatiónem suo
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nómine péragi curávit; quorum beneficiórum amplitúdinem cumulávit, cum,
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plúrium episcopórum rogátu, solémne festum sub título Apparitiónis beátæ Maríæ
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Vírginis immaculátæ, próprio Offício et própria Missa celebrándum benígne
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concéssit. Tandem Pius décimus Póntifex máximus idem festum ad Ecclésiam
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univérsam exténdit.
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en: >-
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In the fourth year from the dogmatic definition of the Immaculate Conception of the
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Blessed Virgin, at the bank of the river Gave near the town of Lourdes of the diocese
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of Tarbes in France, the Virgin herself in a bend of the rock above the grotto of
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Massabiele, often shewed herself to a certain girl, called in the vernacular tongue
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Bernadette, indeed most poor but noble and pious, to be seen. The Immaculate Virgin
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appeared with a young and kind appearance, clothed with a white garment and white
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veil, and girt with a blue girdle; she adorned her bare feet with a golden rose. On
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the first day of the apparition, which was the eleventh of February in 1858, she
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taught the girl the sign of the cross to be duly and piously made, and she incited
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her, by her example, to the recitation of the sacred rosary. On the second day of the
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apparition, the girl in the simplicity of her heart, fearing diabolic fraud, flung
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holy water on the Virgin; but the blessed Virgin, smiling gently, shewed her face
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more kindly to her. And when she appeared a third time, she invited the girl to the
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grotto for fifteen days. Thence she often addressed her; then commanded, that it
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might be declared to the priests, a chapel to be built there, and to be approached
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there for supplications in a manner of solemnity. Moreover she commanded that from
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the spring, which thus far was hidden under the sand but now was about to erupt, she
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might drink the water, and by it cleanse herself. Finally on the feast day of the
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Annunciation, to the girl earnestly inquiring her name, the Virgin, her hands having
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been moved to her breast and her eyes raised to heaven, answered: I am the Immaculate
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Conception.
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The fame of favours becoming widespread, which the faithful were said to have
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received in the sacred grotto, in time the assembly of men increased, whom the
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sanctity of the place called to the grotto. Therefore the bishop of Tarbes moved by
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the fame of the wonders and the purity of the girl, after a juridical inquiry of the
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happenings, approved by his decree the signs of the apparition to be supernatural,
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and permitted the worship of the immaculate Virgin in the same grotto. Soon a chapel
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is built: from that day the almost innumerable crowds of the faithful, for the
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purpose of prayer and supplication, from France, Belgium, Italy, Spain, and the other
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provinces of Europe and also from the remote regions of America arrived there in
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every year, and the name of the Immaculate of Lourdes becometh famous of countries
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everywhere. The water of the spring, having been carried into all parts of the
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world, restored health to the sick. And the Catholic world mindful of such great
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favours, built holy shrines there with wonderful work.
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It is known by all for certain the pilgrimages of this sort to have stirred up faith,
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in a world becoming cold, the soul to have increased to profess the Christian law,
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and to have spread the worship of the immaculate Virgin in a wonderful manner. Pius
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the ninth, with sacred indulgences, distinguished it with the privilege of an
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archconfraternity and title of a minor Basilica; and willed the image honoured there
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of the Godbearer to be adorned with a crown by his apostolic legate in France. And
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Leo the thirteenth also conferred innumerable benefits, and arranged to complete by
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his name the solemn dedication of the Church under the title of the Rosary; he
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accumulated the extent of which benefits, when, with the asking of many bishops, he
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kindly granted a solemn feast to be celebrated under the title of the Apparition of
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the blessed Virgin Mary immaculate with a proper Office and proper Mass. Finally
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supreme Pontiff Pius the tenth extended the same feast to the universal Church.
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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. Bernard of Clairvaux, Homily 2 on the text \"Missus est\" (on Luke 1:26-28)"
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text:
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la: >-
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Lætáre, pater Adam, sed magis tu, o Heva mater, exsúlta, qui sicut ómnium paréntes,
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ita ómnium fuístis peremptóres; et quod infelícius est, prius peremptóres quam
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paréntes. Ambo, inquam, consolámini super fília, et tali fília, sed illa ámplius de
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qua malum ortum est prius, cujus oppróbrium in omnes pertransívit mulíeres. Instat
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namque tempus, quo jam tollátur oppróbrium, nec hábeat vir quid causétur advérsus
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féminam: qui útique, dum se imprudénter excusáre conarétur, crudéliter illam
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accusáre non cunctátus est, dicens: Múlier quam dedísti mihi, dedit mihi de ligno,
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et comédi. Proptérea curre Heva ad Maríam; curre mater ad fíliam; fília pro matre
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respóndeat: ipsa matris oppróbrium áuferat; ipsa patri pro matre satisfáciat: quia
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ecce si vir cécidit per féminam, jam non erígitur nisi per féminam.
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Quid dicébas, o Adam? Múlier quam dedísti mihi, dedit mihi de ligno, et comédi.
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Verba malítiæ sunt hæc quibus magis áugeas quam déleas culpam. Verúmtamen Sapiéntia
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vicit malítiam, cum occasiónem véniæ, quam a te Deus interrogándo elícere tentávit,
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sed non pótuit, in thesáuro indeficiéntis suæ pietátis invénit. Rédditur nempe
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fémina pro fémina, prudens pro fátua, húmilis pro supérba, quæ pro ligno mortis
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gustum tibi pórrigat vitæ, et pro venenóso cibo illo amaritúdinis, dulcédinem
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páriat fructus ætérni. Muta ergo iníquæ excusatiónis verbum in vocem grátiárum
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actiónis, et dic: Dómine, múlier, quam dedísti mihi, dedit mihi de ligno vitæ, et
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comédi; et dulce factum est super mel ori meo, quia in ipso vivificásti me. Ecce
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enim ad hoc missus est Angelus ad Vírginem. O admirándam et omni honóre digníssimam
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Vírginem; o féminam singuláriter venerándam, super omnes féminas admirábilem,
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paréntum reparatrícem, posterórum vivificatrícem.
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Quam tibi áliam prædixísse Deus vidétur, quando ad serpéntem ait: Inimicítias ponam
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inter te et mulíerem? Et si adhuc dúbitas, quod de María díxerit, audi quod séquitur:
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Ipsa cónteret caput tuum. Cui hæc serváta victória est, nisi Maríæ? Ipsa procul
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dúbio caput contrívit venenátum, quæ omnimódam malígni suggestiónem tam de carnis
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illécebra, quam de mentis supérbia dedúxit ad níhilum. Quam vero áliam Sálomon
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requirébat, cum dicébat: Mulíerem fortem quis invéniet? Nóverat quippe vir sápiens
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hujus sexus infirmitátem, frágile corpus, lúbricam mentem. Quia tamen et Deum
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légerat promisísse, et ita vidébat congrúere, ut qui vícerat per féminam,
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vincerétur per ipsam, veheménter admírans ajébat: Mulíerem fortem quis invéniet?
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Quod est dícere: si ita de manu féminæ pendet et nostra ómnium salus, et
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innocéntiæ restitútio, et de hoste victória: fortis omníno necésse est ut
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provideátur, quæ ad tantum opus possit esse idónea.
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en: >-
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Rejoice, father Adam, and yet more thou mother Eve, ye that are the source of all,
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and the ruin of all, and the unhappy cause of their ruin before ye gave them birth.
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Be comforted both in your daughter, and such a daughter; but chiefly thou, O woman,
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of whom the first evil came, and who hast cast thy slur upon all women. The time is
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come for the slur to be taken away, and for the man to have nothing to say against
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the woman. At the first, when he unwisely began to make excuse, he scrupled not to
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throw the blame upon her, saying, The woman whom Thou gavest to be with me, she gave
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me of the tree, and I did eat. Wherefore, O Eve, betake thyself to Mary Mother,
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betake thyself to thy daughter let the daughter answer for the mother let her take
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away her mother's reproach; let her make up to her father for her mother's fault for
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if man be fallen by means of woman, it is by means of woman that he is raised up
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again.
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What didst thou say, O Adam? The woman whom Thou gavest to be with me, she gave me
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of the tree, and I did eat. These are wrathful words, by the which thou dost rather
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magnify than diminish thine offence. Nevertheless, Wisdom hath defeated thy malice.
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God asked thee that He might find in thee an occasion of pardon, but, in that He
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found it not, He hath sought and found it in the Treasure of His Own mercy. One
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woman answereth for another; the wise for the foolish; the lowly for the proud; for
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her that gave thee of the tree of death, another that giveth thee to taste of the
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tree of life; for her that brought thee the bitter food of sin, another that giveth
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thee of the sweet fruits of righteousness. Wherefore accuse the woman no more, but
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speak in thanksgiving, and say, Lord, the woman whom Thou hast given me, she hath
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given me of the tree of life, and I have eaten; and it is in my mouth sweeter than
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honey, for thereby hast Thou quickened me. Behold, it was for this that the angel
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Gabriel was sent to the Virgin, to the most worshipful of women, a woman more
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wonderful than all women, the restorer of them that went before, and the quickener
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of them that come after her.
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Has it not of this thy daughter, O Adam, that God spake when He said unto the
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serpent, I will put enmity between thee and the woman And if thou wilt still doubt
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that He speaketh of Mary, hear what followeth She shall bruise thy head. Who won
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this conquest but Mary? She brought to nought the whole wiles of Satan, whether for
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the pollution of her body or the injury of her soul. Was it not of her that Solomon
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spake, where he saith, Who shall find a virtuous woman? The wise man knew the
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weaknesses of women, how frail they are in body, and how changeable in mind. But he
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had read that God had promised that the enemy, who had prevailed by means of a
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woman, was by a woman to be overthrown, and he believed. But he wondered greatly,
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and said, Who shall find a virtuous woman? that is to say If our salvation, and the
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bringing back of that which is lost, and the final triumph over the enemy, is in the
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hand of a woman, it must needs be that a virtuous woman be found, meet to work in
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that matter.
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status: { la: verified, en: verified }
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