# Matins Nocturn 2-3 readings for the Maternity of the Blessed Virgin # Mary (Oct 11). Sourced directly from # web/www/horas/Latin/Sancti/10-11.txt, English/Sancti/10-11.txt. # Nocturn 2: Lectio4-5 (two excerpts from Pope St. Leo the Great's own # Nativity sermons) plus Lectio6 (Pius XI's own history of this feast's # institution, 1931, for the 1500th anniversary of the Council of # Ephesus), combined into one reading, not Gospel-tied. Nocturn 3: # Lectio7-9, St. Bernard of Clairvaux's Homily 1 in Praise of the # Virgin Mother (on Luke 2:43-51, the Finding in the Temple -- "Fili, # quid fecísti nobis sic?" is this homily's own opening line, quoting # that pericope directly, not the "Missus est"/Annunciation Bernard # series reused elsewhere in this store). # # Update (2026-09-05): the Gospel pericope itself (Luke 2:43-51) is now # authored too (isGospel: true, immediately before the homily) -- # sourced from missa/Latin/Sancti/10-11.txt's own [Evangelium] (this # same feast's own Mass Gospel) and its English parallel, not guessed # at, and not the Annunciation pericope (Luke 1:26-38) initially # suspected -- this feast's own Nocturn 3 Gospel is genuinely the # Finding in the Temple, confirmed via horas/Latin/Sancti/10-11.txt's # own Lectio7. id: maternity-of-the-bvm readings: - nocturn: 2 isGospel: false source: "Pope St. Leo the Great, Sermons 1-2 on the Nativity of the Lord; Acts of Pope Pius XI" text: la: >- Virgo régia Davídicæ stirpis elígitur, quæ sacro gravidánda fetu, divínam humanámque prolem prius concíperet mente quam córpore: et ne supérni ignára consílii ad inusitátos pavéret affátus, quod in ea operándum erat a Spíritu Sancto, collóquio dídicit angélico, nec damnum crédidit pudóris Dei Génetrix mox futúra. Cur enim de conceptiónis novitáte despéret, cui efficiéntia de Altíssimi virtúte promíttitur? Confirmátur credéntis fides étiam præeúntis attestatióne miráculi. Donátur Elísabeth inopináta fecúnditas, ut qui concéptum déderat stérili, datúrus non dubitarétur et Vírgini. Verbum ígitur Dei Fílius, qui in princípio erat apud Deum, per quem facta sunt ómnia, et sine quo factum est nihil, propter liberándum hóminem ab ætérna morte, factus est homo. Ingréditur hæc ínfima Jesus Christus Dóminus noster de cæli sede descéndens, et a patérna glória non recédens, novo órdine, nova nativitáte generátus. Novo órdine, quia invisíbilis in suis, visíbilis factus est in nostris: incomprehensíbilis vóluit comprehéndi: ante témpora manens, esse cœpit in témpore. Nova autem nativitáte génitus est: concéptus a Vírgine, natus ex Vírgine, sine patérnæ carnis concupiscéntia, sine matérnæ integritátis injúria: quia futúrum hóminum Salvatórem talis ortus decébat, qui et in se habéret humánæ substántiæ natúram, et humánæ carnis inquinaménta nescíret. Orígo dissímilis, sed natúra consímilis; humáno usu et consuetúdine, quod crédimus, caret: sed divína potestáte subníxum est, quod Virgo concéperit, Virgo pepérerit, Virgo permánserit. Cum anno millésimo nongentésimo trigésimo primo, univérso orbe cathólico plaudénte, solémnia celebraréntur expléti sǽculi décimi quinti, postquam in Ephesína sýnodo beáta María Virgo, de qua natus est Jesus, contra Nestórii hǽresim Mater Dei a Pátribus, Cælestíno Papa præeúnte, conclamáta est, Summus Póntifex Pius undécimus faustíssimi evéntus memóriam, perénni suæ pietátis testimónio perpetuándam vóluit. Itaque quod jam in Urbe exstábat nóbile Ephesínæ proclamatiónis monuméntum, triumphálem arcum in Basílica sanctæ Maríæ Majóris in Exquíliis, a decessóre suo Xysto tértio mirábili ópere musívo ornátum, témporis injúria fatiscéntem felíciter restituéndum una cum ala transvérsa Basílicæ munificéntia sua curávit. Lítteris vero encýclicis, Œcuménici Concílii Ephesíni genuínis lineaméntis descríptis, ineffábile divínæ Maternitátis beátæ Maríæ Vírginis privilégium, pie copioséque illustrávit, ut tam excélsi mystérii doctrína áltius fidélium ánimis insidéret. Demum, ut neque litúrgicum deésset monuméntum jussit ut festum divínæ Maternitátis beátæ Maríæ Vírginis cum Missa et Offício própriis die undécima octóbris sub ritu dúplici secúndæ classis quotánnis ab univérsa Ecclésia celebrarétur. en: >- His Mother was chosen a Virgin of the kingly lineage of David, and when she was to grow heavy with the sacred Child, her soul had already conceived him before her body. She learned the counsel of God announced to her by the Angel, lest the unwonted events should alarm her. The future Mother of God knew what was to be wrought in her by the Holy Ghost, and that her modesty was absolutely safe. For why should she, unto whom was promised all sufficient strength through the power of the Highest, have felt hopeless merely because of the unexampled character of such a conception? She believeth, and her belief is confirmed by the attestation of a miracle which hath already been wrought. The fruitfulness of Elizabeth, before unhoped for, is brought forward that she might not doubt that he who had given conception unto her that was barren, would give the same unto her that was Virgin. And so the Word of God, the Son of God, who was in the beginning with God, by whom all things were made, and without whom was not anything made that was made, to deliver man from eternal death, was made man. Our Lord Jesus Christ, descending from his throne in heaven, but leaving not that glory which he hath with the Father, cometh into this lower world by being born after a new order and in a new birth. He cometh after a new order, in that he who is unseen among his own, was seen among us; the Incomprehensible was fain to be comprehended, and he that is from everlasting to everlasting began to be in time. He was the Offspring of a new birth; conceived of a maiden, without the passion of any fleshly father, without any breach of his Mother's virginity, since such a birth beseemed the coming Saviour of mankind, who was to have in him the nature of man's being, and to be free of any defilement of man's flesh. Though he sprung not as we spring, yet is his nature as our nature; we believe that he is free from the use and custom of men; but it was the power of God which wrought that a maiden should conceive, that a maiden should bring forth, and yet abide a maiden still. In the year 1931, amid the applause of the whole Catholic world, solemn rites were celebrated to mark the completion of the fifteen centuries which had elapsed since the Council of Ephesus, moving against the Nestorian heresy, had acclaimed the blessed Virgin Mary, of whom Jesus was born, as Mother of God. This acclamation had been made by the Fathers of the Church under the leadership of Pope Celestine. Pius XI, as Supreme Pontiff, wished to commemorate the notable event and to give lasting proof of his devotion to Mary. Now there had existed for many years in Rome a grand memorial to the proclamation of Ephesus, the triumphal arch in the basilica of Saint Mary Major on the Esquiline Hill. This monument had already been adorned by a previous pontiff, Sixtus III, with mosaics of marvelous workmanship, now falling to pieces from the decay of the passing ages. Pius XI, therefore, out of his own munificence, caused these to be restored most exquisitely and with them the transept of the basilica. In an Encyclical Letter Pius set forth also the true history of the Council of Ephesus, and expounded fervently and at great length the doctrine of the prerogatives of the Blessed Virgin Mary as Mother of God. Finally, that no liturgical detail be lacking, he decreed that the feast of the Divine Motherhood of the Blessed Virgin Mary be celebrated annually on the 11th day of October by the universal Church with a proper Mass and Office under the rite of a double of the second class. status: { la: verified, en: verified } - nocturn: 3 isGospel: true citation: { la: "Luc 2:43-51", en: "Luke 2:43-51" } text: la: >- In illo témpore: Cum redírent, remánsit puer Jesus in Jerúsalem, et non cognovérunt paréntes ejus. Existimántes autem illum esse in comitátu, venérunt iter diei, et requirébant eum inter cognátos, et notos. Et non inveniéntes, regréssi sunt in Jerúsalem, requiréntes eum. Et factum est, post tríduum invenérunt illum in templo sedéntem in médio doctórum, audiéntem illos, et interrogántem eos. Stupébant autem omnes, qui eum audiébant, super prudéntia et respónsis ejus. Et vidéntes admiráti sunt. Et dixit mater ejus ad illum: Fili, quid fecísti nobis sic? ecce pater tuus, et ego doléntes quærebámus te. Et ait ad illos: Quid est quod me quærebátis? nesciebátis quia in his, quæ Patris mei sunt, opórtet me esse? Et ipsi non intellexérunt verbum, quod locútus est ad eos. Et descéndit cum eis, et venit Názareth: et erat súbditus illis. en: >- At that time, when they were returning, the Boy Jesus remained in Jerusalem, and His parents did not know it. But thinking that He was in the caravan, they had come a day's journey before it occurred to them to look for Him among their relatives and acquaintances. And not finding Him, they returned to Jerusalem in search of Him. And it came to pass after three days, that they found Him in the temple, sitting in the midst of the teachers, listening to them and asking them questions. And all who were listening to Him were amazed at His understanding and His answers. And when they saw Him, they were astonished. And His Mother said to Him, Son, why have You done so to us? Behold, in sorrow Your father and I have been seeking You. And He said to them, How is it that you sought Me? Did you not know that I must be about My Father's business? And they did not understand the word that He spoke to them. And He went down with them and came to Nazareth, and was subject to them. status: { la: verified, en: verified } - nocturn: 3 isGospel: false source: "St. Bernard of Clairvaux, Homily 1 in Praise of the Virgin Mother" text: la: >- Deum et Dóminum Angelórum María suum fílium appéllat, dicens: Fili, quid fecísti nobis sic? Quis hoc áudeat Angelórum? Súfficit eis, et pro magno habent, quod cum sint spíritus ex conditióne, ex grátia facti sint et vocáti Angeli, testánte David: Qui facit Angelos suos spíritus. María vero matrem se agnóscens, majestátem illam, cui illi cum reveréntia sérviunt, cum fidúcia suum núncupat Fílium: nec dedignátur nuncupári Deus, quod esse dignátus est. Nam paulo post subdit Evangelísta: Et erat súbditus illis. Quis? Quibus? Deus homínibus? Deus, inquam, cui Angeli súbditi sunt, cui Principátus et Potestátes obédiunt, súbditus erat Maríæ. Miráre utrúmlibet, et élige quod ámplius miréris, sive Fílii benigníssimam dignatiónem, sive Matris excellentíssimam dignitátem. Utrímque stupor, utrímque miráculum. Et quod Deus féminæ obtémperet, humílitas absque exémplo: et quod Deo fémina principétur, sublímitas sine sócio. In láudibus Vírginum singuláriter cánitur quod sequúntur Agnum quocúmque íerit. Quibus ergo láudibus júdicas dignam, quæ étiam præit? Disce, homo, obedíre: disce, terra, subdi; disce, pulvis, obtemperáre. De Auctóre tuo loquens Evangelísta: Et erat, inquit, súbditus illis. Erubésce, supérbe cinis! Deus se humíliat, et tu te exáltas? Deus se homínibus subdit, et tu, dominári géstiens homínibus, tuo te præpónis Auctóri? Felix María, cui nec humílitas défuit, nec virgínitas! Et quidem singuláris virgínitas, quam non temerávit, sed honorávit fecúnditas. Et nihilóminus speciális humílitas, quam non ábstulit, sed éxtulit fecúnda virgínitas: et incomparábilis prorsus fecúnditas, quam virgínitas simul comitátur et humílitas. Quid horum non mirábile? quid non incomparábile? quid non singuláre? Venerámini ergo, cónjuges, in carne corruptíbili carnis integritátem: vos sacræ vírgines in Vírgine fecunditátem. Imitámini, omnes hómines, Dei Matris humilitátem. en: >- Son, why hast thou thus dealt with us? Mary called God, the Lord of Angels, her son. Which of the angels would have dared to do so? It is enough for them, and they reckon it is a great thing, that, being naturally spirits, they should receive the grace of being made and called angels, as witness David: Who maketh spirits his angels. But Mary, knowing herself to be his Mother, doth boldly apply the word Son to that Majesty whom the angels do serve with awe; neither doth God despise to be called what he hath made himself. For a little after, the Evangelist saith: And he was subject unto them. Who to whom? God to men. I say that God, unto whom the angels are subject, and who is obeyed by the Principalities and Powers, was subject to Mary. Marvel thou at both these things, and choose whether to marvel most at the sublime condescension of the Son, or at the sublime dignity of Mary. Either is amazing, either marvelous. That God should obey this woman, is a lowliness without parallel; that this woman should rule over God, an exaltation without match. In praise of virgins, and of virgins only, is it sung that These are they which follow the Lamb whithersoever he goeth. Of what praise then thinkest thou that she must be worthy who even leadeth the Lamb? O man, learn to obey. O earth, learn to submit. O dust, learn to keep down. It is of thy Maker that the Evangelist saith: And he was subject unto them. Blush, O proud ashes. God humbleth himself; and dost thou exalt thyself? God is subject unto men; and wilt thou, by striving to rule over men, set thyself before thy Maker? O happy Mary, lowly and virgin; and wondrous virginity, which motherhood destroyed not, but exalted; and wondrous lowliness, which the fruitful virginity took not away, but ennobled; and wondrous motherhood, which was both virgin and lowly. Which of them is not wondrous? which of them is not unexampled? and which of them doth not stand alone? O ye that be married, honor this incorruption in corruptible flesh; O holy maidens, gaze in wonder at motherhood in a maid; O, all mankind, take pattern by the lowliness of the Mother of God. status: { la: verified, en: verified }