# Matins Nocturn 2-3 readings for the Presentation of the Blessed Virgin
# Mary (Nov 21). Sourced directly from web/www/horas/Latin/Sancti/11-21.txt,
# English/Sancti/11-21.txt.
#
# Nocturn 2: Lectio4-6 combined into one reading — two genuinely
# continuous excerpts (St. John Damascene on Mary's own presentation as
# a child, St. Ambrose's praise of her as a model for virgins), kept as
# one reading since both address the same theme without a hard source
# break the way a Gospel-then-homily split would need. (The source's
# own `[Lectio94]` is `@:Lectio4`, a bare cross-reference back to
# Lectio4 for a lower-rank fallback, not additional content.)
# Nocturn 3: no Lectio7-9 override in her own file at all (her `[Rule]`
# is `vide C11`), so — like our-lady-of-the-snows.yml — this defers to
# the Common of Feasts of the BVM's own Nocturn 3 (Commune/C11.txt): a
# bare Gospel incipit (Luke 11:27-28, "Et réliqua") followed by the
# Venerable Bede's homily. Identical content to
# our-lady-of-the-snows.yml's own Nocturn 3, duplicated rather than
# cross-referenced (the Matins mechanism has no cross-id lookup for
# nocturn-readings the way collect/antiphon do via `propers`).
id: presentation-of-the-bvm
readings:
  - nocturn: 2
    isGospel: false
    text:
      la: >-
        Jóachim lectíssimam illam ac summis láudibus dignam mulíerem Annam matrimónio sibi
        copulávit. Verum, quemádmodum prisca illa Anna, cum sterilitátis morbo laboráret,
        per oratiónem ac promissiónem, Samuélem procreávit; eódem modo hæc étiam, per
        obsecratiónem et promissiónem, Dei Genetrícem a Deo accépit, ut ne hic quoque
        cuíquam ex illústribus matrónis céderet. Itaque grátia (nam hoc sonat Annæ
        vocábulum) Dóminam parit (id enim Maríæ nómine significátur). Vere étenim rerum
        ómnium conditárum Dómina facta est, cum Creatóris Mater éxstitit. In lucem autem
        éditur in domo probáticæ Jóachim, atque ad templum addúcitur. Ac deínde, in domo Dei
        plantáta atque per Spíritum sagináta, instar olívæ frugíferæ virtútum ómnium
        domicílium effícitur; ut quæ vidélicet ab omni hujúsce vitæ et carnis
        concupiscéntia mentem abstraxísset, atque ita vírginem una cum córpore ánimam
        conservásset, ut eam decébat, quæ Deum sinu suo exceptúra erat.


        Talis fuit Maria, ut ejus uníus vita ómnium sit disciplína. Si ígitur auctor non
        dísplicet, opus probémus; ut, quæcúmque sibi ejus exoptat præmium, imitétur
        exemplum. Quantæ in una vírgine spécies virtútum émicant! Secretum verecúndiæ,
        vexíllum fidei, devotiónis obséquium; virgo intra domum, comes ad ministérium, mater
        ad templum. O quantis illa virgínibus occúrret! quantas complexa, ad Dóminum trahet,
        dicens: Hæc torum fílii mei, hæc thálamos nuptiáles immaculáto servávit pudóre!


        Quid ergo éxsequar cibórum parsimóniam, officiórum redundántiam: álterum ultra
        natúram superfuísse, álterum pene ipsi natúræ defuísse? Illic nulla intermíssa
        témpora, hic congemínatos jejúnio dies. Et, si quando reficiéndi successísset
        volúntas, cibus plerúmque óbvius, qui mortem arcéret, non delícias ministráret.
        Dormíre non prius cupíditas quam necéssitas fuit; et tamen, cum quiésceret corpus,
        vigiláret ánimus, qui frequénter in somnis aut lecta répetit, aut somno intérrupta
        contínuat, aut dispósita gerit, aut geréndas prænúntiat.
      en: >-
        Joachim took to wife that most eminent and praiseworthy woman, Anne. And even as the
        ancient Hannah, being stricken with barrenness, by prayer and promise became the
        mother of Samuel, so likewise this woman also through prayer and promise received
        from God the Mother of God, that in fruitfulness she might not be behind any of the
        famous matrons. And thus grace (for such is the signification of the name of Anne)
        is mother of the Lady (for such is the signification of the name of Mary.) And
        indeed she became the Lady of every creature, since she hath been mother of the
        Creator. She first saw the light in Joachim's house, hard by the Pool of Bethesda, at
        Jerusalem, and was carried to the Temple. There planted in the Lord, the dew of His
        Spirit made her to flourish in the courts of her God, and like a green olive she
        became a tree, so that all the doves of grace came and lodged in her branches. And so
        she raised her mind utterly above the lust of life and the lust of the flesh, and
        kept her soul virgin in her virgin body, as became her that was to receive God into
        her womb.


        Such was Mary that her single life offereth an example to all. If then the doer
        displease us not, let us applaud the deed; if any other woman seek like reward, let
        her follow after like works. In the one Virgin how many glorious examples do shine
        forth. Her's was the hidden treasure of modesty, her's the high standard of faith,
        her's the self-sacrifice of earnestness, her's to be the pattern of maidenhood at
        home, of kinswomanhood in ministry, of motherhood in the Temple. O to how many
        virgins hath she been helpful, how many hath she taken in her arms and presented unto
        the Lord, saying Here is one who, (like me,) hath kept stainlessly clean the wedding
        -chamber, the marriage -bed of my Son!


        Why should I go on to speak of the scantiness of her eating, or of the multiplicity
        of her work? how her labour seemed above human capacity, and her refreshment
        insufficient for human strength, her toil never missing a moment, her fasting taking
        two days together. And when she was fain to eat, she took not dainties, but
        whatsoever food came first to hand that would keep body and soul together. She would
        not sleep till need was, and even then, while her body rested, her soul watched, for
        she often talked in her sleep, either repeating things that she had read, or going on
        with what she was doing before sleep interrupted her, or rehearsing things executed,
        or talking of things projected.
    status: { la: verified, en: verified }

  - nocturn: 3
    isGospel: false
    source: "The Venerable Bede, Commentary on Luke, Book IV, ch. 49 (on Luke 11:27-28)"
    text:
      la: >-
        Magnæ devotiónis et fídei hæc múlier osténditur, quæ, scribis et pharisǽis Dóminum
        tentántibus simul et blasphemántibus, tanta ejus incarnatiónem præ ómnibus
        sinceritáte cognóscit, tanta fidúcia confitétur, ut et præséntium prócerum
        calúmniam, et futurórum confúndat hæreticórum perfídiam. Nam, sicut tunc Judǽi,
        Sancti Spíritus ópera blasphemándo, verum consubstantialémque Patri Dei Fílium
        negábant; sic hærétici póstea, negándo Maríam semper Vírginem, Sancti Spíritus
        operánte virtúte, nascitúro cum humánis membris Unigénito Dei, carnis suæ matériam
        ministrásse, verum consubstantialémque matri Fílium hóminis fatéri non debére
        dixérunt.


        Si caro Verbi Dei secúndum carnem nascéntis a carne Vírginis matris pronuntiátur
        extránea, sine causa venter qui eam portásset, úbera quæ lactássent, beatificántur.
        Dicit autem Apóstolus: Quia misit Deus Fílium suum, factum ex mulíere, factum sub
        lege. Neque audiéndi sunt, qui legéndum putant: Natum ex mulíere, factum sub lege,
        sed Factum ex mulíere; quia concéptus ex útero virgináli, carnem non de níhilo, non
        aliúnde, sed matérna traxit ex carne. Alióquin nec vere Fílius hóminis dicerétur,
        qui oríginem non habéret ex hómine. Et nos ígitur, his contra Eutychen dictis,
        extollámus vocem cum Ecclésia cathólica, cujus hæc múlier typum gessit, extollámus
        et mentem de médio turbárum, dicamúsque Salvatóri: Beátus venter qui te portávit, et
        úbera quæ suxísti. Vere enim beáta parens, quæ, sicut quidam ait, Eníxa est puérpera
        Regem, qui cælum terrámque tenet per sǽcula.


        Quinímmo beáti qui áudiunt verbum Dei et custódiunt. Pulchre Salvátor attestatióni
        mulíeris ánnuit, non eam tantúmmodo quæ Verbum Dei corporáliter generáre merúerat,
        sed et omnes qui idem Verbum spiritáliter audítu fídei concípere, et boni óperis
        custódia vel in suo vel in proximórum corde párere et quasi álere studúerint,
        asséverans esse beátos; quia, et éadem Dei Génetrix, et inde quidem beáta quia Verbi
        incarnándi minístra facta est temporális, sed inde multo beátior quia ejúsdem semper
        amándi custos manébat ætérna.
      en: >-
        It is plain that this was a woman of great earnestness and faith. The Scribes and
        Pharisees were at once tempting and blaspheming the Lord, but this woman so clearly
        grasped His Incarnation, and so bravely confessed the same, that she confounded both
        the lies of the great men who were present, and the faithlessness of the heretics who
        were yet to come. Even as the Jews then, blaspheming the works of the Holy Ghost,
        denied the very Son of God Who is of one substance with the Father, so afterwards did
        the heretics, by denying that Mary always a Virgin did, under the operation of the
        Holy Ghost, supply flesh to the Only begotten One of God, when He was about being
        born in an human Body, even so, I say, did the heretics deny that the Son of Man
        should be called a true Son, Who is of one substance with His Mother.


        If we shall say that the Flesh, Wherewith the Son of God was born in the flesh, was
        something outside of the flesh of the Virgin His Mother, without reason should we
        bless the womb that bore Him, and the paps which He hath sucked. But the Apostle
        saith: "God sent forth His Son, made of a woman, made under the law", and they are
        not to be listened to who read this passage: "Born of a woman, made under the law."
        He was made of a woman, for He was conceived in a virgin's womb, and took His Flesh,
        not from nothing, not from elsewhere, but from the flesh of His Mother. Otherwise,
        and if He had not been sprung of a woman, He could not with truth be called the Son
        of man. Let us therefore, denying the doctrine of Eutyches, lift up our voice, along
        with the Universal Church, whereof that woman was a figure, let us lift up our heart
        as well as our voice from the company, and say unto the Saviour: Blessed is the womb
        that bare thee, and the paps which thou hast sucked. Blessed Mother, of whom one hath
        said thou art His Mother, Who reigns over earth and over heaven for ever.


        Yea, rather, blessed are they that hear the Word of God and keep it. How nobly doth
        the Saviour say "Yea" to the woman's blessing, declaring also that not only is she
        blessed who was meet to give bodily birth to the Word of God, but that all they who
        spiritually conceive the same Word by the hearing of faith, and, by keeping it
        through good works, bring it forth and, as it were, carefully nurse it, in their own
        hearts, and in the hearts of their neighbours, are also blessed. Yea, and that the
        very Mother of God herself was blessed in being for a while the handmaid of the Word
        of God made Flesh, but that she was much more blessed in this, that through her love
        she keepeth Him for ever.
    status: { la: verified, en: verified }