Daily Bible Readings Monday August 31 2009 22nd Week in Ordinary Time

August 31 2009 Monday Twenty-Second Week in Ordinary Time
Saint of the Day – Sts. Joseph of Arimathea and Nicodemus

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/083109.shtml

1 Thessalonians 4:13-18
Haydock New Testament

And we will not have you ignorant, brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope. For if we believe that Jesus died, and rose again, even so them who have slept through Jesus, God will bring with him. For this we say unto you in the word of the Lord, that we who are alive, who remain unto the coming of the Lord, shall not prevent them, who have slept. For the Lord himself shall come down from heaven with commandment, and with the voice of an Archangel, and with the trumpet of God: and the dead, who are in Christ, shall rise first. Then we who are alive, who are left, shall be taken up together with them in the clouds, to meet Christ in the air, and so shall we be always with the Lord. Wherefore comfort ye one another with these words.

Responsorial Psalm 95:1 and 3-5, 11-13 (Ps 96 NAB)
DR Challoner Text Only

Sing ye to the Lord a new canticle:
sing to the Lord, all the earth.
Declare his glory among the Gentiles:
his wonders among all people.
For the Lord is great, and exceedingly to be praised:
he is to be feared above all gods.
For all the gods of the Gentiles are devils:
but the Lord made the heavens.
Let the heavens rejoice, and let the earth be glad,
let the sea be moved, and the fulness thereof:
The fields and all things that are in them shall be joyful.
Then shall all the trees of the woods rejoice
before the face of the Lord, because he cometh:
because he cometh to judge the earth.
He shall judge the world with justice,
and the people with his truth.

The Holy Gospel of Jesus Christ According to Saint Luke 4:16-30
Haydock New Testament

Jesus Unrolls the Book in the SynagogueAnd he came to Nazareth, where he was brought up, and he went into the synagogues, according to his custom, on the sabbath day, and he rose up to read. And the book of Isaias, the prophet, was delivered unto him. And as he unfolded the book, he found the place where it was written:

The Spirit of the Lord is upon me: wherefore he hath anointed me, to preach the gospel to the poor he hath sent me, to heal the contrite of heart, To preach deliverance to the captives, and sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord, and the day of reward.

And when he had folded the book, he restored it to the minister, and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them:

This day is fulfilled this Scripture in your ears.

And all gave testimony to him: and they wondered at the words of grace that proceeded from his mouth, and they said:

Is not this the son of Joseph?

And he said to them:

Doubtless you will say to me this similitude: Physician, heal thyself: as great things as we have heard done in Capharnaum, do also here in thy own country.

And he said:

Amen, I say to you, that no prophet is accepted in his own country. In truth I say to you, there were many widows in the days of Elias, in Israel, when heaven was shut up three years and six months: when there was a great famine through all the land: And to none of them was Elias sent, but to a widow at Sarepta of Sidon. And there were many lepers in Israel in the time of Eliseus, the prophet: and none of them was cleansed but Naaman, the Syrian.

And all they in the synagogue, hearing these things, were filled with anger. And they rose up, and thrust him out of the city: and they brought him to the brow of the hill, whereon their city was built, that they might cast him down headlong. But he passing through the midst of them, went his way.

Haydock Commentary 1 Thessalonians 4:13-18
Notes Copied From Haydock Commentary Site

  • Ver. 15. With commandment.[3]  God’s command will in a moment raise and bring all to judgment. — And the dead, who are in Christ, in the grace of Christ, shall rise first, not as to time, but in dignity.  Wi. — Shall rise first. Not in order of time, for all shall rise in the twinkling of an eye, but first in order of dignity. S. Chrysostom, however, thinks that the elect rise before the reprobate, to go before the Lord; whereas the latter shall come behind him, only to appear before the tribunal of justice.  S. Chrys.

Haydock Commentary Luke 4:16-30

  • Ver. 17. As he unfolded the book: and again, (v. 20) when he had folded the book. Books at that time where not like our now-a-days, but were skins or parchments, rolled or folded up.  Wi. — Some are of opinion that the Jews of Nazareth, having heard of the miracles and fame of Jesus, and that he was accustomed to teach in the synagogues, though he had never been instructed in any learning, when he rose to speak, purposely gave him the book of Isaias, which was esteemed the most difficult to be explained, in order to try his learning; though it is probable that it was done by the all-directing interposition of Divine Providence.  Maldonatus.
  • Ver. 18. By the poor are to be understood the Gentiles; who might truly be called poor, since they possessed neither the knowledge of the true God, nor of the law, nor of the prophets.  Origen. — Isaias in this place speaks of himself, as a figure of the Messias.  The captivity of Babylon, which is the literal object of this prophecy, was a figure of the then state of mankind; the return from this captivity announced by the prophet, and effected by Cyrus, represented the redemption of man, effected by Jesus Christ.  V.
  • Ver. 19. To set at liberty them that are bruised, or oppressed.  These words are not in the prophet; but are added by S. Luke, to explain the others. — To preach the acceptable year, as it were the jubilee year, when slaves used to be set at liberty.  Wi.
  • Ver. 20. To observe and admire a person that had never learned letters, and who stood up amongst them an experienced teacher.  Menochius.  See John vii. 15. and Maldonatus.
  • Ver. 21. By this Christ wished to shew that he was the Messias foretold by the prophet Isaias, whom they so anxiously expected: he declares himself to be the person pointed out by the prophet.  There seems also to be a secret reprehension in these words of Christ; as if he were to say: Why are you so desirous to behold the Messias, whom, when he is before your eyes, you will not receive?  Why do you seek him in the prophets, when you neither understand the prophets, nor perceive the truth of their predictions, when they are fulfilled before you eyes?  Maldonatus.
  • Ver. 23. I see you will object to me this similitude, (parabolhn) or trite saying, applied to such as attended to the concerns of others, and neglected their own.  Menochius.
  • Ver. 30. Passing through the midst of them, went his way. Perhaps by making himself on a sudden invisible, or by striking them with blindness, or by changing their minds, and hearts, as he pleased.  Wi. — All commentators observe on these words, that the evangelist wished to shew that Christ worked a miracle on this occasion, and by it proved his divinity.  This is the opinion of SS. Euthymius, Ambrose, and Thomas.  S. Ambrose says, we must observe that Christ did not suffer from necessity, but because he wished it.  He was not taken by the Jews, but delivered up himself; at his own pleasure he is seized, and at his own pleasure he escapes; when he wills it, he is condemned; and when he wills it, he is freed.  The most common opinion is, that he rendered himself invisible on this occasion; though others imagine that he changed their wills, or withheld their hands.  Maldon. — When we observe the outrageous treatment Jesus Christ met with from the people of Nazareth, we are not surprised that he should shut up the fountain of his beneficence against them for their incredulity, and return to Capharnaum.  A.

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Sunday Bible Readings August 16 2009 20th Sunday in Ordinary Time

August 16 2009 Twentieth Sunday in Ordinary Time

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/081609.shtml

Proverbs 9:1-6
Douay-Rheims Challoner

Wisdom hath built herself a house, she hath hewn her out seven pillars.
She hath slain her victims, mingled her wine, and set forth her table.
She hath sent her maids to invite to the tower, and to the walls of the city:
Whosoever is a little one, let him come to me. And to the unwise she said:
Come, eat my bread, and drink the wine which I have mingled for you.
Forsake childishness, and live, and walk by the ways of prudence.

Responsorial Psalm 33:2-7 (Ps 34 NAB)
DR Challoner Text Only

For David, when he changed his countenance before Achimelech,
who dismissed him, and he went his way.

I will bless the Lord at all times, his praise shall be always in my mouth.
In the Lord shall my soul be praised: let the meek hear and rejoice.
O magnify the Lord with me; and let us extol his name together.
I sought the Lord, and he heard me; and he delivered me from all my troubles.
Come ye to him and be enlightened: and your faces shall not be confounded.
This poor man cried, and the Lord heard him: and saved him out of all his troubles.

Ephesians 5:15-20
Haydock New Testament

See, therefore, brethren, how you walk circumspectly: not as unwise, But as wise: redeeming the time, for the days are evil. Wherefore become not unwise, but understanding what is the will of God. And be not drunk with wine, wherein is luxury, but be ye filled with the Holy Spirit, Speaking to yourselves in psalms and hymns, and spiritual canticles, singing, and making melody in your hearts to the Lord. Giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father.

I don't know the source of this icon, but it's very good and fits the topic.
I don't know the source of this icon, but it's very good and fits the topic.

The Holy Gospel of Jesus Christ According to Saint John 6:51-58
Haydock New Testament

Jesus said:

I am the living bread, which came down from heaven. If any man eat of this bread, he shall live for ever: and the bread which I will give, is my flesh for the life of the world.

The Jews, therefore, disputed among themselves, saying:

How can this man give us his flesh to eat?

Then Jesus said to them:

Amen, amen, I say to you: Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up at the last day. For my flesh, is meat indeed: and my blood, is drink indeed. He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, the same also shall live by me.

Haydock Commentary Proverbs 9:1-6
Notes Copied From Haydock Commentary Site

  • Ver. 1. House. The sacred humanity, (S. Ignat. S. Aug. de Civ. Dei. xvii. 20.) or the Church. S. Greg. Mor. xxxiii. 15. — Here we may receive all instruction, the seven sacraments, and the gifts of the Holy Ghost. Pleasure had mentioned here attractions: now those of true wisdom are set before us. C. — God sent his pastors at all times, to invite people to embrace the latter. They are all included in the number seven, both before and under the law, as well as in the gospel, where S. Paul styles SS. Peter, James, and John, pillars. Gal. ii. This is the literal sense, on which the mystical is grounded, and both are intended by the Holy Ghost, intimating that the uncreated wisdom took flesh of the blessed Virgin, prepared the table of bread and wine, as Priest according to the order of Melchisedec, and chose the weak of this world to confound the strong, as S. Aug. explain this passage. Sup. and q. 51. W.
  • Ver. 2. Victims. Moses ordered the blood to be poured out at the door of the tabernacle, and a part given to the priests, after which the rest might be taken away. The like was probably done at Jerusalem. Lev. xvii. 4. These victims are contrasted with those of pleasure. c. vii. 14. — Mingled. It was not customary for any but barbarians and the gods to take pure wine. Some mixed two, others three, five, or even twenty parts of water. But the scholiast of Aristophanes says, the best method was to have three parts water, and two of wine. Mercury complains that his wine was half water. Arist. Plut. v. Sun. i. — The Fathers often apply this text to the feast of Jesus Christ in the blessed Eucharist. C. — S. Cyprian (ep. iii.) citeth the whole passage of Christ’s sacrifice in the forms of bread and wine. W.
  • Ver. 3. Maids. Sept. “servant men,” the pastors of the church, inviting all to piety in so public a manner, that none can plead ignorance. S. Greg. C. — To invite. Prot. “she crieth upon the highest places of the city.” H. — Christ enjoins his apostles to preach on the roofs. Matt. x. 37.
  • Ver. 4. One. Simple, but not inconstant, like children. 1 Cor. xiv. 20. Pleasure addresses the same, (c. vii. 7.) but for their destruction. C.

Haydock Commentary Ephesians 5:15-20


Haydock Commentary John 6:51-58

  • Ver. 51. Christ now no longer calls the belief in him, or the preaching of the gospel, the bread that he will give them; but he declares that it is his own flesh, and that flesh which shall be given for the life of the world. Calmet. This bread Christ then gave, when he gave the mystery of his body and blood to his disciples. Ven. Bede.
  • Ver. 52. The bread which I will give, is my flesh for the life of the world.[2] In most Greek copies we read, is my flesh which I will give for the life of the world. Christ here promised what he afterwards instituted, and gave at his last supper. He promiseth to give his body and blood to be eaten; the same body (though the manner be different) which he would give on the cross for the redemption of the world. The Jews of Capharnaum were presently scandalized. How (said they) can this man give us his flesh to eat? But notwithstanding their murmuring, and the offence which his words had given, even to many of his disciples, he was so far from revoking, or expounding what he had said of any figurative or metaphorical sense, that he confirmed the same truth in the clearest and strongest terms. Amen, amen, I say to you, unless you eat, &c. And again, (v. 56.) For my flesh is meat indeed, and my blood is drink indeed. I cannot omit taking notice of what S. Chrysostom and S. Cyril, in their commentaries on this place, have left us on these words, How can this man do this? These words which call in question the almighty and incomprehensible power of God, which hinder them, says S. Chrysostom, from believing all other mysteries and miracles: they might as well have said: How could he with five loaves feed five thousand men? This question, How can he do this? Is a question of infidels and unbelievers. S. Cyril says that How, or, How can he do this? cannot, without folly, be applied to God. 2dly, he calls it a question of blasphemy. 3dly, a Jewish word, for which these Capharnaites deserved the severest punishments. 4thly, He confutes them by the saying of the prophet Isaias, (lv. 9.) that God’s thoughts and ways are as much above those of men, as the heavens are above the earth. But if these Capharnaites, who knew not who Jesus was, were justly blamed for their incredulous, foolish, blasphemous, Jewish saying, how can he give us his flesh to eat? much more blameable are those Christians, who, against the words of the Scripture, against the unanimous consent and authority of all Christian Churches in all parts of the world, refuse to believe his real presence, and have nothing to say, but with the obstinate Capharnaites, how can this be done? Their answers are the same, or no better, when they tell us that the real presence contradicts their senses, their reason, that they know it to be false. We may also observe, with divers interpreters, that if Christians are not to believe that Jesus Christ is one and the same God with the eternal Father, and that he is truly and really present in the holy sacrament of the Eucharist, it will be hard to deny but that Christ himself led men into these errors, which is blasphemy. For it is evident, and past all dispute, that the Jews murmured, complained, and understood that Christ several times made himself God, and equal to the Father of all. 2ndly, When in this chapter, he told them he would give them his flesh to eat, &c. they were shocked to the highest degree: they cried out, this could not be, that these words and this speech was hard and harsh, and on this very account many that had been his disciples till that time, withdrew themselves from him, and left him and his doctrine. Was it not then at least high time to set his complaining hearers right, to prevent the blasphemous and idolatrous opinions of the following ages, nay even of all Christian Churches, by telling his disciples at least, that he was only a nominal God, in a metaphorical and improper sense; that he spoke only of his body being present in a figurative and metaphorical sense in the holy Eucharist? If we are deceived, who was it that deceived us but Christ himself, who so often repeated the same points of our belief? His apostles must be esteemed no less guilty in affirming the very same, both as to Christ’s divinity, and his real presence in the holy sacrament, as hereafter will appear. Wi. Compare the words here spoken with those he delivered at his last supper, and you will see that what he promises here was then fulfilled: “this is my body given for you.” Hence, the holy Fathers have always explained this chapter of S. John, as spoken of the blessed sacrament. See the concluding reflections, below.
  • Ver. 53. Because the Jews said it was impossible to give them his flesh to eat, Christ answers them by telling them, that so far from being impossible, it is very necessary that they should eat it. “Unless you eat,” &c. S. Chrys. It is not the flesh of merely a man, but it is the flesh of a God, able to make man divine, inebriating him, as it were, with the divinity. Theophy. See Maldonatus.
  • Ver. 54. Unless you eat . . . and drink, &c. To receive both the body and blood of Christ, is a divine precept, insinuated in this text; which the faithful fulfil, though they receive but in one kind; because in one kind they receive both the body and blood, which cannot be separated from each other. Hence life eternal is here promised to the worthy receiving, though but in one kind: (ver. 52.) If any man eat of this bread he shall life for ever: and the bread which I will give, is my flesh for the life of the world: (ver. 58.) He that eateth me, the same also shall live by me: (ver. 59.) He that eateth this bread shall live for ever. Ch.
  • Ver. 55. Jesus Christ, to confirm the notion his disciples had formed of a real eating of his body, and to remove all metaphorical interpretation of his words, immediately adds, “Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. . . . For my flesh is meat indeed, and my blood is drink indeed;” which could not be so, if, as sectarists pretend, what he gives us in the blessed sacrament is noting but a bit of bread; and if a figure, certainly not so striking as the manna.
  • Ver. 58. As the living Father hath sent me, his only, his true Son, to become man; and I live by the Father, proceeding always from him; so he that eateth me, first by faith only, by believing in me; and secondly, he that eateth my body and blood, truly made meat and drink, though after a spiritual manner, (not in that visible, bloody manner as the Capharnaites fancied to themselves) shall live by me, and live for ever, happy in the kingdom of my glory. Wi.

Daily Bible Readings August 15 2009 Solemnity of the Assumption of the Blessed Virgin Mary – Vigil

August 15 2009 Saturday Solemnity of the Assumption of the Blessed Virgin Mary – Vigil
Saint of the Day –
Assumption of Mary

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/081509.shtml

ark brought to Jerusalem1 Chronicles 15:3-4, 15-16; 16:1-2 (Paralipomenon)
DR Challoner Text

And he gathered all Israel together into Jerusalem, that the ark of God might be brought into its place, which he had prepared for it. And the sons of Aaron also, and the Levites. And the sons of Levi took the ark of God as Moses had commanded, according to the word of the Lord, upon their shoulders, with the staves. And David spoke to the chiefs of the Levites, to appoint some of their brethren to be singers with musical instruments, to wit, on psalteries, and harps, and cymbals, that the joyful noise might resound on high.

So they brought the ark of God, and set it in the midst of the tent, which David had pitched for it: and they offered holocausts, and peace offerings before God. And when David had made an end of offering holocausts, and peace offerings, he blessed the people in the name of the Lord.

Responsorial Psalm 131:6-7, 9-10, 13-14 (Ps 132 NAB/Hebrew)
DR Challoner Text Only

Behold we have heard of it in Ephrata:
we have found it in the fields of the wood.
We will go into his tabernacle:
we will adore in the place where his feet stood.
Let thy priests be clothed with justice:
and let thy saints rejoice.
For thy servant David’s sake,
turn not away the face of thy anointed.
For the Lord hath chosen Sion:
he hath chosen it for his dwelling.
This is my rest for ever and ever:
here will I dwell, for I have chosen it.

1 Corinthians 15:54-57
Haydock New Testament

For this corruptible must put on incorruption: and this mortal must put on immortality. And when this mortal has put on immortality, then shall everything come to pass the saying that is written: Death is swallowed up in victory.

O death, where is thy victory? O death, where is thy sting?

Now the sting of death is sin: and the strength of sin is the law. But thanks be to God, who hath given us the victory through our Lord Jesus Christ.

A Woman Cries Out in a CrowdThe Holy Gospel of Jesus Christ According to Saint Luke 11:27-28
Haydock New Testament

And it came to pass, as he spoke these things, that a certain woman, from the crowd, lifting up her voice, said to him:

Blessed is the womb that bore thee, and the paps that gave thee suck.

But he said:

Yea, rather, blessed are they who hear the word of God, and keep it.

Haydock Commentary 1 Chronicles (Paralipomenon) 15:3-4, 15-16; 16:1-2
Notes Copied From Haydock Commentary Site

  • CHAP. 16 Ver. 2. Lord, wishing them all felicity, and making them presents, like the master of a family, v. 43, and 2 K. vi. 18.  C. — Any superior may bless.  W.

Haydock Commentary 1 Corinthians 15:54-57

  • Ver. 54. Death is swallowed up in victory, in regard of the saints and the elect, so that it may be said, O death, where is thy victory? O death, where is thy sting? over which the saints shall triumph, and also over sin and hell.  Wi.

Haydock Commentary Luke 11:27-28

  • Ver. 28. Menounge, imo vero, yes indeed.  Our Saviour does not here wish to deny what the woman had said, but rather to confirm it: indeed how could he deny, as Calvin impiously maintained, that his mother was blessed?  By these words, he only wishes to tell his auditors what great advantage they might obtain by attending to his words.  For the blessed Virgin, as S. Augustine says, was more happy in having our Saviour in her heart and affections, than in having conceived him in her womb.  Tirinus.

Daily Bible Readings Saturday August 15 2009 Solemnity of the Assumption of the Blessed Virgin Mary

August 15 2009 Saturday Solemnity of the Assumption of the Blessed Virgin Mary
Mass During the Day
Saint of the Day – Assumption of Mary

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/081509.shtml

Revelation 11:19a; 12:1-6a, 10ab (Apocalypse)
Haydock New Testament

The_Assumption_of_the_Virgin Francesco_BotticiniAnd the temple of God was opened in heaven: And the ark of his testament was seen in his temple, and there were lightnings, and voices, and an earthquake, and great hail. And there appeared a great wonder in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars: and being with child, she cried travailing in birth, and was in pain to be delivered.

And there appeared another wonder in heaven: and behold, a great red dragon, having seven heads and ten horns, and on his head seven diadems, and his tail drew the third part of the stars of heaven, and cast them to the earth: and the dragon stood before the woman, who was ready to be delivered, that, when she should be delivered, he might devour her son.

And she brought forth a man child, who was to rule all nations with an iron rod: and her son was taken up to God, and to his throne: and the woman fled into the wilderness, where she had a place prepared by God.

And I heard a loud voice in heaven, saying: Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ.

Responsorial Psalm 44:10-12, 16 (Ps 45 NAB/Hebrew)
DR Challoner Text Only

The daughters of kings have delighted thee in thy glory.
The queen stood on thy right hand,
in gilded clothing; surrounded with variety.
Hearken, O daughter, and see, and incline thy ear:
and forget thy people and thy father’s house.
And the king shall greatly desire thy beauty;
for he is the Lord thy God, and him they shall adore.
They shall be brought with gladness and rejoicing:
they shall be brought into the temple of the king.

1 Corinthians 15:20-27
Haydock NT

But now Christ is risen from the dead, the first-fruits of them that sleep. For by a man came death, and by a man the resurrection of the dead. And as in Adam all die, so also in Christ all shall be made alive.

But every one in his own order: the first-fruits, Christ; then they that are of Christ, who have believed in his coming: Afterwards the end, when he shall have delivered up the kingdom to God and the Father, when he shall have abolished all principality, and authority, and power. For he must reign, until he hath put all enemies under his feet.

And the enemy, death, shall be destroyed last: For he hath put all things under his feet. And whereas he saith, All things are put under him; undoubtedly, he is excepted, who put all things under him.

The Holy Gospel of Jesus Christ According to Saint Luke 1:39-56
Haydock New Testament

And Mary rising up in those days, went into the mountainous country with haste, into a city of Juda:  And she entered into the house of Zachary, and saluted Elizabeth. And it came to pass, that when Elizabeth heard the salutation of Mary, the infant leaped in her womb: and Elizabeth was filled with the Holy Ghost: And she cried out with a loud voice, and said:

Bless art thou among women, and blessed is the fruit of thy womb. And when is this to me, that the mother of my Lord should come to me? For behold as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy. And blessed art thou that hast believed, because those things shall be accomplished that were spoken to the by the Lord.

Sandro_Botticelli_MadonnaoftheMagnificatAnd Mary said:

My soul doth magnify the Lord:
And my spirit hath rejoiced in God, my Saviour.
Because he hath regarded the humility of his handmaid:
For behold, from henceforth all generations will call me blessed.
For he that is mighty hath done great things to me:
And Holy is his name.
And his mercy is from generation to generations, To them that fear him.
He hath shewed might in his arm:
He hath scattered the proud in the conceit of their heart.
He hath put down the mighty from their seat,
And hath exalted the humble.
He hath filled the hungry with good things:
And the rich he hath sent away empty.
He hath received Israel, his servant,
Being mindful of his mercy.
As he spoke to our fathers,
To Abraham, and to his seed, for ever.

And Mary abode with her about three months: and she returned to her own house.

Haydock Commentary Apocalypse 11:19; 12:1-6a, 10ab
Notes Copied From Haydock Commentary Site

  • Ver. 19. The temple of God was opened . . . the ark of his testament was seen; which P. Alleman applies to the cross that appeared in the air to Constantine.  Such applications may be probable, but cannot be called certain.  Wi. – Many have applied this to the appearance of the Blessed Virgin into heaven as the Ark of the New Covenant, hence our celebration of this passage on the Solemnity of the Assumption of the Blessed Virgin Mary into heaven. –Bob.  For more on that I recommend Scott Hahn’s book – Hail Holy Queen, in which Dr Hahn provides excellent insight into this entire passage.
  • Ver. 1A woman clothed with the sun, and the moon under her feet. By this woman, interpreters commonly understand the Church of Christ, shining with the light of faith, under the protection of the sun of justice, Jesus Christ.  The moon, the Church, hath all changeable things of this world under her feet, the affections of the faithful being raised above them all. A woman: the Church of God.  It may also, by allusion, be applied to our blessed Lady.  The Church is clothed with the sun, that is, with Christ: she hath the moon, that is, the changeable things of the world, under her feet; and the twelve stars with which she is crowned, are the twelve apostles: she is in labour and pain, whilst she brings forth her children, and Christ in them, in the midst of afflictions and persecutions.  Ch. Under the figure of a woman and of a dragon, are represented the various attempts of Satan to undermine the Church. On her head . . . twelve stars, her doctrine being delivered by the twelve apostles and their successors.  Wi.
  • Ver. 2. With child, &c., to signify that the Church, even in the time of persecutions, brought forth children to Christ.  Wi. It likewise signifies the difficulties which obstructed the first propagation of Christianity.  Past.
  • Ver. 3. Another wonder in heaven; that is, in the Church of Christ, though revealed to S. John, in the visions, as if they were seen in heaven. A great red dragon; a fiery dragon, with seven heads and ten horns; i.e. many heads and many horns.  By the dragon is generally understood the devil, (see v. 7 and 9) and by the heads and horns, kings and princes, who act under him, persecuting the servants of God.  Wi. Dragon, &c. the devil; and by the seven heads and ten horns, are meant those princes and governors who persecute the Church of Christ.  Calmet.
  • Ver. 4. His tail drew the third part of the stars: a great part of mankind.  This is spoken with an allusion to the fall of Lucifer from heaven, with the rebellious angels, driven from thence by S. Michael.  Wi. According to Pastorini, the passage refers to the angels whom Lucifer drew after him by sin to the earth.  Menochius interprets it of those bishops and eminent persons who fell under the weight of persecution, and apostatized. And the dragon stood before the woman, &c.  The devil is always ready, as far as God permits him, to make war against the Church and the faithful servants of God.  The woman, the Church, brought a man child, or rather many men children, stout and valiant in the profession of the true faith, able to resist and triumph over the attempts of the persecutors in all nations, not of themselves, but by the grace and power of Jesus Christ, their protector, whi is able to rule all nations as it were with a rod of iron, to frustrate all their attempts, and turn their hearts as he pleaseth.  Wi.
  • Ver. 5. A man child; that is, a masculine race of Christians, willing to confess the name of the Lord, and to fight his battles; who, through the merits of Jesus Christ, should triumph over all the attempts of the world.  Calmet. Her son (or children) was taken up to heaven, guarded by the special favour of God.  They always overcome the devil, and all their adversaries, by reason of the blood of the Lamb, by the merits of Christ.  And they loved not the life of the body, so as to preserve it, by incurring the death of the soul.  Wi.
  • Ver. 6. The woman fled into the wilderness. The Church, in the times of persecutions, must be content to serve God in a private manner; but by the divine Providence, such persecutions never lasted with violence only for a short time, signified by 1260 days, or as the same is expressed here, (v. 14) for a time, and times, and half a time, i.e. for a year, and two years, and half a year.  Wi. The Christians were accustomed to fly during the times of persecution into the deserts, to avoid the fury of the pagans.  This was done by the greatest saints; and S. Jerom remarks, that it was this which gave rise to the eremitical state of life.

Haydock Commentary 1 Corinthians 15:20-27

  • Ver. 13-23. Note from Bob – These notes are for a larger chunk of text not included in the readings, but the quality of the notes is adequate that they need not rely entirely on the text of St Paul’s Epistle. He brings many reasons to convince them of the resurrection.  1. If there be no resurrection for others, Christ is not risen again: but his resurrection (as he tells them ver. 4) was foretold in the Scriptures. 2. And if Christ be not risen again, . . your faith is also in vain, this being one of the chief articles of your belief.  3. We should be found guilty of lies and impostures; and yet we have confirmed this doctrine by many miracles.  4. It would follow that you are not freed from your sins; i.e. unless Christ, by his resurrection, has triumphed over sin and death.  5. Without a resurrection we Christians, who live under self-denials and persecutions, would be the most miserable of all men, neither happy in this world nor in the next, for the happiness of the soul requires also a happy resurrection of the body.  6. Christ is the first-fruits, and the first begotten of the dead, of those who have slept: and by his being the first-fruits, it must be supposed that others also will rise after him.  7.  As death came by the first man, (Adam) so the second man (Christ) came to repair the death of men, both as to body and soul; and without Christ’s resurrection, both the souls of men have remained dead in their original sins, and their bodies shall not rise again.  Wi.
  • Ver. 24. &c. Afterwards the end; i.e. after the general resurrection of all, will be the end of the world.  Then Christ shall deliver up his kingdom, as to this world, over all men, over the devil and his apostate angels, signified by principalities and powers; not but that Christ, both as God and man, shall reign for all eternity, not only over his elect but over all creatures, having triumphed by his resurrection over the enemy of mankind, the devil, over sin, and over death, which is as it were the last enemy of his elect.  At the general resurrection, Christ will present these elect to his heavenly Father, as the fruits of his victory over sin and death; and though as man he came to suffer and die, and was also made subject to his eternal Father, yet being God as well as man, he is Lord of all, and will make his faithful servants partakers of his glory in his heavenly kingdom.  Wi.

Haydock Commentary Luke 1:39-56

  • Ver. 36. We find that Aaron, who was of the tribe of Levi, took a wife of the tribe of Juda, viz. Elizabeth, the sister of Naasson.  In the successors of David we find that Joiada, the chief priest, took a wife of the family of David, viz. the daughter of Joram; from which it appears that both the royal and sacerdotal tribes were united, and that Mary and Elizabeth were relatives.  It was certainly proper that Christ should be born of both these tribes, because he was in himself both king and priest.  Ven. Bede.
  • Ver. 38. Behold the handmaid. With all modesty and humility of heart and mind, the blessed Virgin consented to the divine will: and from that moment in her was conceived the Saviour and Redeemer of the world.  Wi. Thus ought the virgin, who brought forth meekness and humility itself, to shew forth an example of the most profound humility.  S. Amb.
  • Ver. 39. This city is generally supposed to be Hebron, a sacerdotal town, (Jos. xxi. 11.) situated in the mountains, to the south of Juda, and about 120 miles from Nazareth.  V.
  • Ver. 41. The infant leaped in her womb.[7]  According to the general opinion of the interpreters, this motion of the child at the time was not natural: and some think that God gave to S. John, even in his mother’s womb, a passing knowledge of the presence of his Redeemer.  See S. Aug. in the above cited letter to Dardanus.  Wi.
  • Ver. 42. In the same words she  is pronounced blessed by Elizabeth, and by the angel Gabriel, both inspired by the Holy Ghost, and this not only to the praise of Jesus, but for his sake, to the praise of Mary, calling her blessed, and her fruit blessed; and thus, as Ven. Bede asserts, holding her up to the veneration of both men and angels.
  • Ver. 43. The mother of my Lord. A proof that Christ was truly God, and the blessed Virgin Mary truly the mother of God.  Wi. Elizabeth was a just and blessed woman; yet the excellency of the mother of God does so far surpass that of Elizabeth, and of every other woman, as the great luminary outshines the smaller stars.  S. Jerom præf. in Sophon.
  • Ver. 47. In God my Saviour, as appears by the Greek text,[8] though literally in Latin, in God my salvation. Wi.
  • Ver. 48. The humility of his handmaid,[9] i.e. the humble, low, and abject condition; as perhaps might be translated both in this and in v. 52.  For the blessed Virgin does not here commend and praise her own virtue of humility; as divers interpreters observe.  See S. Francis de Sales, in his introduction to a devout life, part 3, c. vi.  Wi. As death entered into the world by the pride of our first parents, so was it proper that the path to life should be opened by the humility of Mary.  Ven. Bede. Not Elizabeth only, but all nations of believers are to call her blessed.  Theophy.
  • Ver. 51. The wise men of the Gentiles, the Pharisees and Scribes, were powerful; but these the Almighty cast down, and exalted those, who humbled themselves under his powerful hand. 1 Peter v.  The Jews were proud in their strength, but their incredulity brought on them their humiliation; whilst the low and mean among the Gentiles, have by faith ascended to the summit of perfection.  S. Cyril Alex. in S. Thom. catenâ aureâ.  Wi.
  • Ver. 53. The Jews were rich in the possession of the law, and the doctrines of the prophets; but, as they would not humbly unite themselves to the incarnate word, they were sent away empty, without faith, without knowledge, deprived of all hopes of temporal goods, excluded from the terrestrial Jerusalem, and also from that which is in heaven.  But the Gentiles, oppressed with hunger and thirst, by adhering to their Lord, were filled with all spiritual gifts.  S. Basil in Ps. xxxiii.

Daily Bible Readings Friday August 14 2009 Memorial of Saint Maximilian Mary Kolbe priest and martyr

August 14 2009 Friday Memorial of Saint Maximilian Mary Kolbe, priest and martyr
Saint of the Day – St. Maximilian Mary Kolbe

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/readings/081409.shtml

Joshua 24:1-13
Douay-Rheims Challoner

And Joshua gathered together all the tribes of Israel in Sichem, and called for the ancients, and the princes and the judges, and the masters: and they stood in the sight of the Lord: And he spoke thus to the people:

Joshua24Thus saith the Lord the God of Israel: Your fathers dwelt of old on the other side of the river, Thare the father of Abraham, and Nachor: and they served strange gods. And I took your father Abraham from the borders of Mesopotamia: and brought him into the land of Chanaan: and I multiplied his seed, And gave him Isaac: and to him again I gave Jacob and Esau. And I gave to Esau mount Seir for his possession: but Jacob and his children went down into Egypt.

And I sent Moses and Aaron, and I struck Egypt with many signs and wonders. And I brought you and your fathers out of Egypt, and you came to the sea: and the Egyptians pursued your fathers with chariots and horsemen, as far as the Red Sea. And the children of Israel cried to the Lord: and he put darkness between you and the Egyptians, and brought the sea upon them, and covered them. Your eyes saw all that I did in Egypt, and you dwelt in the wilderness a long time.

And I brought you into the land of the Amorrhite, who dwelt beyond the Jordan. And when they fought against you, I delivered them into your hands, and you possessed their land, and slew them. And Balac son of Sephor king of Moab arose and fought against Israel. And he sent and called for Balaam son of Beor, to curse you: And I would not hear him, but on the contrary I blessed you by him, and I delivered you out of his hand.

And you passed over the Jordan, and you came to Jericho. And the men of that city fought against you, the Amorrhite, and the Pherezite, and the Chanaanite, and the Hethite, and the Gergesite, and the Hevite, and the Jebusite: and I delivered them into your hands. And I sent before you and I drove them out from their places, the two kings of the Amorrhites, not with thy sword nor with thy bow, And I gave you a land, in which you had not laboured, and cities to dwell in which you built not, vineyards and oliveyards, which you planted not.

Responsorial Psalm 135:1-3, 16-18, 21-22 and 24 (Ps 136 NAB)
DR Challoner Text Only

Alleluia. Praise the Lord, for he is good: for his mercy endureth for ever.
Praise ye the God of gods: for his mercy endureth for ever.
Praise ye the Lord of lords: for his mercy endureth for ever.
Who led his people through the desert: for his mercy endureth for ever.
Who smote great kings: for his mercy endureth for ever.
And slew strong kings: for his mercy endureth for ever.
And he gave their land for an inheritance: for his mercy endureth for ever.
For an inheritance to his servant Israel: for his mercy endureth for ever.
And he redeemed us from our enemies: for his mercy endureth for ever.

The Holy Gospel of Jesus Christ According to Saint Matthew 19:3-12
Haydock New Testament

rublev Trinity iconAnd the Pharisees came to him tempting him, and saying:

Is it lawful for a man to put away his wife for every cause?

But he answering, said to them:

Have ye not read, that he who made man in the beginning, made them male and female? And he said: For this cause, shall a man leave father and mother, and shall cleave to his wife, and they two shall be in one flesh. Therefore they are no longer two, but one flesh. What therefore God hath joined together, let not man put asunder.

They say to him:

Why then did Moses command to give a bill of divorce, and to put away?

He saith to them:

Moses because of the hardness of your hearts permitted you to put away your wives: but from the beginning it was not so. And I say to you, that whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery; and he who shall marry her that is put away, committeth adultery.

His disciples say unto him:

If the case of a man with his wife be so, it is not good to marry.

He said to them:

All receive not this word, but they to whom it is given. For there are eunuchs, who were born so from their mother’s womb: and there are eunuchs, who were made so by men: and there are eunuchs, who have made themselves eunuchs for the kingdom of heaven. He that can receive, let him receive it.

Haydock Commentary Josue 24:1-13
Notes Copied From Haydock Commentary Site

  • Ver. 1. Of Israel. There seems no reason for restricting this to the ancients, &c.  On this solemn occasion, when all Israel was probably assembled at one of the great festivals, Josue concluded his exhortation, by renewing the covenant (C.) in the place where he had formerly complied with the injunction of Moses.  C. viii. 31.  H. — In Sichem, in the field which Jacob had purchased, and where a great oak (v. 26,) was growing, that had been honoured, it is thought, with the presence of the patriarchs.  It was near the two famous mountains of Garizim and Hebal.  C. — Sichem was at the foot of the former mountain of blessings; and Josephus informs us, the altar was erected in its vicinity.  No fitter place could therefore have been selected by the aged chief, to conclude the actions of his life, and to attach the people to the religion which they had once received, in the most signal manner.  The Vat. and Alex. copies (H.) of the Sept. followed by S. Aug. (q. 30,) read Silo, where the tabernacle was fixed: but all the rest agree with the original, and with the ancient versions, in retaining Sichem, to which place the ark was removed on this occasion, (C.) the distance of ten (S. Jer.) or twelve miles.  Eus. — It is not probable that an oak would be growing in the sanctuary, near the altar, contrary to the express prohibition of the Lord, v. 26.  Deut. xvi. 21.  C. — Many interpreters suppose that the assembly might be held at Silo, in the territory of Sichem.  T.  M.  Serarius. — But the distance seems too great; and Bonfrere rather thinks that the copies of the Sept. have been altered.  H. — Salien remarks, that they might go in solemn procession from Sichem to Silo.  A. 2600.
  • Ver. 2. Of the river. The Euphrates.  Ch. — Gods. Some think that Abraham himself was in his youth engaged in the worship of idols, (though this is denied by S. Aug. C. D. xvi. 13.  Theod. q. 18, &c.  W.) as well as his father, &c. v. 14.  Gen. xi. 31.  Thare was the father of both Abraham and Nachor, (Gen. xi. 26,) unless (H.) the grandfather (M.) of Abraham was meant, who was also called Nachor, (H.) as well as Rebecca’s grandfather.  Gen. xxiv.  W.
  • Ver. 3. From the. Heb. and Sept. “other side of the flood or river,” where Mesopotamia commences.  H.
  • Ver. 4. Isaac, the promised seed and heir of the blessings, (C.) after Ismael was born.  H.
  • Ver. 6. You. Many still survived, and had seen these wonders, as God had only exterminated those who had murmured.
  • Ver. 9. Fought, not perhaps with the sword, but by endeavouring to get Israel cursed, that so he might be unable to make any resistance.  He had the will to fight, and in this sense princes are said to be at war, though they never come to an engagement.  3 K. xiv. 38.  C. — Balac shut his gates against Israel.  S. Aug. q. 26.
  • Ver. 11. Men. Heb. “the masters of Jericho,” which may denote either the king or the inhabitants.  It is thought that people of the different nations were come to defend the city, or the text may signify that not only Jericho, but these different people, (C.) fought successively against the people of God, but all in vain.  H. — The fighting of the inhabitants of Jericho was only intentional; a miracle rendered all their efforts abortive.  Yet this is called fighting in scripture (v. 9,) as well as in other authors.  “We judge of actions by the intention, says S. Isidore: (Pelus. ii. ep. 289,) the person who intended to murder is punished, though he only inflicted a wound; and on the other hand, he who dills undesignedly receives a pardon.”  So Orion was said to have violated Diana, because he wished to do it; and Virgin, (viii.) speaking of some who already thought they were in possession of the capital, says, Galli per dumos aderant, arcemque tenebant, “they seized the citadel,” though they never entered it.  C. — Yet it is probable that the inhabitants of Jericho would defend themselves.  M.
  • Ver. 12. Hornets. S. Aug. explains this of the rumours, or devils, which terrified the people of the country.  But it is generally understood literally.  Wisd. xii. 8.  M.  Ex. xxiii. 28.  C. — The two, &c. not only the nations on the west, but also those on the east side of the Jordan, who fell, not so much by the valour of the Israelites, as by the terror and judgments of God.  H. — The resistance which they made was hardly worth mentioning.

Haydock Commentary Matthew 19:3-12

  • Ver. 3. Is it lawful? Here again the Pharisees, ever anxious to ensnare Jesus in his words, come to him and ask him, is it lawful for a man to put away his wife for every cause?  Thinking now they had to a certainty succeeded, they argue thus with themselves: shall he say that it is not lawful, we will accuse him of blasphemy, contradicting the Scriptures.  For, it is written, Deut. iv. 1.  If a man take a wife, and she find not favour in his eyes, for some uncleanness, he shall write a bill of divorce. And Malachy, ii. 16.  When thou shalt hate her, put her away. On the other hand, if he shall say it is lawful, we will accuse him of favouring the passions.  But Jesus Christ, the wisdom of the eternal Father, silences them with the authority of that Scripture they attempted to bring against him.  What God has joined together, let no man put asunder; intimating, that the connexion between husband and wife is so strict, that by it they become as one flesh, and can no more be separated than one member from another.  Dion. Carth. To put away his wife for every cause,[1] or upon every occasion.  They did not doubt it, if the cause was considerable.  Wi.
  • Ver. 4. In the beginning. It is remarked by S. Jerome, S. Chrys. and Theophylactus, that the Almighty does not say of any of the animals which he created, as he does of man and woman, that he joined one male to one female; from which it appears, according to the reasoning of S. Augustine, that monogamy, as well as the indissolubility of marriage, was instituted from the beginning by the Almighty.  T.
  • Ver. 5. These words were pronounced by Adam.  Gen. xi. 24. And they shall be in one flesh.[2]  I translate thus with submission to better judges; yet the sense may be, by a kind of Hebraism, they shall be esteemed as one person.  Wi.
  • Ver. 7. The Pharisees, not satisfied, again attack our Saviour.  To this second attack he replies: Moses indeed permitted you to put away your wives on account of the hardness of your hearts, and to prevent a greater evil, lest through your cruelty you should poison them, or put them to violent death; but in the natural law, signified by the beginning, it was not so.  Dion. Carth.
  • Ver. 8. Moses, because of the hardness of your hearts, permitted you, &c.  Whether this was permitted in the old law, so that the man who was divorced from his wife could marry another woman, is disputed.  Some think this second marriage was still unlawful for the man or woman so separated to marry another.  Wi. The latter part of this verse, of S. Paul, (Rom. vii. 3,) and the constant tradition of the Church, shew that the exception only refers to separation, but not to the marrying another during the life of the parties.  In this place Christ restores the original condition of the marriage state, and henceforth will have it to be a perfect figure of the hypostatic union of his divine person with our human nature, as also of his nuptial union with his Church, and consequently that it should be indissoluble.  T.
  • Ver. 9. And I say to you. It is worthy of remark, that in the parallel texts, S. Mark x. 2. and S. Luke xvi. 18. and S. Paul to Cor. vii. 10. omit the exception of fornication; and also that S. Matthew himself omits it in the second part of the verse; and says absolutely, that he who shall marry her that is put away committeth adultery.  It perhaps crept in here from c. v. 23, where it is found in a phrase very similar to this, but which expresses a case widely different.  Divorce is in no case admitted but in that of adultery.  This is what Christ teaches in c. v. 32, and to this the exception is referred, marked in the two texts.  But in this very case the separated parties cannot contract a second marriage without again committing adultery, as we must infer, from a comparison of this text with the parallel texts of S. Mark and S. Luke.  V. If we did not understand it in this manner, the case of the adulteress would be preferable to the case of her who should be put away without any crime of her own; as in this supposition, the former would be allowed to marry again, which the latter would not be allowed.  T. S. Augustine is very explicit on this subject.  See l. 11. de adult conjug. c. xxi. xxii. xxiv. S. Jerom, in his high commendation of the noble matron, Fabiola, says of her: “that though she was the innocent party, for the unlawful act of marrying again, she did public penance.”  In Epitaph. Fabiolæ. This universally received doctrine of the Catholic Church was confirmed in the general council of Trent.  Sess. xxiv. can. 6.
  • Ver. 11. All receive not this word.[3]  To translate all cannot take, or cannot receive this word, is neither conformable to the Latin nor Greek text.  To be able to live singly, and chastely, is given to every one that asketh, and prayeth for the grace of God to enable him to live so.  Wi. Jesus Christ take occasion from the remark of the Pharisees to praise holy virginity, which he represents as a great and good gift of heaven; and such it has ever been considered in the eye of true and genuine religion.  Hence it appears that besides commandments, there are evangelical counsels, to the observance of which it is both lawful and meritorious for a Christian to devote himself, especially for the purpose of employing himself with greater liberty and less encumbrance in the service of his God. Our Lord does not approve of the conclusion his disciple drew from his doctrine on the indissolubility of marriage, lest he should seem to condemn matrimony both good and necessary; neither does he reprove them for it, lest he should seem to prefer it before the state of continency.  His answer therefore prudently avoids both difficulties, by seeming to grant, on the one hand, that it was more expedient not to marry, because chastity is a great gift of God; (1 Cor. vii.) and plainly shewing on the other, that only few can have this privilege, because all do not receive this word, i.e. all are not called to this state.  Jans. All cannot receive it, because all do not wish it.  The reward is held out to all.  Let him who seeks for glory, not think of the labour.  None would overcome, if all were afraid of engaging in the conflict.  If some fail, are we to be less careful in our pursuit of virtue?  Is the soldier terrified, because his comrade fights and falls by his side?  S. Chrys. He that can receive it, let him receive it.  He that can fight, let him fight, overcome and triumph.  It is the voice of the Lord animating his soldiers to victory.  S. Jer.
  • Ver. 12. And there are eunuchs, who have made themselves eunuchs, &c.  It is not to be taken in the literal sense, but of such who have taken a firm and commendable resolution of leading a single life. He that can receive it, let him receive it. Some think that to receive, in this and the foregoing verse, is to understand; and so will have the sense to be, he that can understand what I  have said of different eunuchs, let him understand it; as when Christ said elsewhere, he that hath ears to hear, let him hear. But others expound it as an admonition to men and women, not to engage themselves in a vow of living a single life, unless, after serious deliberation, they have good grounds to think they can duly comply with this vow, otherwise let them not make it.  Thus S. Jerom on this place, and S. Chrys. where they both expressly take notice, that this grace is granted to every one that asketh and beggeth for it by prayer.  Wi. To the crown and glory of which state, let those aspire who feel themselves called by heaven.