[Lectio3]
!2 Sam 1:11-16
11 Then David took hold of his garments and rent them, and likewise all the men that were with him.
12 And they mourned, and wept, and fasted until evening for Saul, and for Jonathan his son, and for the people of the Lord, and for the house of Israel, because they were fallen by the sword.
13 And David said to the young man that told him: Whence art thou? He answered: I am the son of a stranger of Amalee.
14 David said to him: Why didst thou not fear to put out thy hand to kill the Lord's anointed?
15 And David calling one of his servants, said: Go near and fall upon him. And he struck him so that he died.
16 And David said to him: Thy blood be upon thy own head: for thy own mouth hath spoken against thee, saying: I have slain the Lord's anointed.

[Lectio5]
He had the mountains of Gilboa to do with the death of Saul, that they should be condemned to have dew fall on them no more, neither rain, but should wither away, barren of the green glory of the springtime? But this word Gilboa signified bubbling fountain, and the death of Saul the Anointed of God is a type of the death of our Anointed Mediator. Thus we find in the mountains of Gilboa no unfit image of the proud hearts of the Jews, which had their spring in earthly desires, and took part in the death of the Anointed Saviour. And since among them their Anointed Monarch met His death, the dew of grace is upon them no more.

[Lectio6]
And well is it said of them Let there be upon you no fields of offerings. The proud minds of the Hebrews bear yet no offering. Since the coming of their Redeemer, the most part of them remain still without belief in Him, and refuse to follow the promise of their ancient faith. The Holy Church hath borne for her first-born, holy unto the Lord, a multitude of the Gentiles, and will, but in the end of the world, embrace such Jews as she then shall find, and present them as the last gatherings of her harvest.

[Lectio7]
From the Holy Gospel according to Matthew
!Matt 5:20-24
At that time Jesus said unto His disciples: Unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. And so on.
_
Homily by St. Augustine, Bishop of Hippo.
!Bk. i. on the Lord's Sermon on the Mount, ch. 9
Thou shalt not kill, is of the righteousness of the Pharisees; Thou shalt not be angry with thy brother without a cause, is of the righteousness of them which shall enter into the kingdom of heaven. The least therefore is: Thou shalt not kill, and whosoever shall break this commandment, he shall be called the least in the kingdom of heaven, (v. 19.) But whosoever shall do it, and not kill, he is not therefore great, and meet for the kingdom of heaven; albeit, he hath risen a step; but he will have gotten farther, if he be not angry with his brother without a cause, which, if he do, he will be the farther off from manslaughter. Wherefore, He Which teacheth us that we are not to be angry without a cause, destroyeth not the law, Thou shalt not kill, but rather fulfilleth and increaseth it, making us not only to be free of the sin of outward killing, but also clean of anger within.

[Lectio8]
On sins of this kind there are diverse steps. First, there is the swelling feeling of anger. When this feeling appeareth in a man's heart, he keepeth it. Then the inward disturbance wringeth forth words of indignation, not themselves meaning aught, but showing the trouble of him who is provoked. And this is something more than anger kept covered under silence. Next, this audible outburst of indignation may contain direct and open reviling of him who hath roused it. And it cannot be doubted that this is something more than an empty cry of anger.

[Lectio9]
Behold here the three degrees of guilt open respectively to the judgment, to the council, and to hellfire. In the judgment, there is still place for defence. In the council, albeit this also is in a sense a judgment, yet we may suppose this distinction from the judgment proper, that the council pronounceth sentence, not as the result of a trial whereat the accused is present, but as the result of a consultation among the judges, to what punishment he is to be sentenced of whom it is already established that he is guilty. When we get to hell-fire, there remaineth no longer any doubt about condemnation, as in the judgment, and no longer any doubt about sentence, as in the council. In hellfire the condemnation and the pain of him that is condemned are alike certain.
&teDeum