Fifth Sunday Remaining After Epiphany for the Time After Pentecost:

Fifth Sunday Remaining After Epiphany
for the Time After Pentecost
Introit, Gradual, Alleluia Verse, Offertory & Communion of the
Twenty-Third Sunday after Pentecost;
Collect, Epistle, Gospel,
Secret & Postcommunion of the Fifth Sunday after Epiphany

The Lord saith: I think thoughts of peace, and not of affliction; you shall call upon Me, and I will hear you; and I will bring back your captivity from all places.
(From the introit of the day's Mass, Jer. 29, 11, 12, 14)

Collect of the Day

Familiam tuam, quæsumus, Dómine, contínua pietáte custódi: ut quæ in sola spe grátiæ cœléstis innítitur, tua semper protectióne muniátur. Per Dóminum nostrum Jesum Christum...

In Thine unceasing goodness, O Lord, we beseech Thee, keep safe Thy household: and, since their only hope is to lean on Thy heavenly grace, may Thy protection be their steady defence. Through our Lord...

Epistle
From Blessed Paul the Apostle to the Colossians, 3. 12-17

click to enlarge

The Virgin and Child with the Saints in Glory by Giovanni Battista Carlone, 1655

Gospel
Continuation of the holy Gospel according to St. Matthew, 13. 24-30

St. Bonaventure
Chapter 6, Of the Reflection of the Most Blessed Trinity in Its Name, Which Is Good
from The Mind's Road to God

1. After a consideration of the essential traits [of God] the eye of the intelligence must be raised to look upon the most Blessed Trinity, in order that the second Cherub may be placed next to the first. Just as Being is the root and name of the vision of the essential traits, so Good is the principal foundation of our contemplation of the divine emanations [of the Trinity].

2. See then and pay heed, since the best which exists simply is that than which nothing better can be thought of. And this is such that it cannot be rightly thought not to be. For Being is in all ways better than Non-Being. This is such that it cannot rightly be thought of unless conceived of as both three and one. For the Good is said to be self-diffusive. The highest good is therefore the most self-diffusive. The greatest diffusion, however, can exist only if it is actual and intrinsic, substantial and hypostatic, natural and voluntary, free and necessary, lacking nothing and perfect. Unless, then, there be eternally in the highest good a production which is actual and consubstantial, and an hypostasis as noble as the producer through generation and spiration, so that it would be from the eternal principle eternally co-producing and would be beloved ("dilectus") in itself and co-loved ("condilectus"), generated, and spirated as are the Father and the Son and the Holy Spirit, in no way would it be the highest good, for it would not diffuse itself most highly.
For temporal diffusion in creation is nothing else than central and punctiform with respect to the immensity of the eternal goodness. Whence also can some diffusion be conceived as greater than that--to wit, that in which the diffusive power communicates its whole substance and nature to another. Therefore the highest good would not exist if it could lack that characteristic either in existence or in thought.

If then you can look with the mind's eye upon the purity of goodness, which is the pure actualization of the principle of Charity, pouring forth free and due love, and both mingled together, which is the fullest diffusion according to nature and will--the diffusion as Word, in which all things are expressed, and as Gift, in which all other gifts are given--you may see by the highest communicability of the Good that a Trinity of Father and Son and Holy Spirit is necessary.
Because of the greatest goodness, it is necessary that there be in them the greatest communicability, and out of the greatest communicability the greatest consubstantiality, and from the greatest consubstantiality the greatest configurability, and from all these the greatest coequality; and therefore the greatest coeternity as well as, because of all the aforesaid, the greatest co-intimacy, by which one is in the other necessarily through the highest degree of mutual penetration and one operates with the other through the complete identity of substances and power and operation of the most Blessed Trinity itself.

3. But when you contemplate these things, see that you do not think yourself able to understand the incomprehensible. For you have still in these six stages to consider what most strongly leads our mind's eye into the stupor of wonder. For there [in the Trinity] is the greatest
communicability with individuality of the persons, the greatest consubstantiality with plurality of the hypostases, the greatest configurability with distinct personality, the greatest co-equality with order, the greatest co-eternity with emanation, the greatest mutual intimacy with mission.
Who in the face of such great marvels would not start in wonder? But we understand with greatest certitude that all these exist in the most Blessed Trinity if we raise our eyes to the goodness that excels all goodness. For if there is the greatest communication and true diffusion, there is also true origin and true distinction. And because the whole and not the part is communicated, therefore it is itself given as a whole and not as a part. Therefore the one emanating and the one producing are distinguished by their properties, and yet are essentially one.
Since, then, they are distinguished by their properties, therefore they have personal properties and a plurality of hypostases and an emanation of origin and an order which is not of posteriority but of origin, and a mission not of local change but of free spiration, because of the authority of the producer which every sender has in respect to that which is sent. Because they are substantially one, therefore it must be true that there is unity in essence and in form, in dignity and in eternity, in existence and inimitability. While therefore you consider these things one by one in themselves, you have a reason for contemplating the truth; when you compare them with one another, you have the wherewithal to hover in highest wonder; and therefore, that your mind may ascend in wonder to wonderful contemplation these things should be considered all together.

4. For these Cherubim signify this also, since they look at each other. Nor is this free from mystery, that they look toward each, their faces being turned toward the propitiatory [Exod., 25, 20], that there may be verified what the Lord said in John, "Now this is the eternal life: That they may know thee, the only true God, and Jesus Christ, Whom thou hast sent" [John, 17, 3]. For we should wonder not only at the essential and personal traits of God in themselves, but also in comparison with the superwonderful union of God and man in the unity of Christ's person.

5. For if you are the Cherub when you contemplate the essentials of God and you wonder because the divine Being is at once primary and last Being, eternal and most present most simple and greatest or unlimited, all everywhere and yet never bounded, most actual and never moved, most perfect and having nothing superfluous or lacking, and yet immense and infinite without bounds, one to the highest degree and yet all-inclusive as having all things in itself, as total power, total truth, total goodness, look to the propitiatory and wonder that in it the primal principle is joined to the last term, God joined with man formed on the sixth day, the eternal joined with temporal man, born in the fullness of time of a Virgin--the most simple joined with the most composite, the most actual with the most passive and mortal, the most perfect and immense with the little, the most highly unified and all-inclusive with the composite individual distinct from all else, namely, Jesus Christ.

6. If, however, you are the other Cherub when you contemplate the properties of the Persons, you will also wonder that communicability exists with individuality, consubstantiality with plurality, configurability with personality, co-equality with order, co-eternity with production, co-intimacy with mission, for the Son was sent by the Father, and the Holy Spirit by both, Who nevertheless is always with Them and never withdraws from Them. Look to the propitiatory and wonder because in Christ is a personal union with a trinity of substances and a duality of natures, an absolute agreement with a plurality of wills, a common speech between God and man with plurality of properties, an equal worship with plurality of ranks, an equal exaltation above all things with plurality of dignities, a condominium with plurality of powers

7. In this consideration is the perfection of the mind's illumination, when, as if on the sixth day, it sees man made in the image of God. If then the image is an express likeness when our mind contemplates in Christ the Son of God, Who is the natural image of the invisible God, our humanity now wonderfully exalted, now ineffably united, by seeing at once in one Being the first and the last, the highest and the lowest, the circumference and the center, the alpha and the omega, the caused and the cause, the creator and the creature, the book written within and without, it [the mind] arrives at a perfect being in order that it may arrive with God at the perfection of His illuminations on the sixth level, as if on the sixth day; nor does anything more remain save the day of rest, on which, by the elevation of the mind, its insight rests from all work which He had done.

DE:http://arsorandi.blogspot.com/