http://catholicharboroffaithandmorals.com/Sixth%20Sunday%20After%20the%20Epiphany.html

Sixth Sunday of the Epiphany

"The kingdom of heaven is like to a grain of mustard seed which a man took,
 and sowed in his field."--Matt. 13.


Today's Gospel contains a most important admonition. It shows us clearly how we must carefully co-operate with divine grace, if it is to bear fruit within us, and how much depends on our considering nothing too small, nothing too trifling, which can assist us in furthering the kingdom of God. On the other hand, we must not think anything too trivial which would prevent its growth or destroy it.

Man generally only deems such things worthy of his attention as are in themselves great and weighty, and yet experience constantly teaches the contrary, in the effects of nature as well as in those of grace. Therefore, take for your maxim in life: Esteem nothing too little which can strengthen your life as a child of God, and regard nothing that can endanger it, as unimportant.

O Mary, full of grace, pray for us, that we may co-operate with every divine grace, be it ever so small, and that the kingdom of God may grow in strength within us, and suffer no harm! I speak in the most holy name of Jesus, to the greater glory of God!

The small grain of mustard-seed grows and, if well taken care of, becomes a tree. The growth of a tree, however, depends on several distinct conditions. The seed must be planted in suitable soil, it must feel the effects of the sun and of the air, it must take root and shoot upwards and spread; then only can we hope that the birds of the air will rest on the branches and there find shelter and rest.

Herein we find a powerful admonition in regard to our spiritual life as children of God and servants of the: Most High. We are what we are through the grace of God, and in this respect, one point, especially, is of the utmost importance. First the heart, in order to receive the seed of divine grace, must be fit to receive it. I speak of the seed of actual grace. This seed can never germinate except in a soul that is willing to do its share. Moreover, for the full development of the germ, namely, that it produce actions deserving a reward in heaven, it must grow in a soul that has been prepared by sanctifying grace; for we can never do anything worthy of a celestial inheritance, unless we be children of God.

Further, a very important circuмstance is this, that our sanctification frequently depends on the faithful use of those graces which in themselves appear trivial and of no consequence. A word that we read, a sermon to which we listen, or an example given us by others, is often the beginning of an entire change of life, and thus not only influences our future stay upon earth, but will stretch far into eternity. What remarkable instances of this are given us in the lives of the saints!

St. Anthony hears from the altar the words of the Gospel: "If thou wilt be perfect, go, sell what thou hast, and give to the poor, and follow me." Behold an apt illustration of the mustard-seed! St. Anthony hears this call of Christ. The seed falls into his heart. He leaves the world, goes into the desert of Egypt and becomes the patriarch of monks, those grand and heroic saints of the wilderness. How gigantic the tree which grew from this little seed; in the branches of that tree how many a bird found shelter and rest!

To St. Augustine came the call of grace with the words: "Take this and read!" He took the book which contained the lives of St. Anthony and his disciples, and the seed fell deep into the still sinful heart of Augustine, took root there, and grew into a mighty tree in whose branches the birds of the air found shelter and rest. The number of his followers became most numerous, and many eminent theologians taught by his works, have been instructors in the sanctuary of the Church.

John of God entered a church and heard the word of God. The seed fell into his heart, and produced a tree, the wide spreading branches of which shelter the birds of the air.

St. Francis Xavier was living a worldly life in Paris, when St. Ignatius said to him: "Xavier, what doth it profit a man if he gain the whole world and lose his own soul?" These words fell like seed into his heart, and, taking root there, produced a tree whose branches extend far and wide over Asia and Japan, and hundreds of thousands of human souls find rest and shelter beneath them, even to this clay.

You servants and handmaids of the Lord, who are listening to me, ask yourself what was it that determined you to consecrate yourself entirely to God, and to live only for Him and His kingdom? Was it not a sermon, a book, an exhortation, a mission, a trial sent by God, a disappointed hope, or other circuмstance, which you never would have thought capable of leading you from the path of destruction to that of salvation?

But to make the seed take root, it is necessary to have not merely a passing wish, but an earnest desire to live as God demands. The tender plant must lift itself above the ground, and grow, warmed by the light of the sun and nourished by air and rain. This means that we must watch and foster within us the workings of grace; we must walk in the sunlight of faith, and through our prayers and communions with God become filled with the desire to live for heaven, that the birds of the air, that is, the good intentions awakened by this desire, may find shelter and rest in our hearts. If we live in this disposition, all will be well with us, the tree of virtue will grow within us and we will enjoy its numberless blessings.

On the other hand, we can also say that the tree of vice, whose beginning is small but whose growth is sure, resembles a mustard-seed. Man is not all at once inclined to evil. No the seed generally falls lightly and imperceptibly into the heart, sometimes by means of a sinful word, a dangerous book, or bad example. The poisonous plant takes root and grows. We pay no attention to it, and neglect to weed it out. It gains strength by our giving way to temptations, and, stretching out its various branches, ruins countless souls by its corrupting influence. Therefore we must not only be careful to accept and make use of every divine grace, however small it may be, but searching continually our conscience, we must also uproot whatever sin is implanted in our hearts, in order to prevent it from growing into a tree which we will be unable to uproot, but will be obliged to fell with the ax of penance, a task for which the sinner has seldom either the strength or the courage.



Therefore, let our rule of conduct be, never to regard as of little consequence any thing which concerns our life as children of God, nor count as trifling anything that may endanger our soul. Thus thought and thus lived, according to St. Basil, the great saints of God. It was this that made them giant trees of virtue in the kingdom of Christ! Amen!

 "The kingdom of heaven is like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened." [/b]--Matt. 13.


If the holy faith to which we have been called shall aid us in gaining salvation, then we must live in accordance with its dictates and allow its truths to influence the principal powers of our soul, namely, reason, the affections and the will. Hence I maintain: If the powers of the soul, reason, heart and will are to be so strengthened that we may be enabled to live upon earth as true children of God, then they must be thoroughly penetrated with faith, just as flour is penetrated by the leaven and converted by it into tasteful bread.

Mary, thou who didst believe and thus didst become a Mirror of Justice during thy stay upon earth, pray for us that holy faith may in like manner penetrate our souls and our whole life! I speak in the most holy name of Jesus, to the greater glory of God!

Faith penetrating our soul gives light to the mind. It is the first thing necessary in aiding man to lead a life pleasing to God. To this purpose not only must faith enlighten the mind, but it must, so to say, penetrate it, that is, it must influence our very thoughts and wishes. We must keep before our eyes the aim and end for which God created us, and ever bear in mind all that He demands of us if we would make progress upon the path of salvation, and at last in the joys of eternal life reach the goal, which is God Himself.

It is true that he who has the happiness of possessing virtuous and Catholic parents learns while a child the commandments of God and of His Church, and all that He has done to save mankind. But alas! this faith, this knowledge acquired in early youth, often influences but little after life. The reason of this is, that such knowledge is merely superficial, that it is merely a work of memory; it does not penetrate the soul, as leaven does the flour.

That our soul may be thoroughly illumined with the light of faith, we must think of its teachings not only during time of prayer and while in church, but at all times and in all places must we look at the things of this world by its holy light, and regard them only as means for enabling us to serve God and do His holy will. Hence it is our duty to take the utmost pains to recognize our vocation; and when this is accomplished, to try and discover what are the opportunities which it affords us to glorify God by good deeds in the fulfillment of our duties and in the salvation of souls.

This will become clear to us if we study the common tenor of our lives here on earth, and at the same time notice the feelings of our heart. As everyone knows, our life is passed in work, cares, suffering and joy. To be penetrated with the Holy Spirit as flour is with leaven does not mean only to confess with the lips the truths of faith, but also to manifest them in our actions. It means to work for something better than temporal goods, and to think of something higher than the desire of bequeathing to our children a rich heritage to enable them to take a high position in the world. In this manner the heathens live and act. Christians who thus live look upon life in the light of the children of the world, who regard wealth, honor, and enjoyment as having intrinsic value, and who devote all their energies to procure them for their families and for themselves.

Have we not reason to marvel when we see children of the Church, whose lips profess all that our holy faith teaches of the aim and end of man, and of the twofold eternity, who protest even their readiness to shed their blood for the faith; is it not, I say, a subject of wonder to see these children of the Church as covetous and as sensual as the irreligious and the heathen?

What is the reason of this? It is because faith does not penetrate their souls as leaven does the flour. It dwells upon the lips and influences not their lives, their wishes or their actions.

I have just remarked that our lives are passed in cares, joys, and sorrows. If from these we expect to draw profit for a future life, our cares must be borne as holy faith teaches us, with entire trust in God. Sorrow must be accepted as coming from His hand, and patiently endured for His glory; and in the same spirit must we accept our joys.

We should be so penetrated with the light of faith as to be able to proclaim with truth before God and man, that wealth or poverty, health or sickness, honor or ignominy, a long life or a short one, are indifferent to us provided we serve God and save our soul. But few children of the Church think or act in this manner; faith does not penetrate their reason.

Such should be the sentiments of our heart were it imbued with holy faith. It is by no means sufficient to believe that Christ redeemed us by His death upon the cross; that He exhorted us to follow in His footsteps, and that there is no other way to follow Him, save the way of the cross! These truths must penetrate our hearts and minds.

And as regards the happiness of this life, though the curse of sin has changed the paradise of earth into a vale of tears, there are yet left many innocent joys to refresh man's heart. But if we would enjoy ourselves in the proper manner, and gain merit for heaven, we must ever remember the words of the Apostle: "Rejoice, rejoice at all times, but in the Lord!" This the Christian does when, instead of imitating the heathen and thinking only of sinful gratifications and passing pleasures, he seeks after those innocent and holy joys which relate to God and to his union with Him in the life to come.

Lastly, faith must also penetrate and leaven our will. To effect this we must not only recognize and believe that our sanctification is the will of God, we must also actively co-operate in its fulfillment. To this end we must adopt good resolutions and keep them faithfully and inviolably.

Faith must penetrate our minds and strengthen us to open our hearts to the Lord, in order that we may receive not only a few graces from on high, but all those which God from eternity destined for our salvation. May we use them faithfully, and say with St. Paul: "I can do all things in Him who strengthened! me."

Lord, I believe, but increase Thou my faith, that it may penetrate all the faculties of my soul, and make me live according to Thy holy will! Thus let us pray with real fervor of soul and correspond with the graces that this petition brings us; then shall we be an honor to the Church and faithful disciples of Christ! Amen!






"The kingdom of Heaven is like to leaven, which a woman
took and laid in three measures of meal."--Matt. 13.


The mustard seed, of which the Lord speaks in today s Gospel, and also the leaven which, when mixed with the meal, works unseen, are a figure of the many and powerful graces that come to us from the hidden life of Christ. Certainly the whole life of our Lord and every word with which He instructed mankind are replete with graces for our sanctification.

But there are three mysteries especially, where the power of grace is most wonderful, but where, too, its workings are most concealed. I allude to the Incarnation of the Lord, His hidden life in the most Holy Sacrament, and His death upon the cross. Happy they who by meditating on these three mysteries of the Lord are penetrated with their spirit, for they will be animated with an eager desire to follow their Lord.

Mary, thou who wast so united with thy Son in these three mysteries, and who wast sanctified by their influence, pray that we may be inspired with devotion towards them to the sanctification of our soul! I speak in the most holy name of Jesus, to the greater glory of God.

The great importance, in regard to our salvation, of meditating on the above three mysteries of the hidden life of Christ is clearly shown in the lives of the saints. They all had an especial devotion for these three mysteries which elicit with invincible power the adoration of the faithful. The first mystery is that of the Incarnation, the mystery of the hidden union of the Son of God with our human nature, and of His birth.

Children are easily penetrated with the fervor of devotion which this mystery imparts. How they love to linger around the manger of their Lord! The great benefit which grown persons derive from meditation on these holy mysteries, is the love and esteem of the virtue of humility. What more forcible picture of humility can we have than the infinite majesty and perfection of God hidden under the form of a little child. Although the Incarnation of Christ is the reflection of all the other virtues of the divine Heart, yet it teaches us in a special manner humility. St. Paul says of Christ: "Being in the form of God, He debased Himself, taking the form of a servant, and in shape found as man."

There is nothing of more consequence in our spiritual life than genuine humility. Without humility virtue has no foundation; without humility there is no increase of divine grace, no growth in holiness; without humility our salvation is constantly in danger.

If by practising virtue and following Jesus we hope to work out our salvation, humility must breathe in every aspiration of our soul, and penetrate our thoughts, desires and actions. What would it profit us, if, while apparently distinguishing ourselves by our virtue and good works, the worm of pride, were secretly gnawing at their core? Such works would be worthless in the eyes of God. Instead of choice fruit, they turn out to be vile husks.

Our humility, further, must not be satisfied with eliciting a few acts; it must penetrate all our doings, and leaven our whole being. The mystery of the hidden presence of Christ in the Most Holy Sacrament refers to a no less important disposition of the heart. Not only does the hidden sacramental life of Christ recommend most emphatically this same virtue of humility, but it admonishes us also to sanctify our inner life by prayer, which we ought to practise so constantly and esteem so highly, that from a mere duty it passes to a real need of the soul, just as breathing is a need of the body. Further, we must pray in such a manner that our soul in reality ascends to the Almighty, resting in communion with Him, and uniting us to Him. This was the case with the saints, who by their union with God tasted here upon earth the joys of heaven.

This union with God is especially promoted by familiar, loving intercourse with Jesus in the Blessed Sacrament. The Church herself in her acts of thanksgiving at the Mass in honor of the Most Holy Sacrament refers to this effect of a worthy Communion when she prays: "Let us, O God, share in the eternal fruition of Thy Divine Majesty, as is foreshadowed here upon earth by the reception of the Holy Eucharist." Happy the soul that is conscious to itself of only living here on earth to be in the company of Christ in the Blessed Sacrament! She becomes the abode of Christ, and can exultingly exclaim with St. Paul: "I live, yet not I, but Christ lives in me."

As food gives strength and life to the body, so the Most Holy Sacrament, the Manna of Heaven, is intended to strengthen our soul. The third mystery in which the; divinity of Christ is entirely hidden is the mystery of His passion on the cross, when He cried out: "My God! my God! why hast Thou forsaken Me?"

The suffering of Christ upon the cross was not really necessary for our Redemption; for, one word spoken in our behalf, while He was yet in the womb of His Blessed Mother, would have been abundantly sufficient. He suffered in order to show His love for us and to give us an example, to induce us, for love to Him, to suffer unto death all that Providence may send us in order to test our fidelity. To impress upon us this truth, and to remind us that we, the children of the Church militant upon earth, will celebrate one day her triumphs in heaven, Christ insists with such solemn emphasis: Those who will follow Me, must carry their cross daily. Yes, not only carry it daily, but hourly, so that love of the cross may penetrate and leaven our whole soul, all our actions, our entire life; that just as the children of the world desire only termporal well-being, we, as followers of Christ, place ourselves as children in His fatherly arms and find consolation in showing Him by our patience and resignation in suffering the greatness of our faith, hope and love, and our desire to follow our crucified Lord upon the way of salvation.

Accordingly there is here a likeness between the order of nature and of grace. God as the Creator of the universe hides Himself; we do not see Him, but the workings and forces of nature manifest His presence, power and majesty. Just so Christ, as the source of divine grace, is hidden in the kingdom of the Church. But the dispensations and effects of the graces which He bestows prove His presence, His power and His love. The saints lived and worked after His example. The full greatness of their deeds is still hidden, and will not be revealed until the day of judgment.

Bessed those who are penetrated with the hidden grace of the three grand mysteries of Christ; the miracles of divine love will be revealed in them by their ever-increasing zeal to follow in the footprints of our Lord and Redeemer Jesus Christ! Amen!







 http://catholicharboroffaithandmorals.com