By Fr Francis Gonsalves, SJ –
The Epiphany of The Lord – January 5, 2020
Readings: Isa 60:1-6; Eph 3:2-3,5-6; Mt 2:1-12
“Some wise men came to Jerusalem from the East ….” (Mt 2:1)
Prologue: The two focal points of the readings of today are: (a) The Messiah-Christ; and, (b) The Magi from the East. We could reflect on what message they give us—supposedly ‘wise’ wo/men of the East— on how our faith could be lived out in what is now coming to be more and more a ‘Christian East’.
Three Scriptural Signposts:
- The Feast of the Epiphany—derived from the Greek word ‘epiphaneia’, meaning, ‘manifestation’— is also known as the Feast of the Theophany, i.e., God’s manifestation or revelation of the long-awaited Christ or Messiah to the so-called ‘pagans’ or ‘gentiles’. In the Eastern Orthodox Church, it is one of the three most important feasts along with Christmas and Easter.
The Magi (Greek, ‘wise men’)—probably from Arabia or Persia who signify the gentiles—were probably astrologers or astronomers or priests of some sect of the ancient Persian religions. They had seen an unusual new star in the sky, and seemed to know that it heralded the birth of a special king in Israel. There are many theories of what that star was and what it could mean. It could have been a comet, supernova, a conjunction of stars or a planet. Anyway, the prophesies of the Jews awaiting a saviour or messiah were probably known to the non-Jews on account of the Jews being held captive earlier in ancient Babylon during the Exile.
- Legends are told about the Magi, who were later regarded as ‘kings’ due to the mention of kings in OT passages like Isa 60:3, Ps 68:29 and Ps 72:10. Moreover, pious traditions also gave them names as follows:
(i) Gaspar or Caspar, who was supposedly the King of Sheba and gifted frankincense to Baby Jesus, representing Christ’s divinity;
(ii) Melchior, who was the King of Arabia, and who brought the gold, which represents Jesus’ kingship.
(iii) Balthazar, who was the King of Tarse and Egypt, gifting Jesus with myrrh, symbolizing his mortality. Whatever be the origin, nationality and character of the Magi, Matthew wants to record that they were led to Bethlehem to have a darshan of God’s Anointed One, the Christ. Unlike these three ‘kings’, the other pagan-king, Herod, would have been familiar with some of the OT prophesies. He calls upon the scribes and priests to inquire from them where the Christ was expected to be born. Familiar as they were with the Law and Prophets, they tell him about the prophesy of Bethlehem being the expected birthplace of the Christ (see Micah 5:2, which is read on the 4th Sunday of Advent, Cycle C). Insecure, with an insatiable thirst for power, Herod has decided to do away with the child and thus tells the Magi: “when you have found him, let me know, so that I too may go and do him homage.” -
The first reading from the Prophet (second-Isaiah) tries to breathe hope by portraying a picture of a renewed, restored and resplendent Jerusalem, which will attract all peoples to it to give praise and glory to God. The reading is replete with words of joy, praise, light and life. Prophet Isaiah conveys to the exiled people the end-of-the-tunnel brightness, so to say, amidst their darkness, desolation and doom. Seeing Jerusalem, “you will grow radiant, your heart throbbing and full!” (v.5). The places mentioned in the passage—the
sea [Mediterranean], Midian, Ephah and Sheba—lie both, West and East of Jerusalem. The mention of gold and frankincense (v.6), which were among the most valued of barter-traded items of that time, are prefigurations of what the Magi would bring to the Christ Child.
Linking the Psalm and the Second Reading to the Epiphany Theme “All nations shall fall prostrate before you, O Lord,” is the refrain of the psalm [72], foretelling the universal influence of the messianic king, who will rule – from “sea to sea, and from the River to the ends of the earth” (v.8). This suggests that this ideal king will rule not only in his own perfect kingdom, but throughout the world, a symbol of God’s worldwide rule.
The passage of the 2nd reading is written by Paul while in prison in Rome to the Ephesians he catechized and baptized around the years 53-56 AD. Paul’s use of the words ‘pagans’ or ‘gentiles’ might sound insensitive to those involved in interfaith initiatives, today. However, the point that Paul wishes to make is that he considers it a great grace and privilege to be called as ‘Apostle of the Gentiles’, who are “parts of the same body” (v.6). Paul stresses that the Christic epiphany or manifestation is so unique and unparalleled that it must be proclaimed to everyone since everyone is priceless part of God’s body through the Holy Spirit.
A Text from Catholic Tradition:
Peter Chrysologus (406-450): “Today the Magi gaze in deep wonder at what they see: heaven on earth, earth in heaven, man in God, God in man; one whom the whole universe cannot contain now enclosed in a tiny body. As they look, they believe and do not question, as their symbolic gifts bear witness: incense for God, gold for a king, myrrh for one who is to die.”
A Contextual Concern of the ‘Christian East’: The Magi were “wise men” who came to Jerusalem “from the East” in search of The Christ. Sometime ago, it was not uncommon to hear of the “Christian West” as being the ‘hub’ of Christianity. No longer! Churches in the West are empty and many countries of Western Europe and the Global North consider themselves only ‘culturally Christian’ with little or nothing left of spiritual, sacramental and religious life. Thus, disillusioned seekers flock Eastward seeking solace from Buddhist and Hindu Gurus and Matas. What have we, Indian Christians and Eastern churches, to offer these God-seekers?
YOU are the 4th Wise Man: Henry Van Dkye’s story of ‘The Other Wise Man’ or the ‘Fourth Wise Man’ is a creative, but reflective account of an imagined fourth wise man, named Artaban, who also sees a star and travels to worship the newborn king with three gifts: a sapphire, a ruby, and a pearl of great price. However, his journey is interrupted time and again since he stops to help a dying man and to save the life of a child whose life is threatened. In these endeavours, he pays with his sapphire and his ruby. Moreover, while doing these works of mercy, he always misses meeting Jesus though he travels through many places for thirty odd years.
Finally, Artaban arrives in Jerusalem in time for the crucifixion of Jesus. He spends his last treasure, the pearl, to ransom a young woman from being sold into slavery. He is then struck in the head by a falling roof tile and is about to die. A voice tells him: “As you have done to the least of my brethren, you have done to me” (Mt 25:40). Artaban dies with the calm assurance and joy that he has, indeed, finally found his King. You are I, too, are Artaban: seekers who must follow the Star and find the Messiah.
Fr. Francis Gonsalves is a Gujarat Jesuit, former Principal of Vidyajyoti College, Delhi, and currently President of Theology at Jnana-Deepa Vidyapeeth, Pune. He is also the Executive Secretary of the CCBI Commission for Theology and Doctrine. He has authored many books and articles and is a columnist with The Asian Age and The Deccan Chronicle national dailies.