Readings:
Isaiah 60:1-6
Ephesians 3:2-3, 5-6
Matthew 2:1-12
"On entering the
house they saw the child and his mother
they prostrated themselves and did him homage."
Today, we celebrate
the Epiphany of the Lord Epiphany means appearance
or manifestation. The Feast of the Epiphany originated in the east. This eastern celebration then
commemorated two “epiphanies” of the Lord:
the Baptism of Christ, being the first epiphany; and the miracle at Cana where
the water was changed into wine, being the second epiphany.
But when this feast came to be celebrated in the West, it became
a commemoration of the Lord's manifestation to the magi. This celebration has then remained in the west where
it has enjoyed a universal acceptance. Traditionally, it used to
be celebrated on January 6. The liturgical reforms of Vatican II,
however, put the celebration on Sunday after
January 1. The Feast of the Epiphany invites
us to ponder the following messages.
1. The Feast of the
Epiphany teaches us about the universality of Christ's
kingship. Today, Christ manifests himself to the three foreigners who diligently searched for him. The gospel calls
them magi from the east: But where is
the east? Some suggest that the east refers to Persia because the term magi originate there.
Others say it is Babylonia since these magi
are actually astrologers who have knowledge about the stars. Still others think that it is Arabia because the
gifts they bring are often found there. But
this seems not to be the interest of Matthew. What the
evangelist wants to point out is that they were the first non-Jews who came to do homage to the holy child. The three
Magi (or Sages or Kings) stand for the pagans, for the Gentiles. Thus,
Matthew's theological point seems evident.
If Christ manifests himself to the Jews, he too appears to the non-Jews. He is
then the Lord of Jews and Gentiles alike. He is the Lord of all humanity; he is
the king of the entire universe.
2. But the epiphany of the
Lord to the non-Jews - thus manifesting the
universality of his lordship - has to be understood in the context of how the
gospel develops its message. Matthew seems
to teach us that while God initiates to give himself to all, it still remains on the part of man to accept or
reject such-divine initiative.
a. We must remember that when God opted to become man, he had to enter and follow the natural order or flow
of things in this world. He had to be born in a particular time and place. That
is why he came precisely at the fullness of time and was born in Bethlehem,
land of Judah. He had also to be a man like anyone, belonging to a
particular people and culture. And so, Christ was indeed born of a woman, Jew
at that, and born under the law, the Jewish Mosaic Law for that matter.
Now, if ever Christ became a Jew and not an
American nor a Filipino, it was all because of God’s choice. In this case, the
Jews must have been so fortunate. In fact, even before
Christ became man, the Jews were already the chosen people of God. And
by this singular privilege given to the Jews, the God-man Messiah was just exactly one like them.
This should have been a reason strong
enough for them to welcome the Christ. But sadly, when he at last came to his own domain, “his own people
did not accept him” (Jn 1:11). Herod himself considered him a threat. So,
right from the start, Jesus had already experienced rejection. It is from this
vintage that one must took at the significance of the epiphany. This is one
angle of Matthew’s theological message. Christ opens himself to others because
he has been rejected by the ones to whom he offered himself first. Christ never
imposes himself, his grace, and his gift of salvation to anybody. Although it
could have been an unparalleled joy for him to be accepted, yet their rejection
never created in him total disgust, vengeful anger or any remorseful regrets.
No doubt, it was painful. And he surely felt the pain of it. This he would later show when the height of this
rejection reached at the point of the cross. But this time, he takes the
rejection with a very positive attitude. He takes this as one bright occasion
for him to show that he is not only for a chosen few but also for all. So, if
it was God’s choice that he was born a Jew, it is also his choice to appear to
the non-Jew. Meaning, the gift of love,
which in this case is the good news of salvation starts first and foremost from
God's initiative. People may accept or
reject it, but it is offered and given freely out of God’s own choice. It all
starts from the abundance of his mercy and love.
b. But the other
angle of the epiphany's message is from man himself. Meaning, if it is God's
initiative to give, it is man's response to accept. The fact that Christ turns
to non-Jews proves the truth of this matter. The
dialectics of sharing precisely consists in giving and taking. Christ appears or manifests
himself to people who were ready to accept him.
This is the case of the three Magi. If his own people disowned him, the Magi were so ready to "accept" him.
In fact, they were the people who waited for
his coming, studied so diligently the signs of his coming and indeed searched for him when he at test came.
3. What is truly admiring about the magi is
the fact that they literally spent time,
talent and treasure just to search for the Holy Child. The gospel seems to be
emphatic to present the personalities of these three
wise men. First, they are imbued with a strong passion to welcome and do homage to the child. Second, they are
moved by that burning desire to follow the star, which seems to be the
only guide in their diligent search. Third, they are overwhelmed with great joy
to find the child.
Matthew's portrayal of the epiphany teaches
us the evident truth that there is no such
thing as monopoly of salvation. We must not fancy with
false illusions that heaven is only for those whose faces are seen in the church
every now and then Closeness to and familiarity with church’s affairs and
activities are not a guarantee for salvation or a passport to heaven. In similar case, those who are
"far from the church,” those whose
faces are seldom seen in the parish must not also suffer from the negative stereotype judgments we usually make. No
one knows, but perhaps behind the unpleasant image they show in public is that honest and burning desire too to do homage to the Lord.
Being the universal Lord and King, God
showers his blessings to everybody indiscriminately,
just as the sun shines and the rain falls to whatever under it. Of course, it would be much better if they too may show
their hearts' desire outwardly and
unreservedly. After all, what the magi did is the best example of a total outpouring of their innermost longings and
aspirations.