From Praise to Precipice

“He unrolled the Isaiah scroll and found the passage….” Lk 4:17

From Praise to Precipice

January 27 and February 3, 2013 - 3^rd & 4^th Sunday of Ordinary Time

Jeremiah 1:4-7     Corinthians 12:12-30       Luke 4:14-30[1]

First reading from Jeremiah

The Lord said to me, “I chose you before I gave you life, and before you were born I selected you to be a prophet to the nations.” And I answered, “Ah, ah, ah, Lord God. Behold I cannot speak, for I am but a child.” But the Lord God said to me, “Do not say that you are too young, but go to the people I send you to, and tell them everything I command you to say. Do not be afraid of them, for I will protect you. I, the Lord, have spoken.”                                     

The word of the Lord

Thanks be to God

Alleluia, alleluia.

A reading from the holy Gospel according to Luke

Glory to you, Lord.

From praise

Lk. 4:14-21 - 3^rd Sunday in Ordinary Time Cycle C

Jesus came to Nazareth, where He had grown up, and went according to his custom into the synagogue on the Sabbath day. He stood up to read and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written:

The Spirit of the Lord is upon me,

because he has anointed me to bring Good News to the poor.

He has sent me to proclaim liberty to captives

and recovery of sight to the blind;

to set free the oppressed,

and to proclaim the year of the Lord’s favor.[2]

Rolling up the scroll, He handed it back to the attendant and sat down, and the eyes of all in the synagogue were fastened on Him. He said to them, “Today this Scripture passage is fulfilled in your hearing.” All were full of praise for Him. All were amazed at the beautiful words that fell from his lips.

To precipice

Lk. 4:22-30 – 4^th Sunday in Ordinary Time Cycle C

But then the hometown folks started to wonder among themselves and ask, “How can this be? Isn’t this Joseph’s son?” But Jesus, knowing their wonderment said to them, “I expect you will quote this proverb to me, `Physician, heal yourself’ –meaning, `Why don’t you do miracles in your hometown, just like those we hear you did in Capernaum.’” He replied, “I tell you the truth, a prophet is not accepted in his own hometown. Indeed, I tell you, there were many Jewish widows in Israel in the days of Elijah when the sky was closed for three and a half years, and a severe famine spread over the entire land. It was to none of these that Elijah was sent, but he was sent to a Gentile widow in Zarephath in the land of Sidon. Again, there were many Jewish lepers in Israel during the time of Elisha the prophet; yet not one of them was cleansed, but only Naaman, a Syrian Gentile.”

All the people in the synagogue were infuriated when they heard this. They rose up, drove him out of the town, led him to the edge of a precipice on which their town had been built, and were going to hurl him over it. But He slipped through the crowd and walked away.

The Gospel of the Lord.

Praise to you, Lord Jesus Christ.
----------------

Introduction

St. Luke: a very favorite evangelist for many

Today is the third Sunday of Ordinary Time in Cycle C. The evangelist for Cycle C is Luke who for many is their favorite evangelist. In Luke’s gospel are found the greatest of Jesus’ parables. In Luke only is found the parable of Lazarus starving at the gate of a rich man who is eating sumptuously. (Lk. 16:19-31) In Luke only is found the parable of a Prodigal Son returning home to a father who is prodigal with forgiveness.   (Lk. 15:11-32) In Luke only is found that mother of all parables -- the Good Samaritan who stops to pour the oil of compassion into the wounds of a poor man waylaid by robbers on the road between Jerusalem and Jericho. (Lk. 10:25-37)

A prophet in his own hometown

One Sabbath Jesus went to the synagogue in his hometown of Nazareth. Being a local son, the people in the synagogue obviously knew Him well. Jesus rose to do one of the readings, for any adult man could be permitted by the president of the synagogue to read the scriptures. Jesus unrolled the Isaiah scroll and read from the passage where it is written: “The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. Etc.” Rolling up the scroll, He said to the congregation, “Today this Scripture is fulfilled in your hearing.” Then He sat down, and all in the synagogue were deeply impressed.

But not for long. After all, this hometown boy was simply one of them. The local folk were puzzled and asked each other, “Isn't this Joseph's son?” (Lk. 4:22) Evangelist Mark expands upon their puzzlement: “They said among themselves, `He’s no better than we are. He’s just a carpenter, Mary’s boy, and a brother of James and Joseph, Judas and Simon. And his sisters live right here among us.’ And so they would not accept Him.” (Mk. 6:2-3)

At this point, Jesus reminds the local folks that a prophet never gets a good reception in his own hometown. In fact, they fare much better far away from home, as did the prophets Elijah and Elisha. Jesus’ allusion to himself as a prophet who receives bad treatment from the local folks infuriated the whole congregation. They sprang to their feet, grabbed Him by the nape of his neck, dragged Him to the edge of a precipice, and were going to throw Him over it. But He slipped through the crowd and walked away. (Lk. 4: 29-30)

The scriptural prophet

The scriptural prophet is not one who foretells the future. Rather, he is one who “lifts up his voice like a trumpet and tells the people their sins.”(Is. 58:1) The scriptural prophet is one who tells the people something they need to hear but don’t want to hear. Or he tells them something that disturbs their comfort. Or he tells the people something that makes them think, when they prefer not to think. Or the prophet tells the people something that ruffles their old patterns of thought.  

The scriptural prophet, however, does not relish being a prophet. In the first reading, Jeremiah was frightened when the Lord God called him to be a prophet. He stuttered and stammered: “Ah, ah, ah, Lord God. I don’t know how to speak; I am too young to be a prophet.”  But the Lord God replied, “Do not say that you’re too young, but go to the people I send you to, and tell them everything I command you to say. And don’t be afraid of them, for I will protect you.” (Jer. 1:7)

Fr. Bourgeois – watching the SOA & ordaining women

Fr. Roy Bourgeois, a Maryknoll priest for 45 years, is a great prophet who “lifts up his voice like a trumpet” and tells the people and even the Church their sins. He was and is a courageous Catholic voice for peace and non-violence. He is the founder and leader of The School of the Americas Watch (SOAW); its task is to watch the United States Army ‘s School of the Americas (SOA) located at Fort Benning near Columbus, Georgia. SOA trains South and Central American police forces in the techniques of torture, repression, and counter-insurgency. This courageous voice for peace has spent over four years in Federal prisons for his non-violent protests and for illegally entering Fort Benning.

But Fr. Bourgeois is known not only for watching the SOA but also for ruffling a very old pattern of thought in the Church: he publicly supports the ordination of women! That prompted the Vatican to send a letter to the superiors at Maryknoll, informing them that Fr. Bourgeois had 30 days to recant his statement of public support for the ordination of women. If he does not recant, he would be automatically excommunicated.

Bourgeois’ fearless response

Fr. Bourgeois’ response to the threatened excommunication is fearless, and it reads in part:

To the Congregation for the Doctrine of the Faith:

I was very saddened by your letter dated October 21, 2008, giving me 30 days to recant my belief and public statements that support the ordination of women in our Church, or I will be excommunicated. I have been a Catholic priest for 36 years and have a deep love for my Church and ministry.

When I was a young man in the military, I felt God was calling me to the priesthood. I entered Maryknoll and was ordained in 1972. Over the years I have met a number of women in our Church who, like me, feel called by God to the priesthood. You, our Church leaders at the Vatican, tell us that women cannot be ordained. With all due respect, I believe our Catholic Church’s teaching on this issue is wrong and does not stand up to scrutiny. A 1976 report by the Pontifical Biblical Commission supports the research of Scripture scholars, canon lawyers and many faithful Catholics who have studied and pondered the Scriptures and have concluded that there is no justification in the Bible for excluding women from the priesthood.

Conscience is very sacred. Conscience gives us a sense of right and wrong and urges us to do the right thing. Conscience is what compelled [prophet] Franz Jaegerstatter, a humble Austrian farmer, husband and father of four young children, to refuse to join Hitler’s army, which led to his execution. Conscience is what compelled [prophetess] Rosa Parks to say she could no longer sit in the back of the bus. Conscience is what compels women in our Church to say they cannot be silent and deny their call from God to the priesthood. Conscience is what compelled my dear mother and father, now 95, to always strive to do the right things as faithful Catholics, raising four children. And after much prayer, reflection and discernment, it is my conscience that compels me to do the right thing. I cannot recant my belief and public statements that support the ordination of women in our Church.

 “Do not be afraid of them, for I will be with you to protect you,” said the Lord God to Jeremiah in the first reading today. If Fr. Bourgeois was “afraid of them,” he soon got over his fear, as he drove to his hometown in Louisiana. There he told his 95-year-old father, his 3 siblings and 13 nieces and nephews about the threatened excommunication. Fr. Bourgeois recalled that his father cried a little, but then said, “God brought Fr. Roy back from the war in Vietnam, from his mission work in Bolivia and El Salvador, and God’s going to take care of him now. I stand by my son.”

An obviously disproportionate punishment

On Monday, November 19, 2012, the Maryknoll Society refused to stand by its son Fr. Roy Bourgeois. Instead, it issued an official statement saying that the Vatican's Congregation for the Doctrine of the Faith had ruled on October 4, 2012 that Bourgeois had been canonically dismissed both from Maryknoll and the Roman Catholic priesthood, thereby `reducing him to the lay state.’ That punishment of excommunicating Fr. Bourgeois and expelling him from Maryknoll for his stand on the ordination of women is obviously disproportionate, when we consider that priests and bishops who have sexually abused children are not excommunicated.

In the NCR, Nov. 20, 2012 Tom Roberts writes:

Ah, they finally got him, as we all knew they probably would. Eventually. And with a press release it was done: Fr. Roy Bourgeois, a Maryknoll priest for 45 years, was told that the Vatican "dispenses" him "from his sacred bonds." And the Maryknoll Fathers and Brothers, caught in the culture that finds advocating for women's ordination such a grievous and unpardonable offense, "warmly thanks" Roy "for his service to mission, and all members wish him well in his personal life."

Bourgeois' case is a prime illustration of what, today, the institution can and can't tolerate. Bourgeois' major offense, the sin that is unforgiveable in the eyes of the institution, for which penalty is removal from the order which he has served for nearly half a century and dismissal from the community, was advocating for women's ordination.

Conclusion

Holy Mother Church, show us the way!

The Lord God tells the stammering Jeremiah not to fear being a prophet – not to fear telling people something they need to hear but don’t want to hear. (Jer. 1:7) And Jesus tells us to give welcome to the prophet God sends us. (Mt. 10: 41)

Oh holy Mother Church, show us the way!  Show us that you‘re not afraid to be a prophet who tells us something we need to hear but don’t want to hear. Show us also that you’re not afraid to give welcome to the prophet whom God sends you. Then we, the People of God, will follow your great good example: we also will not be afraid to be prophets, and we also will give welcome to the Fr. Roys whom God sends us.

---

[1]The gospel reading for this 3^rd Sunday in Ordinary Time Cycle C (Lk. 4:14-21) is truncated. If we read it in conjunction with the gospel for the 4^th Sunday in Ordinary Time Cycle C (Lk. 4:22-30) then we have a full rounded off story. That’s what we have done today. So there will be no homily next Sunday.

[2] Isaiah 61: 1--2

We Are All Earthen Vessels Standing in a Row

“There were six earthen vessels standing in a row.” (Jn. 2:6)

 We Are All Earthen Vessels Standing in a Row.

January 20, 2013, The wedding feast at Cana

Isaiah 62:1-5   II Corinthians 12:4-11    John 2:1-11

First reading from Isaiah

For Zion’s sake I will not be silent, for Jerusalem’s sake I will not be quiet, until her vindication shines forth like the dawn and her victory like a burning torch. Nations shall behold your vindication, and all the kings your glory; you shall be called by a new name pronounced by the mouth of the LORD. You shall be a glorious crown in the hand of the LORD, a royal diadem held by your God. No more shall people call you “Forsaken, “ or your land “Desolate, “ but you shall be called “My Delight, “ and your land “Espoused.” For the LORD delights in you and makes your land his spouse. As a young man marries a virgin, your Builder shall marry you; and as a bridegroom rejoices in his bride so shall your God rejoice in you.

The Word of the Lord

Thanks be to God

Alleluia, alleluia.

A reading from the holy Gospel according to John

 On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus and his disciples were also invited to the wedding. When the wine ran out during the festivities, Jesus’ mother came to Him with the problem. “I can’t help you now,” He said. “It isn’t my time yet for miracles.” That, however, didn’t stop Jesus’ mother. She told the servants, “Do whatever He tells you.” Now nearby there were six earthen vessels standing in a row which were used for Jewish ceremonial washings, and which held perhaps 20 to 30 gallons each.  Jesus told the servants to fill them to the brim with water. When this was done He told them, “Now dip some out and take it to the master of ceremonies.” When the master of ceremonies tasted the water made wine, not knowing where it came from (though, of course, the servants did), he called the bridegroom over. “This is wonderful stuff!” he exclaimed. “You’re different from other hosts! Usually they use the best wine first, and afterwards, when everyone is full and doesn’t care, then they bring out the less expensive stuff. But you have saved the best wine for last.” This miracle at Cana in Galilee was the first of Jesus’ signs. It manifested his glory, and because of it his disciples believed in Him.

The Gospel of the Lord.

Praise to you, Lord Jesus Christ.
----------------

Introduction

Cana: the first of Jesus’ signs

Today, January 20, 2013, is the Second Sunday of Ordinary Time in Cycle C. Cycle C usually takes the gospel readings from evangelist Luke. Occasionally, however, the gospel is taken from evangelist John, as is the case this Sunday.

Epiphany is a Greek word meaning `a manifestation.’ The Lord’s baptism (last Sunday) was an Epiphany - a manifestation. After Jesus was baptized, a voice from heaven said, “You are my beloved Son; with you I am well-pleased.” (Lk. 3: 22)  The wedding feast at Cana (this Sunday) was also an Epiphany – a manifestation. John writes:”This miracle at Cana in Galilee was the first of Jesus’ signs. It manifested his glory, and his disciples believed in Him.” (Jn. 2:11)

Down-to-earth meanings of Cana

There are various down-to-earth meanings in the story of the wedding at Cana. For some Cana is a sign of Jesus and Mary’s sensitivity toward an embarrassed bridegroom, whose wedding party is running out of wine. For others Cana highlights the human side of Jesus and Mary who believe in human celebration, and who are ready to help it along with the fuel of celebration - wine. Still others see in Cana the dignity of marriage affirmed by the presence of Jesus and his mother. Finally, for the Eastern and Western Church Cana is a justification for their great devotion to Mary and for their belief in her intercessory power before her Son. ”They have no wine,” Mary intercedes with Jesus, and He changes 20 to 30 gallons of water into wine.

The mystical meaning of Cana

Sometimes, and maybe even often, we hear the preacher on Cana Sunday make the point that Jesus and his mother Mary were concerned about the wine running out at the wedding feast and the embarrassment that would cause the host. And the preacher leaves you feeling that that’s the sum total meaning of Cana.

 

But this is the gospel of St. John the mystic, and there is a mystical and richer meaning flowing in those six earthen vessels standing in a row, once filled with water but now filled to the brim with wine. Mystic John is not simply relating here a raw miracle which changes 120 gallons of water in six earthen vessels into 120 gallons of wine in order to relieve the embarrassment of the host, and to slake the thirst for celebration at a wedding.

Conclusion

Earthen vessels standing in a row

Mystic John’s account of the wedding feast of Cana says something much more profound than that. It says:

We are all earthen vessels standing in a row,

sooner or later filled with a feeling of emptiness.

We are all earthen vessels standing in a row,

empty and waiting to be filled with water and then a miracle.

We are all earthen vessels standing in a row,

waiting to be filled with wine that won’t run out on us. 

We are all earthen vessels standing in a row,

waiting to be filled with the fine wines of Isaiah (25: 6ff) -

with Bordeauxs and Beaujolais and Sauvignons

We are all earthen vessels standing in a row,

hoping against hope and believing with faith,

that the best wine is being saved for last.

 

Baptism - A Commision to Stop and Make a Difference

 



                                             

“The Holy Spirit came down upon Him

 in bodily form like a dove.”(Lk. 3:22) 

Baptism – a Commission to Stop and Make a Difference 

January 13, 2013 – Feast of the Baptism of the Lord

Isaiah 42:1-4, 6-7    Acts10:34-38     Luke 3:15-16, 21-22

2^nd reading from Acts

Peter proceeded to speak to those gathered in the house of Cornelius, saying: “In truth, I see that God shows no partiality. Rather, in every nation whoever fears him and acts uprightly is acceptable to him. You know the word that he sent to the Israelites as he proclaimed peace through Jesus Christ, who is Lord of all,  what has happened all over Judea, beginning in Galilee after the baptism that John preached, how God anointed Jesus of Nazareth with the Holy Spirit and power. He went about doing good and healing all those oppressed by the devil, for God was with him.”

The word of the Lord.

Thanks be to God.

Alleluia, alleluia.

A reading of the holy Gospel according to Luke.

Glory to You, Lord.

The people were filled with expectation, and all were asking in their hearts whether John might be the Christ. John answered them all, saying, “I baptize you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the Holy Spirit and fire.” After all the people had been baptized, Jesus also was baptized. While He was praying, heaven was opened and the Holy Spirit came down upon Him in bodily form like a dove. And a voice from heaven said, “You are my beloved Son. I am well pleased with you.”

The Gospel of the Lord.

Praise to you, Lord Jesus Christ.
----------------

Introduction

 Good-by to the Christmas season

With the Feast of the Lord’s baptism, we say good-by to the Christmas season. The three Kings of Epiphany have come and gone. The Christmas tree has been defrocked and thrown out on the curb. The poinsettias are stubbornly holding on for dear life. Christmas long awaited during Advent has come, and now is about to leave us. Tomorrow we turn the liturgical clock back to Ordinary Time. Then we will trudge along in Ordinary Time and the deep snows of winter until Ash Wednesday (February 13). Then we will enter again into the Extraordinary Time of Lent in preparation for Easter (March 31) 2013.

Baptismoi: ritual washings

Ritual washings were an important part of the Old Testament system. The Greek word for these washings is baptismoi. Chapters 15 and 16 of Leviticus are replete with ritual washings – with baptismoi. For example, when a man has an emission of semen, he must wash (baptize) his whole body, and he remains unclean until evening. (Lv. 15:16) Another example: on the Day of Atonement when the high priest was allowed to enter into the Holy of Holies, he had to first take off his linen garments and wash (baptize) his body. (Lv. 16:23-24)  In the New Testament the Pharisees and teachers of the Law carried ritual washings to a ridiculous extreme; they insisted on ritually washing (baptizing) not only people but also “cups, jugs, kettles and beds.” (Mk. 7:4)

Baptizing Jesus - a problem for John

People come to John to confess their sins, and to be baptized - to be ritually cleansed with water. They go home dripping wet, but feeling clean in a way they never felt before. Word spreads, and soon everybody is coming to be ritually cleansed by John. Even Jesus himself, of whom Scripture says “He committed no sin” (1 Pet. 2:22), and “He was tempted like us in every way but did not sin” (Heb. 4:15) - even Jesus, the sinless one, comes to be baptized - cleansed - by John!

 Baptizing Jesus – washing Him - is a problem for John the Baptist. He knows that Jesus is sinless and has no need to be ritually cleansed by him. So John protests to Jesus, saying: “I should be baptized by you, yet you come to me!” Jesus answers, “Give in for now. We must do this, if we would fulfill all God’s demands.” So John gives in and baptizes the sinless Jesus. (Mt. 3: 14-15)

Baptizing Jesus - a problem for a puzzled preacher

Baptizing Jesus is a problem not only for John the Baptist but also for a certain preacher. Wanting to know what other people think about John baptizing the sinless Jesus, he blogged the following:

What really does the baptizing of Jesus mean to you?  I’d like to know, and I’d like to know before this Sunday when I preach on the baptizing of Jesus. I have an idea, but if you have one I wish you would share it with me, and preferably before Saturday night!  Just click on the word “comments” below and tell me why Jesus was baptized. The winner might be mentioned in Sunday’s sermon!

Our baptism – also a problem

Baptizing Jesus is a problem. Why did the sinless and spotless One undergo baptism – a washing? Was He simply identifying Himself with sinners whom He came to save? (Is. 53:12)

Baptizing our little ones at the baptismal font in church is also a problem. At the end of the day, we ask what is it that’s washed away in our little ones with the waters of baptism? The traditional answer says that with the waters of baptism we wash the sin of our first parents Adam and Eve, which we inherit by our very birth into the human family. But modern psychiatry cringes at the thought that we can be conceived and born with someone else’s sin on our souls. What’s more, it’s hard to believe that the innocent-looking babe whom we carry to the baptismal font is stained with Adam’s sin.

Baptism - a commission to make a difference

Traditionally we’ve always maintained that the washing with water and the anointing with holy oil in the baptismal rite make Christians different from Jews and Muslims. Whether baptism makes us significantly different from Jews and Muslims is an open question.  Because of his close contact with many different people, Gregory Baum, a Jewish convert and popular theologian during Vatican II, writes, "The conviction grew in me that there was not much difference between the baptized and the non-baptized.” Jews, Christians and Muslims, he writes, all have basically the same hopes and despairs, loves and hates, defeats and victories. They all display the same selfishness and generosity, the same pettiness and heroism. (Journeys by Baum)

 Gregory Baum’s assertion that the baptized are not significantly different from the non-baptized is quite unique and frank. That, however, raises an interesting question: What then does the baptismal washing with water and anointing with oil do? And here is an interesting answer: it does not make us significantly different, but it does commission us to stop and make a difference on the highway of life.  

A parable about stopping to make a difference

Jesus crafted a magnificent parable about stopping to make a difference on the highway of life: A man going from Jerusalem to Jericho was waylaid by robbers and left him half-dead. Along came a Jewish priest and Levite who didn’t stop but passed right by the wounded man. Then along came a Samaritan who slammed on the brakes of his busyness and stopped to pour the oil of compassion on the poor man’s wounds. Then he hoisted the man unto his beast of burden and hurried him off to the nearest inn where he provided for the man’s care and cure. Jesus ends that parable with the commission to “Go and do likewise.” (Lk. l0: 25-37)

 The Samaritan’s stopping was, indeed, a great blessing for the man waylaid by robbers. It restored him to health, and filled with gratitude he went to the Temple to thank Yahweh. The Samaritan’s stopping was also a great blessing for the Samaritan himself; it filled him with that great good feeling which comes when one has made a difference on the highway of life. What more, it turned the man into that immortal Good Samaritan whose praises have been sung down through the centuries.

Conclusion

Commissioned to stop and make a difference

Today’s feast of the Lord’s baptism bids good-by to the Advent-Christmas Season with these words:

When the Song of the Angels is stilled,

when the Star in the sky is gone,

when the Three Kings have returned to their villas,

when the Shepherds are back in their fields,

when the Lord and we are standing dripping wet

in the waters of our baptism,

business as usual is over,

and the business of our baptismal washing and anointing begins.

Baptism commissions us to stop and make a difference

on the road between Jerusalem and Jericho.

 

 

Epiphany: the Good News of Inclusion

And behold, the star that they had seen at its rising preceded them, 

until it came and stopped over the place where the child was. (Mt. 2:10)

 

Epiphany: the Good News of Inclusion 

January 6, 2013, Feast of Epiphany

Isaiah 60:1-6  Ephesians 3:1-3   Matthew 2:1-12

1^st reading from Isaiah

Arise Jerusalem, and shine like the sun; the glory of the Lord is shining on you! The Gentiles will be covered by darkness, but on you the light of the Lord will shine; the brightness of His presence will be with you. The Gentiles will be drawn to your light, and kings will marvel at your shining radiance. The wealth of the Gentiles will be brought to you. Great caravans of camels will come from Midian, Ephah and Sheba, bringing gifts of gold and incense, and proclaiming the praises of the LORD.

The word of the Lord

Thanks be to God 

2^nd reading from Ephesians

I, Paul, the servant of Christ, am here in jail because of you – for preaching that you Gentiles are also a part of God’s household. No doubt you already know that God has given me this special task of showing God’s favor to you Gentiles, as I briefly mentioned before in one of my letters. God Himself revealed to me this secret plan of His, hidden from former generations, that the Gentiles also are included in the kindness of God. (Eph. 3:1-3)

The word of the Lord

Thanks be to God

Alleluia, alleluia.

A reading from the holy Gospel according to Matthew

Glory to you, Lord.

When Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, astrologers from the east arrived in Jerusalem, asking, “Where is the newborn king of the Jews? We have seen His star in the east, and have come to do Him homage.” When King Herod heard this, he was greatly troubled, and all Jerusalem with him. Assembling all the chief priests and the scribes of the people, he inquired of them where the Christ was to be born. They said to him, “In Bethlehem of Judea, for thus it has been written through the prophet: And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; since from you shall come a ruler, who is to shepherd my people Israel[1].”

Then Herod called the astrologers secretly and ascertained from them the time of the star’s appearance. He sent them to Bethlehem and said, “Go and search diligently for the child. When you have found him, bring me word, that I, too, may go and do him homage.” After their audience with the king they set out. And behold, the star that they had seen at its rising preceded them, until it came and stopped over the place where the child was. They were overjoyed at seeing the star, and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him homage. Then they opened their treasures and offered him gifts of gold, frankincense, and myrrh. And having been warned in a dream not to return to Herod, they returned home by another route.

The Gospel of the Lord.

Praise to you, Lord Jesus Christ.

Introduction

The glitz of Epiphany

Epiphany is a Greek word meaning `a manifestation’ or `a pointing to.’ In the Eastern Church Epiphany focuses on the Lord’s baptism when a voice from heaven pointed to Jesus and declared, “This is my beloved son with whom I am well pleased.” (Mt. 3: 17) In the Western Church, Epiphany focuses on the adoration of three astrologers (gazers of heavenly bodies), for whom a star pointed to a manger, where lay an infant wrapped in swaddling clothes. (Mt. 2:1-12)

In the course of time, tradition dressed up Epiphany with a lot of glitz. With chapter 60 of Isaiah in mind, tradition turned the three astrologers into kings, placing crowns on their heads, and gifts of gold and frankincense in their arms for the infant. (Is. 60: 1-6) Because Matthew adds a 3^rd gift of myrrh (an aromatic gum resin) to Isaiah’s gold and frankincense, tradition added a 3^rd king to carry the myrrh. (Mt. 2:11) By the middle of the 3^rd century, tradition even gave the kings names: Melchior of Nubia, Caspar of Tarshish and Baltazar of Chaldea. By the 9^th century, tradition claimed that the three kings represented the whole human family: Baltazar was Asian, Caspar a white European, and Melchior was African and therefore black.

 A `cute’ little story?

Before Vatican II, Epiphany was an `immovable feast,’ that is to say, it was always celebrated on January 6. Epiphany also enjoyed a `privileged octave;’ that is to say, for eight straight days the Mass of Epiphany would be repeated verbatim -- using the very same epistle, gospel, and prayers. With Vatican II, however, the feast lost its `privileged octave;’ now it’s simply celebrated once - either on January 6 or on the Sunday after January 1. Did Epiphany lose its privileged octave because the liturgical revisionists after Vatican II viewed it as not much more than a `cute’ little story to tell our kids?

In search of religious meaning

Scripture says there is a time for everything under God’s sun. (Eccl. 3:1-8) There is a time to be simple and delighted children as we listen to the story of Three  Kings. But there’s also a time to be grownups, and to go in search of the religious meaning of Epiphany. The glitzy medieval depiction of Epiphany, which has three kings bedecked in fine robes, with crowns on their heads and riding on camels, delights the child in us. But the adult in us goes in search of the religious meaning of Epiphany. Here especially we remind ourselves that the gospels are not historical documents. They are religious documents; their aim is to communicate religious meaning. And the religious meaning of Epiphany is the Good News that “the Gentiles also are included in the kindness of God.” (Eph. 3:3)

The Good News of Inclusion

Up until now, all the main characters in the Christmas drama are Jewish. Joseph and Mary, Zachary and Elizabeth, old Anna and Simeon in the Temple are Jews. The shepherds, though unwashed and unkempt, are also Jews. Even the angels singing “Glory to God in the highest” seems to be singing in Hebrew. The lead-actor in the Christmas drama, the Messiah Himself, is for sure a Jew -- "a descendant of David according to the flesh." (Rom. 1:3)

Up until now, the Gentiles are missing from the Christmas drama. The drama of universal salvation waits for the last act, and it comes with the arrival of Gentile astrologers. The story of a bright-shining star leading them into the Christmas drama is suffused with religious meaning. It bears tidings of good news that “Gentiles also are included in the kindness of God.” (Eph. 3:3)

That, indeed, was shocking news for the Jews of old who thought that they alone belonged to the household of God. Epiphany summoned the Jews to move over and make room for Gentiles in God’s house. The drama which began on Christmas Eve with no room in the inn for the holy family (Lk 2:7), now ends with much room for everybody. The arrival of Gentile astrologers announces the same good news that Peter announced in Cornelius’ house “that God has no favorites but gives welcome to anyone of any nation who fears Him and does what is right.” (Acts 10:34-35)

Hiding the Good News of Inclusion

In the second reading Paul writes to the Ephesians: “God Himself revealed to me this secret plan of his, hidden from former generations, that the Gentiles also are included in the kindness of God.”(Eph. 3:1-3) We chuckle at this "secret plan of God, hidden from former generations.” We wonder who hid this Good News about Gentiles being included in the kindness of God. Did God hide that Good News from the Jews of old, or did they hide it from themselves? Why in the world would God want to hide the Good News about the inclusion of Gentiles in His kindness?

By an ironic twist of fate, Gentiles down through the centuries have excluded Jews. With the fires of Holocaust still burning in our minds, we ask who, indeed, hid the Good News from the Nazis that not only German Gentiles but also German Jews were included in the kindness of God? Did God hide that Good News from the Nazis, or did they hide it from themselves?

Women, gays & infidels included in God’s kindness

Today we ask who hides the Good News that women in society and the Church are also included in the kindness of God? Does God hide it from society and the Church, or do these male-driven institutions hide it from themselves? Or we ask who hides the Good News that gays are included in the kindness of God? Does God hide that it from the religious right and homophobes, or do they hide it from themselves? Or we ask who hides the Good News that we Western infidels are included in the kindness of Allah?  Does Allah hide it from Islamic extremists, or do they hide it from themselves?  If there’s mystery here, it is this: why would God or Allah or anyone else ever want to hide the Good News of Inclusion?

Conclusion

Dismissal of the Christmas season

All the great religious stories (whether Jewish, Islamic or Christian) need a last act, and all need the same last act!  All need a Star of Epiphany to purify them not of their diversity, uniqueness and quaintness but of their hostility, hatred and exclusivity. All need a feast of Epiphany to summon their adherents to move over and make room for others. When Jesus came into the world the inn-keepers said to Joseph and Mary: “There is no room for you in the inn.” (Lk. 2:7) As He was leaving the world, Jesus said to his disciples, "In my Father's house there is much room for everyone." (Jn. 14:2)

 A Christmas card of many years past bore this meaningful dismissal of the Christmas season:

When the song of the angels is stilled,

when the star in the sky is gone,

when the kings have returned to their villas,

when the shepherds are back in their fields,

the real business of Christmas begins:

to find the lost, to heal the broken,

to feed the hungry, to seek the path to peace,

and to start worshiping a God

 who includes everyone in His kindness.

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[1] Prophet Micah 5:1