At the right time and in the right way

‘A sword will pierce your own soul?’ (Luke 2:35)

From Luke 2:22-40 (Year C: Presentation of Jesus)

Bringing to an end a long  Christmas liturgical holiday in this Feast of the Presentation (and not to be confused with that other feast known as the mid-winter northern hemisphere holiday noshers) we are left with the realisation that persecution, opposition and danger are never far whether in Rama after Herod did his work or in the prophecy of Simeon whom we meet one-off in this story found in the gospel of Luke.

Enter Jesus, Mary and Joseph

Jesus turns up as a baby in the Temple brought there by Mary and Joseph.  The visitors were poor – instead of bringing a lamb which every ‘respectable’ ‘middle-class’ family would have done – they brought a poor offering of two young pigeons (presumably kept and slaughtered for the purpose).  In case we ever forget the humanity and Jewishness of Jesus’ family we should recall that they were there on official cultic duty – Jesus was circumcised and Mary was ‘purified’ according to Jewish law and custom.  (Purification of mothers after childbirth might be regarded as a weird religious practice and reflective of strange ideas about these matters but it should be recalled that a ritual referred to as ‘churching of women’ was practiced in the main Christian churches up to the middle of the last century albeit with a rewording of the ceremony prior to that in order to focus on thanksgiving.)

Enter Simeon and Anna

Two other persons mysteriously enter the story in quick succession: Simeon and Anna. Simeon was a good person upon whom the Holy Spirit rested. The people at that time had no theology of the Trinity but they knew the Holy Spirit when they met the ruach – the feminine breath of God that brings peace, love and wisdom wherever it rests. And God rested there on that day in that place where the Jews piously made sacrifice, praised God and undertook their religious duties.

‘Guided by the Spirit, Simeon came into the temple’ (v.27) Simeon arrived just at the right moment for what was to follow next.  Simeon, mature in years and filled with the Holy Spirit, saw and embraced what he had been waiting for much of his life.  Like a minister at the table he took the bread, blessed it and gave it back to where it came from. Taking the child into his arms he blessed it and uttered – according to Luke – some prophetic words of wisdom, joy, hope and warning.   These words are part of the daily night office used by those who pray the liturgy of the hours.  Where there is darkness there is light; where there is despair there is hope ….

Simeon saw and affirmed what others could not see in this child.  But, he saw beyond this moment of incredible joy to a time when all would be hardship and pain because a sword will pierce our souls.  And why? ‘the inner thoughts of many will be revealed’ and truth will be told and that ‘sign that will be opposed’ will be the cause of grief. 

A wounding blessing

Simeon blessed the child Jesus and his mother Mary. But it was, so to speak, a mixed blessing. In fact it was also a wounding (the French word is blessure).  He foretold a deep wounding and by foretelling it Mary knew that blessings of a wounding sort were in store for her.

Sometimes people can says things to us that are deeply wounding. Or, we sometimes can do the same to others.  What is so wounding is the ‘thoughts revealed’ as Simeon says in the same breath. We speak from what is within the heart and, unfortunately, what is there is not always to our own good or those who hear us. But, sometimes what has a wounding effect is, ultimately, for the good of the other or ourselves.

The ultimate wounding for Mary occurred in the desolation of Calvary.  We are all destined at some stage to face deeply wounding moments in our life’s journey.  With great blessings and giftedness comes much responsibility and not infrequently great suffering, misunderstanding – even persecution.

And what did Anna have to say?  She spoke about Jesus to ‘all who were looking for the redemption of Jerusalem’.  Her role was to continue in the presence of God night and day in the Temple praising God and practicing what nowadays would be classified as a lay monastic spirituality. She presented herself at ‘that moment’ (v.38) in the right place‘

At the right time

The entire story of the Presentation is a breaking out of a new experience in the pilgrim people who sought real freedom and growth.  There is a strong element of surprise, joy and annunciation to the world here.  Simeon and Anna hung in there in humble trusting and hope and at the right time, in the right place, with the right person and in the right way something wonderful happened for them.  And so it will be for each one of us. Have we not had this experience more than once in our journey through life?

He walked away

 ‘…But he passed through the midst of them and went on his way..’ (Luke 4:30)

Luke 4:21-30 (Year C: Epiphany+4)

This passage picks up on a story from last Sunday. Jesus stirs things up in the local synagogue by announcing from the prophet Isaiah that freedom is on its way.  In this Sunday’s reading the situation rapidly deteriorates to a point where Jesus is faced with a premature near-death encounter as the local mob (his very own village neighbours and possibly his extended family too) try to throw him ‘headlong’ from the top of the local hill top which was by a cliff..

It would be easy to dismiss the highly aggressive and hostile response of the local community where Jesus grew up as indicative of a completely different culture, times and circumstances.  But, is the story of the violent reaction to Jesus’ teaching and behaviour that out of line with the lived reality in ordinary communities, workplaces and families today? (and even churches?). Violence and exclusion can take many forms.

The fickleness of people…

At the outset, the very positive reception of Jesus followed by complete rejection by the local community reminds us, perhaps, of those regular opinion polls and election swingometers: public opinion can shift very rapidly especially in ‘marginal’ constituencies.  The history of the 20^th century continues to demonstrate this. One moment Jesus is a popular sensation; the next moment people are trying to literally kill him.  What was it that triggered such anger and so quickly? Jesus seems to have touched on a very raw nerve. It looks as if what he said and how he said cut deeply into those listening. Somehow, Jesus response to the question ‘Is not this Joseph’s son’ got in under a deep insecurity in those listening.  They had built their lives, their families, their hopes, their little statuses, their self-identity and their righteousness on particular beliefs, assumptions, codes and perceptions. Jesus seems to threaten and undermine this in his throwing out a provocative series of statements imitating his audience (at least some of them): “Doctor, cure yourself!” and “Do here also in your home town the things that we have heard you did at Capernaum.”’ 

Popular acclaim turns to rage…

Jesus goes on to cite two stories from the Hebrew scriptures where two prophets, Elijah and Elisha, were sent to foreigners (respectively to a foreign widow in Sidon which lies in modern day Lebanon and, ironically for us in 2016, a foreigner from Syria who had leprosy). This was much too far for super confident leading persons in the village of Nazareth.  Enough was enough for them. This would be akin, in some modern day circles, to allowing lower breeds of Christian disciples to share in our table of the eucharist because they do not share our theological system or have not signed up to a list of very selective ethical behaviours we have set for outsiders and insiders

And to really rub it in Jesus says: ‘Truly I tell you, no prophet is accepted in the prophet’s home town.’ This hurt and suddenly the rabbinic prophet pop idol becomes public enemy number one. There follows a dramatic scene in which Luke pictures Jesus being forcibly taken to the top of the hill for the purposes of the administration of justice (no need here for Roman guards, trials and hearings – the Nazareth kangaroo court knows what it is doing). That his captors meant serious business is clear because, according to some translations of the Bible, the crowd’s plan was to ‘cast him down headlong’. In other words the plan was not for a soft landing with heads up.

And then like an episode from a James Bond film the hero – our hero – just ‘passed through the midst of them and went on his way’. Cool.

Why didn’t Jesus stay and fight? Why didn’t he argue it out with his captors? Where was Mary and all of Jesus’ brethren when all of this was happening? Couldn’t someone have done something?

The point is that Jesus was in Nazareth for a reason: to announce his mission and purpose and move on.  Clearly, he was breaking with his local community.  Apart from the call to travel further afield he had no business staying with a community that simply could not or would not accept Jesus as he really was and as he was becoming in terms of his public ministry which was starting. The die was cast and the hand had been laid to the plough (Luke 9:62) and there was no going back now. But, there is a particular point to the story of what happened in Nazareth. Jesus was indicating very clearly that he was not going to remain stuck in a relationship with his local community where there was no acceptance of the message he was relaying (rejection of a person is one thing; rejection of his/her message is another).

Time for Jesus to break free…

And, so, there are times when we have to move on from a particular relationship or situation. This in no way takes from the call to honour our commitments including our solemn ones. Neither is it being suggested that we flee from conflict or trouble or adversity. Rather, it means that there will be times, places, occasions and persons where for the sake of a greater good for all concerned that we walk away with our peace, our integrity and our dignity intact. This takes courage and trust. Luke does not tell us who went with Jesus when he ‘passed through the midst of them and went on his way’.  It is possible that he was not accompanied on this occasion in which case he walked alone as he walked away.  It is possible that he went away to the hills to be on his own and to pray (a very Lucan type of scenario). We don’t know. What we do know is that Jesus was not going to engage further with those folk. In any case, there was little choice because it was wholly destructive to the point of involving death.

There are times – hopefully very rare – when we have to walk away for God’s sake and everyone else’s sake.

A proclamation of values

 ‘…Today this scripture has been fulfilled in your hearing..’ (John 2:10)

Luke 4:14-30 (Year C: Epiphany+3)

Proclamation is the name of a currently running Irish TV drama marking a selection of events took place in Dublin 100 years ago. The programme like the events it purports to remember and to dramatise has received mixed reviews. At the centre of the events was the ‘Proclamation’ made by the leader of the rebellion outside the General Post Office in Dublin during these events.  It was a bold and lyrical proclamation of an ideal and a purpose. 

And the rest is history.

The TV adaptation in the context of the centenary of 1916 might have involved a local crowd chasing Pádraig Pearse down Sackville Street to throw him into the Liffey!  (in real life this would not have been plausible as, in common with the vast majority of armies at the time, the comrades were heavily armed, as they claimed, ‘under the protection of the Most High God’ whose blessing they invoked ‘upon our arms’ to quote the 1916 proclamation).

So much for Irish history.

And Jesus went back to his home town and ‘as was his custom’ (v.16) he went to the local synagogue on the Saturday. He ‘unrolled the scroll’ and ‘found the place where it was written’ in what we recognise as coming from the 61^st chapter of the Book of Isaiah to make a bold and challenging proclamation with the very clear implication that this applied to Jesus and that this was happening right now in front of the synagogue congregation as well as the people in the region.

What did Jesus say?  He had four messages to related:

1. Good news to the poor
2. Freedom and release for those imprisoned
3. recovery of sight to the blind
4. A year of the Lord’s favour.

We can read into this a very radical challenge to the religious and political status quo both then and now. No wonder his own people and religious brethren pursued him to the brow of the hill to kill him once the full implications of what he was saying sank in (Beware of one of our own).

Who are the poor? How do we help the poor?

When Jesus stood up in that synagogue and proclaimed a year of the Lord’s favour he did not waste words.  He went straight to the core of his purpose and mission drawing on a text that would have been very well known to his own people and the synagogue minders.  For some reason the passage recalling this bold proclamation in the synagogue and which is read on this Sunday in the ‘Year of Luke’ stops short at verse 21:

Today this scripture has been fulfilled in your hearing.

In a touch of enormous irony the fulfilment of scripture this very day that Jesus stood up in the synagogue meant that Jesus very nearly met death as the locals rose up and took him to the brow of the hill in Nazareth to throw him to his death. His fine words and popularity (refer to verse 15 ‘praised by everyone’) quickly turned to hatred, persecution and exclusion from Nazareth and the synagogue there.  That, too, was a fulfilment of scripture. A bold proclamation backed by practical witness and living out of a set of values brings its own opposition and death.

• And what values do we live out of?
• What is our manifesto or proclamation?
• Does it appear to be any different to those manifestos – corporate, ideological, nationalist, religious etc. that dominate our world? 
• Does our proclamation make a difference and how and why and where?
• Can we tell stories from our own water wells where others may draw the living water?
• Is our religion a religion of just words?  Is our religion a religion merely of the head but not of the head and the heart?
• Who knows?
• Who cares? 

The crowd is fickle. There is a limit of 140 characters per tweet and 2 minutes attention span on vimeo or youtube.  If Jesus made his proclamation in 50 words – give or take that he spoke not in English but, presumably, in Aramaic in his local town – then what is our 50 word-20 second pitch? And how do our words and gestures carry credible weight in a world where cynicism, broken promises and fatalism prevail?

Put another way, anyone who wants to proclaim a year of the Lord’s favour that is more than just words but that involves fundamental change either in the way people live, or think or expect is landing herself or himself into serious trouble. Jesus’ time had not yet come but his time would come and there would be payback time for quoting Isaiah and applying it to himself in such a way that someone in the authority got seriously upset. Did that stop Jesus? No more than his cousin John the Baptist it did not. What defines Jesus is not how he defines himself in the finest of Greek philosophy or the exactitude of Jewish Law but in what he does and how he does it. Therein lies the power and love of God at work through his Word.

The point about scripture ‘fulfilment’ is not that the world or our lives goes according to some literal script so that we are in auto-pilot carrying out a blueprint. We are not just followers but pioneers in the life that Jesus brought to us in a backward corner of the Roman empire and that he still brings to us no matter who we are or where we are.

Postscript

The Battle of the Somme in July 1916 also involved proclamation of purpose and mission – the alleged freedom of small nations and all of that – and many Irish men and women died for that.  Millions died for what. And still die.

But, happy is the land that has no need of heroes no matter what political colour they carry: “Unhappy the land that has no heroes,” says a character in Bertolt Brecht’s play Galileo. “No,” replies another. “Unhappy the land that needs heroes.”

Life is too short to drink bad wine

 ‘…you have kept the good wine until now..’ (John 2:10)

John 2:1-11 (Year C: Epiphany+2)

Sex, booze and partying are things one would not typically associate with ‘religious folk’. Yet, this week’s very familiar reading about the wedding in Cana and the miracle of water being turned into wine at a wedding party implies just that: sex, booze and partying.  Not that one is suggesting for a moment sex outside or before marriage!  Such things were practically never heard of ancient Jewish times or here in Ireland until the arrival of TV in the 1960s! Strange as it is we do not read about parties celebrating celibacy in the gospels – much esteemed as it was among some who were called to follow Jesus in a particular way both then and now.  Let’s say that the Jews got their priorities right when it came to these matters. We Christians (who are Jews spiritually) should never forget that even if some distortions in teaching and practice reflecting human standards, only, have been present both now and in the past including the times before Jesus.

The first of many signs

The evangelist John is fond of ‘signs’. The action of Jesus in this particular story is described by him as ‘the first of his signs’. John uses the occasion of a wedding party, the consumption of large quantities of wine.  Six stone water jars for ritual ablutions according to Jewish custom would have been equivalent to 600 litres of wine which, if there were 500 non-teetotalling guests, would be equivalent to a bottle and a half of wine or 9 glasses of wine over say a day or two given that wine had already run out after the first or second day (so that this top up would have been in addition to a large amount already consumed). One assumes that cousin John the Baptist was not present but busy preaching in the desert or baptising at the Jordan.  Indeed, this level of consumption would well exceed government health guidelines on units of alcohol for men or women.

Wine a very key ingredient of Middle Eastern culture and life is part of the signage that this story sets up.  In addition to wine, water, bread and oil also provide key signs at various other parts of the Johannine story.  A Mediterranean cultural context surely pervades.

There is no evidence that Jesus showed up at parties with the specific aim of preaching and do miracles (however, we might speculate about whether 100s of invitations were issued to Jesus across the land after the Cana event?!).  But, the killer punch of the story was not just the transformation of water into wine but the production of good wine much to the amazement of the stewards.

Something more than a party or a spectacular miracle …

This particular party was the occasion for a dramatic sign that gave witness to the Glory of God and the presence of the kingdom of God in our midst.  There was something going on here that was much more than a wedding, wine and a miracle.  Jesus took, according to this story in John, a very Jewish and near Eastern custom of celebrating marriage and all that this entails, added some water and made it into wine and left many awe struck (as well as a few inebriated).

The primary message here is not that we should go partying or drinking lots of wine (the latter in any case ought to be done in moderation or not at all if driving camels) but, rather, that God can powerfully act and transform very ordinary materials, relationships and situation if we let him.

Mary, the mother of Jesus, plays a key role in this story. She alerts Jesus to the impending disaster because the wine was running out and then strongly advises the stewards at the wedding to ‘do whatever he tells you’ (verse 5) after what seems a very abrupt exchange between Jesus and Mary (‘Woman, what concern is that to you and to me?’). That conversation might suggest that Jesus and Mary were not much given to wine.  Here we can hear a rich and deep message relayed by Mary – the first disciple among equals – that we should follow Jesus and do whatever he tells us.  Mary plays a key role, here, at the outset of Jesus’ public ministry as she does at its close where, at the foot of the cross, Mary is given to the beloved disciple John as mother (and many see this as confirmation of Mary as not only our sister in faith but our spiritual mother in faith as well).  The exchange between Mary and Jesus echoes that between Jesus and John in last Sunday’s story of the Baptism of Jesus as well as the story of magi’s visit to Bethlehem when they followed God’s promptings and not those of Herod in returning from Bethlehem.

And so what ….

To make wine, especially good wine, we need to simply do what Jesus asks us to do which is to fill up the water jars of our life. God does the rest including the transformations into the best of wines.

This story serves a secondary purpose which is that it is good to party –  even in monasteries. However, as monks and others pray Psalm 4 in the evening time after an occasional early evening party to mark a special occasion (known sometimes as a Gaudeamus which is the Latin expression for ‘let us rejoice’): ‘You have put into my heart a greater joy than they have from abundance of corn and new wine’(verse 8).  Or, as St Paul writes: ‘For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit.’ (Romans 14:17).

There is a truth and power that goes beyond the very good things of parties, wine and marriage. It is the kingdom of God in our midst now, today, here among us as well as deep within us. It’s time to wake up and see it (‘and [Jesus] revealed his glory; and his disciples believed in him’). Trust and openness are the key and this is the point of the wedding feast story. The signs are there if we look.

We do not presume

 ‘…Let it be so now..’ (Matthew 3:15)

Luke 3:15-22 (Year C: Baptism of Jesus)

                                          pic: Reta Halteman Finger

 ‘Let it be’ is the title of a well known Beatles song from the 1960s. It found its way into some celebrations of the liturgy over years (proving that the Beatles were not just a great pop band!). The story of Jesus’ baptism is something of a puzzle. On the one hand, this is not baptism as the Christian community came to know it. It prefigured what would become the all familiar sacrament of Christian initiation. On the other hand, what is Jesus doing when he prevails over his cousin John to be baptised? Somehow, readings of this passage glide over the fact of Jesus’ baptism to the revelation of God’s glory, a voice from heaven and the descent of the Holy Spirit.  (Luke spots a direct connection to Isaiah 42:1). It is not every day that John the baptiser saw this happening!

The theology behind this story is well captured in the concluding verses of that hymn sometimes used in liturgies, Down by the Jordan:

Here in the Church, we are baptized and filled with God's Spirit. Freed and forgiven, we're welcomed with joy! Can you hear it? This is God's sign! This is how God says, "You're mine!" Let's take the good news and share it!

The only way to make sense of the story is to travel down to the Jordan, so to speak, and be immersed in the waters of tribulation and cleaning (the two go hand in hand if we can see it).  That takes courage. To go there in the first place is a big step. Then, to allow oneself to be immersed in the waters for a moment is an act of trust on the part of the one being submerged.  When confronted with a demand by his cousin for baptism, John had to change his attitude and plan of action.

Turning to our world we can see that presumption, pride and arrogance are a menace to human spiritual progress.  Masquerading as religiously upright behaviour and teaching it can happen that people place obstacles in the way of others on the grounds that they know the mind and will of God best.  We can all end up as one of the presumptuous preferring to quote scripture, tradition and our own reasoning to avoid the hard work of triangulating scripture, tradition, reason and experience – all with the help of others and under the Holy Spirit.

Like John and like Mary the mother of Jesus, we may find ourselves confronted by the completely unexpected. It might overturn our world and assumptions. And we have to let go of our plan while walking forward in trust. This can be very risky and even painful especially if we don’t see what lies ahead and what lies beside us as someone guides us gently into the waters.  Some seek God through various privations and disciplines. Yet, God meets us on our side of the water and takes us in a direction we never expected or foresaw or wanted or planned or desired.

Jesus walked into the Jordan in solidarity with all of us seeking healing, renewal and life. He didn’t need to do this. In fact, God didn’t need to send Jesus in the first place. However, this God of ours is a God-who-is-love and cannot help himself loving and making himself one with what he has created. And none of this is to take from the sovereignty of a God for whom all things are possible (including non-salvation).

Luke relates many incidents in Jesus’ life when he prayed alone or in public. In this sketch we see a crowd pressing in on the prophet John eager to hear his answer to the questions being asked.  Jesus was beginning to make his mark in the region but John was still the leading prophet who challenged people far and wide with a message of repentance. The symbolism of going down into the water and re-emerging is a powerful one for death and re-birth. Water carries a power and healing that is captured in many religious rituals and practices. In the Christian sacrament – not to be confused with the baptism of John found in the gospels – we go down with Christ to be raised up again.

For an adult undergoing ‘full immersion’ it can be a shock especially if the water is icy cold as it is in the baths in Lourdes in southern France by the waters of the river gave. Going along with a sound and established religious ritual is indeed a good thing to do. But, doing so with faith, conviction and prayer in the presence of God is what makes the difference.  This is why Christian baptism – a much neglected and overlooked sacrament – should be so central to the mission of all that we do as Christians.  Think of it – what happens in baptism is the most crucial outward sign of gift that is ours over all that comes before and all that comes after.  Anybody can be baptised once and for all where there is faith and intention. Baptism is the one sacrament that can – legitimately – be administered by anyone lay or ordained. And it is the one sacrament that is seen to be shared by all disciples of Christ whatever the petty squabbles over other sacraments which in many cases turns out to be a squabble over words and human philosophy (refer to 2 Timothy 2:14). (This is why it is theological nonsense to say that someone was ‘baptised’ into such and such a denomination for we can only be baptised into Christ. We may be received into such and such a denomination or community alongside or after baptism but we are baptised into Christ and are members of his worldwide body which is the catholic church bigger than any one denomination or cult).

We are made members of his Body when ‘water is poured over us’ in baptism and when ‘bread and wine is freely given to us’ in the eucharist.  From there flows discipleship and service day by day, year by year until we meet the Lord fully face to face at our death which is only are final rebirth to everlasting life.

How does our baptism connect with the baptism that Jesus – surprisingly – underwent in the river Jordan?  A baptism by John is a sign of something greater to come. It holds the meaning of repentance, cleansing and renewal. However, the baptism brought by Jesus will see a transformation in the Holy Spirit that will have a lasting effect on individuals and communities. It will build on John’s baptism and the prophecies of old but usher in a new life and reality for those who will taste of the holy spirit. Once marked there is no going back. Even if people walk away from their baptismal vows at some stage in their lives (is there anyone who doesn’t?) we have, each of us, been marked out by God’s love in this founding sacrament and this love will never leave us.

Staying focussed

 ‘…they were overwhelmed with joy..’ (Matthew 2:10)

Matthew 2:1-12 (Year C: Epiphany)

The Epiphany as it is called – the visit of the ‘three wise men’ – customarily marked the end of the Christmas period. In Ireland, it used to be a widely observed ‘holy day of obligation’ among many Christians meaning that schools were closed but ready to re-open the following day after the Christmas break if it fell on a weekday. In Irish tradition this time is referred to as ‘Nollaig na mban’ – the women’s Christmas when the women rested and gathered together while the men did the work at home!.  Nowadays, the 6^th of January is associated with the ‘January sales’ as businesses struggle to clear shelves before the spring stocks arrive.

What does the ‘epiphany’ mean for us today?

The word epiphany comes from the Greek word theophaneia meaning the appearance of God to human beings. There is something of a mystery about the story of the visit to Bethlehem – literally the House of Bread in Hebrew – by the ‘wise men’ who came from the ‘East’. Whatever its historical origins the story has captured the imagination of generations as a type of climax for the story of Christ’s birth. The story of the visit is unique – among the Gospels – to Matthew. It draws attention to the appearance of God’s love in a troubled and divided world – a love that draws all peoples to God-who-is-love.  That all are called no matter who they are and where they come from is a theme in all the Gospels. It may be that Matthew wanted to draw attention to the way that the ‘gentiles’ – those outside the specially chosen Jewish people – are called to see and experience the amazing love that has been born into this world.

The journey of the wise ones (the magi as they are called) was not without danger and toil. To make a journey in such circumstances took incredible stamina, hope and trust that something was worth travelling for to see and behold.  As in today’s world, there is much danger and threat from power brokers who play with people’s lives and practice deceit and oppression. The pilgrims from the east had to use discretion, courage and perseverance to circumvent the Herodian scheming.

Astrology was a popular pastime in ancient times (and is still today among the gullible) and provides a focus for people in search of meaning, assurance and progress through life’s ways. The star that guided, pulled and filled the wise pilgrims was of another kind. It was like an inner star or magnetic force that led strangers over 100's of kilometres of barren desert to a humble place where they found something that exceeded their expectations. They were not just surprised by joy but they were ‘overwhelmed’ with joy, according to Matthew. We may note that they travelled not alone but together. On coming to a place of rest where the star shone they joined Joseph, Mary and Jesus.  Where two or three are gathered there was the messiah of Israel among them. 

The story recounts a symbolic giving of ‘gold, frankincense and myrrh’.  There is a parallel, here, to Psalm &1(72):10-11:

The kings of Tarshish and the seacoasts shall pay him tribute. The kings of Sheba and Seba shall bring him gifts. Before him all kings shall fall prostrate, all nations shall serve him.

But, this Psalm goes on immediately to say:

For he shall save the poor when they cry and the needy who are helpless. He will have pity on the weak and save the lives of the poor. From oppression he will rescue their lives, to him their blood is dear.

All aboard

Ancient interpreters of this text see, here, a symbol of Christ’s royalty, priesthood and death. The origin of these products might suggest a source of what is today Saudi Arabia. Who knows? It doesn’t matter. They came from afar and they were not members of the ‘In-group’.  Matthew is trying to tell us that those ‘far away’ from the promised and chosen people are invited in to see, to believe and to worship.  The barriers between Jew and Gentile were already crumbling in the second chapter of the first book of the Christian New Testament.

On a lighter note some have commented that ‘three wise women’ would have asked for directions, arrived on time, helped deliver the baby, cleaned the stable, made a casserole, and brought practical gifts!  To be fair to the magi we don’t know if they were all men, how many there were and what exactly they did during their stay! The important point is that they made the difficult journey, found what they were looking for and returned safely.  To put it this way:

• They sought love;
• They realised that they were loved;
• They remained in grace-given love; and
• They found love.

The words of Psalm 62(63):2-6 seem very appropriate at this point:

O God, you are my God, for you I long; for you my soul is thirsting. My body pines for you like a dry, weary land without water. So I gaze on you in the sanctuary to see your strength and your glory. For your love is better than life, my lips will speak your praise. So I will bless you all my life, in your name I will lift up my hands. My soul shall be filled as with a banquet, my mouth shall praise you with joy.

Three ‘stars’, not one, guided them:

• The star within of love seeking love
• The star over and beyond their immediate situation and place
• The star at the end of their journey in Bethlehem.

It was when these three ‘stars’ aligned that the pilgrims were ‘overwhelmed with joy’. The alignment took, in all likelihood, years, trial, error, re-trial and more years.  But, they got there and it didn’t finish there.  Their discovery took them back to where they came to continue their quest. How many stories were told and lives touched by the witness of their journey when they got back home?

And we journey on through life in search of meaning, renewed life and connection.  Like the magi we need to pay attention to the stars within and without that guide us. We can find it deep within if we live a more disciplined life of attention and practice based on compassion. ‘Mindfulness’ may seem like a gimmick word or cliché but it remains a key challenge. After all, Mary ‘treasured all these things’ in her heart many times in those early years of Jesus’ time.

Following our inner spark takes discipline and practice. It does not suggest a flight from reality or duty. Rather, it beckons us to become more focussed on what we are doing and experiencing now. It might be as simple as paying attention to eating, walking, waiting for a bus, conversation, non-verbal cues, pain, joy and hope. 

The story of the epiphany is a story of hope. Let this new calendar year be one of hope.

Postscript

Is it not ironic that the millions fleeing ‘from the east’ to Europe far from threatening ‘Christian civilisation’ in Europe (since when was Europe ever really Christian?) offer a unique opportunity to carry the mutual gold, frankincense and myrrh of kindness, compassion and hospitality.  There was an epiphany moment in a German train station when one child greets another child from the middle east with a kiss and a whisper.  This event told more about the potential of Europe to discover its own soul than any amount of diplomacy, warfare or haute-politique.  As the Guardian reported last year (Germany greets refugees with help and kindness at Munich central station):

Doctors assessing the medical needs of the newcomers, especially the children, say that while it is not immediately obvious when they clamber from the trains, and often beam on being greeted with gifts of cuddly toys from passers-by, about one in five are suffering from post-traumatic stress disorder. Many have tooth decay and most are insufficiently inoculated.