06 January 2025
Ss Caspar, Melchior, and Balthasar (The Magi)
Besides being the Feast of the Epiphany, today is also the Feast of Ss Caspar, Melchior, and Balthasar, so here's a bit about them.
From The Golden Legend of Blessed Jacobus Voragine, translated by William Caxton in 1483.
HERE FOLLOWETH THE FEAST OF THE EPIPHANY OF OUR LORD AND OF THE THREE KINGS
THE FOUR MIRACLES THAT ADORN THIS FEAST
The Feast of the Epiphany of our Lord is adorned of four miracles, and after them it hath four names. On this day the kings worshipped Jesu Christ, and St. John Baptist baptized him. And Jesu Christ changed this day water into wine, and he fed five thousand men with five loaves of bread.
The Epiphany
When Jesu Christ was in the age of thirteen days the three kings came to him the way like as the star led them, and therefore this day is called Epiphany, or "the thiephanye" in common language. And is said of this term epi, which is as much as to say as "above," and of this term phanes which is as much to say as "apparition." For then the star appeared above them in the air, where the same Jesus by the star that was seen above them showed him to the kings.
The Theophany
And that day twenty-nine years passed, that was at the entry of thirty years, for he had twenty-nine years and thirteen days, and began the thirtieth year as saith St. Luke. Or after this that Bede saith, he had thirty years complete, as the Church of Rome holdeth. And then he was baptized in the flood or river of Jordan, and therefore it is called the thiephanie said of Theos, which is as much to say as "God," and phanes "apparition." For then God, that is the Trinity, appeared, God the Father in voice, God the Son in flesh human, God the Holy Ghost in likeness of a dove.
The Miracle at Cana
After this, that same day a year, when he was thirty-one year old and thirteen days, he turned water into wine, and therefore it is called Bethania, said of beth, that is to say "an house," and phanes, that is "apparition." And this miracle was done of the wine in an house by which he showed him very God.
The Miracle of the Loaves and Fishes
And this same day a year after that was thirty-two years, he fed five thousand men with five loaves, like as Bede saith. And is also sung in an hymn which beginneth: Illuminans altissimus. And therefore it is called phagiphania, of phage, that is to say "meat." And of this fourth miracle some doubt if it were done on this day, for it is not written of Bede expressly, and because that in the gospel of St. John is read that it was done nigh unto Pasque.
Therefore the four apparitions were set on this day. The first by the star unto the crib or racke; the second by the voice of the Father on flom Jordan; the third of the water into wine at the house of Archedeclyn; the fourth by the multiplication of five loaves in desert. Of the first apparition we make solemnity on this day principally, and therefore pursue we the history such as it is.
THE NAMES OF THE MAGI
When our Lord was born, the three kings came into Jerusalem, of whom the names be written in Hebrew, that is to wit Galgalath, Magalath, and Tharath. And in Greek Appelius, Amerius, and Damascus. And in Latin Jaspar, Melchior, and Balthasar.
And it is to wit that this name Magus hath three significations. It is said "illuser" or "deceiver," "enchanter," and "wise."
They been illusers or deceivers because they deceived Herod. For they returned not by him when they departed from the place where they had honoured and offered to Jesus, but returned by another way into their country.
Magus also is said "enchanter." And hereof be said the enchanters of Pharaoh, Magi, which by their malefice made their marvels by the enchanting of the craft of the devil. And St. John Chrysostom calleth these kings Magos, as wicked and evil-doers. For first they were full of malefices, but after they were converted. To whom God would show his Nativity, and bring them to him to the end that to sinners he would do pardon.
Item, Magus in same "wise." For Magus in Hebrew is said "doctor," in Greek, "philosopher," and in Latin, "wise," whereof they be said Magi, that is to say great in wisdom.
WHY THEY CAME TO JERUSALEM
And these three came into Jerusalem with a great company and great estate. But wherefore came they to Jerusalem when the child was not born there? St. Remigius assigneth four reasons.
The first reason is that the kings had knowledge of the nativity of the Child that was born of the Virgin Mary but not of the place. And because that Jerusalem was the most city royal and there was the see of the sovereign priest, they thought that so noble a child, so nobly showed ought to be born in the most noble city that was royal.
The second cause was, for in Jerusalem were the doctors and the wise men by whom they might know where the said child was born.
The third cause was to the end that the Jews should have none excusation. For they might have said that they had knowledge of the place where he should be born, but the time knew they not, and therefore they might say, we believe it not. And the kings showed to them the time, and the Jews showed the place.
The fourth to the doubt of the Jews and their curiosity, for these kings believed one only prophet, and the Jews believed not many. They sought a strange king, and the Jews sought not their own king. These kings came from far countries, and the Jews were neighbours fast by. These kings were successors of Balaam, and came at the vision and sight of the star, by the prophecy of their father, which said that a star shall be born or spring out of Jacob, and a man shall arise of the lineage of Israel.
That other cause that moveth them to come to Jerusalem putteth St. John Chrysostom, which saith that there were some that affirmed for truth that, there were great clerks that curiously studied to know the secrets of heaven; and after, they chose twelve of them to take heed. And if any of them died, his son or next kinsman shall be set in his place. And these twelve every year ascended upon a mountain which was called Victorial, and three days they abode there, and washed them clean, and prayed our Lord that he would show to them the star that Balaam had said and prophesied before. Now it happened on a time that they were there the day of the Nativity of Jesu Christ, and a star came over them upon this mountain which had the form of a right fair child, and under his head was a shining cross, which spake to these three kings saying: Go ye hastily into the land of Judea, and there ye shall find the king that ye seek, which is born of a virgin.
Another cause putteth St. Austin; for it might well be that the angel of heaven appeared to them which said: the star that ye see is Jesu Christ, go ye anon and worship him.
Another cause putteth St. Leo, that by the star which appeared to them, which was more resplendent and shining than the other, that it showed the sovereign king to be born on the earth. Then anon departed they for to come to that place.
WHY THEIR JOURNEY WAS SO SPEEDY
Now may it be demanded how, in so little space of thirteen days they might come from so far as from the East unto Jerusalem, which is in the middle of the world, which is a great space and a long way. Thereto answereth St. Remigius the doctor, and saith that, the child to whom they went, might well make them to go so much way in that while. Or after this that St. Jerome saith, that they came upon dromedaries, which be beasts that may go as much in one day as an horse in three days.
THEIR WORDS IN JERUSALEM
And when they came into Jerusalem, they demanded in what place the King of Jews was born. And they demanded not if he was born, for they believed it firmly that he was born. And if any had demanded of them: Whereby know ye that he is born? They would have answered: "We have seen his star in the Orient, and therefore we come to worship him." This is to understand, "we being in the Orient saw his star that showed that he was born in Judea, and we be come to worship him."
And therefore saith this doctor Remigius, that they confessed this child very man, very King, and very God. Very man when they said where is he that is born? very King when they said King of Jews; very God when they said we be come to worship him. For there was a commandment that none should be worshipped but God.
And thus as saith St. John Chrysostom: They confessed the child very God by word, by deed, and by gifts of their treasures that they offered to him.
WHY HEROD WAS TROUBLED
And when Herod had heard this he was much troubled, and all Jerusalem with him. Herod was troubled for three causes, first, because he dreaded that the Jews would receive the child born for their King, and refuse he would worship also him, and thought that he would go slay him.
WHY THE STAR WAS NOT VISIBLE IN JERUSALEM
And it is to wit that as soon as they were entered into Jerusalem, the sight of the star was taken from them and for three causes: First, that they should be constrained to seek that place of his nativity like as they were certified by the appearing of the star and by the prophecy of the place of his birth, and so it was done. Secondly, that they that sought the help [of} the world, had deserved to lose the aid divine. The third because that the signs be given to miscreants, and prophecies to them that believe well like, as the apostle saith. And therefore the sign which was given to the three kings, which yet were paynims ought not to appear to them as long as they were with the Jews. And when they were issued of Jerusalem, the star appeared to them, which went before them, and brought them till it came above the place where the Child was.
WHAT THE STAR WAS
Three Opinions Of This Star
And ye ought to know that there be three opinions of this star, which Remigius the doctor putteth, saying that: Some say that it was the Holy Ghost which appeared to the three kings in the form of a star, which after appeared upon the head of Jesu Christ in the likeness of a dove. Others say, like to St. John Chrysostom, that it was an angel that appeared to the shepherds, and after appeared to the kings, but to the shepherds, Jews, as to them that use reason in form of a reasonable creature, and to the paynims as unreasonable, that is to say of a star. Others say more reasonably and more veritably that it was a star new created, and made of God, the which when he had done his office was brought again into the matter whereof it was first formed.
The Uniqueness of the Star
And this star was this that Fulgentius saith: It differenced from the other stars in three things. First, in situation, for it was not fixed in the firmament, but it hung in the air nigh to the earth. Secondly, in clearness, for it was shining more than the others. It appeared so that the clearness of the sun might not hurt nor appale her light, but at plain mid-day it had right great light and clearness. Thirdly, in moving, for it went alway before the kings in manner of one going in the way, ne it had none turning as a circle turneth, but in such manner as a person goeth in the way. And when the kings were issued out of Jerusalem, and set in their way, they saw the star whereof they had lost the sight, and were greatly enjoyed.
The Five Manners Of Stars That These Kings Saw
And we ought to note that there be five manners of stars that these kings saw. The first is material, the second spiritual, the third intellectual, the fourth reasonable, the fifth substantial.
The first, that is material, they saw in the East.
The second, that is spiritual, they saw in heart, and that is in the faith. For if this faith had not been in their hearts that had lighted them, they had never seen the star material. They had faith of the humanity [of Christ] when they said: Where is he that is born? and of his royal dignity when they called him King of Jews, and of his deity when they said they went to worship him.
The third intellectual, which is, that the angel that they saw in vision, when it was by the angel showed to them that they should not return by Herod, how be it that after one gloss it was our Lord that warned them.
The fourth, that was reasonable, that was the Virgin Mary whom they saw in the stable holding her child.
The fifth, that is substantial, that is to say that he had substance above all other singular. And that was Jesu Christ whom they saw in the crib.
COMMENTS OF THE FATHERS ON THE EPIPHANY
And hereof is it said in the gospel that they entered into the house and found the child with Mary his mother, and then they worshipped him. And when they were entered into the house secretly and had found the child, they kneeled and offered to him these three gifts, that is to wit gold, incense, and myrrh. And this saith St. Austin: O infantia, cui astra subduntur, etc.
O infancy or childhood, to whom the stars be subject, to whose clothes angels bow, the stars give virtue, the kings joy, and the followers of wisdom bow their knees. O blessed tigury or little house, O holy seat of God.
And St. Jerome saith:
This is an heaven where is no light but the star. O palace celestial in which thou dwellest, not as King adorned with precious stones, but incorporate. To whom, for a soft bed was duresse and hard crib, for curtains of gold and silk, the fume and stench of dung, but the star of heaven was clearly embellished. I am abashed when I behold these clothes and see the heaven. The heart burneth me for hete when I see him in the crib, a poor mendicant, and over him the stars. I see him right clear, right noble, and right rich. O ye kings, what do ye? Ye worship the child in a little foul house wrapped in foul clouts. Is he then not God? Ye offer to him gold, and whereof is he King, and where is his royal hall? Where is his throne? Where is his court royal, frequented and used with nobles? The stable is that not his hall? And his throne the rack or crib? They that frequent this court, is it not Joseph and Mary? they be as unwitting, to the end that they become wise.
Of whom saith Hilary in his second book that he made of the Trinity:
The Virgin hath borne a child, but this that she hath childed is of God; the child is lying in the rack, and the angels be heard singing and praising him, the clothes be foul, and God is worshipped. The dignity of his puissance is not taken away though the humility of his flesh is declared. Lo, how in this child Jesus were not only the humble and small things, but also the rich, and the noble, and the high things.
And hereof saith St. Jerome upon the Epistle ad Hebreos:
Thou beholdest the rack of Jesu Christ; see also the heaven. Thou seest also the child lying in the crib, but take heed also how the angels sing and praise God. Herod is persecuted and the kings worship the child. The pharisees knew him not, but the star showed him. He is baptized of his servant, but the voice of the Father is heard above thundering. He is plunged in the water, but the Holy Ghost The descended upon him in likeness of a dove.
WHEREFORE THESE KINGS OFFERED THESE GIFTS
And of the cause wherefore these kings offered these gifts, many reasons be assigned.
One of the causes is, as saith Remigius the doctor, that the ancient ordinance was that no man should come to God ne to the king with a void hand, but that he brought him some gift. And they of Chaldea were accustomed to offer such gifts. They, as Scholastica Historia saith, came from the end of Persia, from the Chaldeans whereas is the flood of Saba, of which flood the region of Saba is named.
The second reason is of St. Bernard: For they offered to Mary, the mother of the child, gold for to relieve her poverty, incense against the stench of the stable and evil air, myrrh for to comfort the tender members of the child and to put away vermin.
The third reason was that they offered gold for to pay the tribute, the incense for to make sacrifice, the myrrh for the sepulture of dead men.
The fourth for the gold signifieth dilection or love; the incense, orison or prayer; the myrrh, of the flesh mortification. And these three things ought we offer to God.
The fifth because by these three be signified three things that be in Jesu Christ: The precious deity, the soul full of holiness, and the entire flesh all pure and without corruption. And these three things be signified that were in the ark of Moses. The rod which flourished, that was the flesh of Jesu Christ that rose from death to life; the tables wherein the commandments were written, that is the soul, wherein be all the treasures of sapience and science of godhead. The manna signifieth the godhead, which hath all sweetness of suavity. By the gold which is most precious of all metals is understood the Deity; by the incense the soul right devout, for the incense signifieth devotion and orison; by the myrrh which preserveth from corruption, is understood the flesh which was without corruption.
WHAT HAPPENED AFTERWARDS
And the kings when they were admonished and warned by revelation in their sleep that they should not return by Herod, and by another way they should return into their country, lo hear then how they came and went in their journey. For they came to adore and worship the King of kings in their proper persons, by the star that led them, and by the prophet that enseigned and taught them. And by the warning of the angel returned and rested at their death in Jesu Christ.
Of whom the bodies were brought to Milan, where as now is the convent of the friars preachers, and now be at Cologne in St. Peter's Church, which is the Cathedral and See of the Archbishop.
Then let us pray unto Almighty God that this day showed him to these kings and at his baptism, where the voice of the Father was heard and the Holy Ghost seen, and at the feast turned water into wine, and fed five thousand men, besides women and children, with five loaves and two fishes, that at the reverence of this high and great feast he forgive us our trespasses and sins, and after this short life we may come to his everlasting bliss in heaven. Amen.
January 6 is the feast of these three Magi, who brought Jesus gifts of gold, frankincense and myrrh. The Magi brought Jesus gold to show that He was a king; frankincense to honor Him as God; and myrrh to greet Him as man. These Magi first saw the star which led them to Bethlehem on the previous March 25, the day, and at the moment, that Jesus was conceived in Mary’s womb. It took the Magi nine months and twelve days to reach Bethlehem, guided by the star. The star left them when they were in Jerusalem. But it shone again after the Magi left Jerusalem, and led them to the cave of Bethlehem. Our Lady let each of the Magi hold Jesus in his arms. They were given some of His baby clothes to bring back to the East by way of relics. The Magi returned to the East, to Persia and later were baptized there by Saint Thomas the Apostle, in the year 40. All three of the Magi were martyred for the Catholic Faith. Their names are now, and should always be called, Saint Gaspar, Saint Melchior and Saint Balthasar. The bodies of Saint Gaspar, Saint Melchior and Saint Balthasar were first brought to Constantinople, and then to Milan, and in the twelfth century, they were placed in the Cathedral of Cologne, in Germany, where they are venerated with much love by the Christians who worship there.
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| Adoration of the Magi by Gentile da Fabriano |
And, from Bob Brier, Egyptologist and Senior Research Fellow at Long Island University/LIU Post, whom I call the 'Enthusiastic Egyptologist', a documentary outside his normal field. He concludes that whilst we can never prove that the relics in the Cathedral of Cologne are those of the Magi, scientifically, it cannot be ruled out.
Happy Feast Day!
The Epiphany of Our Lord
The Epiphany of Our Lord
The Feast of the Epiphany is the continuation of the mystery of Christmas; but it appears on the Calendar of the Church with its own special character. Its very name, which signifies Manifestation, implies that it celebrates the apparition of God to his creatures.
For several centuries, the Nativity of our Lord was kept on this day; and when in the year 376 the decree of the Holy See obliged all Churches to keep the Nativity on the 25th of December, as Rome did—the 6th of January was not robbed of all its ancient glory. It was still to be called the Epiphany, and the Baptism of our Lord Jesus Christ was also commemorated on this same Feast, which Tradition had marked as the day on which that Baptism took place.
The Greek Church gives this Feast the venerable and mysterious name of Theophania, which is of such frequent recurrence in the early Fathers as signifying a divine Apparition. We find this name applied to this Feast by Eusebius, St. Gregory Nazianzum, and St. Isidore of Pelusium. In the liturgical books of the Melchite Church the Feast goes under no other name.
The Orientals call this solemnity also the holy Lights, on account of its being the day on which Baptism was administered (for, as we have just mentioned, our Lord was baptized on this same day). Baptism is called by the holy Fathers Illumination, and they who received it Illuminated.
Lastly, this Feast is called, in many countries, King’s Feast: it is, of course, an allusion to the Magi, whose journey to Bethlehem is so continually mentioned in today’s Office.
The Epiphany shares with the Feasts of Christmas, Easter, Ascension, and Pentecost the honor of being called, in the Canon of the Mass, a Day most holy. It is also one of the cardinal Feasts, that is, one of those on which the arrangement of the Christian Year is based; for as we have Sundays after Easter and Sundays after Pentecost, so also we count six Sundays after the Epiphany.
The Epiphany is indeed a great Feast, and the joy caused us by the Birth of our Jesus must be renewed on it, for, as though it were a second Christmas Day, it shows us our Incarnate God in a new light. It leaves us all the sweetness of the dear Babe of Bethlehem, who hath appeared to us already in love; but to this it adds its own grand manifestation of the divinity of our Jesus. At Christmas, it was a few Shepherds that were invited by the Angels to go and recognize the Word made Flesh; but now, at the Epiphany, the voice of God himself calls the whole world to adore this Jesus, and hear him.
The mystery of the Epiphany brings upon us three magnificent rays of the Sun of Justice, our Savior. In the calendar of pagan Rome, this sixth day of January was devoted to the celebration of a triple triumph of Augustus, the founder of the Roman Empire: but when Jesus, our Prince of peace, whose empire knows no limits, had secured victory to his Church by the blood of the Martyrs—then did this his Church decree that a triple triumph of the Immortal King should be substituted, in the Christian Calendar, for those other three triumphs which had been won by the adopted son of Cæsar.
The 6th of January, therefore, restored the celebration of our Lord’s Birth to the 25th of December; but in return, there were united in the one same Epiphany three manifestations of Jesus’ glory: the mystery of the Magi coming from the East under the guidance of a star, and adoring the Infant of Bethlehem as the divine King; the mystery of the Baptism of Christ, who, while standing in the waters of the Jordan, was proclaimed by the Eternal Father as Son of God; and thirdly, the mystery of the divine power of this same Jesus, when he changed the water into wine at the marriage feast of Cana.
But did these three Mysteries really take place on this day? Is the 6th of January the real anniversary of these great events? As the chief object of this work is to assist the devotion of the Faithful, we purposely avoid everything which would savor of critical discussion; and with regard to the present question, we think it enough to state that Baronius, Suarez, Theophilus Raynaldus, Honorius De Sancta-Maria, Cardinal Gotti, Sandini, Benedict XIV, and an almost endless list of other writers, assert that the Adoration of the Magi happened on this very day. That the Baptism of our Lord also happened on the sixth of January is admitted by the severest historical critics, even by Tillemont himself; and has been denied by only two or three. The precise day of the miracle at the marriage feast of Cana is far from being as certain as the other two mysteries, though it is impossible to prove that the sixth of January was not the day. For us the children of the Church, it is sufficient that our Holy Mother has assigned the commemoration of these three manifestations for this Feast; we need nothing more to make us rejoice in the triple triumph of the Son of Mary.
If we now come to consider these three mysteries of our Feast separately, we shall find that the Church of Rome, in her Office and Mass of today, is more intent on the Adoration of the Magi than on the other two. The two great Doctors of the Apostolic See, St. Leo and St. Gregory, in their Homilies for this Feast, take it as the almost exclusive object of their preaching; though together with St. Augustine, St. Paulinus of Nola, St. Maximus of Turin, St. Peter Chrysologus, St. Hilary of Arles, and St. Isidore of Seville, they acknowledge the three mysteries of today’s Solemnity. That the mystery of the Vocation of the Gentiles should be made thus prominent by the Church of Rome is not to be wondered at; for by that heavenly vocation which, in the three Magi, called all nations to the admirable light of Faith, Rome, which till then had been the head of the Gentile world, was made the head of the Christian Church and of the whole human race.
The Greek Church makes no special mention, in her Office of today, of the Adoration of the Magi, for she unites it with the mystery of our Savior’s Birth in her celebration of Christmas Day. The Baptism of Christ absorbs all her thoughts and praises on the solemnity of the Epiphany.
In the Latin Church, this second mystery of our Feast is celebrated, unitedly with the other two, on the 6th of January, and mention is made of it several times in the Office. But as the coming of the Magi to the crib of our newborn King absorbs the attention of Christian Rome on this day, the mystery of the sanctification of the waters was to be commemorated on a day apart. The day chosen by the Western Church for paying special honor to the Baptism of our Savior is the Octave of the Epiphany.
The third mystery of the Epiphany being also somewhat kept in the shade by the prominence given to the first (though allusion is several times made to it in the Office of the Feast), a special day has been appointed for its due celebration; and that day is the second Sunday after the Epiphany.
Several Churches have appended to the Mystery of changing the water into wine that of the multiplication of the loaves, which certainly bears some analogy with it, and was a manifestation of our Savior’s divine power. But while tolerating the custom in the Ambrosian and Mozarabic rites, the Roman Church has never adopted it, in order not to interfere with the sacredness of the triple triumph of our Lord, which the sixth of January was intended to commemorate; as also because St. John tells us, in his Gospel, that the miracle of the multiplication of the Loaves happened when the Feast of the Pasch was at hand, (John 6:4) which therefore could not have any connection with the season of the year when the Epiphany is kept.
We propose to treat of the three mysteries, united in this great Solemnity, in the following order. Today we will unite with the Church in honoring all three; during the Octave, we will contemplate the Mystery of the Magi coming to Bethlehem; we will celebrate the Baptism of our Savior on the Octave Day; and we will venerate the Mystery of the Marriage of Cana on the Second Sunday after the Epiphany, which is the day appropriately chosen by the Church for the Feast of the Most Holy Name of Jesus.
Let us, then, open our hearts to the joy of this grand Day; and on this Feast of the Theophany, of the Holy Lights, of the Three Kings, let us look with love at the dazzling beauty of our Divine Sun, who, as the Psalmist expresses it, (Psalm 18:6) runs his course as a Giant, and pours out upon us floods of a welcome and yet most vivid light. The Shepherds, who were called by the Angels to be the first worshippers, have been joined by the Prince of Martyrs, the Beloved Disciple, the dear troop of Innocents, our glorious Thomas of Canterbury, and Sylvester the Patriarch of Peace; and now, today, these Saints open their ranks to let the Kings of the East come to the Babe in his crib, bearing with them the prayers and adorations of the whole human race. The humble Stable is too little for such a gathering as this, and Bethlehem seems to be worth all the world besides. Mary, the Throne of the divine Wisdom, welcomes all the members of this court with her gracious smile of Mother and Queen; she offers her Son to man, for his adoration, and to God, that he may be well pleased. God manifests himself to men because he is great; but he manifests himself by Mary because he is full of mercy.
The great Day, which now brings us to the crib of our Prince of Peace, has been marked by two great events of the first ages of the Church. It was on the 6th of January, in the year 361, and Julian (who, in heart, was already an apostate) happened to be at Vienne, in Gaul. He was soon to ascend the imperial throne, which would be left vacant by the death of Constantius, and he felt the need he had of the support of that Christian Church in which it is said he had received the order of Lector, and which, nevertheless, he was preparing to attack with all the cunning and cruelty of a tiger. Like Herod, he too would fain go, on this Feast of the Epiphany, and adore the newborn King. His panegyrist Ammianus Marcellinus tell us that this crowned Philosopher, who had been seen, just before, coming out of the pagan temple, where he had been consulting the soothsayers, made his way through the porticoes of the Church and, standing in the midst of the faithful people, offered to the God of the Christians his sacrilegious homage.
Eleven years later, in the year 372, another Emperor found his way into the Church, on the same Feast of the Epiphany. It was Valens; a Christian, like Julian, by baptism; but a persecutor, in the name of Arianism, of that same Church which Julian persecuted in the name of his vain philosophy and still vainer gods. As Julian felt himself necessitated by motives of worldly policy to bow down, on this day, before the divinity of the Galilean; so, on this same day, the holy courage of a saintly Bishop made Valens prostrate himself at the feet of Jesus the King of Kings.
Saint Basil had just then had his famous interview with the Prefect Modestus, in which his episcopal intrepidity had defeated all the might of earthly power. Valens had come to Cæsarea and, with his soul defiled with the Arian heresy, he entered the Basilica when the Bishop was celebrating, with his people, the glorious Theophany. Let us listen to St. Gregory Nazianzum, thus describing the scene with his usual eloquence. “The Emperor entered the Church. The chanting of the psalms echoed through the holy place like the rumbling of thunder. The people, like a waving sea, filled the house of God. Such was the order and pomp in and about the sanctuary, that it looked more like heaven than earth. Basil himself stood erect before the people, as the Scripture describes Samuel—his body, and eyes, and soul, motionless as though nothing strange had taken place, and if I may say so, his whole being was fastened to his God and the holy Altar. The sacred ministers, who surrounded the Pontiff, were in deep recollectedness and reverence. The Emperor heard and saw all this. He had never before witnessed a spectacle so imposing. He was overpowered. His head grew dizzy, and darkness veiled his eyes.”
Jesus, the King of ages, the Son of God and the Son of Mary had conquered. Valens was disarmed; his resolution of using violence against the holy Bishop was gone; and if heresy kept him from at once adoring the Word consubstantial to the Father, he at least united his exterior worship with that which Basil’s flock was paying to the Incarnate God. When the Offertory came, he advanced towards the Sanctuary and presented his gifts to Christ in the person of his holy priest. The fear lest Basil might refuse to accept them took such possession of the Emperor that, had not the sacred ministers supported him, he would have fallen at the foot of the Altar.
Thus has the Kingship of our newborn Savior been acknowledged by the great ones of this world. The Royal Psalmist had sung this prophecy—the Kings of the earth shall serve him, and his enemies shall lick the ground under his feet. (Psalm 71:9, 11)
The race of Emperors like Julian and Valens was to be followed by Monarchs who would bend their knee before this Babe of Bethlehem, and offer him the homage of orthodox faith and devoted hearts. Theodosius, Charlemagne, our own Alfred the Great and Edward the Confessor, Stephen of Hungary, the Emperor Henry II, Ferdinand of Castile, Louis IX of France, are examples of Kings who had a special devotion to the feast of the Epiphany. Their ambition was to go, in company with the Magi, to the feet of the Divine Infant, and offer him their gifts. At the English Court, the custom is still retained, and the reigning Sovereign offers an ingot of God as a tribute to Jesus the King of kings: the ingot is afterwards redeemed by a certain sum of money.
But this custom of imitating the Three Kings in their mystic gifts was not confined to Courts. In the Middle Ages, the Faithful used to present, on the Epiphany, gold, frankincense, and myrrh, to be blessed by the Priest. These token of their devotedness to Jesus were kept as pledges of God’s blessing upon their houses and families. The practice is still observed in some parts of Germany: and the prayer for the Blessing was in the Roman Ritual until Pope Paul V suppressed it, together with several others, as being seldom required by the Faithful.
There was another custom, which originated in the Ages of Faith, and which is still observed in many countries. In honor of the Three Kings who came from the East to adore the Babe of Bethlehem, each family chose one of its members to be King. The choice was thus made. The family kept a feast, which was an allusion to the third of the Epiphany Mysteries—the Feast of Cana in Galilee—a Cake was served up, and he who took the piece which had a certain secret mark was proclaimed the King of the day. Two portions of the cake were reserved for the poor, in whom honor was thus paid to the Infant Jesus and his Blessed Mother; for on this Day of the triumph of Him who, though King, was humble and poor, it was fitting that the poor should have a share in the general joy. The happiness of home was here, as in so many other instances, blended with the sacredness of Religion. This custom of King’s Feast brought relations and friends together, and encouraged feelings of kindness and charity. Human weakness would sometimes, perhaps, show itself during these hours of holiday making; but the idea and sentiment and spirit of the whole feast was profoundly Catholic, and that was sufficient guarantee to innocence.
King’s Feast is still a Christmas joy in thousands of families; and happy those where it is kept in the Christian spirit which first originated it! For the last four hundred years, a puritanical zeal has decried these simple customs wherein the seriousness of religion and the home enjoyments of certain Festivals were blended together. The traditions of Christian family rejoicings have been blamed under pretexts of abuse; as though a recreation, in which religion had no share and no influence, were less open to intemperance and sin! Others have pretended (though with little or no foundation) that the Twelfth Cake and the custom of choosing a King are mere imitations of the ancient pagan Saturnalia. Granting this to be correct (which it is not), we would answer that many of the old pagan customs have undergone a Christian transformation, and no one thinks of refusing to accept them thus purified. All this mistaken zeal has produced the sad effect of divorcing the Church from family life and customs, of excluding every religious manifestation from our traditions, and of bringing about what is so pompously called (though the word is expressive enough) the secularization of society.
But let us return to the triumph of our sweet Savior and King. His magnificence is manifested to us so brightly on this Feast! Our mother, the Church, is going to initiate us into the mysteries we are to celebrate. Let us imitate the faith and obedience of the Magi: let us adore, with the holy Baptist, the divine Lamb, over whom the heavens open: let us take our place at the mystic feast of Cana, where our dear King is present, thrice manifested, thrice glorified. In the last two mysteries, let us not lose sight of the Babe of Bethlehem; and in the Babe of Bethlehem let us cease not to recognize the Great God (in whom the Father was well pleased) and the supreme Ruler and Creator of all things.
The Church begins the Solemnity of the Epiphany by singing First Vespers.
FIRST VESPERS OF THE EPIPHANY
1. ANT. The Lord our Savior, begotten before the day-star and all ages, appeared to the world on this day.
Psalm: Dixit Dominus
2. ANT. Thy light is come, O Jerusalem, and the glory of the Lord is risen upon thee; and the Gentiles shall walk in thy light. Alleluia.
Psalm: Confitebor tibi
3. ANT. Opening their treasures, the Magi offered to the Lord gold, frankincense, and myrrh. Alleluia.
Psalm: Beatus vir
4. ANT. Ye seas, and rivers, bless the Lord: ye fountains, sing a hymn to the Lord. Alleluia.
Psalm: Laudate pueri
5. ANT. This star shineth as a flame, and pointeth out God, the King of kings: the Magi saw it, and offered gifts to the great King.
PSALM 116
O praise the Lord, all ye nations: praise him, all ye people.
For his mercy is confirmed upon us: and the truth of the Lord remaineth forever.
The holy Church — after having thus celebrated the power given to the Divine Babe over kings, whom he shall break, in the day of his wrath; his covenant with the Gentiles, whom he will give as an inheritance to his Church; the light that is risen up in darkness; his Name blessed from the rising to the setting of the sun; and after having, on this the day of the Vocation of the Gentiles, invited all nations, and all people, to praise the eternal mercy and truth of God; — addresses herself to Jerusalem, the figure of the Church, and conjures her, by the Prophet Isaias, to take advantage of the Light, which has this day risen upon the whole human race.
CAPITULUM (Isaiah 60)
Arise, be enlightened, O Jerusalem, for thy light is come, and the glory of the Lord is risen upon thee.
Then follows the Hymn. It is the beautiful one composed by Sedulius, of which we sang the opening stanzas in the Lauds of Christmas Day. In the verses selected for the present Feast, the Church celebrates the three Epiphanies: Bethlehem, the Jordan, and Cana, each, in its turn, manifested the glory of Jesus, our great King.
HYMN
Cruel tyrant Herod! why tremblest thou at the coming of the King, our God? He that gives men a heavenly kingdom, takes not from kings their earthly ones.
On went the Magi, following the Star that went before them, and which they had seen in the East. They seek by this light Him that is the Light, and, by their gifts, acknowledge him to be God.
The heavenly Lamb touched the pure stream, wherein he deigned to be baptized: it is we whom he hereby washes from our sins, for he could have none to be cleansed.
At Cana, he showed a new sort of power: the water in the vases at the feast turns red; and, when ordered to be poured out, lo! it had changed its nature, and was wine.
Glory be to thee, O Jesus, that manifestest thyself to the Gentiles: and to the Father, and to the Spirit of love, for everlasting ages. Amen.
℣. The kings of Tharsis, and the islands, shall offer presents.
℟. The kings of the Arabians and of Saba shall bring gifts.
ANTIPHON OF THE MAGNIFICAT
The Magi, seeing the Star, said to each other: This is the sign of the great King: let us go and seek him, and offer him gifts, gold, frankincense, and myrrh. Alleluia.
The Canticle Magnificat (this volume).
COLLECT
O God, who by the direction of a star didst this day manifest thy only Son to the Gentiles; mercifully grant, that we, who now know thee by faith, may come at length to see the glory of thy Majesty. Through the same, etc.
The Church has thus opened her chants in honor of the divine Theophany. Tomorrow, the offering of the great Sacrifice will unite us all in the prayers we present to our King and Savior. Let us finish this day in recollection and joy.
The Matins for the Epiphany are exceedingly rich and magnificent; but, as the Faithful do not assist at them, we will not give them. At Milan, they are sung during the Night, like the Christmas Matins, and are also composed of three Nocturns — contrary to the custom of the Ambrosian Liturgy, which has only one Nocturn at Matins. The people assist at them, and, altogether, these holy Vigils are kept up with almost as much devotion as those of Christmas Night.
JANUARY 6
The day of the Magi, the day of the Baptism, the day of the Marriage Feast, has come: our divine Sun of Justice reflects upon the world these three bright rays of his glory. Material darkness is less than it was; Night is losing her power; Light is progressing day by day. Our sweet Infant Jesus, who is still lying in his humble crib, is each day gaining strength. Mary showed him to the shepherds, and now she is going to present him to the Magi. The gifts we intend to offer him should be prepared; let us, like the three Wise Men, follow the star and go to Bethlehem, the House of the Bread of Life.
MASS
At Rome, the Station is at St. Peter’s on the Vatican, near the tomb of the Prince of the Apostles, to whom, in Christ, all nations have been given as an inheritance.
The Church proclaims, in the opening chant of the Mass, the arrival of the great King for whom the whole earth was in expectation, and at whose Birth the Magi are come to Jerusalem, there to consult the prophecies.
Behold the Lord the Ruler is come: and dominion, and power, and empire, are in his hand.
Ps. Give to the King thy judgment, O God, and to the King’s Son thy justice. Glory. Behold.
After the Angelic Hymn, Gloria in excelsis, the holy Church, all in gladness at the bright Star which leads the Gentiles to the crib of the Divine King, prays, in the Collect, that she may be permitted to see that living Light for which faith prepares us, and which will enlighten us for all eternity.
COLLECT
O God, who by the direction of a star, didst this day manifest thy only Son to the Gentiles: mercifully grant, that we, who now know thee by faith, may come at length to see the glory of thy Majesty. Through the same, etc.
EPISTLE
Lesson from the Prophet Isaias 60:1-6
Arise, be enlightened, O Jerusalem: for thy light is come, and the glory of the Lord is risen upon thee. For behold darkness shall cover the earth, and a mist the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall walk in thy light, and kings in the brightness of thy rising. Lift up thy eyes round about, and see: all these are gathered together, they are come to thee: thy sons shall come from afar, and thy daughters shall rise up at thy side. Then shalt thou see, and abound, and thy heart shall wonder and be enlarged, when the multitude of the sea shall be converted to thee, the strength of the Gentiles shall come to thee. The multitude of camels shall cover thee, the dromedaries of Madian and Epha: all they from Saba shall come, bringing gold and frankincense: and shewing forth praise to the Lord.
Oh! the greatness of this glorious Day, on which begins the movement of all nations towards the Church, the true Jerusalem! Oh! the mercy of our heavenly Father, who has been mindful of all these people that were buried in the shades of death and sin! Behold! the glory of the Lord has risen upon the Holy City; and Kings set out to find and see the Light. Jerusalem is not large enough to hold all this sea of nations; another city must be founded, and towards her shall be turned the countless Gentiles of Madian and Epha. Thou, O Rome! art this Holy City, and thy heart shall wonder and be enlarged. Heretofore, thy victories have won thee slaves; but from this day forward, thou shalt draw within thy walls countless Children. Lift up thine eyes and see—all these, that is, the whole human race, give themselves to thee as thy sons and daughters; they come to receive from thee a new birth. Open wide thine arms, and embrace them that come from North and South, bringing frankincense to Him who is thy King and ours.
All shall come from Saba, bringing gold and frankincense, and publishing the praises of the Lord.
℣. Arise, be enlightened, O Jerusalem, for the glory of the Lord is risen upon thee.
Alleluia, alleluia.
℣. We saw his star in the east, and are come, with our offerings, to adore the Lord. Alleluia.
GOSPEL
Sequel of the holy Gospel according to St. Matthew 2:1-12
When Jesus was born in Bethlehem of Juda, in the days of king Herod, behold, there came wise men from the east to Jerusalem. Saying, Where is he that is born king of the Jews? For we have seen his star in the east, and are come to adore him. And king Herod hearing this, was troubled, and all Jerusalem with him. And assembling together all the chief priests and the scribes of the people, he inquired of them where Christ should be born. But they said to him: In Bethlehem of Juda. For so it is written by the prophet: And thou Bethlehem the land of Juda art not the least among the princes of Juda: for out of thee shall come forth the captain that shall rule my people Israel. Then Herod, privately calling the wise men, learned diligently of them the time of the star which appeared to them; And sending them into Bethlehem, said: Go and diligently inquire after the child, and when you have found him, bring me word again, that I also may come to adore him. Who having heard the king, went their way; and behold the star which they had seen in the east, went before them, until it came and stood over where the child was. And seeing the star they rejoiced with exceeding great joy. And entering into the house, they found the child with Mary his mother, and falling down they adored him; and opening their treasures, they offered him gifts; gold, frankincense, and myrrh. And having received an answer in sleep that they should not return to Herod, they went back another way into their country.
The Magi, the first-fruits of the Gentile world, have been admitted into the court of the great King whom they have been seeking, and we have followed them. The Child has smiled upon us, as he did upon them. All the fatigues of the long journey—which man must take to reach his God—all are over and forgotten; our Emmanuel is with us, and we are with him. Bethlehem has received us, and we will not leave her again—for in Bethlehem, we have the Child, and Mary his Mother. Where else could we find riches like these that Bethlehem gives us? Oh! let us beseech this incomparable Mother to give us this Child of hers (for he is our light, and our love, and our Bread of Life), now that we are about to approach the Altar, led by the Star of our faith. Let us at once open our treasures; let us prepare our gold, our frankincense, and our myrrh, for the sweet Babe, our King. He will be pleased with our gifts, and we know he never suffers himself to be outdone in generosity. When we have to return to our duties, we will, like the Magi, leave our hearts with our Jesus; and it shall be by another way, by a new manner of life, that we will finish our sojourn in this country of our exile, looking forward to that happy day when life and light eternal will come and absorb into themselves the shadows of vanity and time, which now hang over us.
In Cathedral and other principal Churches, after the Gospel has been sung, the approaching Feast of Easter Sunday is solemnly announced to the people. This custom, which dates from the earliest ages of the Church, shows both the mysterious connection which unites the great Solemnities of the year one with another, and the importance the Faithful ought to attach to the celebration of that which is the greatest of all and the center of all Religion. After having honored the King of the universe on the Epiphany, we shall have to celebrate him, on the day which is now announced to us as the conqueror of death. The following is the formula used for this solemn announcement.
The Announcement of Easter
Know, dearly beloved Brethren, that by the mercy of God, as we have been rejoicing in the Nativity of our Lord Jesus Christ, so also do we announce unto you the joy of the Resurrection, of the same our Savior. Septuagesima Sunday will be on the … day of … Ash Wednesday and the beginning of the fast of most holy Lent will be on the … of … On the … of … we shall celebrate with joy the holy Pasch of our Lord Jesus Christ. The Diocesan Synod will be held on the second Sunday after Easter. The Ascension of our Lord Jesus Christ will be on the … of … The Feast of Pentecost on the … of … The Feast of Corpus Christi on the … of … On the … of … will occur the first Sunday of the Advent of our Lord Jesus Christ, to whom are honor and glory for ever and ever. Amen.
During the Offertory, the holy Church, while presenting the Bread and Wine to God, makes use of the words of the Psalmist, who prophesies that the Kings of Tharsis, Arabia, and Saba, together with the kings and people of the whole earth, would come to the newborn Savior and offer him their gifts.
The Kings of Tharsis, and the islands, shall offer presents: the Kings of the Arabians and of Saba shall bring gifts: and all the Kings of the earth shall adore him; all nations shall serve him.
SECRET
Mercifully look down, O Lord, we beseech thee, on the offerings of thy Church, among which gold, frankincense, and myrrh, are no longer offered: but what is signified by these offerings, is sacrificed, and received—Jesus Christ, thy Son, our Lord. Who liveth, etc.
There is a proper Preface for the Feast and Octave of the Epiphany. It celebrates the Divine and immortal Light that appeared through the veil of our human nature, under which the Word, out of love for us, concealed his glory.
PREFACE
It is truly meet and just, right and available to salvation, that we should always, and in all places, give thanks to thee, O Holy Lord, Almighty Father, Eternal God; because when thine Only Begotten Son appeared in the substance of our mortal flesh, he repaired us by the new light of his immortality. And therefore, with the Angels and Archangels, with the Thrones and Dominations, and with all the heavenly host, we sing a hymn to thy glory, saying unceasingly: Holy, Holy, Holy.
During the Communion, the holy Church, now united to Him who is her King and Spouse, sings the praises of that Star which was the messenger of this Jesus; she is full of joy that she followed its light, for it has brought her to her God.
We have seen his star in the East: and are come with offerings to adore the Lord.
Such graces as these that you have received require from you a corresponding fidelity; the Church asks it for you in her Postcommunion; she begs of God to give you that spiritual understanding and purity which these ineffable mysteries call for.
POSTCOMMUNION
Grant, we beseech thee, O Almighty God, that our minds may be so purified, as to understand what we celebrate on this great solemnity. Through, etc.
SECOND VESPERS OF THE EPIPHANY
The Second Vespers of our great Feast are almost exactly the same as the First. The same Antiphons tell us of the Theophany, the divine Apparition, here below, of that eternal Word, begotten before the day-star, and come down to us to be our Savior; of the glory of the Lord that has risen upon Jerusalem, and of the Gentiles walking in the light he gives them; of the Magi opening their treasures, and laying their mystic gifts at the feet of the Child our King; of the seas, and rivers, and fountains, that are sanctified by the baptism of the God-Man; and lastly, of the wonderful brightness of the star, which points out the King of kings.
But the fifth Psalm is changed. Instead of the Psalm, which yesterday invited all nations to praise the Lord, the Church sings the 113th, In exitu Israel, (p. 93) wherein the Royal Prophet, after having commemorated the deliverance of Israel, denounces the idols of the Gentiles as the works of the hands of men; all are to fall at the approach of Jesus. The adoption granted to Jacob is now extended to all nations. God will bless, not only the house of Israel, and the house of Aaron, but all that fear the Lord, no matter of what race or nation they may be.
The Antiphons and Psalms are, therefore, as in First Vespers, (page 116,) excepting the fifth Psalm, which is In exitu Israel, (page 93).
The Capitulum is, also, as in First Vespers, page 117.
The Hymn, Crudelis Herodes, after the Capitulum. After the Hymn, the following versicle:
℣. The Kings of Tharsis, and the islands, shall offer presents.
℟. The Kings of the Arabians and of Saba shall bring gifts.
In the Antiphon of our Lady’s Canticle, the Church once more commemorates the triple mystery of today’s solemnity.
ANTIPHON OF THE MAGNIFICAT
Ant. We celebrate a festival adorned by three miracles: this day, a star led the Magi to the manger; this day, water was changed into wine at the marriage-feast; this day, Christ vouchsafed to be baptized by John in the Jordan, for our salvation. Alleluia.
LET US PRAY
O God, who by the direction of a star, didst this day manifest thy only Son to the Gentiles: mercifully grant, that we, who now know thee by faith, may come at length to see the glory of thy Majesty. Through the same, etc.
On each day during the Octave of this great Feast, we intend giving portions from the ancient Liturgies which were used by the several Churches in honor either of the triple mystery of the Epiphany, or of the coming of the Wise Men to Bethlehem, or of the Baptism of Christ. Some of these pieces were upon the Birth of the Infant God, or upon the Maternity of the Holy Virgin.
We commence our selection for today by the Hymn composed by St. Ambrose; it is used by the Church of Milan.
HYMN
Most High God! thou that enkindlest the fires of the shining stars! O Jesus! thou that art life, and light, and truth, hear and grant our prayers.
This present day has been made holy by thy mystic Baptism, whereby thou didst sanctify those waters of the Jordan, which, of old, were thrice turned back.
It is holy by the Star shining in the heavens, whereby thou didst announce thy Virginal Mother’s delivery, and didst, on this same day, lead the Magi to adore thee in thy Crib.
It is holy, too, by thy changing the water of the pitchers into wine; which the steward of the feast, knowing that he had not so filled them, drew forth for the guests.
Glory be to thee, O Lord Jesus! that didst appear on this Day! and to the Father and to the Holy Ghost, for everlasting ages. Amen.
The following Preface is from the Sacramentary of St. Gelasius.
PREFACE
It is truly meet and just, right and available to salvation, that we give thee praise, O Lord, for that thou art wonderful in all thy works, whereby thou hast revealed the mysteries of thy Kingdom. Thus it was that a Star, the messenger of the Virginal Delivery, was the forerunner of this Feast; a Star, which proclaimed to the wondering Magi, that the Lord of heaven was born on the earth: that thus, the God who was to be manifested unto the world, might both be made known by a heavenly indication, and He that was to be born in time be revealed by the ministry of those signs which serve to mark time.
The Sequence-book of the Monastery of St. Gall contains the one we now give : it was composed in the ninth century by the celebrated Notker.
SEQUENCE
Let the whole of Christendom celebrate the feasts of Christ.
They are adorned in a wonderful way, and are venerated by all nations.
They commemorate the coming of Him that is Lord of all things, and the vocation of the Gentiles.
When Christ was born, a bright star was seen by the Magi.
Whereupon, they, knowing that the splendor of such a sign could not be unmeaning,
Take with them gifts, and offer them to the Little Child, as the King foretold by the star of heaven.
Passing by the golden couch of a haughty prince, they set out in search of the Crib of Christ.
At this, the cruel Herod boils with anger; he is jealous of the new-born King.
He commands the male children of Bethlehem to be cruelly put to death by the sword.
O Jesus! what an army wilt thou not levy for thy Father, when in the fullness of thine age thou shalt carry on the supreme battle, preaching thy doctrines to mankind!—for even now that thou art a weak Babe thou sendest such a host.
Having reached his thirtieth year, this great God bowed himself down beneath the hand of his glorious servant; thus consecrating Baptism for us, unto the remission of our sins.
Lo! the Spirit visits him in the form of the innocent dove: he is about to anoint him above all the Saints, and will abide with everlasting love in the dwelling of that Breast.
The loving voice of the Father is also heard; and those ancient words: it repents me that I made man, are now forgotten.
“Thou art,” he says, “my Son, my beloved, in whom I am well pleased. This day, my Son! have I begotten thee.
“All ye people, hear this your Teacher.” Amen.
The Menæa of the Greek Church give us the following fine stanzas in the Hymn for the Nativity of our Lord.
IN NATALI DOMINI
I hear the Angels singing at Bethlehem Gloria in excelsis Deo! I hear them tell us, that there is peace on earth, to men of good will. Oh! see that Virgin, she is lovelier than the heavens: for, from her has risen a Light to them that sat in darkness, exalting humble hearts that sing, as did the Angels, Gloria in excelsis Deo!
Rejoice, O Israel! Sing forth praise, all ye that love Sion! The chain of Adam’s condemnation is broken; Paradise is opened to us; the Serpent is weakened, for woman, whom he had deceived in the beginning, is now before his gaze the Mother of the Creator. Oh! the depth of the riches and wisdom and knowledge of God! She that had brought Death, the work of sin, into all flesh, is now, through the Mother of God, made the source of salvation. For, of Her is born a Little Child, who is the all-perfect God, and who, by his Birth, did but consecrate the Virginity of his Mother; by his swathing-bands, he loosened the chains of sin; and by his own Infancy, he comforted the pangs of child-birth to sorrowing Eve. Let every creature now keep choir and be glad, for Christ is come that he may reclaim mankind, and save our souls.
Thy Nativity, Lord our God! brought to the world the light of knowledge; for, by it, they that had adored the stars, were taught, by a Star, to adore thee, the Sun of Justice, and acknowledge thee as the Orient from on high. Glory be to thee, O Lord!
Eden has been opened in Bethlehem! Come, let us go and see; we shall find the hidden Treasure. Come, let us go and possess in the Cave the things that are in Paradise. Here it is that there has appeared the un-watered Root, that has budded forth our pardon. Here is the well not dug by human hand, of whose water David heretofore desired to drink. Here a Virgin has brought forth a Child, by whom she quickly slakes the thirst of Adam and David. Therefore, let us go with quicker haste to the place where is born the new Babe, who is God before all ages.
Rejoice, ye just; be glad, ye heavens; exult, ye mountains! Christ is born. The Virgin, cherub-like, sits bearing on her lap God, the Word made Flesh. The Shepherds are giving glory to the Babe. The Magi are offering gifts to the Lord. The Angels are singing this hymn: O Incomprehensible God! glory be to thee.
Let us recite the following Prose, composed by the pious Monk Herman Contract: it will assist us to honor the ever Blessed Mother of our Jesus.
SEQUENCE
Hail, Mary! beautiful Star of the Sea! that hast risen, by God’s mercy, to give light to all nations.
Welcome! O Gate open to none but God! Thou bringest into the world the Light of truth, the very Sun of Justice, clad in human flesh.
O Virgin! thou beauty of the world, Queen of heaven, brilliant as the Sun, lovely as the moon’s brightness! think on all us who love thee.
The ancient Fathers and Prophets, full of faith, longed for thee to be born, the Rod of the fair root of Jesse.
Gabriel spoke of thee as the Tree of Life, that, by the dew of the Holy Spirit, shouldst bring forth the divine flowering Almond Tree.
‘Twas thou didst lead the Lamb, the King that rules the earth, from the rock of the desert of Moab to the mount of the daughter of Sion.
‘Twas thou didst free the world of its destroying sin, by crushing the angry Leviathan, the crooked and bar Serpent.
We, therefore, the remnants of the nations, in honor of thy dear memory, call down upon our altar, there to be mystically immolated, the Lamb that reigns eternally in heaven, whom thou didst so wonderfully bring forth.
The veil is now drawn aside, and we, the true Israelites, the children of the true Abraham, are permitted to fix our astonished eyes on the true Manna, of which that of Moses was the figure and type. Pray for us, Virgin, that we may be made worthy of that Bread of heaven.
Pray for us, that, with sincere faith, we may taste of that sweet fountain, which was prefigured by the rock in the desert; and that, having our loins girt, we may safely cross the sea, and be permitted to look upon the brazen serpent on the Cross.
Having our sandals off our feet, and our lips and hearts made pure, pray for us, that we may come nigh to that holy flame, the Word of the Father, which thou, O Virgin Mother, didst carry within thee, as the Bush did the fire.
Hear us, O Mary! for thy Son honors thee by granting thee all thy prayers.
And thou, O Jesus! save us, for whom thy Virgin Mother prays.
Grant us to see the source of every good! Grant us to fix on thee the eyes of our purified souls.
May our souls drink in the water of wisdom, and feed with understanding on the sweet food of Life.
Do thou, Creator of the world! give us grace to adorn our Christian faith with works and by a happy death, to pass from this life’s exile to thee. Amen.
Like the Magi, we also, O Jesus! come to adore thee on this glorious Epiphany, which brings all nations to thy feet. We walk in the footsteps of the Magi; for we, too, have seen the Star, and we are come to thee. Glory be to thee, dear King! to thee who didst say in the Canticle of David thine ancestor: “I am appointed King over Sion, the holy mountain, that I may preach the commandment of the Lord. The Lord hath said to me, that he will give me the Gentiles for mine inheritance, and the utmost parts of the earth for my possession. Now, therefore, O ye kings, understand: receive instruction, ye that judge the earth.” (Psalm 2:6, 8, 10)
Thou wilt say, O Emmanuel! with thine own lips: All power is given to me in heaven and on earth, (Matthew 28:18) and a few years after, the whole earth will have received thy law. Even now Jerusalem is troubled; Herod is trembling on his throne; but the day is at hand when the heralds of thy coming will go throughout the whole world, proclaiming that He, who was the Desired of all nations, (Haggai 2:8) is come. The word that is to subject the earth to thee, will go forth, (Psalm 18:5) and, like an immense fire, will stretch to the uttermost parts of the universe. In vain will the strong ones of this world attempt to arrest its course. An Emperor will propose to the Senate, ad the only means of staying the progress of thy conquests, that thy Name be solemnly enrolled in the list of those gods, whom thou comest to destroy. Other Emperors will endeavor to abolish thy kingdom by the slaughter of thy soldiers. But, all these efforts are vain. The day will come, when the Cross, the sign of thy power, will adorn the imperial banner; the Emperors will lay their crown at thy feet; and proud Rome will cease to be the Capital of the empire of this world’s strength and power, in order that she may become, forever, the center of thy peaceful and universal kingdom.
We already see the dawn of that glorious day. Thy conquests, O King of ages! begin with thine Epiphany. Thou callest, from the extreme parts of the unbelieving East, the first-fruits of that Gentile-world, which hitherto had not been thy people, and which is now to form thine inheritance. Henceforth, there is to be no distinction of Jew and Greek, of Barbarian and Scythian. (Colossians 3:11) Thou hast loved Man above Angel, for thou hast redeemed the one, while thou hast left the other in his fall. If thy predilection, for a long period of ages, was for the race of Abraham, henceforth thy preference is to be given to the Gentiles. Israel was but a single people; we are numerous as the sands of the sea, and the stars of the firmament. (Genesis 22:17) Israel was under the law of fear; thou hast reserved the law of love for us.
From this day of thy Manifestation, O divine King! begins thy separation from the Synagogue, which refuses thy love; and on this same Day, thou takest, in the person of the Magi, the Gentiles as thy Spouse. Thy union with her will soon be proclaimed from the Cross, when, turning thy face from the ungrateful Jerusalem, thou wilt stretch forth thy hands towards the nations of the Gentiles. O ineffable joy of thy Birth! but O still better joy of thine Epiphany, wherein we, the once disinherited, are permitted to approach to thee, offer thee our gifts, and see thee graciously accept them, O merciful Emmanuel!
Thanks be to thee, O Infant God! for that unspeakable gift (2 Corinthians 9:15) of Faith, which, as thy Apostle teaches us, hath delivered us from the power of darkness, and hath translated us into thy kingdom, making us partakers of the lot of the Saints in Light. (Colossians 1:12-13) Give us grace to grow in the knowledge of this thy Gift, and to understand he importance of this great Day, whereon thou makest alliance with the whole human race, which thou wouldst afterwards make thy Bride by espousing her. Oh! the Mystery of this Marriage Feast, dear Jesus! “ A Marriage,” says Innocent III, one of thy Vicars on earth, “that was promised to the Patriarch Abraham, confirmed by oath to King David, accomplished in Mary when she became Mother, and consummated, confirmed, and declared, on this day; consummated in the adoration of the Magi, confirmed in the Baptism in the Jordan, and declared in the miracle of the water changed into wine.” On this Marriage-Feast,—where the Church, thy Spouse, already received queenly honors—we will sing to thee, O Jesus! with all the fervor of our hearts, these words of today’s Office, which sweetly blend the Three Mysteries into one—that of thy Alliance with us.
Antiphon of Lauds
ANT. This day, is the Church united to the heavenly Spouse, for Christ, in the Jordan, washes away her sins: the Magi run to the royal Nuptials with their gifts: and the guests of the Feast are gladdened by the water changed into wine. Alleluia.