January 3, 2016: The Epiphany of the Lord
Catholic Social Teaching: Solidarity
“We are on human family whatever our national, racial, ethnic, economic and ideological differences…”
Themes from Catholic Social Teaching, USCCB
First Reading: Isaiah 60:1-6
Psalm: 72:1-2, 7-8, 10-11, 12-13
Second Reading: Ephesians 3:2-3a, 5-6
Gospel: Matthew 2:1-12
Catechism of the Catholic Church
The Epiphany is the manifestation of Jesus as Messiah of Israel, Son of God and Saviour of the world. the great feast of Epiphany celebrates the adoration of Jesus by the wise men (magi) from the East, together with his baptism in the Jordan and the wedding feast at Cana in Galilee. In the magi, representatives of the neighbouring pagan religions, the Gospel sees the first-fruits of the nations, who welcome the good news of salvation through the Incarnation. the magi’s coming to Jerusalem in order to pay homage to the king of the Jews shows that they seek in Israel, in the messianic light of the star of David, the one who will be king of the nations. Their coming means that pagans can discover Jesus and worship him as Son of God and Saviour of the world only by turning towards the Jews and receiving from them the messianic promise as contained in the Old Testament. The Epiphany shows that “the full number of the nations” now takes its “place in the family of the patriarchs”, and acquires Israelitica dignitas (is made “worthy of the heritage of Israel”) (528) From the Daily Roman Missal, Introduction to The Epiphany of the Lord, Cycles A, B and C
Compendium of the Social Doctrine of the Church:
At the beginning of its history, the people of Israel are unlike other peoples in that they have no king, for they recognize the dominion of Yahweh alone. It is God who intervenes on Israel’s behalf through charismatic individuals, as recorded in the Book of Judges. The people approach the last of these individuals, Samuel, prophet and judge, to ask for a king (cf. 1 Sam 8:5; 10:18-19). Samuel warns the Israelites about the consequences of a despotic exercise of kingship (cf. 1 Sam 8:11-18). However, the authority of the king can also be experienced as a gift of Yahweh who comes to the assistance of his people (cf. 1 Sam 9:16). In the end, Saul is anointed king (cf. 1 Sam 10:1-2). These events show the tension that brought Israel to understand kingship in a different way than it was understood by neighbouring peoples. The king, chosen by Yahweh (cf. Dt 17:15; 1 Sam 9:16) and consecrated by him (cf. 1 Sam 16:12-13), is seen as God’s son (cf. Ps 2:7) and is to make God’s dominion and plan of salvation visible (cf. Ps 72). The king, then, is to be the defender of the weak and the guarantor of justice for the people. The denunciations of the prophets focus precisely on the kings’ failure to fulfil these functions (cf. 1 Kg 21; Is 10:1-4; Am 2:6-8, 8:4-8; Mic 3:1-4). (377)
The prototype of the king chosen by Yahweh is David, whose humble origins are a favourite topic of the biblical account (cf. 1 Sam 16:1-13). David is the recipient of the promise (cf. 2 Sam 7:13-16; Ps 89:2-38, 132:11-18), which places him at the beginning of a special kingly tradition, the “messianic” tradition. Notwithstanding all the sins and infidelities of David and his successors, this tradition culminates in Jesus Christ, who is par excellence “Yahweh’s anointed” (that is, “the Lord’s consecrated one”, cf. 1 Sam 2:35, 24:7,11, 26:9,16; Ex 30:22-32), the son of David (cf. Mt 1:1-17; Lk 3:23-38; Rom 1:3).
The failure of kingship on the historical level does not lead to the disappearance of the ideal of a king who, in fidelity to Yahweh, will govern with wisdom and act in justice. This hope reappears time and again in the Psalms (cf. Ps 2, 18, 20, 21, 72). In the messianic oracles, the figure of a king endowed with the Lord’s Spirit, full of wisdom and capable of rendering justice to the poor, is awaited in eschatological times (cf. Is 11:2-5; Jer 23:5-6). As true shepherd of the people of Israel (cf. Ezek 34:23-24, 37:24), he will bring peace to the nations (cf. Zech 9:9-10). In Wisdom Literature, the king is presented as the one who renders just judgments and abhors iniquity (cf. Prov 16:12), who judges the poor with equity (cf. Prov29:14) and is a friend to those with a pure heart (cf. Prov 22:11). There is a gradual unfolding of the proclamation of what the Gospels and other New Testament writings see fulfilled in Jesus of Nazareth, the definitive incarnation of what the Old Testament foretold about the figure of the king. (378)
Peace is the goal of life in society, as is made extraordinarily clear in the messianic vision of peace: when all peoples will go up to the Lord’s house, and he will teach them his ways and they will walk along the ways of peace (cf. Is 2:2-5). A new world of peace that embraces all of nature is the promise of the messianic age (cf. Is 11:6-9), and the Messiah himself is called “Prince of peace” (Is 9:5). Wherever his peace reigns, wherever it is present even in part, no longer will anyone be able to make the people of God fearful (cf. Zeph 3:13). It is then that peace will be lasting, because when the king rules according to God’s justice, righteousness flourishes and peace abounds “till the moon be no more” (Ps 72:7). God longs to give peace to his people: “he will speak of peace to his people, to his saints, to those who turn to him in their hearts” (Ps 85:9). Listening to what God has to say to his people about peace, the Psalmist hears these words: “Steadfast love and faithfulness will meet; righteousness and peace will kiss” (Ps 85:11). (490)
The promise of peace that runs through the entire Old Testament finds its fulfilment in the very person of Jesus. Peace, in fact, is the messianic attribute par excellence, in which all other beneficial effects of salvation are included. The Hebrew word “shalom” expresses this fullness of meaning in its etymological sense of “completeness” (cf. Is 9:5ff; Mic 5:1-4). The kingdom of the Messiah is precisely the kingdom of peace (cf. Job 25:2; Ps 29:11; 37:11; 72:3,7; 85:9,11; 119:165; 125:5, 128:6; 147:14; Song 8:10; Is 26:3,12; 32:17f.; 52:7; 54:10; 57:19; 60:17; 66:12; Hag 2:9; Zech 9:10; et al.). Jesus “is our peace” (Eph 2:14). He has broken down the dividing wall of hostility among people, reconciling them with God (cf.Eph 2:14-16). This is the very effective simplicity with which Saint Paul indicates the radical motivation spurring Christians to undertake a life and a mission of peace.
On the eve of his death, Jesus speaks of his loving relation with the Father and the unifying power that this love bestows upon his disciples. It is a farewell discourse which reveals the profound meaning of his life and can be considered a summary of all his teaching. The gift of peace is the seal on his spiritual testament: “Peace I leave with you; my peace I give to you; not as the world gives do I give to you” (Jn 14:27). The words of the Risen Lord will not be any different; every time that he meets his disciples they receive from him the greeting and gift of peace: “Peace be with you” (Lk 24:36; Jn 20:19,21,26). (491)
Have we forgotten to live as magi? We may drive a Prius instead of a camel, but do we gaze the heavenly sky, seeking the rising star? The star continually gaining brilliance illuminates any preponderance to darkness, never going stagnant. Do we pay the Messiah, Son of God and Savior homage with reverence effervescent in awe, wonder that draws out the immensity of grandeur and the personal sublime connection to eternity? We may ask others by their mental acuity to define the star’s trajectory, the precise encounter in human legacy, but the star can only be found from our own location of the coordinates, centered on the axis of our heart intersecting the joy of discerning discovery and hopeful enthusiasm to rule our lives. The star, shepherding people for millenniums, displays praxis of collective wisdom and personal care. As true magi, will we relinquish our treasures of golden possessions, frankincense and myrrh, with overjoyed exuberance? Or do we think we are a king and deserve to keep all the gifts? The glitz of gold, the incense of frankincense burning at our altar of self-worship and hoarding myrrh as we are unwilling to die to our selfish desires to live for God? True homage realizes in adoring the savior we must give the best of what we have and who we are, all God given gifts, for anything else would make a mockery of our faith, lip service. Only heart felt affection expresses true servant sentiment. The way seeking the star will never be traversed again, for we see knifing impostures, power hungry rulers of our lives have no place, unwanted detractors stifling our celebration of the star. Our journey must manifest a continual newness of life. We are stewards of God’s grace inherent in the star, to be the light of the world, copartners as the Body of Christ in the promise of Christ Jesus in the Gospel.
Individual Reflection: Matthew 2:1-12
Read the Epiphany week reflections from Advent, Christmas and Epiphany: Stories and Reflections on the Daily Readings, by Megan McKenna
Family Reflection: Matthew 2:1-12
In Hispanic cultures, the Epiphany or Three Kings Day (Traditionally January 6th, but liturgically in the United States on the Sunday between January 2nd and 8th) is celebrated with gift giving and a traditional Three Kings Bread made in the shape of a crown, Rosca de Reyes. Celebrate the day by baking Rosca de Reyes. Check on the internet for recipes.
Jesus, your star shines so brightly. Through your grace, help us to remove our spiritual sunglasses to see the promise, bask in the glow, and live as faithful stewards beyond despair, cultivating peace. Help us to seek always a new way to distance ourselves and the world from unjust distractions limiting the brilliance of your star. Illuminate nations absorbed in the darkness of destruction by acts of greed and violence harming their internal soul and external credibility, so people may raise their eyes and look about at the message of your star. Proclaiming justice and profound peace to rescue the poor and afflicted who have no one to stand in solidarity with them. May your star continually chart a new course into the depths our hearts, so we maybe grateful stewards of its brilliance. In your dear name Jesus, we pray. Amen
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By Barb Born, December 23, 2015 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.