De epiphania domini
The Fourfold Miracle of Epiphany
The feast of the Epiphany commemorates four distinct manifestations of Christ's divinity.
The Lord's Epiphany is marked by a fourfold miracle, and for this reason, it is known by four different names. For today, the Magi adore Christ, John baptizes Christ, Christ turns water into wine, and He feeds five thousand people with five loaves. When Jesus was thirteen days old, the Magi came to Him, led by a star; hence it is called Epiphany, from 'epi', which means 'above', and 'phanos', meaning 'appearance', because at that time a star appeared from above, or rather, Christ Himself was revealed to the Magi as the true God through the star that was seen from above. On that same day, twenty-nine years later, He had reached His thirtieth year—for He was twenty-nine years and thirteen days old. He was, as Luke says, 'beginning to be about thirty years of age,' or according to Bede, He had completed thirty full years, which the Roman Church also asserts. At that time, I say, He was baptized in the Jordan, and for this reason, it is called Theophania, from 'theos', which means 'God', and 'phanos', which means 'appearance', because at that time the whole Trinity appeared: the Father in the voice, the Son in the flesh, and the Spirit in the form of a dove. Again, on that same day, one year later, when He was thirty or thirty-one years and thirteen days old, He changed water into wine, and for this reason, it is called Bethania, from 'beth', which means 'house', because the true God appeared through the miracle performed in the house. Similarly, on that same day, one year later, when He was thirty-one or thirty-two years old, He satisfied five thousand people with five loaves, as Bede says, and as is said in the hymn sung in many churches, which begins: 'Illuminans Altissimus', etc. And for this reason, it is called Phagiphania, from 'phage', which means 'mouth' or 'to eat'. As for this fourth miracle, it's debated whether it actually happened on this day, partly because it isn't stated so explicitly in the original text of Bede, and partly because John 6, where this miracle is discussed, says: 'Now the Passover was near,' and so on. This fourfold manifestation, therefore, took place on this day. The first occurred through the star at the manger; the second through the Father's voice in the Jordan river; the third through the changing of water into wine at the wedding feast; the fourth through the multiplication of the loaves in the desert.
The Magi and the Meaning of Their Name
The Magi, whose names and origins are explored, are identified as wise men who sought the newborn King.
The first manifestation, however, is celebrated especially today, so we should follow its history. When the Lord was born, three magi came to Jerusalem, whose names in Hebrew are Appellius, Amerius, and Damascus; in Greek, Galgalat, Malgalat, and Sarathin; and in Latin, Caspar, Balthasar, and Melchior. There is a threefold opinion regarding what kind of magi these were, according to the three ways the word 'magus' is used. For a magus is called a deceiver, a sorcerer, and a wise man. Some say, therefore, that these kings were called magi based on their actions—that is, as deceivers—specifically because they deceived Herod by not returning to him. Hence it is also said of Herod: 'seeing that he had been deceived by the magi,' and so on. A magus is also known as a sorcerer. This is why Pharaoh's sorcerers are referred to as magi. Chrysostom says that this is how these magi got their name. For he says that they were sorcerers who were later converted, to whom the Lord wished to reveal His birth and draw them to Himself, and in doing so, to offer hope of forgiveness to sinners. Also, magus means the same thing as a wise man. For in the language of the scribes, a magus is called a scribe; in Greek, a philosopher; and in Latin, a wise man. Therefore, they are called magi, that is, wise men; hence, magi are those who are, as it were, great in wisdom. These three wise men and kings, therefore, arrived in Jerusalem with a large retinue.
The Journey to Jerusalem
The Magi travel to Jerusalem, where their arrival troubles Herod and reveals their confession of Christ as man, king, and God.
But it is asked why the Magi came to Jerusalem, since the Lord was not born there; Remigius provides four reasons for this. The first is that the Magi knew the time of Christ’s birth, but didn't know the place. Because Jerusalem was a royal city and the seat of the high priesthood, they assumed such an extraordinary child could only be born in a royal city. The second reason is so that they might more quickly discern the place of the birth, since the wise men of the law and the scribes resided there. The third is so the Jews would have no excuse, for they could have said, 'We knew the place of the birth, but we didn't know the time, and that’s why we didn't believe.' The Magi, therefore, showed the Jews the time, and the Jews showed the Magi the place. The fourth reason is so that the laziness of the Jews might be condemned by the zeal of the Magi. For they believed one prophet, but refused to believe many. The former seek a foreign king, while the latter do not even seek their own; the former came from far away, while the latter stayed close by. These kings were successors of Balaam and came when they saw the star, because of their father's prophecy: 'A star shall rise out of Jacob, and a man shall spring up out of Israel,' and so on. Chrysostom, in his original commentary on Matthew, offers another reason why they were moved to come, asserting that some say certain observers of secrets chose twelve from among themselves, and... if one died, his son or some relative was substituted in his place; so, every year after the month, they would climb the Mountain of Victory and, staying there for three days, they would wash themselves and pray to God that He might show them the star that Balaam had predicted. On one occasion, however—specifically on the day of the Lord's birth—while they were staying there, a certain star appeared to them above the mountain, taking the form of a beautiful boy with a cross shining above his head; it spoke to the Magi, saying: 'Go quickly into the land of Judah, and there you will find the king you are seeking, now born.' Then they immediately began to come. But how were they able to come across such great distances in such a short time—that is, in thirteen days—from the East all the way to Jerusalem, which is said to be situated at the center of the world? It must be said, according to Remigius, that such a boy, to whom they were hastening, was able to lead them in such a short space of time. Or it can be said, according to Jeremiah, that they came on dromedaries, which are very fast animals that run as far in one day as a horse does in three. This is why the dromedary is said to be named from 'dromos,' which means 'course,' and 'ares,' which means 'virtue.' When they arrived in Jerusalem, they asked, 'Where is the one who has been born King of the Jews?' They weren't asking whether he had been born, because they believed that; they were asking where he was born. It's as if someone had asked them, 'How do you know this King has been born?' and they answered, 'We saw his star in the East and have come to worship him'—which is to say, 'We, being in the East, saw the star that reveals his birth.' We saw it, I say, positioned over Judea. Or, we who were in our own region saw his star in the East—that is, in the eastern part of the sky. By these words, as Remigius says in his original work, they confessed him to be true man, true king, and true God. True man, when they said: 'Where is he who is born?' True king, when they say: 'King of the Jews.' True God, when they add: 'We have come to worship him.'
Herod's Trouble and the Star's Guidance
Herod's fear of the newborn King contrasts with the miraculous guidance of the star that leads the Magi to the child.
It was a rule that God alone should be worshipped. When Herod heard this, he was troubled, and all Jerusalem with him. The king was troubled for three reasons, and all Jerusalem with him. First, so that the Jews would not receive the newborn king as their own and cast out Herod as a foreigner. Hence Chrysostom says: just as even a light breeze moves a branch of a tree placed on high, so too does a light rumor disturb men of high standing who are at the peak of their dignities. Second, so that he could not be blamed by the Romans if someone were called king there whom Augustus had not appointed. For the Romans had ordained that no god or king should be named without their permission and authority. Third, because, as Gregory says, when the King of heaven was born, the king of the earth was troubled, because earthly height is surely confounded when heavenly loftiness is revealed. . All of Jerusalem, however, was troubled along with him for three reasons. First, because the wicked cannot rejoice at the arrival of the just; second, to flatter the troubled king by showing they were troubled too; third, because just as a wave is stirred when the wind strikes it, so the people are troubled when kings struggle against one another, and for this reason they feared they would be caught up in the disturbances caused by the present king and the one to come struggling against each other. This is the reasoning of Chrysostom. Then Herod called together all the chief priests and scribes and asked them where the Christ was to be born. But when he learned from them that it was in Bethlehem of Judea, he called the magi to him in secret and diligently learned from them the time of the star, so he would know what to do if the magi didn't return to him. He told them to report back to him once they had found the child, pretending he wanted to worship the one he actually intended to kill. And note that when the magi entered Jerusalem, they lost the guidance of the star; this was for three reasons. First, they were forced to ask about the place of Christ's birth so they could be certain of his origin, both through the appearance of the star and the testimony of prophecy, just as it happened. Second, because by seeking human help, they justly deserved to lose the divine. Third, because according to the Apostle, signs are given to unbelievers, but prophecy to believers; therefore, the sign given to them while they were still unbelievers shouldn't have appeared while they were still among the faithful Jews. The Gloss touches on this threefold reason. When they left Jerusalem, the star went before them until it came and stood over the place where the child was. Regarding this star and what kind it was, there are three opinions, which Remigius sets forth in his original work. Some say it was the Holy Spirit, meaning that he who later descended upon the baptized Lord in the form of a dove appeared even more in the form of a star. Others, like Chrysostom, say that it was an angel, so that he who appeared to the shepherds appeared also and more. But to the shepherds who were Jews, as people who used reason, it appeared in a rational form; to the Gentiles, however, as people who were irrational, it appeared in an irrational form. Others believe—and this is more likely—that it was a newly created star, which returned to its original state once its purpose was served. According to Fulgentius, this star differed from others in three ways: first, in its position, because it wasn't located in the firmament but hung in the air near the earth; second, in its brightness, because it was more splendid than the others—which is clear from the fact that the sun's light couldn't dim it, and it even appeared most brilliant at midday; and third, in its motion, because it led the Magi like a traveler, since it didn't move in a circular path but with a kind of living, forward motion. Three other differences are mentioned in the Gloss on Matthew II, which begins: 'This star of the Lord's nativity, etc.' The first is in its origin, because others were made at the beginning of the world, while this one was made for the moment; the second is in its purpose, because others were made to be signs and seasons, as it says in Genesis, but this one was made to provide a way; the third is in its duration, because others are perpetual, while this one returned to its original state once its purpose was fulfilled.
The Fivefold Star of Faith
The Magi's joy is linked to five symbolic stars representing different stages of spiritual enlightenment and faith.
When they saw the star, they rejoiced with exceeding great joy. It should be noted that there are five kinds of stars that the Magi saw: the material star, the spiritual star, the intellectual star, the rational star, and the supersubstantial star. The first, the material one, they saw in the East; the second, the spiritual one, which is faith, they saw in their hearts. If this star—faith—had not shone in their hearts, they never would have come to see the first star. They had faith in his humanity when they asked, "Where is he who has been born?" They had faith in his royal dignity when they called him "King of the Jews," and in his divinity when they said, "We have come to worship him." The third star, which is intellectual and represents the angel, they saw in a dream when they were warned by an angel not to return to Herod. But according to one Gloss, it wasn't an angel, but the Lord himself who warned them. The fourth star, which is rational and represents the Blessed Virgin, they saw in the lodging. The fifth star, which is supersubstantial and represents Christ, they saw in the manger; and it is said of this twofold star: "Entering the house, they found the child with Mary his mother." Each of these is called a star. Regarding the first, the Psalm says: "the moon and the stars, which you have established." Regarding the second, Ecclesiasticus. Chapter 43: "the beauty of heaven," that is, the heavenly man; "the glory of the stars," that is, the virtues. Regarding the third, Baruch 3: "the stars gave light in their watches, they were called, etc." Regarding the fourth: "Hail, Star of the Sea." Regarding the fifth, the Apocalypse. The last. : "I am the root and the offspring of David, the bright and morning star." The Magi rejoiced at the vision of the first and second star; they rejoiced with joy at the vision of the third star; they rejoiced with great joy at the vision of the fourth star; they rejoiced with very great joy at the vision of the fifth. Or, as the Gloss says: he rejoices with great joy who rejoices in God, who is the true joy. And it adds: 'great,' because there is nothing greater than Him; and 'very,' because one person can rejoice in that greatness more, and another less. Or, by the exaggeration of these words, the evangelist intended to show that people rejoice more over things lost and found again than over those they have always possessed.
Adoration and the Offering of Gifts
The Magi adore the infant in the manger and offer gold, incense, and myrrh, symbolizing Christ's kingship, divinity, and humanity.
When they had entered the little house and found the child with his mother, they each knelt down and offered these gifts: gold, frankincense, and myrrh. Augustus exclaims here, saying: "O infancy, to which the stars are subject, whose greatness and heavenly glory are such that angels keep watch over his swaddling clothes, the stars obey him, kings tremble before him, and seekers of wisdom kneel to him." O blessed shack, O second seat of God after heaven, where not a lamp shines, but a star! O heavenly palace, in which dwells not a king adorned with jewels, but God made flesh, for whom a hard manger served as a soft bed, and a soot-stained roof of straw as a golden ceiling, yet decorated by the service of a star. I am stunned when I see the swaddling clothes, and I contemplate the heavens; I burn with longing when I look upon the beggar in the manger who is glorious above the stars. Bernard also says: "What are you doing, Magi? What are you doing? You are adoring a nursing child in a wretched shack, in wretched rags—is this really God?" Why are you doing this? Why are you offering gold? Therefore, he is a king. And where is the royal hall, where is the throne, where is the crowd of the royal court? Is a stable really a palace, a manger a throne, or Joseph and Mary a royal court? They became foolish so that they might become wise. Regarding this, Hilary also says in the second book of his work On the Trinity: the virgin gives birth, but the birth is from God. The infant cries, the angels are heard praising, the swaddling clothes are lowly, yet God is worshipped. Therefore, the dignity of power isn't lost while the humility of the flesh is proclaimed; see how in Christ the child there were not only humble and weak things, but also the sublime and exalted things of divinity. Regarding this, Jerome says again in his commentary on the Epistle to the Hebrews: look at the cradle of Christ, and look at heaven as well; you see the infant crying in the manger, but listen to the angels praising him at the same time. Herod persecutes, but the Magi worship; the Pharisees are ignorant of him, but the star points him out; he is baptized by a servant, but the voice of God thundering from above is heard; he is immersed in the waters, but the dove descends—or rather, the Holy Spirit in the form of a dove. There is a manifold reason why the Magi offered these kinds of gifts. First, because it was the tradition of the ancients, as Remigius says, that no one should enter before God or a king empty-handed. The Persians and Chaldeans were accustomed to offer such gifts. According to the Scholastic History, these men came from the borders of Persia and Chaldea, where the river Saba is located, which is why the region is also called Sabaea. The second reason, which is Bernard’s, is that they offered gold to the blessed Virgin to relieve her poverty, incense because of the stench of the stable, and myrrh for the strengthening of the child’s limbs and the expulsion of harmful worms; the third is that gold pertains to tribute, incense to sacrifice, and myrrh to the burial of the dead. Through these three things, therefore, Christ’s royal power, divine majesty, and human mortality are signified. Fourth, gold signifies love, incense signifies prayer, and myrrh signifies the mortification of the flesh. And we ought to offer these three things to Christ. Fifth, because through these three things are signified the three things that were in Christ, namely: most precious divinity, most devout soul, and flesh that is whole and incorrupt. These three things were signified by the three items inside the Ark. For the rod that blossomed represents the flesh of Christ, which rose again (Psalm). “And my flesh has blossomed again,” and so on. The tablets where the commandments were written represent the soul, in which all the treasures of the wisdom and knowledge of God are hidden; the manna represents the Godhead, which holds every flavor and every sweetness. By gold, therefore, which is more precious than all metals, we understand the most precious Godhead; by incense, the most devout soul, because incense signifies devotion and prayer. (Psalm). “Let my prayer be directed,” and so on. By myrrh, which preserves from corruption, we understand the incorrupt flesh.
The Return and Legacy of the Magi
The Magi return home by another way, and the history of their relics is traced from Milan to Cologne.
Warned in a dream not to return to Herod, the Magi went back to their own country by another way. See how the Magi progressed: they came led by a star, were taught by men—or rather, by the prophets—returned at an angel's direction, and found their rest in Christ. Their bodies once rested in Milan, in the church that now belongs to the Order of Preachers, but they now rest in Cologne. For their bodies were first taken by Helena, the mother of Constantine, and moved to Constantinople; later, they were moved to Milan by Saint Eustorgius the bishop; but after Emperor Henry took possession of Milan, they were brought to Cologne on the Rhine, where they shine with great reverence and the devotion of the people.
Read the original Latin
Epiphania domini quadruplici decoratur miraculo et ideo quadruplici vocabulo nuncupatur. Hodie enim magi Christum adorant, Johannes Christum baptizat, aquam in vinum Christus mutat et quinque millia hominum de quinque panibus satiat. Cum enim Jesus esset tredecim dierum, magi ad eum stella duce venerunt et inde dicitur Epiphania ab epi, quod est supra, et phanos, apparitio, quia tunc desuper stella apparuit sive ipse Christus per stellam, quae desuper visa est, magis verus Deus demonstratus est. Eadem die revolutis viginti novem annis cum jam annum tricesimum attigisset, quia habebat viginti novem annos et tredecim dies ; erat enim incipiens quasi annorum triginta, nt dicit Lucas, vel secundum Bedam: habebat triginta annos plenos, quod et romana ecclesia asserit. Tunc, inquam, in Jordane baptizatus est et ob hoc vocatur Theophania a theos, quod estDeus, et a phanos, quod est apparitio, quia func tota trinitas apparuit, pater in voce, filius in carne, spiritus in columbae specie. Ipso iterum die, revoluto uno anno, cum esset triginta vel triginta unius annorum et tredecim dierum, aquam in vinum mutavit et ob hoc vocatur Bethania, a beth, quod est domus, quia miraculo facto in domo verus Deus apparuit. ipso similiter die, revoluto anno, cum esset annorum triginta unius vel triginta duorum, quinque millia hominum de quinquc panibus satiavit, sicut dicit Beda et sicut dicitnr in illo hymno, qui in multis ecclesiis cantatur et sic incipit: illuminans altissimus etc. Et ob hoc vocatur Phagiphania a phage, quod est bucca siye manducare.
De hoc autem quarto miraculo, utrum hac die contigerit, dubitatur, tum quia in originali Bedae non sic expresse legitur, tum quia Johannis VI, ubi de hoc miraculo agitur, dicitur: erat autem proximum Pascha etc. Ista ergo quadruplex apparitio ista die facta est. Prima facta est per stellam in praesepio, secunda per vocem patris in Jordanis fluvio, tertia per mutationem aquae in vinum in convivio, quarta per multiplicationem panum in deserto. Prima autem apparitio praecipue hodie celebratur et ideo ejus hystoriam prosequamur, Nato enim domino tres magi Jherosolimam venerunt, quorum nomina in Hebraeo sunt, Appellius, Amerius, Damascus, graece, Galgalat, Malgalat, Sarathin, latine Caspar, Balthasar, Melchior. Cujusmodi autem magi fuerint hi, tripléx exstat senten tia, secundum quod magus tripliciter dicitur. Magus enim dicitur illusor, maleficus et sapiens. Dicunt ergo quidam hos reges ab effectu dictos fuisse magos, id est, illusores, ex eo scilicet quod Herodem illuserunt, quia ad eum non redierunt. Unde et dicitur de Herode: videns, quod illusus esset a magis etc.
Magus iterum dicitur maleficus. Unde malefici Pharaonis dicuntur magi. Et inde dicit Chrysostomus hos magos vocatos. Dicit enim istos fuisse maleficos sed postea conversos, quibus dominus voluit nativitatem suam revelare et eos ad se adducere et pro hoc peccatoribus veniae spem praebere. Iterum magus idem est quod sapiens. Nam graphice magus hebrayce scriba, graece philosophus, latine sapiens dicitur. Dicuntur ergo magi, id est, sapientes, unde magi quasi in sapientia magni. Venerunt ergo hi tres sapientes et reges cum agno comitatu Jherosolimam.
Sed quaeritur, quare magi Jherusalem venerunt, cum ibi dominus natus non sit, Süper hoc assignat Remigius quattuor rationes. Prima, quoniam magi tempus nativitatis Christi agnoverunt, sed locum ignoraverunt. Quia autem Jherusalem erat civitas regalis et ibi erat summum sacerdotium, suspicati sunt, quod tam egregius puer nonnisi in regia civitate nasci deberet. Secunda, ut citius nativitatis locum discernere potuissent, cum ibi sapientes legis et scribae residerent. Tertia, ut Judaei inexcusabiles manerent, potuissent enim dicere: nos quidem nativitatis locum cognovimus, tempus autem ignoravimus et ideo non credimus. Magi ergo ostenderunt Judaeis tempus et Judaei magis locum. Quarta ut sic studio magorum condemnaretur pigritia Judaeorum. Nam illi uni prophetae crediderunt, isti pluribus credere noluerunt.
Illi quaerunt regem alienum, isti non quaerunt proprium illi venerunt de longinquo, isti manserunt in vicino. Isti reges fuerunt successores Balaam et ad visionem stellae venerunt, propter illam prophetiam patris sui: orietur stella ex Jacob et exsurgethomo ex Israel etc. Aliam causam, unde isti moti sunt ad veniendum, ponit Chrysostomus in originali super Matthaeum asserens, quosdam dicere, quod quidam secretorum inspectores elegerunt de se ipsis XII, et. si quis moriebatur, filius ejus aut aliquis propinquorum in ejus Jocum substituebatur, Hi ergo per singulos annos post mensem ascendebant super montem victorialem et tribus diebus ibidem morantes se lavabant et orabant Deum, ut iis illam stellam, quam Balaam praedixerat, ostenderet. Quadam autem vice, scilicet in die natalis domini, dum sic ibidem manerent, stella quaedam ad eos super moniem venit, quae habebat formam pulcherrimi pueri, super cujus capite crux splendebat, quae magos allocuta est dicens: ite velocius in terram Juda et ibidem regem, quem quaeritis, natum invenietis. Tunc illi continuo venire coeperunt. Sed quomodo in tam parvo tempore, scilicet in tredecim diebus per tanta terrarum spatia venire potuerunt, scilicet ab oriente usque in Jherusalem, quae in medicnlo mundi dicitur esse sita, dicendum est; secundum Remigium, quoniam talis puer, ad quem properabant, eos in tam brevi spatio perducere potuit. Vel potest dici secundum Jeremiam, quod super dromedarios venerunt, quisuntanimalia velocissima, qui tantum currunt una die, quantum equus in tribus.
Unde dicitur dromedarius a dromos, quod est cursus, et ares, quod est virtus. Cum- ergo Jherosolimam venissent, interrogaverunt dicentes, ubi est, qui natus est rex Judaeorum, Non interrogabant, an natus sit, quia hoc credebant, sed quaerunt, ubi natus sit, et quasi aliquis interrogasset eos: unde scitis hunc regem natum esse, responderunt: vidimus stellam ejus in oriente et venimus adorare eum, hoc est: nos exsistentes in oriente vidimus stellam ejus nativitatis ostensivam. Vidimus, inquam, super Judaeam positam. Vel nos exsistentes in nostra regione vidimus stellam ejus in oriente, id est, in orientali parte. His verbis, sicut dicit Remigius in originali, verum hominem et verum regem et verum Deum confessi sunt. — Verum hominem, cum dixerunt: ubi est, qui natus est? Verum regem, cum ajunt: rex Judaeorum. Verum Deum, cum subjungunt: venimus adorare eum.
Praeceptum enim fuit, ut nullus nisi solus Deus adoraretur. Sed Herodes hoc audiens turbatus est et omnis Jherosolima cum illo. "Triplici de causa rex turbatus est et omnis Jherosolima cum illo. Primo ne Judaei regem natum tanquam snum reciperent et se tanquam alienigenam expellerent. Unde Chrysostomus: sicut ramum arboris in excelso positum levis etiam aura movet, sic et sublimes homines in culmine dignitatum exsistentes levis eliam fama conturbat. Secundo ne a Romanis culpari posset, si aliquis ibi rex vocaretur, quem Augustus non constituisset. Sic enim ordinaverant Romani, ut nullus Deus vel rex sine sui licentia et imperio diceretur. Tertio, quoniam, sicut dicit Gregorius, coeli rege nato rex terrae turbatus est, quia nimirum altitudo terrena confunditur, dum celsitudo coelestis aperitur.
. Omnis autem Jherosolima cum illo turbata est triplici de causa. Primo quia impii gaudere nequeunt de adventu justi, secundo, ut regi turbato adularentur, per hoc quod se similiter turbatos ostenderent, tertio, quia sicut sese ventis concutientibus unda coneutitur, sic et regibus ad invicem certantibus populus conturbatur, et ideo ex hoc timuerunt, ne scilicet praesenti et venturo rege ad invicem certantibus ipsi perturbationibus involverentur. Haec ratio est Chrysostomi. Tune Herodes omnes sacerdotes et scribas convocans sciscitabatur ab iis, ubi Christus nasceretur. Cum autem ab iis didicisset, quod in Betlehem Judae, vocatis ad se clam magis diligenter ab iis didicit tempus stellae, ut videlicet sciret, quid faceret, si ad se magi non redirent. Dixitque iis, invento puero ei renuntiarent, simulans se velle adorare, quem volebat occidere. Et nota, quod cum magi Jherosolimam ingressi fuissent, stellae ducatum amiserunt: et hoc propter tres rationes.
Prima, nt de loco nativitatis Christi quaerere cogerentur, ut sic de ipsius ortu certificarentur, tam propter stellae apparitionem quam per prophetiae assertionem, sicut et factum est. Secunda, quoniam auxilium quaerentes humanum juste perdere meruerunt divinum. — Tertia, quoniam signa infidelibus data sunt secundum apostolum, sed prophetia fidelibus, et ideo signum datum istis, dum adhuc essent infideles, non debuit apparere, dum adhuc essent inter Judaeos fideles. Haec triplex ratio taugitur in Glossa. Cum autem Jherusalem egressi fuissent, stella antecedebat eos, usque dum veniens staret supra, ubi erat puer. De hac stella, cujusmodi fuerit, tres sunt opiniones, quas ponit Remigius in originali. Quidam dicunt fuisse spiritum sanctum, scilicet, ut ille, qui postmodum descendit super dominum baptizatum in specie columbae, apparuerit eliam magis in specie stellae. Alii, ut Chrysostomus, dicunt, quod fuerit angelus ut ipse, qui apparuit pastoribus, apparuit etiam et magis.
Sed ipsis pastoribus Judaeis tamquam ratione utentibus apparuit in forma rationali, gentilibus vero, tamquam irrationabilibus in specie irrationali. Alii, quod verius creditur, quod fuerit stella de novo creata, quae pacto suo ministerio rediit in praejacentem materiam. Ista autem stella, secundum quod dicit Fulgentius, differebat ab aliis in tribus, scilicet in situ, quia non erat localiter sita in firmamento, sed pendebat in meditullio aéris proximo terrae; in fulgore, quia caeteris erat splendidior, quod inde patet, quia splendorem ejus non poterat splendor solis obfuscare, immo in meridie lucidissima apparebat: in motu, quia praecedebat magos more viatoris, non enim movebatur motu circulari, sed quasi motu animali et processivo. Aliae tres differentiae tanguntur in Glossa Matthaei II, quae incipit sic: haec stella dominicae nativitatis etc. Prima in origine, quia aliae in mundi principio sunt factae, haec modo; secunda in officio, quia aliae factae sunt, ut sint in signa et tempora, ut dicitur GenesisL, haec autem ut magis viam praeberet; tertia in duratione, quia aliae sunt perpetuae, haec completo officio suo rediit in materiam praejacentem. Cum autem stellam vidissent, gavisi sunt gaudio magno valde. Notandum, quod quintuplex est stella, quam isti magi viderunt, scilicet stella materialis, stella spiritualis, stella intellectualis, stella rationalis et stella supersubstantialis. Primam, scilicet materialem viderunt in orienti, secundam scilicet spiritualem, quae est fides, viderunt in corde.
Nisi enim haec stella, scilicet fides, in eorum corde radiasset, nequaquam ad visionem primae stellae venissent. Habuerunt enim fidem de ejus humanitate, cum dixerunt: ubi est qui natus est? et de ejus regali dignitate, cum dixerunt: rex Judaeorum; et de ejus deitate, cum dixerunt: venimus adorare eum. Tertiam scilicet intellectualem , quae est angelus, viderunt in somno, quando per angelum sunt moniti, ne redirent ad Herodem. Sed secundum quandam Glossam non angelus, sed ipse dominus eos admonuit. Quartam, scilicet rationalem , quae fuit beata virgo, viderunt in deversorio. Quintam scilicet supersubstantialem, quae fuit Christus , viderunt in praesepio, et de hac duplici dicitur: intrantes domum invenerunt puerum cum Maria matre ejus ete. Quaelibet autem istarum dicitur stella.
De prima Psalmus: lunam et stellas, quae tu fundasti. De secunda Ecclesiastic. XLIII: species coeli, id est coelestis hominis; gloria stellarum, id est, virtutum. De tertia Baruch III: stellae autem dederunt lumen in custodiis suis vocatae sunt etc, De quarta: Ave maris stella. De quinta Apocal. ultim. : ego sum radix et genus David, stella splendida et matutina. Propter visionem primae et secundae stellae magi gavisi sunt, propter visionem tertiae stellae gavisi sunt gaudio, propter visionem quartae stellae gavisi sunt gaudio magno, propter visionem quintae gavisi sunt gaudio maguo valde, vel sicut dicit Glossa: ille gaudet gaudio magno, qui de Deo gaudet, qui est verum gaudium , et addit: magno, quia eo nihil est majus, et: valde, quia de magno potest alins plus alius minus gaudere, Vel per horum verborum exaggregationem voluit ostendere evangelista, quod homines plus gaudent de rebus perditis et iterum inventis, quam de semper possessis.
Cumque domunculam intrassent et puerum cum matre invenissent, flexis genibus singuli haec munera obtulerunt, aurum, thus et myrrham. Hic exclamans Augustus dicit: o infantia, cui astra subduntur, cujus est ille magnitudinis et supernae gloriae, ad cucus pannos et angeli excubant et sidera obsecundant et reges trepidant et sectatores sapientiae geniculant. O beatum tugurium, o sedes Dei secunda post coelum, ubi non lucerna lucet, sed stella, o coeleste palatium, in quo habitat non rex gemmatus, sed Deus incorporatus, cui erant pro mollibus toris dura praesepia, pro laquearibus aureis fuliginea culmis tecta, sed sideris obsequio decorata. Stupeo, cum video pannos, et intueor coelos, aestuo, cum aspicio in praesepio mendicum et super astra praeclarum. Item Bernardus: quid facitis magi, quid facitis, lactantem puerum adoratis in tugurio vili, in vilibus pannis, ergone Deus est iste? Quid facitis, quod aurum offertis? Ergo rex est iste. Et ubi aula regia, ubi thronus, ubi curiae regalis frequentia?
Numquid aula est stabulum, thronus praesepium, curiae frequentia Joseph et Maria? Isti insipientes facti sunt, ut fierent sapientes. De hoc etiam sic dicit Hylarius in libro secundo de trinitate: parit virgo, sed partus a Deo est. Infans vagit, laudantes angeli audiuntur, panni sordent, Deus adoratur. ltaque potestatis dignitas non amittitur, dum carnis humilitas praedicatur, Ecce quomodo in Christo puero non tantum fuerunt humilia et infirma, sed etiam divinitatis sublimia et excelsa. De hoc iterum dicit Hieronymus super epistolam ad Hebraeos: respice cunas Christi, vide pariter et coelum; vagientem in praesepe intueris infantem, sed angelos simul ausculta laudantes. Herodes persequitur, sed adorant magi, quem ignorant Pharisaei, sed stella demonstrat, baptisatur a servo, sed vox Dei desuper tonantis auditur, aquis immergitur, sed columba déscendit, immo spiritus sanctus in columba. Quare autem magi hujusmodi munera obtulerunt, multiplex est ratio.
Prima, quoniam traditio antiquorum fait, ut dicit Remigius, ut nullus ad Deum vel ad regem vacuus introiret. Persae antem et Chaldaei talia munera consueverant offerre. Isti enim, ut dicitur in hystoria scholastica, venerunt a finibus Persarum et Chaldaeorum, ubi est flumen Saba, a quo et Sabaea dicitur regio. Secunda quae est Bernardi, quoniam beatae virgini aurum obtulerunt propter inopiae sublevationem, thus propter stabuli foetorem, myrrham propter membrorum pueri consolidationem et malorum vermium expulsionem, Tertia, quoniam aurum ad tributum, thus ad sacrificium, myrrha ad sepulturam pertinet mortuorum. Per haec tria ergo in Christo intimatur regia potestas, divina majestas et humana mortalitas. Quarta, quoniam aurum significat dilectionem, thus orationem, myrrha carnis mortificationem. Et haec tria debemus Christo offerre. Quinta, quoniam per haec tria signifieantar tria, quae erant in Christo, scilicet divinitas pretiosissima, anima devotissima et caro integra et incorrupta.
— Haec tria significabantur per illa tria, quae erant in archa. Nam virga, quae floruit, caro Christi, quae resurrexit, Psalm. : et refloruit caro mea etc. , tabulae, ubi erant scripta praecepta, anima, in qua sunt omnes thesauri scientiae et sapientiae Dei absconditi, manna deitas, quae habet omnem saporem et omnem suavitatem. Per aurum ergo, quod est pretiosius omnibus metallis, intelligitur divinitas pretiosissima, per thus anima devotissima, quia thus significat devotionem et orationem. Psalm. : dirigatur oratio mea etc. Per myrrham," quae conservat à corruptione, caro incorrupta.
Admoniti autem magi in somnis, ne redirent ad Herodem, per aliam viam reversi sunt in regionem snam. Ecce quomodo magi profecerunt, nam stella duce venerunt, per homines, immo per prophetas edocti sunt, angelo dnce redierunt et in Christo quieverunt. Horum antum corpora Mediolani et in ecclesia, quae nunc est fratrum praedicatorum, quiescebant, sed nunc Coloniae requiescunt. Nam eorum corpora primo per Helenam, Constantini matrem, rapta et in Constantinopolim translata, postea per sanctum Eustorgium episcopum Mediolanum translata, sed per Henricum imperatorem, postquam Mediolanum possedit, in Coloniam super Rhenum fluvium sunt delata, ubi in magna reverentia et populi devotione coruscant.
The Golden Legend (Legenda Aurea) companion
Continue through all 240 chapters, one saint a day
Chosen Portion serves the Golden Legend as a daily portion on iOS, free, alongside the full Sub Rosa archive
The Legenda Aurea was organized for day-by-day use across the liturgical year, and Chosen Portion restores that original one-feast-per-day reading rhythm
- A complete saint's life or feast reading most days in 5-10 minutes
- 240 chapters - enough daily readings to cover a full liturgical year and beyond
- Daily reminders so the plan survives busy weeks