De Epiphania Dominifacta tribus Magis
The Star and the Magi
The Magi are introduced as wise men guided by a miraculous star to the newborn King.
On the thirteenth day, the child Jesus revealed himself to the Gentiles—that is, to the Magi, who were Gentiles. It had indeed been prophesied, or foretold, by Balaam the prophet of the Gentiles that a star would rise out of Jacob and a man would rise out of Israel; this shows that the appearance of the new star was a sign of the birth of Christ. Seeing the new star, they knew through divine inspiration that it was the one Balaam had foretold; so they immediately left their homes to come and worship the newborn Child. They were descendants of Balaam, and were heirs and successors to his faith no less than to his lineage. This is why they were called Magi—not because of any magical art, but because of the greatness of their knowledge, as if to say 'great in wisdom.' They were experts in the science of the stars; for what the Hebrews call scribes, the Greeks call philosophers, and the Latins call wise men, the Persians call Magi. They were Magi, then—not sorcerers, but wise men—the first fruits of our faith. They were also called kings because, in that age, it was customary for philosophers and wise men to rule. Regarding the happiness of those ancient times, Seneca says: "The greatest happiness of the nations was that among them, no one could be more powerful unless he were better." In that golden age, as it is called, the duty was to command, not to reign; it was a small thing for a king to find some shelter for himself without artifice or difficulty. Regarding a certain philosopher who was ruling at that time, he immediately adds: "Diogenes the Cynic, when he saw a boy drinking water from his cupped hands, immediately broke the cup he had taken from his bag, rebuking himself: 'How long have I, a foolish man, carried these unnecessary burdens!'" “He curled himself up in a storage jar and slept in it,” says Seneca. Oh, how different the rulers of this time are from those of that age! Everything is against them now: they chase after wealth, honors, and pleasures, and because of this, they may well fare worse in the future than the Gentiles did. And look, the Magi came from the East—that is, from the regions that lie to the East of Jerusalem and Judea—so that, as Chrysostom says, where the day is born, from there the beginning of faith might proceed, because faith is the light of souls. And according to Bernard, they rightly come from the East, for they announce to us the new rising of the Sun of Justice, and they illuminate the whole world with joyful news. They came specifically from the borders of the Persians, Medes, and Chaldeans, where the river Saba is—which is why that region is also called Sabaea—next to which is Arabia, where the Magi are remembered to have been kings. There are, however, two Arabias: one bordering on and near to Judea and to the east of Jerusalem, from which the Magi seem to have come; the other bordering on India, about a year's journey from Jerusalem, and they could not have come from that one in thirteen days. Hence Remigius says: 'It should be known that some people claim the Child who was born then could lead them to Himself in such a short time from the furthest ends of the earth; or if they were successors of Balaam, their region does not lie far from the Promised Land, and therefore they could reach Jerusalem in such a short time.' So says Remigius. It happened, however, that once the star was seen, what it signified was immediately understood through the illumination of the Holy Spirit. Therefore, they were seeking Christ, God and man, in the star, whom they understood by divine inspiration to be signified by that star. This star, however, differed from the others in many ways. First, in its substance: for while the material of other stars is of a celestial and quintessence nature, this one was made of corruptible substance. Second, regarding its effective principle: other stars were created by God through the Word without any nature cooperating, but this one was brought into being by the Word through the ministry of an Angel. Third, in duration: others were established from the beginning of the world and will remain forever. This one was created when Christ was born, and it ceased to exist afterward. Fourth, in location: others are in the heavens, but this one wasn't situated in the firmament; it was in the air, not far from the earth. Fifth, in size: according to Ptolemy, any star of the firmament visible to us is larger than the whole earth, but this one was perhaps no larger than two or three cubits. Sixth, in motion: others move in a circle from the East to the West; this one, however, was carried in a straight path from the East to the South. Seventh, regarding its state: other stars move continuously and never stand still, but this one traveled along with the Magi as they went, and rested whenever they stopped to rest. Eighth, regarding the alternation of its appearance and concealment: for when they entered Jerusalem, it hid itself; then, when they left Herod, it showed itself again. Ninth, regarding the time: other stars shine only at night, but this one appeared at midday while the sun was shining. The daylight didn't hinder it because, according to Chrysostom, its own brilliance surpassed even the sun's rays. Tenth, regarding its meaning: for other stars signify the distinction of times and years, but this one signified the birth of the Creator. Eleventh, regarding its effect: for other stars have a certain efficacy in the transformation of these lower things, but this one had no effect other than to point out the newborn Savior. Twelfth, regarding its ministry: God created other stars for the service of all nations, but this star was brought forth for the service of Christ alone. Thirteenth, regarding its unique appearance: any star is visible to everyone in its hemisphere, but this one was seen only by the three Magi. Fourteenth, regarding its mover: other stars don't have their own movers, but this one had its own, namely the Angel who announced the birth of Christ to the shepherds.
The Threefold Epiphany
The Church celebrates the three manifestations of Christ: the Magi, the Baptism, and the wedding at Cana.
The Lord Jesus did many great things on this day, especially regarding the Church itself. The first is that today, in the person of the Magi, the Church was received by Him as His bride, since she is gathered primarily from the Gentiles. On the day of His birth, He appeared to the Jews in the person of the shepherds, yet only a few of them received the Word of God. Today, however, He appeared to the Gentiles who have filled the Church, because the grace of God in the brightness of the star and the calling of the Gentiles in the three Magi came first. These Magi were the firstfruits of the Gentiles and signaled that they would believe in Christ; therefore, today's feast is properly the feast of the Church and of the faithful Christians. The second is that today the holy Church was betrothed by Him and truly joined to Him through Baptism, which He deigned to receive on this day in His thirtieth year. That is why it's joyfully sung: Today the Church is joined to her heavenly Bridegroom, since Christ washed away her sins in the Jordan. In Baptism, the soul is betrothed to Christ, who took on power from His own Baptism; therefore, the congregation of baptized souls is called the Church. The third is that on this day, exactly one year after His Baptism, He performed His first miracle at a wedding, which can also be applied to the Church and spiritual marriage, as will appear later in its proper place. Therefore, as the Church sings, we honor this holy day adorned with these three miracles. Hence, as Bishop Maximus says: "In older books, this day is called in the plural the day of the Epiphanies, that is, of the many illuminations of Christ; for 'Epiphanes' means illumination." Yet they distinguish these three manifestations by their own proper names: they call the one through the star 'Epiphany,' as if made from above; the one in Baptism 'Theophany,' as if made by God—that is, by the Father; and the one at the wedding 'Bethphany,' as if made in a house, for 'Beth' means house. Rightly, then, these three mysteries performed on one day are preached to us, who confess the secret of the ineffable Trinity under the one name of God—so says Maximus; furthermore, according to Origen, even on this day. He fed four thousand people with seven loaves and a few fish. You can see, then, how venerable this day is, which the Lord chose for performing so many wonderful and magnificent things. Considering, therefore, the many great benefits shown to her today by the Bridegroom, the Church, wishing to be grateful, exults, rejoices, and celebrates, and keeps this day with great solemnity. Let's speak now of the first, because the others will have to be discussed later in their proper order.
Herod's Deceit and the Magi's Faith
Herod's fear and hypocrisy contrast with the Magi's steadfast devotion as they seek the Christ child.
Since, according to Micah's prophecy, Jesus was born in Bethlehem of Judea—named to distinguish it from the other Bethlehem in Galilee, in the tribe of Zebulun—during the reign of King Herod, specifically in his thirtieth year, this marks the appointed time for Christ's birth. The patriarch Jacob had prophesied that Christ would be born when the scepter, or the king and leader, departed from the Jewish people; this was fulfilled in Herod the Ascalonite, an Idumean and the first foreigner to reign. Look at the Magi, representing the entire future Church from the Gentiles, who came from the East to Jerusalem, the royal city, to inquire about the newborn Christ, asking, "Where is he who is born King of the Jews?" Consider, then, the title announced here by the Magi, rejected by the Jews there: "Do not write 'King of the Jews,'" but confirmed by Scripture there: "What I have written, I have written." For we have seen his star in the East—his own star, which he created to show himself—and we have come personally, humbly, and individually to adore him. The shepherds come to be assured, as mentioned earlier; the kings come to offer reverence, as we see here; the elders come to rejoice, as will be discussed later. The first pertains to prelates; the second to those in active life; the third to contemplatives. The first see and preach; the second offer reverence and adore; the third embrace and hold fast. According to some, the star disappeared as the Magi entered Judea, so that, having lost their guide, they would find it necessary to return to the royal city of Jerusalem and inquire there about the newborn King. Others suggest, however, that when the Magi entered Jerusalem to inquire about the Child, they lost the star's guidance because, by seeking human help, they justly deserved to lose the divine; for those who prefer human help over divine are rightly abandoned by divine help. This star can be understood as the illumination of grace, because when good people seek counsel from the wicked, they lose that true light. But it disappeared, whether before they entered Jerusalem or after. God did this for several reasons. First, for the sake of the Magi themselves, so that those who had already been warned by a heavenly sign might be further confirmed by the prophetic word from the response of the scholars living there. Second, for the sake of Christ, so that his birth might be made public in the royal city, and the prophecy regarding the place of Christ's birth might be shown to be fulfilled. Third, so that through the Magi's zeal, the laziness of the Jews might be condemned, for while the Gentiles were diligently seeking Christ, they themselves were not moved in the slightest to look for him. Fourth, so that the Jews, by not receiving Christ, would remain without excuse regarding the knowledge of his coming, since the Magi showed the Jews the time, and the Jews showed the Magi the place of his birth. Through this, it was also signified that the faith of Christ was to be devoutly received by the Gentiles, and rejected by the Jews, who for the most part remained in their unbelief. These Magi were fixed in the fear of Christ and strengthened in faith, because even though they knew that according to the imperial edict anyone who named a king other than one subject to the Roman Empire was to be punished with a capital sentence, they still fearlessly confessed Christ. Chrysostom says, "Didn't they know Herod was reigning in Jerusalem? Didn't they understand that anyone who declares or worships another king while the current one is alive is punished by death? Yet, while they were focused on the future King, they didn't fear the present one; they hadn't even seen Christ yet, and they were already prepared to die for Him." O blessed Magi, who became confessors of Christ before the eyes of a most cruel king, even before they had seen Him! That is what Chrysostom says regarding Herod's fear and the agitation of Jerusalem. But when Herod heard this. The king was troubled by these things concerning the newborn Child, fearing that He would reign in his place and leave him like a discarded foreigner. On this, Augustine says, "What will the tribunal of the Judge be like, when the cradle of an infant terrified proud kings?" Let kings now fear Him who is already seated at the right hand of the Father, whom an impious king feared while He was still nursing at His mother's breast. He wasn't the only one troubled; all of Jerusalem was with him, struck by the novelty of the miracle and wishing to favor Herod, whom they feared because they were subject to him. People often unfairly favor those they tolerate in their cruelty; that’s why an unjust king ends up with nothing but wicked ministers and flatterers. According to Chrysostom, then, all of Jerusalem was troubled along with him, whether out of flattery or fear. Both he and they were troubled, because the wicked cannot rejoice at the coming of the Just One. Or, taking the part for the whole, "all of Jerusalem" refers to that faction that favored him; it’s commonly said that when the leaders of a city do something, the whole city is doing it. So, in this case, those who were the leaders there, and those assisting in royal offices, were troubled along with the king. He gathered all the chief priests and the scribes of the people—the wise men of the Jews—and inquired of them where Christ was to be born. Because he wanted to destroy Christ, he made it his business to inquire diligently about the place of Christ’s birth from those who knew the prophecies of the prophets about Christ and understood the genealogies descending from David. But they told him that it was in Bethlehem of Judea, that is, which is situated in...1 The land of Judah, just as it is written in Micah. According to Augustine, the Jews in this instance—who teach others the place of the birth but don't go there themselves—are like the builders of Noah's ark, who provided a way for others to escape but perished themselves in the flood. They are also like milestones, which point out the way to others but don't walk it themselves. Augustine says the same thing in that same place: that after showing others the fountain of life, they themselves die of thirst. In the scribes and priests who declared the place of Christ's birth from prophecy, yet didn't worship Christ himself but rather persecuted him, we see a sign of those who teach good doctrine but live bad lives—those who, while preaching sound doctrine, persecute it with an evil life. Then Herod, having called the Magi to him in secret, learned from them the time the star had appeared to them; for once he knew the place of Christ’s birth from the answers of the Jews, he wanted to learn the time of the birth from the Magi themselves, so that if they returned to him, he could kill Christ using the knowledge of the time and place. Since he was a foreigner, he did not trust the Jews, and for that reason, he wanted to keep his plan hidden from them. He sent them to Bethlehem and spoke deceitfully, hoping to trick them: "Go and search diligently for the Child, and when you have found Him, report back to me, so that I too may come and worship Him." He promised a false service so that he might more easily deceive them and convince them to return through him. Herod’s promise was false, for according to Chrysostom, he promised devotion but was sharpening his sword, painting the malice of his heart with the color of humility. This is the way of all wicked people: when they want to harm someone more severely in secret, they feign humility and friendship toward them. According to Rabanus, Herod feigned, both in look and in words, that he wanted to worship Him, whom he was planning in his envious mind to kill. He did this so that the Magi might return to him more readily, and so that the Jews, whose King He was to be, would not hide Him from him. All hypocrites share his character, for while they seek God in a fake way, they never deserve to find Him. Just as Herod wanted to kill Christ under the guise of religion, so hypocrites, as much as it lies within them, kill Him, according to that word of the Apostle: "Crucifying again for themselves the Son of God." For according to Gregory, feigned holiness is a double iniquity; and according to Chrysostom, those who abuse the holy Communion of the mystery unworthily are proven to be like Herod. They feign that they are worshipping, and they kill Him as much as it lies within them, according to that word of the Apostle: "For whoever eats and drinks unworthily, is guilty of the Body and Blood of the Lord." But when the Magi had heard the king, Herod, suspecting no evil, they departed—leaving Jerusalem—to go toward Bethlehem, having been instructed about this through prophecy.
Adoration and the Offering of Gifts
The Magi find the Child, offer their gifts, and return home by a different way, signifying a transformation of life.
And when they had left Jerusalem, the star they had seen in the East, which had disappeared, appeared to them again, because by abandoning human help, they were mindful to recover divine help. A church was built in memory of this event on the very spot where the star reappeared to them. Then it went before them and showed them the way, until it came and stood over the place and the area near the house where the Child was. It stood as if over the head of the Child, as if to nod and say: 'This is the King who is born, whom I was testifying to,' so that the One it could not show by speaking, it might show by testifying. And so, with the star as their guide, they arrived with great joy at the humble dwelling where the Lord Jesus was born. It's unclear which was the case: whether the Magi, while still in the East, saw the star standing motionless over Judea, or whether they saw the star in the East, which then led them into Judea. For it could have been born in the East and led them by going before them into Jerusalem, as Chrysostom thinks, which is the more common view. Fulgentius, however, seems to suggest that they first saw it motionless over Judea, which gave them the sign to come into Judea; they went to Jerusalem as the capital of Judea, and once they had left, it then went before them with a notable movement, and having finished its duty, it returned to the substance from which it had appeared. Entering the house, the Magi found the Child with Mary, His mother, who was sitting there holding Him on her lap. They were overjoyed, for they hadn't been cheated of their desire, nor had they labored in vain. Hence Chrysostom says: "They rejoiced because they had found what they sought and longed for; they rejoiced because they had been made messengers of the truth, and because they hadn't traveled such a long distance for nothing, for they were burning with such ardent desire for Christ." Blessed Mary: for Jesus is not born without Mary. She is the minister of the Incarnation; He is not found without Mary, for she is the nurse of His upbringing; He is not crucified without Mary, for she is the companion of His passion. Joseph, however, according to Chrysostom, is not mentioned because there is no record there of any duties pertaining to a foster father. Or, according to Hilary and Rabanus, it was by divine arrangement that he was absent at that hour, so that he wouldn't be thought to be His father. Or so that no occasion for suspicion might be given to the Gentiles that He was not God, since they sent their first fruits to adore Him immediately upon the Savior's birth. Upon entering, they fell down in both mind and body, humbly bending their knees to the boy Jesus, and they reverently adored God in the flesh—that is, with the adoration of latria. They honored him as King and adored him as God; for they saw a human being, yet they recognized God. They fell down as a sign of humility—without which no one truly adores—because every worshiper must lay aside all pride and self-confidence, so that they might carry in their heart the same dejection they show in their body before the eyes of God, and by offering the sacrifice of a contrite and humbled heart to God, commit themselves to his care. Who could ever imagine how great your exultation was then, most blessed Virgin, when you saw him whom you had just given birth to, now being adored as God? Oh, how great was the faith of these Magi! For what did it mean to believe? It meant they believed that this little boy, so poorly dressed with his impoverished Mother and found in such an abject place—without company, without family, without any adornment—was King and true God; and yet, they believed both. For they wouldn't have adored and honored him as a little child if they had believed him to be merely a child. We ought to have such guides, and such first fruits. This makes it clear that they recognized Christ's divinity through divine revelation. For when they saw the Boy wrapped in cheap rags and placed in the lap of a poor Mother, with no sign of royal divinity, it's not likely they would have shown Him such reverence unless they had recognized something in Him that was above a mere human. As Bernard says: "The Magi adore, and they offer gifts to Him while He is still nursing at His Mother's breast." But where is He, O Magi? Where is this King's purple robe? Are these the cheap rags He is wrapped in? If He is a King, where is His crown? But you truly see Him in the crown with which His Mother crowned Him—in the sackcloth of our mortality, of which He says, rising up: "You have torn open my sackcloth, and you have clothed me with gladness." And again: "But where does this come from for you, O foreigners, that Christ should be adored by you?" For we don't find such faith even in Israel. The humble dwelling of the stable doesn't offend you, nor do the poor swaddling clothes of the manger. The presence of a poor Mother doesn't trouble you, nor does the infancy of a nursing child. What are you doing, Magi? What are you doing? You adore a nursing Child in a lowly hut, in humble rags! Is this really God? God is certainly in His holy temple; God has His throne in heaven, and yet you seek Him in a lowly stable, in a Mother’s lap? What are you doing, that you even offer gold? Is He, then, a king? And where is the royal court, where is the throne, where is the crowd of the royal household? Is the stable the court, the manger the throne, and Joseph and Mary the royal household? How could such wise men have become so foolish as to worship a little child so contemptible, both in his own state and in the poverty of his parents? They became foolish so that they might become wise, and the Spirit taught them what the Apostle later preached: "If anyone wants to be wise, let him become a fool so that he may be wise." Was there no risk that these men would be scandalized and think they’d been deceived when they saw such unworthy things? From the royal city where they expected to find a king, they were directed to the tiny village of Bethlehem; they entered the stable and found the infant wrapped in swaddling clothes. The stable didn't disgust them, they weren't offended by the rags, and they weren't scandalized by his nursing infancy; they fell down before him, honored him as King, and adored him as God. But truly, the one who led them also instructed them; and the one who warned them outwardly through the star, he himself taught them inwardly in the secret of their hearts—so says Bernard. And Augustine says: No royal throne shone under his feet, no purple robes covered his limbs, no crown glittered on his head, and no parade of servants, no terrifying army, and no glorious fame of battles drew these men from such distant lands to him with such deep devotion. The Child lay in a manger, newly born, small in body, and poor in a way that invited contempt. Yet something great lay hidden in that Child, which those men had learned not from the earth that bore them, but from the heavens that spoke. Hence Chrysostom says: 'Entering the house, they found the Child with Mary, his mother—his mother, I say, not crowned with a diadem, not shining with gold, nor lying on a golden bed, but having barely one tunic, not for the adornment of her body but to cover her nakedness, such as the wife of a carpenter might have while traveling.' If they had come seeking an earthly king, they would have been more confused than joyful, because they would have undertaken the labor of such a long journey for nothing. But now, because they were seeking a heavenly King, even though they saw nothing royal in him, they were content with the testimony of the star alone; their eyes rejoiced to look upon the lowly Child, because the Spirit in their hearts showed him to be awesome. And so Pope Leo says: 'It is not without reason that, when the brightness of a new star had led the three to adore the Child, they did not see him commanding demons, nor raising the dead, nor restoring sight to the blind, movement to the lame, or speech to the mute, nor performing any of the divine works of power; they saw only a silent, quiet Child, placed under his mother’s care.' In him, no sign of power appears, but a great miracle of humility is offered. The entire life of the Savior, which overcame both the devil and the world, was conceived in humility and brought to completion in humility. He finished his appointed days under persecution. The Child did not lack the endurance of suffering, nor did the one who was to suffer lack the gentleness of a child. Consequently, the entire discipline of Christian wisdom consists not in an abundance of words, nor in the cleverness of disputing, nor in a craving for praise and glory, but in true and voluntary humility—which the Lord Jesus, from his Mother’s womb all the way to the torture of the cross, both chose and taught for the sake of all strength, as Pope Leo says. So that you, too, may be able to overcome the devil and the world, strive with all your might to uphold the virtues of humility and patience by the example of Christ, because, fortified by these, you'll be able to easily overcome your adversaries and enemies, both visible and invisible. And the Magi, having found the Child, opened their treasures; in this we are morally instructed not to reveal our own treasures along the way, until, having passed our enemies, we offer them to God alone from the hidden depths of our hearts. Each of them offered the child Jesus gold, frankincense, and myrrh. It was an ancient tradition that no one should appear before God or a king empty-handed and without gifts. The Arabs, however, abound in gold and various kinds of spices, and they were accustomed to offering such gifts; and that is why the Magi offered these things. And although they followed the custom of their own people in offering gifts, it was nonetheless done by divine inspiration so that they might demonstrate something of the mystery through their offerings and profess their faith through mystical things: revealing, that is, the faith and mystery of the Trinity, and adoring the Trinity in Christ; signifying Him as King and Lord God, yet mortal; and venerating Christ's royal power, divine majesty, and human mortality. The Magi knew these three things about Christ, as they said earlier: 'Where is he who is born?'—behold, his humanity; 'King of the Jews'—behold, his royal power; 'we have come to adore him'—behold, his divinity. For royal power is signified in Christ by gold, which is paid to a king as tribute; for gold, because of its nobility, is a royal gift, and therefore it shows that the Child is King, and that it is fitting for Him. Divine majesty is signified by frankincense, which is offered to God in sacrifice, and therefore it shows that the Child is God, which was also a priestly offering; and that Child was a priest to whom no one was ever equal. Human mortality is also signified by myrrh, with which the bodies of the dead are accustomed to be embalmed, and Christ, as King and Priest, willed to die for the salvation of all. Hence Augustine says: Gold is therefore paid as to a great King, incense is offered as to God, and myrrh is presented as to one who is to die for the salvation of all. Each of them, however, offered all three of these gifts because, as has been said, it is fitting for the mystery. No one is truly called a Christian who doesn't confess Christ as God, King, and the one who suffered, which is what those three gifts signify. Hence Remigius says: These Magi did not each offer one thing, but each offered all three, and each proclaimed Him by their gifts to be King, God, and man. Every true Christian imitates them by confessing Christ to be true God, King, and the one who suffered. Let us therefore offer Him gold, so we may believe Him to be the King of all and that He reigns everywhere; incense, so we may acknowledge Him to be the true God and Creator of all; and myrrh, so we may believe Him to be that God who we don't doubt was made man and mortal for our sake. For holy faith never ceases to truly offer all these things to Christ, while it believes Him to be one and the same true God and true man, and truly recognizes Him as having died for us. According to Hilary, we have in these things no small knowledge of the sacraments: in the man, the knowledge of death; in God, the knowledge of resurrection; in the king, the knowledge of judgment. And I, Lord Jesus, standing in the furthest footprints of your servants, adore you as you sit in the glory of God the Father, reigning everywhere. I offer you the splendor of faith, by which I believe you are the King of all ages, God from God, and man from the Virgin, who died for our sins. According to Bernard, they offered the value of gold for the sake of poverty—to support the poor Mother and Child; they offered incense for ornament, to counter the filth of the stable and the stench of the place; and they offered the ointment of myrrh for the tenderness of the Infant's body, as is customary, and to strengthen the Child's weak limbs. These are pleasing to God and are to be offered to Him. Since we have offered Christ what is His, let us also offer Him what is ours. Because we believe Him to be King, God, and man, that belongs to Him; but what has been given to us by God is ours. There are three gifts within us that are pleasing to God, and these we should offer. The first is our soul, which is signified by gold; for just as nothing is more noble, precious, or beautiful than gold, so nothing is considered more noble, precious, or beautiful than the soul before God. The second is our body, represented by myrrh; because myrrh is bitter, and the body must be made bitter through discipline and suffering. The third is a holy and honest way of life in both body and soul, represented by frankincense; because frankincense doesn't release its scent unless it's burned in fire, and so our way of life doesn't offer a pleasing fragrance to God unless it's refined by the fire of tribulation. We must also offer Christ the gold of love, because He endured the pain of the Passion for our salvation; the frankincense of devout praise, through thanksgiving; and the myrrh of compassion. This is done by remembering His death. The Church also possesses gold in a moral sense, through perfect wisdom, doctrine, and right faith; frankincense, in devout prayer or good thought, and in a holy way of life that is pleasing to God; and myrrh, in the bitterness of penance, the mortification of the flesh, and good works. Therefore, teachers offer gold, martyrs and confessors offer frankincense, and those who are already penitent sinners offer myrrh. For every offering is contained within these three gifts. These, then, were the gifts the Magi offered, in which they signified the truth of the faith and the entire discipline of the Church. Bernard says: We offer gold to the Savior when, for the sake of His name, we completely abandon the substance of this world. Now it's necessary that those of us who have turned away from earthly things should seek heavenly things with a burning desire. For in this way we offer the fragrance of incense, by which the prayers of the saints are surely signified. It's also necessary now not only that you turn away from the present age, but also that you discipline your own flesh and bring it into subjection. Therefore, let prayer have two wings: contempt for the world and the affliction of the heart; there's no doubt that it will then pierce the heavens and be directed into the sight of God like incense, in which myrrh is offered to Him along with gold and incense—so says Bernard. So, the Magi honored Christ with a threefold substance: bodily, because they knelt; spiritual, because they worshipped; and temporal, because they offered gifts. After all, a person truly has nothing but their body, their soul, and their worldly goods. It is well said that there were three Magi, because those who come to the faith must confess the undivided Trinity; or because those who worship God must possess the three principal virtues—faith, hope, and charity; or because those who desire to see God must keep their thoughts, words, and actions—or their memory, intellect, and will—from evil, and occupy them in what is good. Hence, according to Gregory, holy people are called kings because they know how to rule themselves well, not by giving in to the impulses of the flesh, but by mastering them. And so, according to Isidore, kings are named for ruling rightly; therefore, the title of king is held by acting rightly and lost by sinning. They come from and return to the East, by which we understand human prosperity, which is threefold: wealth, pleasure, and honor. What is the mystical meaning of the Magi's star? By the star that appeared to the Magi, we may understand the Virgin Mary, whose name is interpreted as 'Star of the Sea.' This star appears to the Magi—that is, to kings—by condescending to those who are devout and who rule themselves well. It guides them as they navigate the turbulent sea of this world toward the harbor of salvation, which is Christ. Finding Him, they worship Him, offering their gifts: the gold of charity, the incense of devout prayer, and the myrrh of mortifying the flesh.
The Humility of the Holy Family
The narrative reflects on the poverty and humility of Jesus, Mary, and Joseph in the stable.
On the very day Christ was born in Judea, the news of his birth was announced to the Magi in the East. For they saw a new star, in which a child appeared, with a golden cross shining above his head; they heard a voice saying to them, 'Go into Judea, and there you will find the newborn King.' So they hurried into Judea, and entering it boldly, they offered gifts to the newborn King of heaven. The Figure of the Magi. These three Magi were prefigured by the three mighty men who brought water to King David from the cistern of Bethlehem. Just as those three mighty men, fearing not the enemy's army but bravely passing through their camp, drew the water, so the three Magi, fearing not the power of Herod but boldly entering Judea, inquired about the new King. The three mighty men went to Bethlehem for water from a cistern, which they drew from a terrestrial well; the three Magi came to Bethlehem for the water of eternal grace, which they received from the heavenly Cupbearer. That Bethlehem cistern therefore figured the fact that the heavenly Cupbearer [REDACTED] to be born in Bethlehem, who would offer the water of grace to everyone who thirsts, and give the water of life to those who do not have it. A figure of this new King and this new offering was foreshadowed in the kingdom of Solomon. Solomon sat on a throne of the purest ivory, adorned with the finest gold. All the kings of the earth wanted to see King Solomon, and they brought him the most precious gifts. Yet the Queen of Sheba also offered him gifts so great and so rare that nothing like them had ever been seen in Jerusalem. The true throne of Solomon is the Blessed Virgin Mary, in whom Jesus Christ, the true Wisdom, resided; this throne was made of white ivory and pure gold. Ivory signifies the purity of virginal chastity because of its whiteness and coolness, but old ivory turns to a reddish hue; thus, long-held chastity is considered a martyrdom. Gold, because it surpasses every other metal in value, signifies charity, which is the mother of all virtues. Mary is therefore called 'ivory' because of her virginal chastity, and 'clothed in gold' because of her most perfect charity; and this is joined to her beautiful virginity, because without charity, virginity is considered nothing before God. Solomon's throne was raised on six steps, and Mary surpasses the six ranks of the blessed: the Patriarchs, Prophets, Apostles, Martyrs, Confessors, and Virgins. Twelve lion cubs adorned the throne over the six steps, because the twelve Apostles served Mary as the Queen of heaven, or because the twelve Patriarchs were the ancestors of Mary. The top of the throne was round, because Mary was without any corner of filth and was entirely pure; two hands held the seat on either side, because the Father and the Spirit never departed from the Mother of the Son. Finally, the Magi reverently and devoutly kissed the feet of the Child, and having adored the Lord and completed every service and devotion, and having received a blessing, they bowed and departed with great joy. When they deliberated about their return, they received an answer in their sleep through divine revelation not to return to Herod, because once the truth is known, it isn't permitted to turn back. By this we are also warned that we shouldn't form any association with evil men, and that we should avoid known errors. Hence Seneca says: 'It isn't weakness to depart from a known error; it isn't shameful to change one's plan when faced with the facts.' Because they were seeking within their conscience what the divine will wanted regarding their return to Herod—for just as Moses cried out while silent, so they, with pious affection, were asking what the divine will commanded—they therefore merited an answer from God, namely, an interior one, or one made through the ministry of an Angel. Descending to the sea and crossing by ship to Tharsis of Cilicia, they departed and returned to their own region by another way because, according to Jerome, they were not to be mixed with the infidelity of the Jews. Because of this, Herod grew angry and later burned the ships of the people of Tarshish, in accordance with the prophecy of David, who says: "In a mighty spirit you will shatter the ships of Tarshish." Hence Chrysostom says: "Look at the faith of the Magi, and how they were not scandalized in themselves, saying: 'If this Child is great, what is the need for flight and a secret withdrawal?'" For this is the mark of true faith: not to question the reasons for things that are truly foretold, but to be persuaded by them alone—so says Chrysostom. In this, therefore, a pattern is given to believers, that they may come to God with devotion and pay attention to what He commands in all their works, so that they do not return to the devil, but rather through Christ, who is the way, the truth, and the life. And may they return to their homeland by the paths of virtue. Here, we are urged to place all our salvation and hope in Christ, to turn away from our former life, and to walk a different path. As Augustine says: 'Let us not return the way we came, nor follow the footprints of our former conduct: the way has been changed.' Gregory also says: 'The Magi show us something truly great, in that they return to their own region by another way.' Our region is, in fact, paradise, to which, once Jesus is known, we are forbidden to return by the way we came. We left our home through pride, disobedience, pursuing visible things, and tasting forbidden food; but we must return to it through weeping, obedience, despising visible things, and restraining the appetites of the flesh. We return to our region by another way because those of us who left the joys of paradise through pleasure are called back to them through lamentation, as Gregory says. To signify that we ought to return to our own country by a different way, the Pope returns by a different path in processions than the one he took when he set out. The Magi, however, having returned, worshipped and glorified God more zealously than before, and by preaching, they instructed many. It's reasonable to believe that our Lady, a lover of poverty who fought hard for it, understood her Son's will and gave everything away to the poor within a few days. So when she entered the temple, she didn't have the means to buy a lamb to offer for her Son, but instead bought turtledoves or pigeons, which was the offering of the poor. You can see these signs of poverty in two things: first, because today the child Jesus accepted alms as a poor person, and his Mother did the same; second, because not only did he not try to acquire things, but he also refused to keep what was given to him. The desire for poverty was growing; if you've paid close attention, the depth of his humility grew as well. There are even those who consider themselves lowly and worthless in their own hearts, and don't exalt themselves in their own eyes, but they don't want to appear that way in the eyes of others. The child Jesus, Lord of all, was not like that; he even wanted his own shortcomings and lowly state to be visible to others—and not just to a few unimportant people, but to kings and the companions they brought in their retinue, and in such a situation and at a time when there was much to fear. For when they came to find the King of the Jews—whom they also believed to be God—they might have doubted, and seeing such things about him, they might have thought themselves deceived and left without faith or devotion. But the lover of humility did not let that stop him, giving us an example so that we don't turn away from humility under the guise of some apparent good, and so that we learn to be willing to appear lowly and worthless even in the eyes of others. Once the Magi had finished their visit and returned to their own country, the Lady of the world remained at the manger with her child Jesus and his guardian Joseph, living there patiently and humbly until the fortieth day, just as if she were any other woman from the people, and as if the child Jesus were an ordinary human being who, like them, needed to observe the Law. The Lady stood there, watchful and attentive in her care for her beloved Son. Oh, with what great care and diligence she looked after him, so that he wouldn't lack even the smallest thing! With what reverence, caution, and holy fear she handled him, knowing he was her God and Lord! She would kneel to take him from the manger, and kneel again to place him back. With what joy, confidence, and maternal authority she would embrace him, kiss him, hold him close, and delight in him—the one she saw as her Son and knew with absolute certainty to be God! How often, and with what careful and prudent attention, she would wrap his tender limbs in swaddling clothes! For just as she was most humble, she was also most prudent.2 And so, she served him diligently in every single duty and act of care, whether he was awake or asleep, and not just as a little infant, but as he grew older. Oh, how gladly she nursed him! It could hardly be otherwise than that she felt a sweetness in nursing such a Son that other women have never known. The Virgin herself conceived this Infant without shame, gave birth without pain, and nursed him with heavenly dew. She was a Virgin before birth, in conception; a Virgin in birth, during the delivery of her offspring; and a Virgin after birth, in the most sweet nursing of the Child. Hence Augustine, speaking sweetly to the Virgin Mother herself, says: 'Nurse, Mother, Christ, our Lord and yours; nurse the bread coming down from heaven; nurse him who made you such that he himself might be in you.' Conception brought you the gift of fruitfulness, and birth did not take away the gift of virginity. Hence Anselm says: 'Truly, when he saw this little Child moving in her hands, hanging at her breasts, and crying like other little ones at the small hurts to the Child's body—with what affection, I ask, was her most devout soul moved, and with what care was her most chaste body prepared to meet every discomfort she feared he might have?' Bernard also tells of the holy old man Joseph, who would often smile while holding the boy Jesus on his lap. Since the Lady is standing before the manger, you stand by the manger with her, and take delight with the boy Jesus, because power goes out from him! Every faithful soul, especially those in religious life, should visit the Lady at that manger at least once a day to adore the boy Jesus and his Mother; they should meditate affectionately on their poverty, affliction, humility, and kindness. You have seen how the blessed Virgin patiently persevered for many days in a filthy stable with the boy Jesus and Joseph; therefore, it shouldn't seem difficult or a big deal for us to remain in our monastery and in our solitude.
A Prayer for Illumination
The chapter concludes with a call to celebrate the feast and a final prayer for spiritual transformation.
Consider how great today’s solemnity is, and rejoice in it, because today the beginnings of our faith started to appear. As Pope Leo says: “Let us recognize, dearly beloved, in the Magi who adored Christ, the beginning of our own calling.” Let us celebrate the first fruits of faith and, with rejoicing souls, the beginnings of our blessed hope. Let us honor this most sacred day, on which the Author of our salvation appeared! Let us adore in the heavens the same Omnipotent One whom the Magi venerated in the cradle; and just as they offered the Lord mystical gifts from their treasures, so let us also bring forth from our hearts what is worthy of God. For the mystery of this present feast must be perpetual within us—a mystery that will surely be celebrated without end if the Lord Jesus Christ appears in all our actions. You've seen, then, how many new things converged at the Lord's birth, all of which proved that he was born. Hence Chrysostom says: 'Everything, then, was new and beyond the measure of human wonder at the Lord's birth: an angel speaks in the temple to Zechariah; he promises a son to Elizabeth; the priest, not believing the angel, is struck dumb; the barren woman conceives; John leaps in his mother's womb; a Virgin gives birth; Christ the Lord is announced as born by an angel, and the fact that he is the salvation of the world is preached to the shepherds; the angels rejoice; the shepherds exult; great joy over this wondrous birth arises in heaven and on earth; a new sign of a star is shown to the Magi from heaven, through which the Lord of heaven and earth is known to be born as King of the Jews.' So says Chrysostom. PRAYER: O good Jesus, who, born of a Virgin, revealed yourself to the Magi with a star as your guide, and made them return to their own country by another way, let the light of your grace, merciful Jesus, illuminate the darkness of my conscience. Through your joyful appearance, give me a full knowledge of you and of myself, so that I may see you within and find you within. And there, may I offer to your majesty the myrrh of inward compunction, the incense of devout prayer, and the gold of your holy love. And may I, who have wandered away from the homeland of eternal happiness through the way of darkness and sin, return to it through the way of truth and grace, with you as my guide. Amen.
Read the original Latin
Tertiadecima vero die, puer Jesus manifestavit se Gentibus, id est, Magis qui erant gentiles. Prophetatum quippe, seu vaticinatum fuerat per Balaam prophetam Gentilium, quod oriretur stella ex Jacob et consurgeret homo de Israel; ubi ostenditur quod ortus novae stellae apparentis erat signum Christi nascentis. Isti ergo videntes novam stellam, cognoverunt per inspirationem divinam quod illa erat quae per Balaam praedicta fuerat; et ideo statim moverunt se de locis suis, ut ad venerandum Puerum natum venirent. Isti a Balaam genus duxerant, et non minus fidei quam generis successores et haeredes erant, unde non a magica arte, sed a magnitudine scientiae vocati sunt Magi, quasi in sapientia magni ; et erant in scientia astrorum periti : quos enim Hebraei scribas, Graeci philosophos, Latini sapientes, hos Persae Magos appellant. Et ideo erant Magi, non malefici; sed sapientes primitiae fidei nostrae : qui ideo etiam reges dicti sunt , quia illo tempore philosophi et sapientes regnare consueverunt. Unde de antiquorum temporum felicitate Seneca sic dicit : « Summa felicitas erat gentium, in quibus non poterat potentior esse nisi melior. Illo ergo seculo quod aureum perhibetur, officium erat imperare non regnum : parum erat regi sine arte et difficultate sibi invenire aliquod receptaculum. » Unde de quodam philosopho tunc regente statim subjungit : « Diogenes Cynicus cum vidisset puerum cava manu aquam bibentem, fregit protinus exemptum e perula calicem hac objurgatione sui : Quandiu homo stultus supervacuas sarcinas habui !
Qui se complicuit in dolio, et in eo cubitavit : » haec Seneca. O quantum distat inter rectores hujus temporis et illius ! quia nunc omnia illis contraria : divitias, honores et delicias quaerunt ; et ideo in futuro forte pejus Gentibus habebunt.
Et ecce venerunt Magi ab Oriente, id est , a partibus quae respectu Jerusalem et Judaeae sunt versus Orientem , ut , secundum Chrysostomum, unde dies nascitur, Inde procederet fidei initium, quia fides lumen est animarum. Et secundum Bernardum , merito ab Oriente veniunt, qui Solem justitiae novum nobis ortum annuntiant , laetisque rumoribus totum mundum illuminant. Venerunt autem specialiter de finibus Persarum, Medorum, et Chaldaeorum, ubi fluvius est Saba , a quo et Sabaea regio illa dicitur ; juxta quam est Arabia, ubi Magi reges fuisse memorantur. Sunt autem Arabiae duae, una contermina et vicina Judaeae et respectu Jerusalem ab Oriente, de qua videntur Magi venisse ; alia contermina Indiae, distans a Jerusalem quasi unius anni itinere, et de hac infra tredecim dies non poterant venire. Unde Remigius : « Sciendum est quod aliqui solent dicere, quod Puer qui tunc natus est in tam brevi spatio temporis de ultimis finibus terrae eos ad se perducere potuit ; vel si fuerunt successores Balaam, regio istorum non longe distat a terra promissionis, idcirco in tam brevi spatio temporis Jerusalem venire potuerunt : » haec Remigius, Factum est autem ut visa stella quid^ quid per eam significabatur Sancti Spiritus illustratione mox intelligeretur. Christum igitur Deum et hominem in stella qu&rebant, quem divina inspiratione per stellam significari intelHgebant.
Ista autem stella difFerebat ab aliis multipliciter. Primo , in substantia : quia aliarum stellanim materia est materiae coelestis et quintae essentiae; haec autem de substantia corruptibili fuit. — Secundo, quoad ejus principium effectivum : quia aliae stellae a Deo per Verbum creatae sunt, nulla cooperante natura; sed ista ministerio Angeli a Verbo facta est. — Tertio, in duratione : quia aliae a principio mundi sunt conditae, et in aetemum ma. nebunt ; ista Christo nato creata est, postea esse desinit. — Quarto, in situ : quia aliae sunt in ccelo; ista autem non fuit sita in firmamento, sed in aere non longe a terra. — Quinto , in magnitudine : quia secundum Ptolomceum, quaelibet stellartim firmamenti visibilis nobis, major est tota terra; forte ista non fuit uhra quantitatem duorum vel trium cubitorum. — Sexto, in motu : quia aliae moventur circulariter ab Oriente in Occidentem; haec autem ferebatur motu recto, ab Ortu in Meridiem.
— Septimo, in statu : aliae moventur motu continuo, et nunquam stant; ista autem cum Magis euntibus ibat, et cum stantibus et quiescentibus quiescebat. — Octavo, in vicissitudine apparitionis et occultationis : cum enim intraverunt Jerusalem , occultavit se ; deinde ubi 'Herodem reliquerunt, seipsam monstravit. — Nono, in tempore : quia aliae lucent solum de nocte; haec vero in meridie, sole lucente, apparebat, quam lux diurna non impediebat, quia secundum Chrysostomum , ipsos etiam solis radios proprio fulgore superabat. — Decimo, in significatione : quia aKae signant temporum et annorum distinctionem; ista vero significabat Creatoris nativitatem. — Undecimo, in effectu : quia aliae habent ef&caciam certam ad transmutationem istorum inferiorum; ista autem nullum habuit effectum, nisi quod notavit natum Salvatorem. — Duodecimo, in ministerio : cetera enim astra creavit Deus in ministerium cunctis Gentibus; haec autem stella in ministerium solius Christi est edita. — Tertiodecimo , in singularitate apparitionis : quia quaelibet stella apparet omnibus qui sunt in hemispherio ejus; sed ista visa est tantum tribus Magis. — Quartodecimo, in motore : quia aliae stellae non habent motores proprios ; ista autem habuit motorem proprium, scilicet Angelum, qui nativitatem Christi pastoribus nuntiavit.
Multa et magna hac die facta sunt per Dominum Jesum, et maxime circa ipsam Ecclesiam. Primum est, quia ipsa hodie in persona Magorum ab eo in sponsam est recepta, quia est ex Gentibus maxime congregata. Nam die natalis sui in persona pastorum Judaeis apparuit, de quibus nonnisi pauci Verbum Dei receperunt; hodie vero apparuit Gentibus quae Ecclesiam impleverunt, quia in stellae fulgore Dei gratia, et in tribus Magis vocatio Gentium praecessitj ipsi enim Magi primitise Gentium fuerunt, et Gentes in Christum credituras signaverunt ; unde festum hodiernum proprie est festum Ecclesiae, et fidelium Christianorum. — Secundum est, quia Ecclesia hodie sancta est ab eo desponsata, et eidem per Baptismum vere conjuncta, quem tali die anno suo xxx recipere dignatus est. Et ideo laetanter cantatur : Hodie ccslesti Sponso jmcia est Ecclesia, quoniam in Jordane lavit Christus ejus crimina. Nam in Baptismo desponsatur anima Christo, qui virtutem sumpsit a Baptismo suo 'j et ideo animarum baptizatarum congregatio vocatur Ecclesia. — Tertium est, quia tali die, scilicet anno revoluto post Baptismum, fecit ad nuptias primum miraculum, quod etiam ad Ecclesiam, et spirituales nuptias adaptari potest , prout infra suo loco apparebit. His ergo, ut cantat Ecclesia, tribus miraculis ornatum sanctum diem coUmus.
Unde, ut dicit Maximus episcopus : « In antiquioribus libris dies illa dicitur pluraliter dies Epiphaniarum, id est, plurium illustrationum Christi ; Epiphanes enim illustrationem sonat. Has tamen tres manifestationes propriis quidem nominibus distinguunt : Epiphaniam vocantes eam , quae per stellam est, quasi desursum fecta; Theophaniam eam, quae in Baptismo quasi aDeo, id est, a Patre factam; Bethphaniam eam, quae in nuptiis quasi in domo factam : Beth enim domum sonat. Recteque tria haec in uno die acta nobis mysteria praedicantur, qui Trinitatis ineflfiabilis arcanum uno Dei sub nomine confitemur : » haec Maximus, Insuper, secundum Origenem, et jam hac die . pavit quatuor millia hominum de septem panibus, etpaucispiscicuHs, Vides itaque quam venerabilis est dies ista quam Dominus elegit, ad tot mirifica et magnifica facienda. Considerans ergo Ecclesia tot magna beneficia hodie sibi a Sponso exhibita , grata existere volens exsultat, jucundatur, et jubilat, ac diem hanc magnifice solemnizat. Dicamus itaque nunc de primo, quia de aliis dicendum erit infra ordine suo.
Cum ergo, secundum prophetiam Michaeae, natus esset Jesus in BethlehemJudcs, quae est in tribu Juda, quod dicitur ad distinctionem alterius Bethlehem, quae est in Galilaea, in tribu Zabulon, in diebus Herodis regis, scilicet anno regni sui xxx, per quod ostenditur tempus praefinitum Christi nascentis; prophetaverat enim patriarcha Jacob illo tempore Christum fore nasciturum, quando deficeret sceptrum, sive rex et dux de populo Judaeorum : et hoc impletum est in Herode Ascalonita, qui fuit Idumaeus, et primus regnavit alienigena. Ecce Magi, et gentiles universam Ecclesiam futuram ex Gentibus repraesentantes, a partibus orientalibus , venerunt Jerosolymam, civitatem regiam, ibidem de Christo nato inquirentes et dicentes : Ubi est qui natus est rex Judceorum? Ecce ergo titulus a Magis hic nuntiatus, a Judaeis reprobatus ibi : Noli scribere rex Judceorum, a Scriptura confirmatus ibi : Quod scripsi scripsi, — Vidimus enim in Oriente stellam ejus, scilicet propriam, quia hanc creavit ad sui ostensionem ; et venimitb, personaliter, adorare, humiliter, eum, singulariter. Veniunt pastores ut certificentur, ut supra; veniunt reges ut venerentur , ut hic ; veniunt senes ut gratulentur , ut infra. Primum pertinet ad praelatos; secundum ad activos; tertium ad contemplativos. Primi vident et praedicant j secundi venerantur et adorant; tertii amplexantur et tenent. Secundum quosdam , Magis Judaeam intrantibus, stella disparuit , ut amittentes itineris ducem , necesse haberent recurrere ad civitatem regiam , scilicet Jerusalem, et ibidem inquirere de rege nato. Secundum vero alios, cum Magi Jerusalem ad quaerendum de Puero ingressi fuissent, stellae ducatum amiserunt, quoniam auxilium humanum requirentes juste perdere divinum meruerunt, quia recte divino deseruntur auxilio, qui humanum praeponunt divino.
Et potest stella ista illuminatio gratiae intelligi, quia dum boni a malis consilium quaerunt, veram illuminationem amittunt.
Sed sive ante ingressum in Jerusalem, sive post ingressum disparuit. Factum est hoc a Deo pluribus de causis. Prima , propter ipsos Magos, ut qui prius fuerant commoniti coelesti signo, contirmarentur etiam dicto prophetico ex doctorum ibi residentium responso. — Secunda, propter Christum, ut ejus nativitas in civitate regia publicaretur, et prophetia de loco nativitatis Christi impleta monstraretur. — Tertia, ut studio Magorum, damnaretur pigritia Judaeorum, qui Gentibus sollicite Christum quaerentibus, ipsi in nullo moti sunt ad quaerendum. — Quarta, ut Judaei Christum non recipientes, inexcusabiles de adventus ejus notitia rema'nerent, cum Magi Judaeis tempus, et Jijttaei Magis locum nativitatis ostenderent. Per hoc etiam figurabatur quod fides Christi erat a Gentibus devote recipienda, et a Judaeis pro majori parte in infidelitate remanentibus refutanda. Isti Magi fixi fuerunt in timore Christi et fide firmati, quia non obstante quod scirent juxta edictum imperiale, capitali sententia puniendum esse quicumque regem alium quam subjectum Romano imperio nominaret, Christum tamen intrepidi sunt confessi.
Unde Chrysostomus : a Sed numquid nesciebant, quod in Jerusalem regnabat Herodes > Numquid non intelligebant, quod quicumque, rege vivente, alterum regem pronuntiat aut adorat, punitur in sanguine > Sed dum considerabant regem futurum, non timelpant praesentem ; adhuc non viderant Chri- ' stum, et jam parati erant mori pro Christo. O beati Magi qui ante conspectum crudelissimi regis priusquam Christum viderent, Christi facti sunt confessores ! » haec Chrysostomus, 7 Herodis timor, et turbatio Jerusalem. — Audiens autem Herodes. rex, talia de Puero nato, turbatus est, timens ne regnaturus esset pro eo, Se tanquam alienigena destituto. Ubi Augustinus : « Quid erit tribunal judicantis, quando superbos reges cuna terrebatinfantis ? Timeant nunc reges ad Patris dexteram jam sedentem, quem rex impius timuit adhuc matris ubera lambentem. » Et non solum turbatus est ipse, sed et omnis Jerosolyma cum illo, novitate miraculi percussa, et favere volens Herodi, quem timebat, quia sibi subjecta.
Saepe enim populus plus eis injuste favet quos crudeles sustinet : unde rex injustus omnes ministros habet impios et adulatores. » Secundum ergo Chrysostomum, turbatur omnis Jerosolyma cum illo, vel causa adulationis, vel timoris. Turbantur etiam ille et isti, quia de adventu justi non ^ossunt gaudere iniqui. Vel accipiendo hic partem pro toto, omnis Jerosolyma intelligitur illa pars, quae sibi favebat ; sic communiter dicitur quando majores civitatis aliquid faciunt, quod tota civitas illud facit ; . sic in proposito, qui erant ibidem majores , et in regalibus officiis assistentes, illi cum rege turbati sunt. Et congregans omnesprincipes sacdrdotum ei scribas populi, sapientes Judaeorum, scisciiabatur ab eis ubi Christus nasceretur. Quia enim volebat Christum perdere, ideo studuit de loco nativitatis Christi diligenter inquirere ab illis qui Scripturas Prophetarum praedictas de Christo noverant, et genealogias descendentes a David sciebant. At illi dixeruni ei, quod in Bethlehem Judce, id est, quae sita esl in.
terra Juda, prout scribitur in Michaea. Secundum Augustinum, Judaei in hoc facto, quo docent alios locum nativitatis, et tamen ipsi non vadunt, similes sunt fabricatoribus arcae Noe, qui aliis ubi evaderent praestiterunt, et ipsi diluvio perierunt. Similes etiam sunt lapidibus milliarium, qui aliis viam indicant, nec ipsi per eam ambulant. De quibus etiam dicit ibidem Augustinus, quod ostenso aliis vitae fonte ipsi sunt mortui siccitate. Per scribas autem et sacerdotes qui locum nativitatis Christi ex prophetia declaraverunt, et tamen ipsum Christum non adoraverunt, sed magis persecuti sunt, signantur doctores bonae doctrinae, sed malae vitae, cjui quem praedicant sana doctrina, persequuntur mala vita.
Tunc Herodes, clam et occulte vocatis ad se Magis, didicit ab eis tempus stellce quce apparuit eis, Cognito enim loco nativitatis Christi ex Judaeorum responsis, voluit scire tempus nativitatis ab ipsis Magis, ut si ad ipsum redirent, ex temporis et loci cognitione posset Christum interficere : et cum esset alienigena, non confidebat de Judaeis, et ideo voluit consilium suum latere eos. Et mittens illos in Bethlehem dixit, dolose, et eos volens decipere : Ite et interrogate diligenter de Puero, nato, et cum inveneritis renuntiate mihi, ui et ego veniens adorem eum ; spondet falsum obsequium ut facilius eos decipiat , et ad redeundum per ipsum inducat. Falsa quippe fuitHerodis promissio, quia, secundum Chrysostomum , devotionem promittebat, sed gladium acuebat et malitiam cordis sui humilitatis colore depingebat. Talis est consuetudo omnium malignorum, quando aliquem in occulto gravius laedere volunt, humilitatem illi et amicitiam fingunt. Et secundum Rabanum, finxit Herodes, tam vultu quam verbis se adorare eum velle, quem invida cogitatione tractabat occidere, et hoc, ut vel ad ipsum Magi alacrius redirent, et ne Judaei, quorum rex erat futurus, ab eo ipsum absconderent : cujus personam omnes hypocritae tenent, qui dum ficte Deum quaerunt, invenire illum nunquam merentur. Et sicut Herodes sub specie religionis voluit occidere Christum, sic hypocritae, quantum in eis est, occidunt eum, secundum illud Apostoli : Rursum crucifigentes in semetipsis Filium Dei, Nam, secundum Gregorium, simulata sanctitas est duplex iniquitas; et secundum Chrysostomitm, Herodi similes csse probantur, qui sacra communione mysterii indigne abutuntur. Adorare quippe se fingunt, et eum, quantum in ipsis est, interimunt, juxta illud Apostoli : Qui enim manducat et bibit indigne, reus erii corporis et sanguinis Domini, 9 Stell^ reapparitio. — Cum autem Magi audissent regem, Herodem , nihil mali suspicantes , abierunt recedentes, scilicet de Jerusalem, ut irent versus Bethlehem , edocti de hoc per prophetiam.
Et cum Jerusalem egressi fuissent, ecce stella quam viderant in Oriente, quae disparuerat, iterum eis apparuit, quia auxilium deserentes to6 humanum, memenint recuperare divinum. In ipso autem loco, quo eis reapparuit stclla,^ fecta est in memoriam hujus Bcclesia. Deinde, antecedebat eos, et viam ostendebat, usquedum veniens staret supra, locum et vicina domui, ubi erai Puer, Stabat quasi supra caput Puexi, ut quasi innueret et diceret : Hic est qui natus est Rex quem testabar,ut quem loquendo monstrare non poterat, testando monstraret. Et sic, stella duce, cum magno gaudio ad tugurium, in quo Dominus Jesus natus est, pervenerunt. Ambiguum est quod istorum fuerit, scilicet an Magi in Oriente positi^ viderint stellam super Judaeam' existentem immobilem, vel viderint stellam in Oriente existere, quae eos perduxit in Judaeam. Potuit enim nasci in Oriente, et eos praecedendo in Jerusalem perducere, ut sentit Chrysostomus , et tenetur communius. Fulgentius tamen videtur velle, quod eam primo viderint immobilem super Judaeam, quae dedit eis signum veniendi in Judaeam; qui Jerusalem tanquam caput Judaeae adierunt, et ipsis egressis, tunc motu notabili eos praecessit, quae, peracto officio suo, in praejacentem materiam reversa est.
Et intrantes, Magis scilice, domum, diversorium, invenerunt Puerum cum Maria , Matre ejus, forte tunc sedente et tenente super genua Puerum ; et valde gavisi sunt , quia a desiderio suo fraudati non sunt, nec inaniter laboraverunt. Unde Chrysostomus : « Propterea gratulati sunt, quoniam quod quaesitum est desideratumque repererant , quoniam efiFecti fuerant nuntii veritatis, et quia non frustrata longae viae confecerant spatia, tam ardenti quippe erga Christum cupiditateflagrabant. » Felix Maria : nam Jesus sine Maria non nascitur. quia ipsa ministra Incarnationis; sine Maria non invenitur, quia ipsa fieunula educationis^; sine Maria xion crucifigitur, quia ipsa socia passionis. Joseph autem , secundum Chrysosiomum, idcirco tacetur, quia nuUum ibi de officiis ad nutricium pertinentibus commemora* tur. Vel, secundum Hilarium, et Rabanum , divina dispensatione actum est, ut illa hora absens esset, ne pater ejus crederetur. vel aliqua suspicionis occasio daretur Gentibus, quod Deus non esset, qui primitias suas, statim nato Salvatore, ad eum adorandum miserunt.
Ingressi itaque, et procidenies tam mente quam corpore, genua flectunt puero Jesu humiliter, et adorant in carne Deum venim, •adoratione scilicet latriae, reverenter. Honorant ut regem, et adorant ut Deum; vident enim hominem et agnoscunt Deum : procidunt in signum humilitatis, sine qua nullus vere adorat, quia omnis adorator omnem fastum , et confidentiam sui deponere debet, ut quam corpore dejectionem praefert in oculis Dei, animo gerat, contritique cordis et humiliati victimam ofierens Deo se curandum committat. Quanta tunc exsultatio tibi fuit, o Virgo beatissima, quis cogitare valeat, quando eum quem nuper genueras, tum quasi Deum adorare videbas ? O quam magna fuit horum Magorum fides ! Quid enim erat credere? Quod ille Puerulus sic viliter indutus cum paupercula Matre, et in loco sic abjecto, sine societate, sine familia, sine omni ornatu, inventus esset rex et verus Deus ; et tamen utrumque crediderunt. Parvulum enim non adorassent et honorassent, si parvulum tantummodo credidissent. Tales duces, et talia primitiva nos habere oportebat.
Ex quo patet quod cognoverunt Christi divinitatem per divinam revelationem. Cum enim viderent Puerum pannis vilibus involutum gremio pauperis Matris positum, nullum regiae divinitatis habentem signum , non est verisimile quod talem reverentiam ei exhibuissent, nisi in quo aliquid supra hominem cognovissent. Unde Ber^ nardus : a Adorant Magi, et o£ferunt munera adhuc lactanti Matris ubera. Sed ubl est, o Magi, ubi est purpura regis hujus? Numquid viles panni isti quibus involutus? Si rex est, diadema ubi est? Sed vos eum vere videtis in diademate quo coronavit eum Mater sua, in sacco nostrae mortalitatis, de quo cgnsurgens, ait : Conscidisti saccum meum, et circumdedisii me lcetitia. » Et iterum : tt Sed unde vobis hoc, o alienigenae;, ut a vobis adoretur Christus ?
Neque enim in Israel tantam fidem invenimus. Sic vos non offendit vilis habitatio stabuli, non pauperes cunae praesepii. Non vos pauperis Matris prsesentia , non lactantis scandalizat infantia. Quid facitis, Magi, quid facitis ? Lactantem Puerum adoratis in tugurio vili , in vilibus pannis ! Ergone Deus est iste? Deus certe in tem^ plo sancto suo, Deus in coslo sedes ejus, et vos eum quaeritis in vili stabulo, in Matris gremio 1 Quid facitis, quod et aurum offertis? Ergo rex est ipse?
Et ubi aula regia, ubi thronus, ubi curiae regalis frequentia? Numquid aula est stabulum, thronus praesepium, curiae frequentta Joseph et Maria? Quomodo ita insipientes fiicti sunt viri sapientes, ut adorent Parvulum despicabilem , tam sua cetate quam paupertate suorum? Insipientes facti sunt, ut fierent sapientes, et praedocuit eos Spiritus quod postea praedicavit Apostolus : Qui vult esse sapiens, fiat stulius ut sapiens sit. Nonne timendum erat, ne scandalizarentur viri isti, et illusos se crederent, cum tanta indigna viderent? A regia dvitate ubi regem quaerendum conjectabantur, ad Bethlehem viilam parvulam diriguntur; ingrediuntur in stabulum; inveniunt involutum pannis Infantulum. Non illis sordet stabulimi, non offenduntur pannis, non scandalizantur lactantis infantia; procidunt ante eum, venerantur ut regem, adorant ut Deum. Sed profecto qui illos adduxit , ipse et instruxit; et qui per stellam foris admonuit, ipse in occulto cordis intus edocuit : » haec Bernardus.
Et Augusiinus : a Non sub poUice sella regalis, non de membris purpura, non in capite diadema fiilgebat, non pompa famiilantium, non terror exercitus, non gloriosior fama praeliorum hos ad eum viros ex remotis cum tanto voto supplices attraxerat. Jacebat in praesepio Puer ortu recens, exiguus corpore , contemptibilis paupertate. Sed magnum aliquid latebat in Puero, quod illi homines, non terra portante , sed coelo narrante, didicerant. » Unde et Chrysostomus ■: « Et intrantes domum invenerunt Puerum cum Maria , Matre ejus, Matre, inquam ejus, non diademate coronata, non auro refulgente , aut in lecto auTeo recumbente, sed vix tunicam unam habcnte , non ad ornarmentum corporis , sed ad tegumentum nuditatis, qualem habere poterat carpentarii uxor peregre constituta. Si ergo regem terrenum qusBrentes venissent, magis fuissent confiisi quam gavisi, quia tanti itineris laborem sine causa suscepissent. Nunc autem quia coelestem regem quaerebant, etsi nihil regale videbant in eo, tamcn , solius stellae testimonio contenti, gaudebant oculi eorum contemptibilem Puerum aspicere, quia spiritus in corde eorum terribilcm eum monstrabat. » Unde et Leo Papa : « Nec immerito cum tres ad adorandum Puerum novi sideris daritas deduxisset, non eum imperantem daemonibus, non mortuos suscitantem, non caecis visum, aut claudis gressum, aut mutis eloquium reformantem, vel in aliqua divinarum virtutum actione viderunt, sed Puerum silentem , quietum , sub Matris sollicitudine constitutum. In quo nuUum quidem apparet de potestate signum, sed magnum praebetur de humilitate miraculum.
Tota enim vita Salvatoris, quae et diabolum superavit et mundum, humilitate est concepta, humilitate est confecta. Dispositos dies sub persecutione finivit. Nec Puero tolerantia passionis, nec passuro defuit mansuetudo puerilis : unde tota Christianae sapientiae disciplina , non in abundantia verbi, non in astutia disputandi, neque in appetitu laudis et gloriae , sed in vera ct voluntaria humilitate consistit , quam Dominus Jesus ab utero Matris , usque ad supplicium crucis pro omni fortitudine, et elegit et docuit : » haec Leo Papa. Ut ergo possis et tu diabolum et mundum vincere, coneris, pro viribus, humilitatis ac patientiae virtutes exemplo Christi senrare, quia his munitus poteris faciliter adversarios et inimicos tam visibiles, quam invisibiles, superare.
Et Magi, invento Puero,,aperuerunt thesauros suos, in quo moraliter informamur y ut thesauros nostros in via non pandamus , donec praeteritis hostibus soli Deo ex occultis cordium ofFeramus. Et obiulerunt singuli puero Jesu, au^ rum, thus et myrrham. Traditio fuit antiquorum , ut nullus ad Deum, vel ad regem, reniret vacuus y et sine muneribus. Arabes autem auro et diversis generibus aromatum abundant, et talia munera offerre consueverunt, et ideo Magi ista obtulerunt. Et licet morem suae gentis in donis offerendis sequerentur, hoc tamen divina inspiratione est factum, ut aliquid mysterii muneribus demonstrarent, et fidem suam mysticis rebus profiterentur : tum scilicet Trinitatis fidem et mysterium- revelantes, et in Christo Trinitatem adorantes; tum eum Regem et Dominum Deum, sed mortalem significantes ; et Christi regiam potestatem, ac divinam majestatem et humanam mortalitatem venerantes. Haec enim tria Magi de Christo cognoverunt, ut supra dixerunt : Ubi est qui natus est, ecce humanitas, rex Judceorum, ecce regia potestas, vewimus adorare eum, ecce divinitas. Significatur enim in Christo regia potestas per aurum, quod regi solvitur in tributum , nam aurum propter sui nobilitatem munus est regale, et ideo ostendit Puerum regem esse, et se illud decere. Signatur rero divina majestas per thus, quod Deo offertur in sacrificium, et ideo ostendit Puerum esse Deum, quod etiam erat oblatio sacerdotalis, et Puer ille erat sacerdos, cui nullus unquam fuit aequalis.
Signatur quoque humana mortalitas per myrrham , qua condiri solent corpora mortuorum, et Christus, rex et sacerdos, roluit mori pro salute omnium. Unde Augustinus : a Aurum ergo solvitur quasi regi magno , thus immolatur ut Deo , myrrha praebetur tanquam pro salute omnium morituro. Unusquisque autem eorum praedicta tria obtulit, quia, ut dictum est, mysterio congruit. NuUus enim vere Christianus dicitur, qui non Qiristum et Deum, et regem, et passum confiteatur, quod illis tribus muneribus significatur. » Unde ct Remigius : tt Isti Magi non singuli sin-gula obtulerunt, sed singuli tria, et singuli eum suis muneribus regem Deum et hominem praedicaverunt : » haec Remigius. Hos omnis vere Christianus imitatur, qui Christum verum Deum esse, regem Net passum confitetur. OfFeramus ergo ei aurum, ut eum omnium regem esse, et ubique regnare credamus; thus, ut Deum verum et creatorem omnium esse A)nfiteamur; myrrham, ut sic illum Deum esse credamus, quem hominem, et xnortalem propter nos factum esse ^on dubitemus. Omnia enim hapc sancta fides veraciter Christo ofFerre non desinit, dum unum eumdemque Deum verum, verumque hominem credit, et vere pro nobis mortuum vef aciterrecognoscit.
Habemus itaque, secundum Hilarium, in liis non modicam sacramentorum cognitionem, in homine mortis, in Deo resurrectionis, in rege judicii. Et ego, Domine Jesu, in extremo vestigio servorum tuorum, adoro te sedentem in gloria Dei Patris, ubique regnantem , et offero tibi splendorem fidei, qua te credo Regem omnium seculorum, Deum de Deo, et hominem de Virgine, morluum pro peccatis nostris. Secundum Bernardum, obtulerunt auri pretium ob paupertatem, scilicet ad pauperis Matris et Filii sustentationem ; thuris ad ornamentum, ob soriiidam stabuli mansionem, et contra 3oci foetorem; myrrhae unguentum ob Infantuli, ut assolet, corporis teneritudinem , et debilium membrorum Pueri consolidationem. l3 >ioBis Deo grata ipsxque offerenda. — Quia ergo obtulimus Christo sua, offeramus ei et nostra. Quia enim regem, et Deum, et hominem eum esse credimus, suum est : nostra vero sunt quae nobis a Deo donata sunt. Sunt enim in nobis tria munera Deo placentia, et haec offeramus. Primum est, anima nostra, quae notatur per aurum; quia sicut auro nihil nobilius est, vel pretiosius aut pulchrius, sic nihil nobilius vel pretiosius ,aut pulchrius, quam anima coram Deo reputatur.
Secundum est , corpus nostrum, quod per myrrham designatur; myrrha enim est amara, et corpus est amaricandum per castigationes et passiones. Tertium est, conversatio sancta et honesta in utroque, scilicet in corpore et anima, et hoc designatur in thure; thus autem non redolet nisi in igne cremetur, sic conversatio nostra non reddit odorem Deo, nisi ^(:remetur igne tribulationis. Debemus etiam offerre Christo aurum dilectionis, eo quod pro nostra sa)ute subiit poenam passionis; ac thus devotae laudis, per gratiarum actionem; myrrham compassionis, . per mortis ejus recordationem. Habet etiam Ecclesia moraliter aurum, in perfecta sapientia, et doctrina, ac recta fide; thus, in devota oratione vel bona cogitatione, ac sancta ac bene Deo redolente conversatione; myrrham in poenitentiae amaritudine et carnis mortificatione, ac bona operatione. Aurum ergo offerunt doctores, thus martyres et confessores, myrrham jam poenitentes peccatores. Omnis enim oblatio in his tribus muneribus continetur. Talia ergo munera Magi obtulerunt, in quibus fidei veritatem et totam ecclesiasticam disciplinam significaverunt.
Unde ait Bernardus : a Aurum offerimus Salvatori, cum pro nomine ipsius ex integro derelinquimus substantiam hujus mundi. Jam vero necesse est, ut qui terrena contempsimus, fiagranti desiderio coelestia requiramus. Sic enim offerimus thuris odoramentum, quo nimirum designantur orationes Sanctoruro. Oportet et jam, non solum ut praesens seculum contemnas, sed et camem ipsam castiges ac servituti subjicias. Duas igitur aias habeat oratio, et contemptum mundi, et affiictionem cordis; nec dubium quin coelos penetret, et in conspectum Dei sicut incensum dirigatur, in qua cum auro et thure myrrha quoque ei offertur r » haec Bemardus.
Sic ergo Magi Ghristum honoraverunt de substantia triplici , scilicet : corporali , quia prociderunt; spirituali, quia adoraverunt; temporali, quia munera obtulerunt. Pius quippe non habet homo, nisi corpus, animam, et temporalia. Bene autem tres Magi fiiisse dicuntur, quia qui ad fidem veniunt , individuam Trinitatem confiteri debent; sive quia qui Deum adorant, tres principales virtutes, scilicet : fidem, spem, et charitatem debent habere; sive quia qui Deum videre desiderant, cogitationem,locutionem et operationem, seu memoriam, intellectum et voluntatem debent a malis observare, et in bonis occupare. Unde, secundum Gregorium, sancti viri pene reges vocantur, quia cunctis motibus camis non consentiendo succumbere, sed bene regendo, praeesse noverunt. Unde et secundum Isidorum, reges a recte regendo vocantur : et ideo recte faciendo regis nomen tenetur, peccando amittitur : et hi veniunt et recedunt ab Oriente, per quod inteWigitur prosperitas humana, quae est triplex, scilicet divitiarum, deliciarum, et honorum. i5 Mtstice, Qmo sit Magorubc STELLA? — Per stellam autem quae Magis apparait, significari potest Virgo Maria, quae interpretatur maris stelia. Haec autem stella apparet Magis, seu regibus, condescendendo sibi devotis , seque bene regentibua; et eos per hujus mundi mare turbulentum navigantes dirigit ad portum salutis, qui est Chriatus; et ipsum invenientes, venerantur, munera ei offerentes, scilicet aurum charitatis, et thus devotae orationis, ac myrrham mortificationis camis.
Eodem autem die cum Christus in Judaea esset natus, prtus ejus Magis in Oriente est nuntiatus. Videbant namque stellam novam, in qua puer apparebat, supra cujus caput crux aurea splendebat; audierunt vocem sibi dicentem : Ite in Judaeam, et invenietis ibi natum novum regem. Igitur in Judaeam festinaverunt , et audacter eam intrantes , Regi coeli nato munera obtulerunt. i6 FiGua^ Magorum. -r Hi ergo tres Magi per tres robustos praefigurati fuerunt, qui regi David aquam de cistema Bethlehem attulemnt. Tres robusti exercitum inimicomm non timentes, sed viriliter castra eomm transeuntes, aquam hausemnt; sic tres Magi potentiam Herodis non formidantes, sed audacter Judaeam intrantes, de novo rege interrogavemnt. Tres robusti perrexerunt in Bethlehem pro aqua cistemae , quam hauscmnt de cisterna terrestri ; tres Magi venemnt in Bethlehem pro aqua gratiae aeternae, quam suscepemnt de pincerna coeiesti. Figurabat ergo illa Bethlehemitica cistema quod in Bethlehem nascitums erat ccblestis pincema , qui propinaret aquam gratiae omni sitienti, et daret aquam vitae non habenti.
Figura hujus novi regis et hujus novae oblationis, praemonstrata fuit in regno Salomonis. Salomon residebat in throno de ebore candidissimo, qui vestitus erat auro purisrsimo. Universi reges terrae regem Salomonem videre cupiebant, et ei mimera pretiosissima apportabant. Sed et regina Saba talia et tanta munera -ei oflFerebat, quanta et qualia in Jenisalem visa non erant. Thronus vero Salomonis est Beata Virgo Maria, in quo residebat Jesus Christus vera sapientia ; hic thronus factus de ebore candido et auro puro. Ebur propter sui candorem et frigiditatem , designat virginalis munditiae castitatem, sed ebur antiquum in ruborem vertitur : sic longa castitas martyrium reputatur. Aurum, quia in valore praecellit omne metallum, significat charitatem, quae est mater omnium virtutum. Maria ergo dicitur eburnea, propter virginalem castitatem; et auro vestita, propter perfectissimam charitatem; et pulchrc virginitati conjungitur diritas , <}uia sine charitate coram Deo nihil reputatur virginitas.
Thranus Saiomonis super sex gradus erat exaltatus, et Maria superexcellit Beatorum sex status , scilic^ : Patriarcharum, Prophetarum, Apo^olorum, Martynmi, Confessorum, &t Virginum. Duodecim leunculi super sex gradus thronum exornabant, quia duodecim Apostoli Marise tanquam Reginae coeli ministrabant, vel quia duodecim Patriarchae progenitores Mariae erant. Summitas throni erat rotunda, quia Maria erat sine angulo sordium et tota munda, Duae manus sedile hinc inde tenebant, quia Pater et Spiritus a Matre Filii nunquam recedebant, 17 Magorum reversiq» — Tandem Magi reverenter ac devote pedes Pueri deosculati sunt, et adorato Domino , omnique obsequio peracto, et devotione completa , ac benedictione accepta, inclinantes se cum magno gaudio, recesserunt. Qui cum de reditu deliberassent , responsum acceperunt in somnis per divinam revelationem , ne ad Herodem i^cUrent, quia, cognita veritate, non licet retroire. Per hoc etiam admonemur, quod cum malis hominibus sodetatem aliquam non contrahamus, et cognitos errores vitemus. Unde Seneca ,: cc Non est ievitas a cognito errore discedere, non est turpe cum re mutare consilium. » Quia ergo intus in conscientia quaerebant quid vellet divina voluntas de reversione ad Herodem, sicut enim Moyses tacens clamabat , sic isti pio affectu interrogabant quid divina voluntas juberet; ideo Dei meruerunt responsionem, scilicet internam, vel Angeli ministerio factam. Et descendentes ad mare, per navem transfretantes, in Tharsis Ciliciae abienmt , et sic per aliam viam in regionem suam reversi suni, quia, secundum Hieronymum, infidelitati miscendi non erant Judaeorum.
Propter quod factum Herodes iratus, postea naves Tharsensium incendit, secundum prophetiam David dicentis : In spiritu vehemenii conieres naves Tharsis, Unde Ckrysostomus : « Intuere autem Magorum fidem , qualiter non scandalizati sunt in seipsis dicentes : Si magnus est Puer hic, quae necessitas fiigae et occultae recessionis? Hoc cnim est verse fidei, non quaerere causas eonim quae vere praedpiuntur , sed suaderi solum ab eis : » haec Chrysosiomus.
In hoc ergo forma datur credentibus, ut devoti ad Deum veniant, et in omnibus operibus suis quid jubeat attendant, scilicet ne ad diabolum redeant, sed per Christum, qui est via, veriias et viia. et per semitas virtytum ad patriam revertantur. Hic itaque admonemur omnem salutem et spem in Christo locare, et ab itinere prioris vitae abstinere, et per aliud iter incedere."" TJnde Angusiinus : « Non qua venimus via redeamus, nec prioris nostrae conversationis vestigia repetamus : via mutataest. » Unde et Gregorius : « Magnum vero nobis aliquid Magi innuunt, quod in regionem suam per viam aliam revertuntur. Regio quippe nostra paradisus est, ad quam, Jesu cognito, redire per viam qua venimus, prohibemur. A regione etenim nostra superbiendo , inobediendo , visibilia sequendo, cibum vetitum gustando discessimus; sed ad eam necesse est ut flendo, obediendo , visibilia contemnendo, atque appetitum carnis refrenando, redeamus. Per aliam ergo viam in regionem nostram regredimur, quoniam qui a paradisi gaudiis per delectamenta discessimus, ad haec per lamenta revocamur : » haec Gregorius.
Ad hoc etiam significandum quod per aliam viam in regionem nostram redire debeamus, Dominus Papa in processionibus redit per aliam viam, ab ea per quam est egressus. ~ Magi vero reversi studiose plus quam prius Deum colentes glorificaverunt , et praedicantes multos erudierunt.
Pie autem credi potest, quod Domina paupertatis amatrix, zelans fortiter pro paupertate, et intelligens Filii siii voluntatem , totum aunim infra paucos dies pauperibus erogavit. Unde quando intravit templum, non habyit de quo agnum emeret , quem ofFerret pro Filio, sed emit turtures vel columbas, quae erat pauperum oblatio. Vides haec praeconia paupertatis in duobus : primo, quia hodie puer Jesus eleemosynam accepit ut pauper, et Mater sua similiter; secundo, quia non solum non procurabat acquirere, sed etiam quae dabantur nolebat retinere. Increscebat desiderium paupertatis; si autem bene attendisti, et profunditas crevit hu* militatis. Sunt etiam qui se viles et abjectos in animo suo reputant, et in oculis suis non extoUuntur ; sed sic esse nolunt in oculis aliorum. Non sic puer Jesus Dominus omnium ; etiam aliis suos defectus et vilia patere voluit, et non parvis et paucis, sed regibus et eorum sociis, quos in comitatu suo adduxerant, et in tali casu et tempore, in quo multum timendum erat. Nam cum illi venirent, ut regem Judaeorum, quem etiam Deum esse credebant, invenirent, dubitare poterant, ne talibus de ipso visis, reputantes se delusos , sine fide et devotione recederent. Sed nec propterea dimisit humilitatis amator, dans nobis exemplum, ne sub specie alicujus apparentis boni recedamus ab humilitate , et quod discamus etiam in aliorum oculis viles et abjecti velle apparere.
Expeditis igitur Magis , et versus patriam suam regressis, adhuc stat Domina mundi cum puero suo Jesu, et nutritio ejus Joseph apud praesepe, in illo locello patienter et humiliter usque ad quadragesimum diem, ac si quaevis mulier alia de populo, et puer Jesus homo purus esset, et ipsi Legis observatione indigerent. Stabat igitur Domina vigilans,et attenta superdilecti Filii sui custodia. O cum quanta sollicitudine et diligentia ipsum gubernabat, ne vel in minimo defectum haberet! Cum quanta etiam reverentia, cautela, et pio timore ipsum contrectabat , quem suum Deum et Dominum esse sciebat! Flexis quidem genibus, accipiebat ipsum de cunis, et reponebat in eis. Cum quanta etiam jucunditate, confidentia et auctoritate materna ipsum amplexabatur, et osculabatur, stringebat dulciter, et in eo delectabatur, quem Filium suum cernebat , et certissime sciebat ! Quam saepe, quam curiose et prudenter tenella membra ipsius fascians componebat ! Sicut enim fuit humillima, sic fuit et pnidentissima.
Unde in singulis officiis et obsequiis sedule ministrabat, vigilanti et dormienti, non solum infantulo , sed etiam grandaevo. O quam libenter eum lactabat! Vix fieri potuit quin magnam et aliis feminis inexpertam dulcedinem in talis Filii lactatione sentiret! Ipsa Virgo Infantem hunc concepit sine pudore, peperit sine dolore, lactavit coelesti rore. Virgo ante partum, in conceptione; Virgo in partu, in prolis enixione ; et Virgo post partum, in Pueri dulcissima lactatione. Unde Augustinus ipsam Virginem matrem dulciter alloquens, ait : a Lacta, Mater, Christum , et Dominum nostrum et tuum; lacta panem de coelo venientem; lacta eum qui talem fecit te, ut ipse fieret in te. Tibi et munus fecunditatis attulit conceptus, et donum virginitatis non abstulit natus. » Unde Anselmus : « Verum dum hunc Parvuhim inter manus suas versari, et ad ubera sua pendere, atque ad parvas Pueri corporis laesiones parvulonim more vagire conspiceret, quo, precor, affectu movebatur piissimus animus ejus, quove studio ad occurrendum cunctis quae incommoda illi fore timebat, parabatur castissimum corpus e|us?
» Sed et de sancto sene Joseph refert Bernardus, quod puerum Jesum super genua sua tenens eidem frequenter arrisit. Stante igitur anle praesepe Domina, sta et tu juxta praesepe cum ea, et delectare cum puero Jesu , quia virtus exit ab illo ! Qualibet anima fidelis, et maxime religiosa, deberet a die nativitatis Domini usque ad purificationem, saltem semel in die apud dictum praesepe Dominam visitare, puerum Jesum, et Matrem ejus adorare; de paupertate et afflictione, humilitate et benignitate ipsorum afFectuose meditari. Vidisti quomodo beata Virgo in sordenti stabulo patienter multis diebus cum puero Jesu, et Joseph perseverabat; unde non deberet nobis grave esse, nec magnum videri, in monasterio et secreto nostro consistere.
Considera nunc quanta sit solemnitas hodierna, et laetare in ea, quia hodie apparere coeperunt fidei nostrae initia. Unde Leo Papa : « Agnoscamus ergo, dilectissimi, in Magis adoratoribus Christi vocationis nostrae . fideique primitias, et exsultantibus animis beatae spei initia celebremus. Honoretur a nobis sacratissimus dies, in quo salutis nostrae Auctor apparuit ! Et quem Magi venerati sunt in cunabulis, nos Omnipotentem adoremus in coelis; et sicut illi de thesauris suis mysticas Domino munerum species obtulerunt, ita et nos de cordibus nostris quae Deo sunt digna promamus. Sacramentum enim praesentis festi oportet in nobis esse perpetuum, quod utique sine fine celebrabitur, si in omnibus actibus nostris Dominus Jesus Christus appareat :
Vidisti ergo quam multa nova in nativitate Domini concurrerunt, quae eum natum probaverunt. Unde Chrysostomus : a Omnia itaque nova, et supra modum admirationis humanae in Domini nativitate occurrerunt : Angelus in templo Zachariae loquitur; utunim Elizabeth filium repromittit; non credens Angelo sacerdos obmutescit; sterilis concipit; Joannes in utero matris exsultat; Virgo parit, Christus Dominus natus ab Angelo nuntiatur, et quod salus mundi sit pastoribus praedicatur; gaudent Angeli; exsultant pastores, magna in coelo et in terra laetitia hujus admirandae nativitatis exoritur; noYum signum stellae de coelp Magis ostenditur, per quod Dominus coeli et terrae rex Judaeorum noscitur natus : » haec Chrysostomus. ORATIO O Jesu bone, qui de Virgine natus teipsum Magis, stella duce, revelasti, et eos per aliam viam in regionem suam redire fecisti; iiJuminet, Jesu misericors, lumen gratiae tuae tenebras conscientiae meae, et per tuam laetam apparitionem, da mihi plenam tui et mei cognitionem, ut intus te videam, intus te inveniam ; ibique myrrham compunctionis internae, thus orationis devotae, aurum dilectionis piae, tuae majestati ofFeram ; et qui per viam tenebrarum et culpae ^recessi a patria felicitatis supernae, per viam veritatis et gratiae ad eam redeam, te ducente. Amen.
Notes
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