| Devotion to Our Lady |
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Part 1
WHAT ON EARTH DO WE KNOW ABOUT THE MAGI?
What Can We Possibly Know?
\What can we possibly know about the Magi? What, if any, are the sources? How believable are these sources? These are some of the questions we need to address before looking at any information that might exist on the subject of the Magi. Therefore, this opening article will be examining sources of knowledge and how believable those sources can be taken to be. Though this subject may not be as appetizing as the story of the Three Kings themselves, it is as necessary to the whole story as the foundations are necessary to a building. The foundations may not be the most attractive part of the building, but, without them, the building would be fragile and risk being toppled over.
Sources of Knowledge
In short, our knowledge of any historical subject can come from several sources: (1) personal experience or witness;
(2) some other human being’s revelation or witness;
(3) the revelation of God.
Obviously, we have no personal experience of having seen or met the Magi, so the only two possibilities are what, if anything, history tells us of them, and what, if anything God or Divine Revelation tells us of them. As regards history, there is very little particular or even general material that history has left us concerning the Magi. As regards Divine Revelation, there are some brief facts mentioned in Holy Scripture, and there are also some more detailed accounts given in Private Revelations made to the mystics.
The Sowers of Doubt
You will find all kinds of wild and contradictory theories about the Magi; some innocently so, some deviously so, in that Catholic modernists and non-Catholic atheists are always looking to cloud the issues and sow doubt in the minds of believers. They start off by creating doubt about insignificant or minor points of the Faith, and then, over time, move on to more important and central issues of the Faith. Examples of this are doubting the Virgin-birth; doubting the virginity of Mary by saying she gave birth to other children who were the ‘brothers’ of Jesus; doubting that Jesus performed miracles; doubting His divinity; doubting His death and resurrection, etc.
Scripture Speaks of Scoffers
Just as it is in the case of sin, the first one is the hardest—after that, sin comes easy! Similarly, giving in to the first doubt feels terrible—after that, doubts comes easy! This is especially true in these modern times, when man scoffs at the supernatural, as St. Peter foretold: “Knowing this first, that in the last days there shall come deceitful scoffers” (2 Peter 3:3); and to which St. Paul adds: “In the last days, shall come dangerous times. Men shall be lovers of themselves, covetous, haughty, proud, blasphemers, disobedient to parents, ungrateful, wicked, without affection, without peace, slanderers, incontinent, unmerciful, without kindness, traitors, stubborn, puffed up, and lovers of pleasures more than of God: having an appearance indeed of godliness, but denying the power thereof. Now these avoid” (2 Timothy 3:1-5).
Catholic Modernist Tactics
These modern folk, that we are told to avoid, do the devil’s work by copying his approach to Eve, whereby the devil made her doubt the word of God. We find ourselves increasingly surrounded by modernists “having an appearance of godliness”—which is what makes it all the more deceitful, deceptive and confusing.
To resist the blatantly non-Catholic atheist is far easier than to resist the ‘godly’ Catholic modernist. The modernist may not go as far as to reject the supernatural, or reject the possibility of private revelations being made to certain souls on earth, but even if they accept these things, they take a skeptical or agnostic position in relation to them.
In other words they will say something like, “Well, Jesus (Mary, etc.) may well have appeared to so-and-so, but it is ONLY private revelation, and nobody is bound to believe private revelations! Besides, the many different private revelations are sometimes so contradictory of each other, it would be folly to believe them!”
Church Rules on Private Revelation
The 1917 Catholic Encyclopedia, in its article on “Private Revelation”, says: “When the Church approves private revelations, she declares only that there is nothing in them contrary faith or good morals, and that they may be read without danger or even with profit; no obligation is thereby imposed on the faithful to believe them. Speaking of such revelations as (e.g.) those of St. Hildegard (approved in part by Eugenius III), St. Bridget (by Boniface IX), and St. Catherine of Siena (by Gregory XI) Benedict XIV says: 'It is not obligatory nor even possible to give them the assent of Catholic faith, but only of human faith, in conformity with the dictates of prudence, which presents them to us as probable and worthy of pious belief).'”
Degrees of Truth and Error
The Catholic Encyclopedia continues: “A vision of an historical scene (e.g., of the life or death of Christ) is often only approximately accurate, although the visionary may be unaware of this fact, and he may be misled, if he believes in its absolute historical fidelity. This error is quite natural, being based on the assumption that, if the vision comes from God, then all its details (the landscape, dress, words, actions, etc.) should be a faithful reproduction of the historical past. This assumption is not justified; for accuracy in secondary details is not necessary; the main point is that the fact, event, or communication revealed be strictly true …
"A vision need not guarantee its accuracy in every detail. One should thus beware of concluding, without examination, that revelations are to be rejected; the prudent course is neither to believe nor to deny them unless there is sufficient reason for so doing. Much less should one suspect that the saints have been always, or very often deceived in their vision. On the contrary, such deception is rare, and, as a rule, in unimportant matters only ... It may be also that the revelation can be regarded as Divine in its broad outlines, but doubtful in minor details.” (1917 Catholic Encyclopedia)
Venerable Mary of Agreda and Blessed Anne Catherine Emmerich
The Catholic Encyclopedia further states: “Concerning the revelations of Marie de Agreda and Anne Catherine Emmerich, for example, contradictory opinions have been expressed: some believe unhesitatingly everything they contain, and are annoyed when anyone does not share their confidence; others give the revelations no credence whatsoever (generally on a priori grounds); finally there are many who are sympathetic, but do not know what to reply when asked what degree of credibility is to be attributed to the writings of these two ecstatics. The truth seems to be between the two extreme opinions indicated first.
"If there is question of a particular fact related in these books and not mentioned elsewhere, we cannot be certain that it is true, especially in minor details. In particular instances, these visionaries have been mistaken ... If there be question of the general statement of facts given in these works, we can admit with probability that many of them are true. For these two visionaries led lives that were regarded as very holy. Competent authorities have judged their ecstasies as divine. It is therefore prudent to admit that they received a special assistance from God, preserving them not absolutely, but in the main, from error.” (1917 Catholic Encyclopedia)
St. Thomas Aquinas
God continues to reveal Himself to individuals "not indeed for the declaration of any new doctrine of faith, but for the direction of human acts" (St. Thomas Aquinas,Summa Theologica IIa-IIae q.174, art.6, reply 3).
Since there is little or no historical material recording the lives and events of the three Magi, the sole source we have is Divine Revelation: that of Holy Scripture on the one hand, and that of Private Revelation on the other hand. Bearing in mind the rules and recommendations stated above, in the next article we will begin to look at the lives of the Magi as told in Private Revelation.
\What can we possibly know about the Magi? What, if any, are the sources? How believable are these sources? These are some of the questions we need to address before looking at any information that might exist on the subject of the Magi. Therefore, this opening article will be examining sources of knowledge and how believable those sources can be taken to be. Though this subject may not be as appetizing as the story of the Three Kings themselves, it is as necessary to the whole story as the foundations are necessary to a building. The foundations may not be the most attractive part of the building, but, without them, the building would be fragile and risk being toppled over.
Sources of Knowledge
In short, our knowledge of any historical subject can come from several sources: (1) personal experience or witness;
(2) some other human being’s revelation or witness;
(3) the revelation of God.
Obviously, we have no personal experience of having seen or met the Magi, so the only two possibilities are what, if anything, history tells us of them, and what, if anything God or Divine Revelation tells us of them. As regards history, there is very little particular or even general material that history has left us concerning the Magi. As regards Divine Revelation, there are some brief facts mentioned in Holy Scripture, and there are also some more detailed accounts given in Private Revelations made to the mystics.
The Sowers of Doubt
You will find all kinds of wild and contradictory theories about the Magi; some innocently so, some deviously so, in that Catholic modernists and non-Catholic atheists are always looking to cloud the issues and sow doubt in the minds of believers. They start off by creating doubt about insignificant or minor points of the Faith, and then, over time, move on to more important and central issues of the Faith. Examples of this are doubting the Virgin-birth; doubting the virginity of Mary by saying she gave birth to other children who were the ‘brothers’ of Jesus; doubting that Jesus performed miracles; doubting His divinity; doubting His death and resurrection, etc.
Scripture Speaks of Scoffers
Just as it is in the case of sin, the first one is the hardest—after that, sin comes easy! Similarly, giving in to the first doubt feels terrible—after that, doubts comes easy! This is especially true in these modern times, when man scoffs at the supernatural, as St. Peter foretold: “Knowing this first, that in the last days there shall come deceitful scoffers” (2 Peter 3:3); and to which St. Paul adds: “In the last days, shall come dangerous times. Men shall be lovers of themselves, covetous, haughty, proud, blasphemers, disobedient to parents, ungrateful, wicked, without affection, without peace, slanderers, incontinent, unmerciful, without kindness, traitors, stubborn, puffed up, and lovers of pleasures more than of God: having an appearance indeed of godliness, but denying the power thereof. Now these avoid” (2 Timothy 3:1-5).
Catholic Modernist Tactics
These modern folk, that we are told to avoid, do the devil’s work by copying his approach to Eve, whereby the devil made her doubt the word of God. We find ourselves increasingly surrounded by modernists “having an appearance of godliness”—which is what makes it all the more deceitful, deceptive and confusing.
To resist the blatantly non-Catholic atheist is far easier than to resist the ‘godly’ Catholic modernist. The modernist may not go as far as to reject the supernatural, or reject the possibility of private revelations being made to certain souls on earth, but even if they accept these things, they take a skeptical or agnostic position in relation to them.
In other words they will say something like, “Well, Jesus (Mary, etc.) may well have appeared to so-and-so, but it is ONLY private revelation, and nobody is bound to believe private revelations! Besides, the many different private revelations are sometimes so contradictory of each other, it would be folly to believe them!”
Church Rules on Private Revelation
The 1917 Catholic Encyclopedia, in its article on “Private Revelation”, says: “When the Church approves private revelations, she declares only that there is nothing in them contrary faith or good morals, and that they may be read without danger or even with profit; no obligation is thereby imposed on the faithful to believe them. Speaking of such revelations as (e.g.) those of St. Hildegard (approved in part by Eugenius III), St. Bridget (by Boniface IX), and St. Catherine of Siena (by Gregory XI) Benedict XIV says: 'It is not obligatory nor even possible to give them the assent of Catholic faith, but only of human faith, in conformity with the dictates of prudence, which presents them to us as probable and worthy of pious belief).'”
Degrees of Truth and Error
The Catholic Encyclopedia continues: “A vision of an historical scene (e.g., of the life or death of Christ) is often only approximately accurate, although the visionary may be unaware of this fact, and he may be misled, if he believes in its absolute historical fidelity. This error is quite natural, being based on the assumption that, if the vision comes from God, then all its details (the landscape, dress, words, actions, etc.) should be a faithful reproduction of the historical past. This assumption is not justified; for accuracy in secondary details is not necessary; the main point is that the fact, event, or communication revealed be strictly true …
"A vision need not guarantee its accuracy in every detail. One should thus beware of concluding, without examination, that revelations are to be rejected; the prudent course is neither to believe nor to deny them unless there is sufficient reason for so doing. Much less should one suspect that the saints have been always, or very often deceived in their vision. On the contrary, such deception is rare, and, as a rule, in unimportant matters only ... It may be also that the revelation can be regarded as Divine in its broad outlines, but doubtful in minor details.” (1917 Catholic Encyclopedia)
Venerable Mary of Agreda and Blessed Anne Catherine Emmerich
The Catholic Encyclopedia further states: “Concerning the revelations of Marie de Agreda and Anne Catherine Emmerich, for example, contradictory opinions have been expressed: some believe unhesitatingly everything they contain, and are annoyed when anyone does not share their confidence; others give the revelations no credence whatsoever (generally on a priori grounds); finally there are many who are sympathetic, but do not know what to reply when asked what degree of credibility is to be attributed to the writings of these two ecstatics. The truth seems to be between the two extreme opinions indicated first.
"If there is question of a particular fact related in these books and not mentioned elsewhere, we cannot be certain that it is true, especially in minor details. In particular instances, these visionaries have been mistaken ... If there be question of the general statement of facts given in these works, we can admit with probability that many of them are true. For these two visionaries led lives that were regarded as very holy. Competent authorities have judged their ecstasies as divine. It is therefore prudent to admit that they received a special assistance from God, preserving them not absolutely, but in the main, from error.” (1917 Catholic Encyclopedia)
St. Thomas Aquinas
God continues to reveal Himself to individuals "not indeed for the declaration of any new doctrine of faith, but for the direction of human acts" (St. Thomas Aquinas,Summa Theologica IIa-IIae q.174, art.6, reply 3).
Since there is little or no historical material recording the lives and events of the three Magi, the sole source we have is Divine Revelation: that of Holy Scripture on the one hand, and that of Private Revelation on the other hand. Bearing in mind the rules and recommendations stated above, in the next article we will begin to look at the lives of the Magi as told in Private Revelation.
Part 2
THE MAGI—MEN, MAGICIANS OR KINGS?
What is a “Magus” or “Magi”?
The word “magi” is the plural of Latin “magus” (Greek “magoi”) and is a term, used since at least the 6th century BC, to denote followers of Zoroastrianism or Zoroaster. Throughout the Eastern Mediterranean and Western Asia mágos, "Magian" or "magician," was influenced by the older word for a practitioner of magic, to include astrology, alchemy and other forms of esoteric knowledge.
This association was in turn the product of the Hellenistic (Greek) fascination for Zoroaster, who was thought by the Greeks to be the "founder" of the Magi and "inventor" of both astrology and magic, a meaning that still survives in the modern-day words "magic" and "magician". (Catholic Encyclopedia 1917 edition).
The word “magoi” often has the meaning of "magician", in both Old and New Testaments, St. Augustine (Sermon 20 on the Epiphany) and St. Jerome (commenting on Isaias 19:1) find the same meaning in the second chapter of Matthew, though this is not the common interpretation. Though the term “magician” is a very broad term and can embrace anything from satanic dabblings to discerning the future by the course of the stars. The Magi, who came to Bethlehem, were most likely deeply involved in astrology. (Catholic Encyclopedia 1917 edition).
We may form a conjecture by non-Biblical evidence of a probable meaning to the word magoi. Herodotus is our authority for supposing that the Magi were the sacred caste of the Medes. They provided priests for Persia, and, regardless of dynastic vicissitudes, ever kept up their dominating religious influence. (Catholic Encyclopedia 1917 edition).
Kings, Magicians or Mere Wise Men?
No Father of the Church holds the Magi to have been kings. Tertullian says that they were well-nigh kings, and so agrees with what we have concluded from non-Biblical evidence. The Church, indeed, in her liturgy, applies to the Magi the words: “The kings of Tharsis and the islands shall offer presents; the kings of the Arabians and of Saba shall bring Him gifts: and all the kings of the Earth shall adore Him” (Psalm 72:10). But this use of the text, in reference to them, no more proves that they were kings, than it traces their journey from Tharsis, Arabia, and Saba.
As sometimes happens, a liturgical accommodation of a text has in time come to be looked upon by some as an authentic interpretation thereof. Neither were they magicians: the good meaning of magoi, though found nowhere else in the Bible, is demanded by the context of the second chapter of St. Matthew.
These Magians can have been none other than members of the priestly caste, already referred to. The religion of the Magi was fundamentally that of Zoroaster and forbade sorcery; their astrology and skill in interpreting dreams were occasions of their finding Christ. (Catholic Encyclopedia 1917 edition).
St. John and St. Mark are silent. This is because they begin their Gospels with the public life of Jesus.
That St. John knew the story of the Magi may be gathered from the fact that Irenaeus (Against Heretics, III, ix, 2) is witness to it; for Irenaeus gives us the Johannine tradition.
St. Luke is silent. Naturally, as the fact is told well enough by the other synoptics (Matthew, Mark and Luke). St. Luke tells the Annunciation, details of the Nativity, the Circumcision, and the Presentation of Christ in the Temple, facts of the childhood of Jesus which the silence of the other three Evangelists does not render legendary. St. Luke contradicts Matthew and returns the Child Jesus to Nazereth immediately after the Presentation (Luke 2:39). This return to Nazareth may have been either before the Magi came to Bethlehem, or after the exile in Egypt. No contradiction is involved. (Catholic Encyclopedia 1917 edition).
How Many Magi?
The Gospel narrative omits to mention the number of the Magi, and there is no certain tradition in this matter. Some Fathers of the Church speak of three Magi; they are very likely influenced by the number of gifts. In the Orient, tradition favors twelve. Early Christian art is no consistent witness:
• a painting in the cemetery of Sts. Peter and Marcellinus shows two;
• one in the Lateran Museum, shows three;
• one in the cemetery of Domitilla, shows four;
• a vase in the Kircher Museum, shows eight.
What’s Your Name?
The names of the Magi are as uncertain as is their number.
• Among the Latins, from the seventh century, we find slight variants of the names, Gaspar, Melchior, and Balthasar; the Martyrology mentions St. Gaspar, on the first, St. Melchior, on the sixth, and St. Balthasar, on the eleventh of January (Acta SS., I, 8, 323, 664).
• The Syrians have Larvandad, Hormisdas, Gushnasaph, etc.;
• the Armenians, Kagba, Badadilma, etc.
Where Do You Live?
It appears they all came from "the east" (Matthew 2:1, 2, 9). East of Palestine, only ancient Media, Persia, Assyria, and Babylonia had a Magian priesthood at the time of the birth of Christ. From some such part of the Parthian Empire the Magi came. They probably crossed the Syrian Desert, lying between the Euphrates and Syria, reached either Haleb (Aleppo) or Tudmor (Palmyra), and journeyed on to Damascus and southward, by what is now the great Mecca route (darb elhaj, "the pilgrim's way"), keeping the Sea of Galilee and the Jordan to their west till they crossed the ford near Jericho.
We have no tradition of the precise land meant by "the east". It is Babylon, according to St. Maximus; and Theodotus of Ancyra; Persia, according to Clement of Alexandria and St. Cyril of Alexandria; Aribia, according to St. Justin (Cont. Tryphon., lxxvii), Tertullian (Adv. Jud., ix), and St. Epiphanius (Expos. fidei, viii)
Where Did You Come From?
The visit of the Magi took place after the Presentation of the Child in the Temple (Luke 2:38). No sooner were the Magi departed than the angel bade Joseph take the Child and its Mother into Egypt (Matthew 2:13). Once Herod was angered at the failure of the Magi to return, it was out of all question that the presentation should take place—unless it took place immediately after the departure of the Magi, for Herod had not given them a deadline for returning to him. However, after a certain period of time, he would have sent his men to Bethlehem (6 miles away) to inquire after and look for the presence of the Magi.
Now a new difficulty occurs: after the presentation, the Holy Family returned into Galilee (Luke 2:39). Some think that this return was not immediate. Luke omits the incidents of the Magi, flight into Egypt, massacre of the Innocents, and return from Egypt, and takes up the story with the return of the Holy Family into Galilee. We prefer to interpret Luke's words as indicating a return to Galilee immediately after the presentation. The stay at Nazareth was very brief. Thereafter the Holy Family probably returned to abide in Bethlehem. Then the Magi came.
Moreover, the Magi came while King Herod was in Jerusalem (vv. 3, 7), not in Jericho, i.e., either the beginning of 4 B.C. or the end of 5 B.C. Lastly, it was probably a year, or a little more than a year, after the birth of Christ. Herod had found out from the Magi the time of the star's appearance. Taking this for the time of the Child's birth, he slew the male children of two years old and under in Bethlehem and its borders (v. 16).
Some of the Fathers conclude from this ruthless slaughter that the Magi reached Jerusalem two years after the Nativity. Their conclusion has some degree of probability; yet the slaying of children two years old may possibly have been due to some other reason — for instance, a fear on Herod's part that the Magi had deceived him in the matter of the star's appearance or that the Magi had been deceived as to the conjunction of that appearance with the birth of the Child.
From Persia, whence the Magi are supposed to have come, to Jerusalem was a journey of between 1000 and 1200 miles. Such a distance may have taken any time between three and twelve months by camel. Besides the time of travel, there were probably many weeks of preparation. The Magi could scarcely have reached Jerusalem till a year or more had elapsed from the time of the appearance of the star.
St. Augustine thought the date of the Epiphany, the sixth of January, proved that the Magi reached Bethlehem thirteen days after the Nativity, i.e., after the twenty-fifth of December. His argument from liturgical dates was incorrect. Neither liturgical date is certainly the historical date.
In the fourth century the Churches of the Orient celebrated the sixth of January as the feast of Christ's Birth, the Adoration by the Magi, and Christ's Baptism, whereas, in the Occident, the Birth of Christ was celebrated on the twenty-fifth of December. This latter date of the Nativity was introduced into the Church of Antioch during St. Chrysostom's time, and still later into the Churches of Jerusalem and Alexandria.
The word “magi” is the plural of Latin “magus” (Greek “magoi”) and is a term, used since at least the 6th century BC, to denote followers of Zoroastrianism or Zoroaster. Throughout the Eastern Mediterranean and Western Asia mágos, "Magian" or "magician," was influenced by the older word for a practitioner of magic, to include astrology, alchemy and other forms of esoteric knowledge.
This association was in turn the product of the Hellenistic (Greek) fascination for Zoroaster, who was thought by the Greeks to be the "founder" of the Magi and "inventor" of both astrology and magic, a meaning that still survives in the modern-day words "magic" and "magician". (Catholic Encyclopedia 1917 edition).
The word “magoi” often has the meaning of "magician", in both Old and New Testaments, St. Augustine (Sermon 20 on the Epiphany) and St. Jerome (commenting on Isaias 19:1) find the same meaning in the second chapter of Matthew, though this is not the common interpretation. Though the term “magician” is a very broad term and can embrace anything from satanic dabblings to discerning the future by the course of the stars. The Magi, who came to Bethlehem, were most likely deeply involved in astrology. (Catholic Encyclopedia 1917 edition).
We may form a conjecture by non-Biblical evidence of a probable meaning to the word magoi. Herodotus is our authority for supposing that the Magi were the sacred caste of the Medes. They provided priests for Persia, and, regardless of dynastic vicissitudes, ever kept up their dominating religious influence. (Catholic Encyclopedia 1917 edition).
Kings, Magicians or Mere Wise Men?
No Father of the Church holds the Magi to have been kings. Tertullian says that they were well-nigh kings, and so agrees with what we have concluded from non-Biblical evidence. The Church, indeed, in her liturgy, applies to the Magi the words: “The kings of Tharsis and the islands shall offer presents; the kings of the Arabians and of Saba shall bring Him gifts: and all the kings of the Earth shall adore Him” (Psalm 72:10). But this use of the text, in reference to them, no more proves that they were kings, than it traces their journey from Tharsis, Arabia, and Saba.
As sometimes happens, a liturgical accommodation of a text has in time come to be looked upon by some as an authentic interpretation thereof. Neither were they magicians: the good meaning of magoi, though found nowhere else in the Bible, is demanded by the context of the second chapter of St. Matthew.
These Magians can have been none other than members of the priestly caste, already referred to. The religion of the Magi was fundamentally that of Zoroaster and forbade sorcery; their astrology and skill in interpreting dreams were occasions of their finding Christ. (Catholic Encyclopedia 1917 edition).
St. John and St. Mark are silent. This is because they begin their Gospels with the public life of Jesus.
That St. John knew the story of the Magi may be gathered from the fact that Irenaeus (Against Heretics, III, ix, 2) is witness to it; for Irenaeus gives us the Johannine tradition.
St. Luke is silent. Naturally, as the fact is told well enough by the other synoptics (Matthew, Mark and Luke). St. Luke tells the Annunciation, details of the Nativity, the Circumcision, and the Presentation of Christ in the Temple, facts of the childhood of Jesus which the silence of the other three Evangelists does not render legendary. St. Luke contradicts Matthew and returns the Child Jesus to Nazereth immediately after the Presentation (Luke 2:39). This return to Nazareth may have been either before the Magi came to Bethlehem, or after the exile in Egypt. No contradiction is involved. (Catholic Encyclopedia 1917 edition).
How Many Magi?
The Gospel narrative omits to mention the number of the Magi, and there is no certain tradition in this matter. Some Fathers of the Church speak of three Magi; they are very likely influenced by the number of gifts. In the Orient, tradition favors twelve. Early Christian art is no consistent witness:
• a painting in the cemetery of Sts. Peter and Marcellinus shows two;
• one in the Lateran Museum, shows three;
• one in the cemetery of Domitilla, shows four;
• a vase in the Kircher Museum, shows eight.
What’s Your Name?
The names of the Magi are as uncertain as is their number.
• Among the Latins, from the seventh century, we find slight variants of the names, Gaspar, Melchior, and Balthasar; the Martyrology mentions St. Gaspar, on the first, St. Melchior, on the sixth, and St. Balthasar, on the eleventh of January (Acta SS., I, 8, 323, 664).
• The Syrians have Larvandad, Hormisdas, Gushnasaph, etc.;
• the Armenians, Kagba, Badadilma, etc.
Where Do You Live?
It appears they all came from "the east" (Matthew 2:1, 2, 9). East of Palestine, only ancient Media, Persia, Assyria, and Babylonia had a Magian priesthood at the time of the birth of Christ. From some such part of the Parthian Empire the Magi came. They probably crossed the Syrian Desert, lying between the Euphrates and Syria, reached either Haleb (Aleppo) or Tudmor (Palmyra), and journeyed on to Damascus and southward, by what is now the great Mecca route (darb elhaj, "the pilgrim's way"), keeping the Sea of Galilee and the Jordan to their west till they crossed the ford near Jericho.
We have no tradition of the precise land meant by "the east". It is Babylon, according to St. Maximus; and Theodotus of Ancyra; Persia, according to Clement of Alexandria and St. Cyril of Alexandria; Aribia, according to St. Justin (Cont. Tryphon., lxxvii), Tertullian (Adv. Jud., ix), and St. Epiphanius (Expos. fidei, viii)
Where Did You Come From?
The visit of the Magi took place after the Presentation of the Child in the Temple (Luke 2:38). No sooner were the Magi departed than the angel bade Joseph take the Child and its Mother into Egypt (Matthew 2:13). Once Herod was angered at the failure of the Magi to return, it was out of all question that the presentation should take place—unless it took place immediately after the departure of the Magi, for Herod had not given them a deadline for returning to him. However, after a certain period of time, he would have sent his men to Bethlehem (6 miles away) to inquire after and look for the presence of the Magi.
Now a new difficulty occurs: after the presentation, the Holy Family returned into Galilee (Luke 2:39). Some think that this return was not immediate. Luke omits the incidents of the Magi, flight into Egypt, massacre of the Innocents, and return from Egypt, and takes up the story with the return of the Holy Family into Galilee. We prefer to interpret Luke's words as indicating a return to Galilee immediately after the presentation. The stay at Nazareth was very brief. Thereafter the Holy Family probably returned to abide in Bethlehem. Then the Magi came.
Moreover, the Magi came while King Herod was in Jerusalem (vv. 3, 7), not in Jericho, i.e., either the beginning of 4 B.C. or the end of 5 B.C. Lastly, it was probably a year, or a little more than a year, after the birth of Christ. Herod had found out from the Magi the time of the star's appearance. Taking this for the time of the Child's birth, he slew the male children of two years old and under in Bethlehem and its borders (v. 16).
Some of the Fathers conclude from this ruthless slaughter that the Magi reached Jerusalem two years after the Nativity. Their conclusion has some degree of probability; yet the slaying of children two years old may possibly have been due to some other reason — for instance, a fear on Herod's part that the Magi had deceived him in the matter of the star's appearance or that the Magi had been deceived as to the conjunction of that appearance with the birth of the Child.
From Persia, whence the Magi are supposed to have come, to Jerusalem was a journey of between 1000 and 1200 miles. Such a distance may have taken any time between three and twelve months by camel. Besides the time of travel, there were probably many weeks of preparation. The Magi could scarcely have reached Jerusalem till a year or more had elapsed from the time of the appearance of the star.
St. Augustine thought the date of the Epiphany, the sixth of January, proved that the Magi reached Bethlehem thirteen days after the Nativity, i.e., after the twenty-fifth of December. His argument from liturgical dates was incorrect. Neither liturgical date is certainly the historical date.
In the fourth century the Churches of the Orient celebrated the sixth of January as the feast of Christ's Birth, the Adoration by the Magi, and Christ's Baptism, whereas, in the Occident, the Birth of Christ was celebrated on the twenty-fifth of December. This latter date of the Nativity was introduced into the Church of Antioch during St. Chrysostom's time, and still later into the Churches of Jerusalem and Alexandria.
Part 3
LOOKING AT THE MAGI THROUGH PRIVATE REVELATION
To Believe or Not To Believe?
Divine Private Revelation is not binding upon the Faith. Yet we would be foolish to dismiss entirely the visions and revelations given by God to those whom we could call “mystics of good repute”. One such mystic was the Blessed Anne Catherin Emmerich, whose account of the Three Kings we will examine. She had received the stigmata with wounds on her hands and feet, her head from the crown of thorns, and crosses on her chest, and the gift of inedia, living off nothing but Holy Communion for the rest of her life. After her death, on three different occasions, her body was exhumed from the grave and found to still be incorrupt.
Journey of the Three Kings to Bethlehem
Some days after their departure from home, I saw the caravan of Theokeno come up with those of Mensor and Seir at a ruined city. Rows of tall pillars were still standing here and in many places large beautiful statues. A band of wild robbers had taken up their quarters among the ruins. They were clothed in the skins of beasts and armed with spears; they were of a brownish color, short and stout, but very agile.
The Three Caravans—Three Races
The three caravans left this city together at daybreak and, after journeying half a day, rested in a very fertile district where there was a spring around which were many roomy sheds. This was an ordinary halting place for caravans. Each of the Kings had in his train, as companions, four nobles of his own race; but he himself was like a patriarch over all. He took care of all, commanded all, dispensed to all. In each caravan were to be found people of different color. Mensor's race was of a pleasing brownish color; Seir's was brown; and Theokeno's of a bright yellow. I saw no shining black, saving the slaves, of whom each king possessed some.
Provisions
The nobles holding staves in their hands, sat upon their dromedaries high among the piled-up packages, which were covered with hangings. These were followed by other animals almost as large as horses, on which servants and slaves rode among the baggage. On their arrival, they unloaded the animals and watered them at the spring. This spring was surrounded by a little mound upon which was a wall with three open entrances. In this enclosed space was a cistern, somewhat lower than the surrounding surface. It had a pump with three pipes furnished with faucets. Over the cistern was a cover usually kept locked. But a man from the ruined city had accompanied the travelers, and he on payment of a tax, unlocked the reservoir.
The travelers had leathern vessels, which could be folded perfectly flat. They were divided into four compartments, which when filled afforded drink to four of the camels at once. These people were extremely careful of the water; not a drop was suffered to go to waste. Then the beasts were put up in an enclosed, but uncovered space close to the spring, the stall of each animal being separated from its neighbor's by a partition. There were some troughs before them, into which was poured the feed which had been brought with them. It consisted of corn, the grains of which were as large as acorns. Among the baggage were bird baskets, high and narrow, which hung on the sides of the animals among the broad packages. In the separate compartments of these baskets, either singly or in pairs, according to their different sizes, were birds like doves or hens. They served for food on the way.
In leathern chests, they had loaves, all of the same size, like single plates, closely packed together. Only as many as were needed were taken out at once. They had with them very costly vessels of yellow metal set with precious stones. They were almost exactly of the shape of our sacred vessels, some like chalices, some like little boats and dishes, out of which they drank and upon which they handed around the food. The rims of most of these vessels were set with precious stones.
Garments and Appearance
The three races were somewhat different in costume. Theokeno and his followers, as well as Mensor, wore high caps embroidered in colors, and white bands wound thickly around their heads. Their short coats reached to the calf of the leg, and were very simple with only a few buttons and ornaments on the breast. They were enveloped in light, wide, and very long mantles which trailed behind.
Seir and his followers wore caps with little white pads and round cowls embroidered in colors. They had shorter mantles, which were, however, longer behind than in front. Under their mantles were short tunics buttoning down to the knee and ornamented on the breast with laces, spangles, and innumerable glittering buttons, button on button. On one side of the breast was a little sparkling shield like a star. All had bare feet bound with laces to which soles were fastened. The nobles wore short swords or large knives in their girdles, and they had many bags and boxes hanging about them.
Among the kings and their relatives were men about fifty, forty, thirty, and twenty years old. Some wore their beard long, others short. The servants and camel drivers were much more simply clothed; indeed, some had only a strip of stuff or an old garment around them. When the beasts had been fed, watered, and stalled, and the attendants themselves had drunk, a fire was made in the middle of the enclosure in which they had encamped.
The wood used for that purpose consisted of sticks about two and a half feet long which the poor people of the surrounding country had brought hither in well-arranged bundles, as if prepared expressly for travelers. The Kings constructed a three-cornered log pile and laid the sticks around the top, leaving an opening on one side to admit air. The pile was very skillfully put together. But I cannot say for certain how they lit the fire. I saw one of them put one piece of wood into another, as if into a box, swing it round and round a little while, and then draw it forth burning. And so they kindled a fire, and then I saw them killing some birds and roasting them.
Meals
The Three Kings and the ancients acted, each one in his own family, like the father of the house, cutting up the food and helping it around. The carved birds and little loaves were laid on small dishes, or plates, which stood upon little feet, and passed around; and in the same way, the cups were filled and handed to each one to drink. The lowest among the servants, of whom some were Moors, reclined on the bare earth. They appeared to be slaves.
Charity
The simplicity, the kindness, the good nature of the Kings and nobles, were unspeakably touching. They gave to the people who gathered around them something of all that they had; they even held out to them the golden vessels and let them drink like children.
Description of the Three Kings
Mensor, the brownish, was a Chaldaean. His city, whose name sounded to me something like Acajaja, was surrounded by a river, and appeared to be built on an island. Mensor spent most of his time in the fields with his herds. After the death of Christ, he was baptized by St. Thomas, and named Leander.
Seir, the brown, on that very Christmas night stood prepared at Mensor's for the expedition. He and his race were the only ones so brown, but they had red lips. The other people in the neighborhood were white. Seir had the baptism of desire. He was not living at the time of Jesus' journey to the country of the Kings.
Theokeno was from Media, a country more to the north. It lay like a strip of land further toward the interior and between two seas. Theokeno dwelt in his own city; its name I have forgotten. It consisted of tents erected on stone foundations. He was the wealthiest of the three. He might, I think, have taken a more direct route to Bethlehem, but in order to join the others he made a circuitous one. I think that he had even to pass near Babylon in order to come up with them. He also was baptized by St. Thomas and named Leo.
Different Names for the Same Person
The names Caspar, Melchior, and Balthasar were given to the kings, because they so well suited them, for Caspar means "He is won by love"; Melchior, "He is so coaxing, so insinuating, he uses so much address, he approaches one so gently"; Balthasar, "With his whole will, he accomplishes the will of God."
Distance Traveled
From Mensor's city, Seir dwelt at the distance of a three days' journey, each day counting twelve hours; and Theokeno further on, at a distance of five such days. Mensor and Seir were together when they saw in the stars the vision of the birth of Jesus, and both set out on the following day with their respective caravans. Theokeno, also, had the same vision in his own home, and he hurried to join the other two. Their journey to Bethlehem was about seven hundred and some odd hours. In the odd number, six occurs. It was a journey of about sixty days, each day twelve hours long; but they accomplished it in thirty -three days, on account of the great speed of their camels, and because they often traveled day and night.
The Star
The star that guided them was like a ball from whose lower surface light streamed as from an open mouth. It always appeared to me as if guided by an apparition that held it by a thread of light. By day I saw walking before the caravan a figure more brilliant than the light of the sun. When I reflect upon the length of the journey, the rapidity with which they made it appears to me astonishing. But those beasts have so light and even a step that their march looks to me as orderly and as swift, their movements as uniform, as the flight of birds of passage. The homes of the Three Kings formed a triangle with one another. Mensor and Seir dwelt nearest to each other; Theokeno was the most distant.
Great Spirit
When the caravan had rested till evening, the people that had followed helped to load the beasts again. And then carried off home all that the travelers left behind them. When the caravan set out, the star was visible, shining with a reddish light, like the moon in windy weather. Its train of light was pale and long. The Kings and their followers went part of the way on foot beside their animals, praying with heads uncovered. The road here was such as to prevent their traveling quickly; but when it became level, they mounted and pushed on at a swift rate. Sometimes they slackened their pace and all sang together, the sound of their voices on the night air producing a most touching effect.
When I gazed upon them riding forward in such order, their hearts filled with joy and devotion, I could not help thinking: "Ah, if our processions could only pattern after this!" Once I saw them passing the night in a field near a spring. A man from one of the huts in the neighborhood unlocked it for them. They watered their beasts and, without unpacking, refreshed themselves by a short rest.
Again I saw the caravan upon a high plateau. On their right extended a mountain chain, and it seemed to me that they were drawing near to a point in the road where it again made a descent to a thickly settled district whose houses lay among trees and fountains. The inhabitants of this place wove covers out of threads stretched from tree to tree, and adored images of oxen. They bountifully supplied food to the crowd that followed the caravan, but the dishes out of which they ate were used no more. I was surprised at that.
King of Causur
The next day I saw the Kings near a city whose name sounded like Causur, and which was built of tents on stone foundations. They stopped to rest with the king to whom the city belonged, and whose tent palace lay at a little distance. The Three Kings had since their meeting traveled fifty-three or sixty-three hours. They told the king of Causur all that they had seen in the stars. He was very greatly astonished. He looked through a tube at the star that was guiding them, and in it he saw a little Child with a Cross.
He begged them, in consequence, to inform him on their return of all that they discovered, that he might erect altars and offer sacrifice to the Child. On the Kings' departure from Causur, they were joined by a considerable train of nobles, who were going to travel the same way. Later they rested at a spring and made a fire, but they did not unload their camels.
When again on their way, I heard them softly and sweetly singing together short strophes, such as: "Over the mountains we shall go. And before the new King kneel!" One of them began and the others took up and sang with him the strophes, which they in turn composed and intoned. In the center of the star was plainly visible a little Child with a Cross. Mary had a vision of the Kings' approach when they were resting a day in Causur, and she told it to Joseph and Elizabeth.
Approaching Bethlehem
At last I saw the Kings arrive at the first Jewish city, a small, straggling place where many of the houses were surrounded by high hedges. They were here in a straight line from Bethlehem, notwithstanding, which they proceeded along toward the right as the streets ran in that direction. As they entered this place, they sang more sweetly than ever and were full of joy, for the star was here shining upon them with unusual brilliancy, although the moonlight was so bright that one could see shadows distinctly.
The inhabitants of the city, however, either did not see the star, or they took no special notice of it. They were exceedingly obliging. When some of the cavalcade dismounted, they assisted them greatly in watering their camels. It reminded me of Abraham's time, for then people were all so good and ready to assist one another.
Many of them, bearing branches in their hands, led the caravan through the city and even went a part of the way with them. The star was not constantly shining before them; sometimes it was quite dull. It appeared to shine out more clearly wherever good people lived; and when the travelers beheld it more brilliant than usual, their hearts were filled with emotion thinking that there, perhaps, they would find the Messiah. The Kings were not without apprehension lest their large caravan would create notice and comment.
The next day they went without halting around a dark, foggy city and, at a short distance from it, crossed a river which empties into the Dead Sea. That evening, I saw them enter a city whose name sounded like Manathea, or Madian. Their caravan was now perhaps two hundred strong, so great was the crowd their generosity drew after them.
A street ran through this last place, the inhabitants of which consisted partly of Jews, partly of heathens. The caravan was led into the space between the city and its surrounding wall, and there the Kings pitched their tents. I saw here, as in the former city, how anxious they became when they discovered that no one knew anything of the newborn King, and I heard them telling how long the star had been looked for among them.
Divine Private Revelation is not binding upon the Faith. Yet we would be foolish to dismiss entirely the visions and revelations given by God to those whom we could call “mystics of good repute”. One such mystic was the Blessed Anne Catherin Emmerich, whose account of the Three Kings we will examine. She had received the stigmata with wounds on her hands and feet, her head from the crown of thorns, and crosses on her chest, and the gift of inedia, living off nothing but Holy Communion for the rest of her life. After her death, on three different occasions, her body was exhumed from the grave and found to still be incorrupt.
Journey of the Three Kings to Bethlehem
Some days after their departure from home, I saw the caravan of Theokeno come up with those of Mensor and Seir at a ruined city. Rows of tall pillars were still standing here and in many places large beautiful statues. A band of wild robbers had taken up their quarters among the ruins. They were clothed in the skins of beasts and armed with spears; they were of a brownish color, short and stout, but very agile.
The Three Caravans—Three Races
The three caravans left this city together at daybreak and, after journeying half a day, rested in a very fertile district where there was a spring around which were many roomy sheds. This was an ordinary halting place for caravans. Each of the Kings had in his train, as companions, four nobles of his own race; but he himself was like a patriarch over all. He took care of all, commanded all, dispensed to all. In each caravan were to be found people of different color. Mensor's race was of a pleasing brownish color; Seir's was brown; and Theokeno's of a bright yellow. I saw no shining black, saving the slaves, of whom each king possessed some.
Provisions
The nobles holding staves in their hands, sat upon their dromedaries high among the piled-up packages, which were covered with hangings. These were followed by other animals almost as large as horses, on which servants and slaves rode among the baggage. On their arrival, they unloaded the animals and watered them at the spring. This spring was surrounded by a little mound upon which was a wall with three open entrances. In this enclosed space was a cistern, somewhat lower than the surrounding surface. It had a pump with three pipes furnished with faucets. Over the cistern was a cover usually kept locked. But a man from the ruined city had accompanied the travelers, and he on payment of a tax, unlocked the reservoir.
The travelers had leathern vessels, which could be folded perfectly flat. They were divided into four compartments, which when filled afforded drink to four of the camels at once. These people were extremely careful of the water; not a drop was suffered to go to waste. Then the beasts were put up in an enclosed, but uncovered space close to the spring, the stall of each animal being separated from its neighbor's by a partition. There were some troughs before them, into which was poured the feed which had been brought with them. It consisted of corn, the grains of which were as large as acorns. Among the baggage were bird baskets, high and narrow, which hung on the sides of the animals among the broad packages. In the separate compartments of these baskets, either singly or in pairs, according to their different sizes, were birds like doves or hens. They served for food on the way.
In leathern chests, they had loaves, all of the same size, like single plates, closely packed together. Only as many as were needed were taken out at once. They had with them very costly vessels of yellow metal set with precious stones. They were almost exactly of the shape of our sacred vessels, some like chalices, some like little boats and dishes, out of which they drank and upon which they handed around the food. The rims of most of these vessels were set with precious stones.
Garments and Appearance
The three races were somewhat different in costume. Theokeno and his followers, as well as Mensor, wore high caps embroidered in colors, and white bands wound thickly around their heads. Their short coats reached to the calf of the leg, and were very simple with only a few buttons and ornaments on the breast. They were enveloped in light, wide, and very long mantles which trailed behind.
Seir and his followers wore caps with little white pads and round cowls embroidered in colors. They had shorter mantles, which were, however, longer behind than in front. Under their mantles were short tunics buttoning down to the knee and ornamented on the breast with laces, spangles, and innumerable glittering buttons, button on button. On one side of the breast was a little sparkling shield like a star. All had bare feet bound with laces to which soles were fastened. The nobles wore short swords or large knives in their girdles, and they had many bags and boxes hanging about them.
Among the kings and their relatives were men about fifty, forty, thirty, and twenty years old. Some wore their beard long, others short. The servants and camel drivers were much more simply clothed; indeed, some had only a strip of stuff or an old garment around them. When the beasts had been fed, watered, and stalled, and the attendants themselves had drunk, a fire was made in the middle of the enclosure in which they had encamped.
The wood used for that purpose consisted of sticks about two and a half feet long which the poor people of the surrounding country had brought hither in well-arranged bundles, as if prepared expressly for travelers. The Kings constructed a three-cornered log pile and laid the sticks around the top, leaving an opening on one side to admit air. The pile was very skillfully put together. But I cannot say for certain how they lit the fire. I saw one of them put one piece of wood into another, as if into a box, swing it round and round a little while, and then draw it forth burning. And so they kindled a fire, and then I saw them killing some birds and roasting them.
Meals
The Three Kings and the ancients acted, each one in his own family, like the father of the house, cutting up the food and helping it around. The carved birds and little loaves were laid on small dishes, or plates, which stood upon little feet, and passed around; and in the same way, the cups were filled and handed to each one to drink. The lowest among the servants, of whom some were Moors, reclined on the bare earth. They appeared to be slaves.
Charity
The simplicity, the kindness, the good nature of the Kings and nobles, were unspeakably touching. They gave to the people who gathered around them something of all that they had; they even held out to them the golden vessels and let them drink like children.
Description of the Three Kings
Mensor, the brownish, was a Chaldaean. His city, whose name sounded to me something like Acajaja, was surrounded by a river, and appeared to be built on an island. Mensor spent most of his time in the fields with his herds. After the death of Christ, he was baptized by St. Thomas, and named Leander.
Seir, the brown, on that very Christmas night stood prepared at Mensor's for the expedition. He and his race were the only ones so brown, but they had red lips. The other people in the neighborhood were white. Seir had the baptism of desire. He was not living at the time of Jesus' journey to the country of the Kings.
Theokeno was from Media, a country more to the north. It lay like a strip of land further toward the interior and between two seas. Theokeno dwelt in his own city; its name I have forgotten. It consisted of tents erected on stone foundations. He was the wealthiest of the three. He might, I think, have taken a more direct route to Bethlehem, but in order to join the others he made a circuitous one. I think that he had even to pass near Babylon in order to come up with them. He also was baptized by St. Thomas and named Leo.
Different Names for the Same Person
The names Caspar, Melchior, and Balthasar were given to the kings, because they so well suited them, for Caspar means "He is won by love"; Melchior, "He is so coaxing, so insinuating, he uses so much address, he approaches one so gently"; Balthasar, "With his whole will, he accomplishes the will of God."
Distance Traveled
From Mensor's city, Seir dwelt at the distance of a three days' journey, each day counting twelve hours; and Theokeno further on, at a distance of five such days. Mensor and Seir were together when they saw in the stars the vision of the birth of Jesus, and both set out on the following day with their respective caravans. Theokeno, also, had the same vision in his own home, and he hurried to join the other two. Their journey to Bethlehem was about seven hundred and some odd hours. In the odd number, six occurs. It was a journey of about sixty days, each day twelve hours long; but they accomplished it in thirty -three days, on account of the great speed of their camels, and because they often traveled day and night.
The Star
The star that guided them was like a ball from whose lower surface light streamed as from an open mouth. It always appeared to me as if guided by an apparition that held it by a thread of light. By day I saw walking before the caravan a figure more brilliant than the light of the sun. When I reflect upon the length of the journey, the rapidity with which they made it appears to me astonishing. But those beasts have so light and even a step that their march looks to me as orderly and as swift, their movements as uniform, as the flight of birds of passage. The homes of the Three Kings formed a triangle with one another. Mensor and Seir dwelt nearest to each other; Theokeno was the most distant.
Great Spirit
When the caravan had rested till evening, the people that had followed helped to load the beasts again. And then carried off home all that the travelers left behind them. When the caravan set out, the star was visible, shining with a reddish light, like the moon in windy weather. Its train of light was pale and long. The Kings and their followers went part of the way on foot beside their animals, praying with heads uncovered. The road here was such as to prevent their traveling quickly; but when it became level, they mounted and pushed on at a swift rate. Sometimes they slackened their pace and all sang together, the sound of their voices on the night air producing a most touching effect.
When I gazed upon them riding forward in such order, their hearts filled with joy and devotion, I could not help thinking: "Ah, if our processions could only pattern after this!" Once I saw them passing the night in a field near a spring. A man from one of the huts in the neighborhood unlocked it for them. They watered their beasts and, without unpacking, refreshed themselves by a short rest.
Again I saw the caravan upon a high plateau. On their right extended a mountain chain, and it seemed to me that they were drawing near to a point in the road where it again made a descent to a thickly settled district whose houses lay among trees and fountains. The inhabitants of this place wove covers out of threads stretched from tree to tree, and adored images of oxen. They bountifully supplied food to the crowd that followed the caravan, but the dishes out of which they ate were used no more. I was surprised at that.
King of Causur
The next day I saw the Kings near a city whose name sounded like Causur, and which was built of tents on stone foundations. They stopped to rest with the king to whom the city belonged, and whose tent palace lay at a little distance. The Three Kings had since their meeting traveled fifty-three or sixty-three hours. They told the king of Causur all that they had seen in the stars. He was very greatly astonished. He looked through a tube at the star that was guiding them, and in it he saw a little Child with a Cross.
He begged them, in consequence, to inform him on their return of all that they discovered, that he might erect altars and offer sacrifice to the Child. On the Kings' departure from Causur, they were joined by a considerable train of nobles, who were going to travel the same way. Later they rested at a spring and made a fire, but they did not unload their camels.
When again on their way, I heard them softly and sweetly singing together short strophes, such as: "Over the mountains we shall go. And before the new King kneel!" One of them began and the others took up and sang with him the strophes, which they in turn composed and intoned. In the center of the star was plainly visible a little Child with a Cross. Mary had a vision of the Kings' approach when they were resting a day in Causur, and she told it to Joseph and Elizabeth.
Approaching Bethlehem
At last I saw the Kings arrive at the first Jewish city, a small, straggling place where many of the houses were surrounded by high hedges. They were here in a straight line from Bethlehem, notwithstanding, which they proceeded along toward the right as the streets ran in that direction. As they entered this place, they sang more sweetly than ever and were full of joy, for the star was here shining upon them with unusual brilliancy, although the moonlight was so bright that one could see shadows distinctly.
The inhabitants of the city, however, either did not see the star, or they took no special notice of it. They were exceedingly obliging. When some of the cavalcade dismounted, they assisted them greatly in watering their camels. It reminded me of Abraham's time, for then people were all so good and ready to assist one another.
Many of them, bearing branches in their hands, led the caravan through the city and even went a part of the way with them. The star was not constantly shining before them; sometimes it was quite dull. It appeared to shine out more clearly wherever good people lived; and when the travelers beheld it more brilliant than usual, their hearts were filled with emotion thinking that there, perhaps, they would find the Messiah. The Kings were not without apprehension lest their large caravan would create notice and comment.
The next day they went without halting around a dark, foggy city and, at a short distance from it, crossed a river which empties into the Dead Sea. That evening, I saw them enter a city whose name sounded like Manathea, or Madian. Their caravan was now perhaps two hundred strong, so great was the crowd their generosity drew after them.
A street ran through this last place, the inhabitants of which consisted partly of Jews, partly of heathens. The caravan was led into the space between the city and its surrounding wall, and there the Kings pitched their tents. I saw here, as in the former city, how anxious they became when they discovered that no one knew anything of the newborn King, and I heard them telling how long the star had been looked for among them.
Part 4
THE EPIPHANY AND THE HOLY EUCHARIST
The number THREE is of great significance to the Holy Eucharist.
In the Epiphany setting, we see THREE come to the THREE. The three Magi come to the three members of the Holy Family: Jesus, Mary and Joseph.
► Just as the Holy Trinity is one God but three Divine Persons, the Holy Eucharist is Jesus Christ, but can be seen under three forms: (1) The Sacrament of the Holy Eucharist in the Holy Mass, whereby Jesus feeds us with Himself; (2) The Sacrifice of the Holy Eucharist in the Holy Mass, whereby Jesus re-presents His Sacrifice of Calvary once more in an unbloody manner; (3) The Holy Eucharist outside of Holy Mass, whereby Jesus resides in the tabernacle, almost like the cave at Bethlehem, as the Blessed Sacrament of the Altar.
► For centuries, until the late 1960’s, when the Mass was changed, before people received the Holy Eucharist at Mass, the Confiteor (“I confess to Almighty God, etc.) would be recited and the breast would be struck three times, as the words “mea culpa” (meaning “through my fault”) were said three times.
► Moments later, as the priest held up the Host, the people in unison with the priest, say three times the Domine non sum dignus (Lord I am not worthy etc.), while once again striking the breast three times.
► There are three essential requirements for the reception of the Holy Eucharist: (1) One must be a baptized Catholic having attained the age reason; (2) one must be free from mortal sin, i.e. in a state of grace, and (3) one must have kept the required Eucharistic fast time prior to receiving the Holy Eucharist.
► In former days, in a Solemn High Mass, there would be three major ministers at the altar: (1) the priest, (2) the deacon and (3) the subdeacon.
These are just a few of the many more things that could be brought forward in our quest for linking the Holy Eucharist to the Epiphany, which we will now proceed to do.
The Epiphany and the Holy Eucharist
► The Epiphany took place in Bethlehem, and the old Hebrew name bêth lehem, meaning “house of bread”, has survived till the present day. In its Arabic form, however, bêt lahm, it means “house of meat”. This ties together the words of Our Lord, when He said: “I am the living bread which came down from Heaven ... and the bread that I will give, is My flesh” (John 6:51-52).
► The Epiphany is the manifestation of the WORD MADE FLESH, and in the Holy Eucharist, the Word becomes Flesh once more, but under the appearance of bread.
► Just as the Epiphany is the manifestation of Jesus to the Gentiles, so too is the Holy Eucharist the manifestation of Jesus to the world. Anyone in the world can go into a Catholic Church and adore Jesus, really and truly present, with His Body, Blood, Soul and Divinity in the Blessed Sacrament of the Altar.
► But to go there and adore Him, means that, like the three Magi Kings, we have to make our journey to the modern-day Bethlehem or “Town of Bread”, which is the nearest Catholic Church.
► Yet when the Magi arrived, they did not see God in all His glory and splendor, but instead they saw a tiny little baby wrapped-up and hidden, so to speak, in swaddling clothes. They had to have eyes of Faith to see God in that baby. Similarly, when we enter a Catholic church, we do not see Jesus in His divine glory and splendor, but under the appearance of tiny pieces of bread, ‘wrapped-up’ or veiled in the tabernacle. We need those same eyes of Faith to adore our hidden God.
► God is worshiped and adored (whether in the Eucharist or elsewhere) through the three theological virtues of Faith, Hope and Charity; these are the kings of all other virtues. The three adoring kings prostrate before Jesus in the cave at Bethlehem remind us of this truth and these three kingly virtues.
► The three gifts of gold, frankincense and myrrh also remind us of Holy Eucharist in another way. (1) The Holy Eucharist is our most precious treasure on Earth, just like gold is regarded as the most precious metal. (2) The Holy Eucharist as the Sacrifice of the Mass is the most powerful prayer that we have, and frankincense is the most precious of all brands of incense, and incense is a symbol of prayer: “The smoke of the incense of the prayers of the saints ascended up before God” (Apocalypse 8:4). (3) The Holy Eucharist is also the greatest sacrifice that can be offered to God, and this what the Eucharist as the Sacrifice of the Mass does daily. The Sacrifice of the Mass brings healing graces to world. Likewise, Myrrh is a symbol of the supreme sacrifice, as it is used for embalming after the supreme sacrifice of death has taken the life of person; and myrrh also has healing ‘graces’, for it is also used for medicinal purposes. (click here to read more on gold, frankincense & myrrh in the Epiphany Novena page, DAYS 6, 7 & 8)
► The three gifts of gold, frankincense and myrrh also remind us of the three essential parts of the Holy Sacrifice of Mass, which are the Offertory, the Consecration and the Communion.
(1) The Frankincense reminds us of the Offertory of the Mass, for the priest incenses the gifts during the Offertory and formerly said the following prayer: “Through the intercession of Blessed Michael the Archangel, standing at the right hand of the altar of incense, and of all His elect may the Lord vouchsafe to bless this incense and to receive it in the odor of sweetness. May this incense blessed by You, arise before You, O Lord, and may Your mercy come down upon us Let my prayer, O Lord, come like incense before You; the lifting up of my hands, like the evening sacrifice.”
(2) The Myrrh, the symbol of suffering and death, reminds us of the Consecration during the Canon of the Mass, at which point Jesus renews His sacrifice of Calvary, but now in an unbloody manner through the ministry of the priest at the altar.
(3) The Gold reminds us of Holy Communion at Mass, whereby we unite ourselves to the love of God, for God is Love. Charity is the greatest of all virtues as gold is the greatest of all precious metals. Holy Communion is a manifestation of God’s love for us: “For God so loved the world, as to give His only begotten Son; that whosoever believeth in Him, may not perish, but may have life everlasting” (John 3:16). The same charity of God, Who is Charity itself: “God is charity” (1 John 4:8), gives us Jesus in Holy Communion, so that whosoever believes in the Eucharist and receives the Eucharist, may have life everlasting.
The whole of the Christmas story in soaked in Eucharistic symbolism: Bethlehem being the “Town of Bread”; Jesus being laid in an eating trough for animals, which is what a manger actually is; the similarity between the interior of the dark cave or stable and the dark interior of tabernacles; God hiding behind outward appearances (child and bread); the shepherds and lambs symbolizing the Good Shepherd, the Lamb of God, who would give us His flesh to eat under the appearance of bread. All this and much more requires the eyes of Faith that were given to the Magi, in order to see beyond the outward appearances into the divine realities that lay hidden from merely human eyes.
May the Infant Jesus grant you all great blessings on His birthday and reward your kindness and love towards Him in a world where “the charity of many has grown cold” (Matthew 24:12).
In the Epiphany setting, we see THREE come to the THREE. The three Magi come to the three members of the Holy Family: Jesus, Mary and Joseph.
► Just as the Holy Trinity is one God but three Divine Persons, the Holy Eucharist is Jesus Christ, but can be seen under three forms: (1) The Sacrament of the Holy Eucharist in the Holy Mass, whereby Jesus feeds us with Himself; (2) The Sacrifice of the Holy Eucharist in the Holy Mass, whereby Jesus re-presents His Sacrifice of Calvary once more in an unbloody manner; (3) The Holy Eucharist outside of Holy Mass, whereby Jesus resides in the tabernacle, almost like the cave at Bethlehem, as the Blessed Sacrament of the Altar.
► For centuries, until the late 1960’s, when the Mass was changed, before people received the Holy Eucharist at Mass, the Confiteor (“I confess to Almighty God, etc.) would be recited and the breast would be struck three times, as the words “mea culpa” (meaning “through my fault”) were said three times.
► Moments later, as the priest held up the Host, the people in unison with the priest, say three times the Domine non sum dignus (Lord I am not worthy etc.), while once again striking the breast three times.
► There are three essential requirements for the reception of the Holy Eucharist: (1) One must be a baptized Catholic having attained the age reason; (2) one must be free from mortal sin, i.e. in a state of grace, and (3) one must have kept the required Eucharistic fast time prior to receiving the Holy Eucharist.
► In former days, in a Solemn High Mass, there would be three major ministers at the altar: (1) the priest, (2) the deacon and (3) the subdeacon.
These are just a few of the many more things that could be brought forward in our quest for linking the Holy Eucharist to the Epiphany, which we will now proceed to do.
The Epiphany and the Holy Eucharist
► The Epiphany took place in Bethlehem, and the old Hebrew name bêth lehem, meaning “house of bread”, has survived till the present day. In its Arabic form, however, bêt lahm, it means “house of meat”. This ties together the words of Our Lord, when He said: “I am the living bread which came down from Heaven ... and the bread that I will give, is My flesh” (John 6:51-52).
► The Epiphany is the manifestation of the WORD MADE FLESH, and in the Holy Eucharist, the Word becomes Flesh once more, but under the appearance of bread.
► Just as the Epiphany is the manifestation of Jesus to the Gentiles, so too is the Holy Eucharist the manifestation of Jesus to the world. Anyone in the world can go into a Catholic Church and adore Jesus, really and truly present, with His Body, Blood, Soul and Divinity in the Blessed Sacrament of the Altar.
► But to go there and adore Him, means that, like the three Magi Kings, we have to make our journey to the modern-day Bethlehem or “Town of Bread”, which is the nearest Catholic Church.
► Yet when the Magi arrived, they did not see God in all His glory and splendor, but instead they saw a tiny little baby wrapped-up and hidden, so to speak, in swaddling clothes. They had to have eyes of Faith to see God in that baby. Similarly, when we enter a Catholic church, we do not see Jesus in His divine glory and splendor, but under the appearance of tiny pieces of bread, ‘wrapped-up’ or veiled in the tabernacle. We need those same eyes of Faith to adore our hidden God.
► God is worshiped and adored (whether in the Eucharist or elsewhere) through the three theological virtues of Faith, Hope and Charity; these are the kings of all other virtues. The three adoring kings prostrate before Jesus in the cave at Bethlehem remind us of this truth and these three kingly virtues.
► The three gifts of gold, frankincense and myrrh also remind us of Holy Eucharist in another way. (1) The Holy Eucharist is our most precious treasure on Earth, just like gold is regarded as the most precious metal. (2) The Holy Eucharist as the Sacrifice of the Mass is the most powerful prayer that we have, and frankincense is the most precious of all brands of incense, and incense is a symbol of prayer: “The smoke of the incense of the prayers of the saints ascended up before God” (Apocalypse 8:4). (3) The Holy Eucharist is also the greatest sacrifice that can be offered to God, and this what the Eucharist as the Sacrifice of the Mass does daily. The Sacrifice of the Mass brings healing graces to world. Likewise, Myrrh is a symbol of the supreme sacrifice, as it is used for embalming after the supreme sacrifice of death has taken the life of person; and myrrh also has healing ‘graces’, for it is also used for medicinal purposes. (click here to read more on gold, frankincense & myrrh in the Epiphany Novena page, DAYS 6, 7 & 8)
► The three gifts of gold, frankincense and myrrh also remind us of the three essential parts of the Holy Sacrifice of Mass, which are the Offertory, the Consecration and the Communion.
(1) The Frankincense reminds us of the Offertory of the Mass, for the priest incenses the gifts during the Offertory and formerly said the following prayer: “Through the intercession of Blessed Michael the Archangel, standing at the right hand of the altar of incense, and of all His elect may the Lord vouchsafe to bless this incense and to receive it in the odor of sweetness. May this incense blessed by You, arise before You, O Lord, and may Your mercy come down upon us Let my prayer, O Lord, come like incense before You; the lifting up of my hands, like the evening sacrifice.”
(2) The Myrrh, the symbol of suffering and death, reminds us of the Consecration during the Canon of the Mass, at which point Jesus renews His sacrifice of Calvary, but now in an unbloody manner through the ministry of the priest at the altar.
(3) The Gold reminds us of Holy Communion at Mass, whereby we unite ourselves to the love of God, for God is Love. Charity is the greatest of all virtues as gold is the greatest of all precious metals. Holy Communion is a manifestation of God’s love for us: “For God so loved the world, as to give His only begotten Son; that whosoever believeth in Him, may not perish, but may have life everlasting” (John 3:16). The same charity of God, Who is Charity itself: “God is charity” (1 John 4:8), gives us Jesus in Holy Communion, so that whosoever believes in the Eucharist and receives the Eucharist, may have life everlasting.
The whole of the Christmas story in soaked in Eucharistic symbolism: Bethlehem being the “Town of Bread”; Jesus being laid in an eating trough for animals, which is what a manger actually is; the similarity between the interior of the dark cave or stable and the dark interior of tabernacles; God hiding behind outward appearances (child and bread); the shepherds and lambs symbolizing the Good Shepherd, the Lamb of God, who would give us His flesh to eat under the appearance of bread. All this and much more requires the eyes of Faith that were given to the Magi, in order to see beyond the outward appearances into the divine realities that lay hidden from merely human eyes.
May the Infant Jesus grant you all great blessings on His birthday and reward your kindness and love towards Him in a world where “the charity of many has grown cold” (Matthew 24:12).
Part 5
THE ROUTE OF THE MAGI AND THE ROUTE TO HEAVEN
Taking a Different Route Home
The three pagan Magi who left Bethlehem, after their encounter with the Holy threesome of Jesus, Mary and Joseph, were very different men to one who had arrived in Bethlehem seeking the King of the Jews.
The recurring number of THREE, which is not just by chance, contains and hides within itself the different path that they would have to take on their return journey after their divine encounter, and it also contains the map or the instructions for our journey to Heaven, our true home, which may have to be radically different to the one we are on at the present moment.
In a certain sense, you can say that the encounter between the three wise pagans, the Magi, and the three Christians (Jesus, Mary and Joseph), gave birth to Christ in their souls. That encounter in Bethlehem was a “watershed” or “stable-shed” moment in their lives. It must have been like a spiritual ‘baptism’ of sorts, when the seed of Faith was planted in their pagan souls. Our Lord had that effect on them at the very beginning of His life in Bethlehem, just as He would have an effect on the Good Thief on the cross at the end of His life on Calvary. The Alpha and the Omega. The beginning and the end. The one thing in common was that He was laid out on wood: in Bethlehem the wood of the manger or the crib, on Calvary on the wood of the cross.
The Mystery of the Three Gifts
The THREE gifts given to Him on the wood of the manger by the THREE Magi, would be reflected on Calvary, where THREE men were being crucified: Jesus and the two thieves. The THREE gifts would be reflected thus:
(1) The GOLD, symbolizing charity, would be the charity that Jesus showed in laying down His innocent life for us miserable and ungrateful sinners: “Greater love than this no man hath, that a man lay down his life for his friends” (John 15:13). Well, actually, He did show an even greater love than that, for He laid down His life, not only for His friends, but also for His enemies!
(2) The FRANKINCENSE, symbolizing prayer, would be the prayer of Christ on the Cross, being offered up like incense to His Father in Heaven, begging mercy for both His friends and His enemies: “Father, forgive them, for they know not what they do” (Luke 23:34).
(3) The MYRRH, symbolizing suffering, would be reserved for the moment of ultimate suffering which is death itself: “I will go to the mountain of myrrh, and to the hill of frankincense” (Canticles 4:16). “And they gave Him to drink wine mingled with myrrh; but He took it not” (Mark 15:23). “And Nicodemus also came, (he who at the first came to Jesus by night,) bringing a mixture of myrrh and aloes, about a hundred-pound weight” (John 19:39).
The Three Stages of Our Journey
These THREE gifts and their respective meanings, are also THREE stages that we must ALL pass through on that narrow path that so few find and that leads to Heaven: “Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat. How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!” (Matthew 7:13-14).
Out of all the wise men in the world, only THREE, the Magi, found the way that led to the narrow entrance of the cave at Bethlehem. Out of all the people in world, only THREE families were chosen by God (symbolizing Jesus) to join Noe (symbol of Joseph) and his wife (symbol of Mary) in the ark: they were his THREE sons (Sem, and Cham, and Japheth) and their THREE wives. “Noe, and Sem, and Cham, and Japheth his sons: his wife, and the three wives of his sons with them, went into the ark” (Genesis 7:13).
Few found salvation back then, too! Again, we see wood play a large part in the salvation, since the ark was made of wood. God commanded that ark be THREE-hundred cubits long and thirty (THREE times ten) cubits high.
That same number THREE comes into play in our interior life or our journey towards perfection and Heaven. THREE is a number of perfection and our spiritual road or journey to perfection consists of THREE parts. This has been the perennial teaching among the spiritual masters of the Church, going back to the earliest times. Just as there are three major stages in our physical life, which transition from one into another (childhood-adolescence-adulthood), so too are there THREE major stages in our spiritual life, where we transition from one into another (the beginners, the proficient and the perfect; or otherwise called the Purgative Way for the beginners, the Illuminative Way for those who are more proficient, and the Unitive Way for those reaching perfection).
Three Painful Trials
Each of these THREE stages is preceded by a crisis or a painful transition. These are sometimes called “CONVERSIONS” by the spiritual writers. Before one can be a BEGINNER in the spiritual life, one has to convert from the state of not-possessing the grace of God in the soul (for an adult this means being in Mortal Sin, for a new born child it is the state of Original Sin) to a state of possessing the grace of God in the soul.
This FIRST CONVERSION therefore initially takes place in the Sacrament of Baptism, when sanctifying grace is infused into the soul for the first time, and in the Sacrament of Confession where Mortal Sin is removed and grace once again returns to the soul. This can be a real battle-royal for the soul. A battle that is painful and one that costs dearly. During this FIRST CONVERSION the soul of the Beginner is concerned with THREE chief things: (1) To battle and eradicate Mortal Sin, (2) to do penance for past mortal sins, and (3) to preserve the state of grace in the soul on an habitual basisl. The soul therefore has to PURGE itself (hence the name “Purgative Way”), not only from the present Mortal Sin, but also remedy the past effects of Mortal Sin by doing penance. It is only by an habitual avoidance of Mortal Sin that a soul can truly lay claim to being a Beginner in the spiritual life. Authors like the Fr. Faber and the 20th century spiritual master, Fr. Garrigou-Lagrange, are of the opinion that most souls are not even beginners, but are going backwards and forwards between the state of grace and the state of Mortal Sin. As regards lukewarm souls, many others state that they are not truly Beginners, for they have one foot inside the room and the other foot outside, neither in nor out.
The second level or stage of the spiritual life (the Illuminative Way of those making progress—the Proficients) is where the soul, now habitually free of Mortal Sin, starts to focus on THREE chief things: (1) the Proficient soul now starts to look for its Venial Sins in order to battle them, uproot them and destroy them, (2) It starts to pray much, much more than ever before, and (3) it starts to focus on the systematic (not random or sporadic) acquisition of virtues.
Before the soul acquires these great graces, it has to undergo the SECOND CONVERSION, which has THREE chief areas of combat. These are (1) the painful endurance of a spiritual dryness despite wanting and trying to draw closer to God, (2) the battle to overcome all deliberate Venial Sin, which in earlier years didn’t even seem like sin at all! And (3) the pulling away from all the sensible, tangible, non-sinful pleasures and consolations that the soul instinctively still desires. Many, if not most souls, who enter this level, do not have the fortitude and resolution to do this, and will often make peace with Venial Sin (which will then require a painful Purgatory at the end their life, unless they finally push through this stage). This peace with Venial Sin will quite frequently lead some souls back into Mortal Sin more or less frequently—for as one of the maxims of the spiritual life says: “If we are not making progress, then we will find ourselves going backwards.”
The third level or stage of the spiritual life (the Unitive Way of the Perfect) is one has to be preceded by a third trial or THIRD CONVERSION, which now hones or perfects the soul even more. The first conversion centered around the elimination of all Mortal Sin; the second conversion focused on the elimination of all Venial Sin; this third conversion has as its target the elimination of all imperfections—which are all thoughts, words and actions that are not sinful in any way, but could be more perfectly done. In short, it means trying to always do the most perfect thing, to take the most perfect option or solution. This can be an excruciating crucible of suffering.
To add to the trial, at this stage or level, God often pulls away from the soul—much more than in the second conversion, where the pulling away only meant a kind of dryness being experienced. In this third stage, the soul has the impression that it has been completely abandoned by God, so much so that it feels an unworthiness so great that it feels it will be damned. You can read of this in the lives of many of the saints. It is the final test for the soul, whereby God purifies it of all self-interest and self-love, and examines the soul to see if it seeks God for His own sake, or if it was only seeking it for consolations and self-interest. As the saying goes: “Do you seek the consolations of God, or do you seek the God of consolations?”
The Price of Failure, Refusal or Neglect
If we die in s state of grace, but have neglected or refused to go through these stages here on Earth, then the same work of purification and sanctification has to be done in the fires of Purgatory. For we are all called to perfection and it is only the perfect (the saints) who are allowed into Heaven. “I am the Almighty God: walk before me, and be perfect” (Genesis 17:1). “Thou shalt be perfect and without spot, before the Lord thy God” (Deuteronomy 18:13). “Fear the Lord, and serve Him with a perfect and most sincere heart” (Josue 24:14). “That the man of God may be perfect” (2 Timothy 3:17). “Let us go on to things more perfect” (Hebrews 6:1). “The disciple is not above his Master: but every one shall be perfect, if he be as his Master” (Luke 6:40). “Be you therefore perfect, as also your heavenly Father is perfect”(Matthew 5:48). “Strengthen me with a perfect spirit” (Psalm 50:14). “Christ Jesus, after you have suffered a little, will Himself perfect you” (1 Peter 5:10).
May the Infant Jesus grant you all great blessings on His birthday and reward your kindness and love towards Him in a world where “the charity of many has grown cold” (Matthew 24:12). Keep the fires of Christmas burning in your heart and soul!
The three pagan Magi who left Bethlehem, after their encounter with the Holy threesome of Jesus, Mary and Joseph, were very different men to one who had arrived in Bethlehem seeking the King of the Jews.
The recurring number of THREE, which is not just by chance, contains and hides within itself the different path that they would have to take on their return journey after their divine encounter, and it also contains the map or the instructions for our journey to Heaven, our true home, which may have to be radically different to the one we are on at the present moment.
In a certain sense, you can say that the encounter between the three wise pagans, the Magi, and the three Christians (Jesus, Mary and Joseph), gave birth to Christ in their souls. That encounter in Bethlehem was a “watershed” or “stable-shed” moment in their lives. It must have been like a spiritual ‘baptism’ of sorts, when the seed of Faith was planted in their pagan souls. Our Lord had that effect on them at the very beginning of His life in Bethlehem, just as He would have an effect on the Good Thief on the cross at the end of His life on Calvary. The Alpha and the Omega. The beginning and the end. The one thing in common was that He was laid out on wood: in Bethlehem the wood of the manger or the crib, on Calvary on the wood of the cross.
The Mystery of the Three Gifts
The THREE gifts given to Him on the wood of the manger by the THREE Magi, would be reflected on Calvary, where THREE men were being crucified: Jesus and the two thieves. The THREE gifts would be reflected thus:
(1) The GOLD, symbolizing charity, would be the charity that Jesus showed in laying down His innocent life for us miserable and ungrateful sinners: “Greater love than this no man hath, that a man lay down his life for his friends” (John 15:13). Well, actually, He did show an even greater love than that, for He laid down His life, not only for His friends, but also for His enemies!
(2) The FRANKINCENSE, symbolizing prayer, would be the prayer of Christ on the Cross, being offered up like incense to His Father in Heaven, begging mercy for both His friends and His enemies: “Father, forgive them, for they know not what they do” (Luke 23:34).
(3) The MYRRH, symbolizing suffering, would be reserved for the moment of ultimate suffering which is death itself: “I will go to the mountain of myrrh, and to the hill of frankincense” (Canticles 4:16). “And they gave Him to drink wine mingled with myrrh; but He took it not” (Mark 15:23). “And Nicodemus also came, (he who at the first came to Jesus by night,) bringing a mixture of myrrh and aloes, about a hundred-pound weight” (John 19:39).
The Three Stages of Our Journey
These THREE gifts and their respective meanings, are also THREE stages that we must ALL pass through on that narrow path that so few find and that leads to Heaven: “Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat. How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!” (Matthew 7:13-14).
Out of all the wise men in the world, only THREE, the Magi, found the way that led to the narrow entrance of the cave at Bethlehem. Out of all the people in world, only THREE families were chosen by God (symbolizing Jesus) to join Noe (symbol of Joseph) and his wife (symbol of Mary) in the ark: they were his THREE sons (Sem, and Cham, and Japheth) and their THREE wives. “Noe, and Sem, and Cham, and Japheth his sons: his wife, and the three wives of his sons with them, went into the ark” (Genesis 7:13).
Few found salvation back then, too! Again, we see wood play a large part in the salvation, since the ark was made of wood. God commanded that ark be THREE-hundred cubits long and thirty (THREE times ten) cubits high.
That same number THREE comes into play in our interior life or our journey towards perfection and Heaven. THREE is a number of perfection and our spiritual road or journey to perfection consists of THREE parts. This has been the perennial teaching among the spiritual masters of the Church, going back to the earliest times. Just as there are three major stages in our physical life, which transition from one into another (childhood-adolescence-adulthood), so too are there THREE major stages in our spiritual life, where we transition from one into another (the beginners, the proficient and the perfect; or otherwise called the Purgative Way for the beginners, the Illuminative Way for those who are more proficient, and the Unitive Way for those reaching perfection).
Three Painful Trials
Each of these THREE stages is preceded by a crisis or a painful transition. These are sometimes called “CONVERSIONS” by the spiritual writers. Before one can be a BEGINNER in the spiritual life, one has to convert from the state of not-possessing the grace of God in the soul (for an adult this means being in Mortal Sin, for a new born child it is the state of Original Sin) to a state of possessing the grace of God in the soul.
This FIRST CONVERSION therefore initially takes place in the Sacrament of Baptism, when sanctifying grace is infused into the soul for the first time, and in the Sacrament of Confession where Mortal Sin is removed and grace once again returns to the soul. This can be a real battle-royal for the soul. A battle that is painful and one that costs dearly. During this FIRST CONVERSION the soul of the Beginner is concerned with THREE chief things: (1) To battle and eradicate Mortal Sin, (2) to do penance for past mortal sins, and (3) to preserve the state of grace in the soul on an habitual basisl. The soul therefore has to PURGE itself (hence the name “Purgative Way”), not only from the present Mortal Sin, but also remedy the past effects of Mortal Sin by doing penance. It is only by an habitual avoidance of Mortal Sin that a soul can truly lay claim to being a Beginner in the spiritual life. Authors like the Fr. Faber and the 20th century spiritual master, Fr. Garrigou-Lagrange, are of the opinion that most souls are not even beginners, but are going backwards and forwards between the state of grace and the state of Mortal Sin. As regards lukewarm souls, many others state that they are not truly Beginners, for they have one foot inside the room and the other foot outside, neither in nor out.
The second level or stage of the spiritual life (the Illuminative Way of those making progress—the Proficients) is where the soul, now habitually free of Mortal Sin, starts to focus on THREE chief things: (1) the Proficient soul now starts to look for its Venial Sins in order to battle them, uproot them and destroy them, (2) It starts to pray much, much more than ever before, and (3) it starts to focus on the systematic (not random or sporadic) acquisition of virtues.
Before the soul acquires these great graces, it has to undergo the SECOND CONVERSION, which has THREE chief areas of combat. These are (1) the painful endurance of a spiritual dryness despite wanting and trying to draw closer to God, (2) the battle to overcome all deliberate Venial Sin, which in earlier years didn’t even seem like sin at all! And (3) the pulling away from all the sensible, tangible, non-sinful pleasures and consolations that the soul instinctively still desires. Many, if not most souls, who enter this level, do not have the fortitude and resolution to do this, and will often make peace with Venial Sin (which will then require a painful Purgatory at the end their life, unless they finally push through this stage). This peace with Venial Sin will quite frequently lead some souls back into Mortal Sin more or less frequently—for as one of the maxims of the spiritual life says: “If we are not making progress, then we will find ourselves going backwards.”
The third level or stage of the spiritual life (the Unitive Way of the Perfect) is one has to be preceded by a third trial or THIRD CONVERSION, which now hones or perfects the soul even more. The first conversion centered around the elimination of all Mortal Sin; the second conversion focused on the elimination of all Venial Sin; this third conversion has as its target the elimination of all imperfections—which are all thoughts, words and actions that are not sinful in any way, but could be more perfectly done. In short, it means trying to always do the most perfect thing, to take the most perfect option or solution. This can be an excruciating crucible of suffering.
To add to the trial, at this stage or level, God often pulls away from the soul—much more than in the second conversion, where the pulling away only meant a kind of dryness being experienced. In this third stage, the soul has the impression that it has been completely abandoned by God, so much so that it feels an unworthiness so great that it feels it will be damned. You can read of this in the lives of many of the saints. It is the final test for the soul, whereby God purifies it of all self-interest and self-love, and examines the soul to see if it seeks God for His own sake, or if it was only seeking it for consolations and self-interest. As the saying goes: “Do you seek the consolations of God, or do you seek the God of consolations?”
The Price of Failure, Refusal or Neglect
If we die in s state of grace, but have neglected or refused to go through these stages here on Earth, then the same work of purification and sanctification has to be done in the fires of Purgatory. For we are all called to perfection and it is only the perfect (the saints) who are allowed into Heaven. “I am the Almighty God: walk before me, and be perfect” (Genesis 17:1). “Thou shalt be perfect and without spot, before the Lord thy God” (Deuteronomy 18:13). “Fear the Lord, and serve Him with a perfect and most sincere heart” (Josue 24:14). “That the man of God may be perfect” (2 Timothy 3:17). “Let us go on to things more perfect” (Hebrews 6:1). “The disciple is not above his Master: but every one shall be perfect, if he be as his Master” (Luke 6:40). “Be you therefore perfect, as also your heavenly Father is perfect”(Matthew 5:48). “Strengthen me with a perfect spirit” (Psalm 50:14). “Christ Jesus, after you have suffered a little, will Himself perfect you” (1 Peter 5:10).
May the Infant Jesus grant you all great blessings on His birthday and reward your kindness and love towards Him in a world where “the charity of many has grown cold” (Matthew 24:12). Keep the fires of Christmas burning in your heart and soul!
Part 6
FOUR KINGS, TWO-FACED, ONE FATE
Our knowledge of our Faith and of history connected with the Faith, is pretty abysmal. We barely know the superficial elements, while deeper elements are explored about as often as the regular man on the street goes deep-sea diving. Thus, much escapes us as we content ourselves with a superficial and infantile knowledge of things that we should know in greater depth, but do not know, mainly because we are not really interested.
We have all heard of King Herod, but most people think of only one Herod, whereas there were more than one. In fact, there were four Herods. The three kings are the opposite of the four Herods. Yes, the New Testament speaks of a quartet of men who bore that name. The first, Herod the Great, is the one in the Epiphany story. He slaughtered the innocents. His son, Herod Antipas, succeeded him and had Mary’s nephew, John the Baptist, beheaded. The third Herod, Herod Agrippa I, martyred St. James and imprisoned St. Peter, and the fourth Herod, Agrippa II, was the one who judged St. Paul before Paul was hauled off to Rome to appear before Caesar.
Antipater, was a political ally and close friend of Julius Caesar. After Antipater was murdered in 43 B.C., his son Herod, later known as Herod the Great, established the now-familiar family name. Although Herod the Great is perhaps the best known, there are a number of other Herods of Antipater’s Dynasty that are mentioned in The Bible.
Herod the Great
Upon his death, Antipater’s territory was divided among his four sons. Galilee went to Herod, who later was appointed tetrarch of Judea by Mark Antony, and also king of Judea by the senate in Rome. The title “Great” refers not so much to Herod’s greatness, but merely that he was the eldest son of Antipater. He was a ruthless fighter, a cunning negotiator, and a subtle diplomat. After he became governor of Galilee, he quickly established himself in the region.
The Romans, who really ruled the territory and for whom Herod was a puppet, appreciated the way in which Herod subdued opposition, prevented rebellion and maintained order among the Jewish people. For 35 years he remained a ‘loyal’ friend and ally of the Roman invaders. Later he was appointed as King of Judea, with the palace and throne being in Jerusalem, giving him direct control over the Jewish people. At first, although he was not a Jew himself, Herod the Great was very careful and sensitive on matters pertaining to the Jewish religion—after all, he wanted to keep his lucrative job! He had 10 marriages and 15 sons; he even murdered some of his wives and sons. Staying in power was the name of the game!
Herod was a brutal and wicked man who is perhaps most remembered for his murderous decree at the time of the birth of Jesus Christ in Bethlehem: “Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Arise, and take the Child and His mother, and fly into Egypt: and be there until I shall tell thee. For it will come to pass that Herod will seek the Child to destroy Him.” (Matthew 2:13)
In an effort the kill the Child that had escaped him, Herod then ordered the killing of all male children of Bethlehem and its vicinity, two years of age and under, in what has become known as the slaughter of the innocents: “Then Herod perceiving that he was deluded by the wise men, was exceeding angry; and sending killed all the men children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the wise men” (Matthew 2:16).
Like many despots or tyrants, who superficially want to look good, Herod considered himself to be a builder of great cities and magnificent structures. He continued the work on the fortress of Masada and rebuilt the Temple in Jerusalem on a grand scale, a work that went on for decades, and which was not completed until after his death. When Jesus was in that “Herodian” Temple, He spoke both of its magnificence, and prophesied its destruction, which was fulfilled by Roman Legions in 70 A.D., when the destroyed the Temple during the fall and destruction of Jerusalem. “And Jesus being come out of the temple, went away. And His disciples came to show Him the buildings of the Temple. And He answering, said to them: ‘Do you see all these things? Amen I say to you there shall not be left here a stone upon a stone that shall not be destroyed!’” (Matthew 24:1-2).
After ruling for about 37 years, Herod died at Jericho about 4 B.C. An angel then again appeared to Joseph to tell him to return from Egypt. So Joseph returned to Nazareth. “But when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph in Egypt, saying: ‘Arise, and take the Child and His mother, and go into the land of Israel. For they are dead that sought the life of the Child. Who arose, and took the Child and His mother, and came into the land of Israel. But hearing that Archelaus reigned in Judea, in the room of Herod his father, he was afraid to go thither: and being warned in sleep retired into the quarters of Galilee. And coming, he dwelt in a city called Nazareth: that it might be fulfilled which was said by prophets: ‘That he shall be called a Nazarene.’” (Matthew 2:19-23).
Herod Antipas
Herod Antipas was the son of Herod the Great and his Samaritan wife Malthace. He was tetrarch of Galilee during all of Jesus’ human life. The word “tetrarch” comes from the Greek, and means one that rules over the fourth part of a kingdom: as Herod then ruled over Galilee, which was but the fourth part of the kingdom of his father. Unlike his father, Herod the Great, who had tried and failed to have the Savior killed, Herod Antipas saw it happen. He was the Herod that spoke with Jesus Christ after His arrest that fateful night, before sending Him back to Pontius Pilate.
“But Pilate hearing Galilee, asked if Jesus was from Galilee? And when he understood that Jesus was of Herod’s jurisdiction, he sent Jesus away to Herod, who was also himself at Jerusalem, in those days. And Herod, seeing Jesus, was very glad; for he was desirous of a long time to see Him, because he had heard many things of Him; and he hoped to see some sign wrought by Him. And he questioned Him in many words. But Jesus answered him nothing. And the chief priests and the scribes stood by, earnestly accusing him. And Herod with his army set him at nought, and mocked Him, putting on Him a white garment, and sent Him back to Pilate. And Herod and Pilate were made friends, that same day; for before they were enemies one to another” (Luke 23:6-12).
It was also this Herod Antipas who earlier had St. John the Baptist beheaded at the instigation of Herodias, the wife of his half-brother Herod-Philip, whom he had married, even though he was already married to Malthace.
“At the time Herod the Tetrarch heard the fame of Jesus. And he said to his servants: ‘This is John the Baptist: he is risen from the dead, and therefore mighty works show forth themselves in him.’ For Herod [Antipas] had apprehended John and bound him, and put him into prison, because of Herodias, his brother’s wife. For John said to him: ‘It is not lawful for thee to have her!’ And having a mind to put him to death, he feared the people: because they esteemed him as a prophet. But on Herod’s birthday, the daughter of Herodias danced before them: and pleased Herod. Whereupon he promised with an oath, to give her whatsoever she would ask of him. But she being instructed before by her mother, said: ‘Give me here in a dish the head of John the Baptist!’ And the king was struck sad: yet because of his oath, and for them that sat with him at table, he commanded it to be given. And he sent, and beheaded John in the prison. And his head was brought in a dish: and it was given to the damsel, and she brought it to her mother. And his disciples came and took the body, and buried it, and came and told Jesus” (Matthew 14:1-12).
Herod Antipas was saddened when Salome, at the instigation of the adulteress Herodias, asked for St. John the Baptist’s head. However, he had promised Salome anything she wanted, and did not want to look bad in front of all the other guests. So he agrees to evil rather than lose face, but has St. John the Baptist lose his head instead. The ultimate consummate Liberal, the people pleaser, who will ignore truth and morality to maintain human respect! Two-faced like his father, he has one and the same fate as his father. Aretas, the Nabatean king, whose daughter Herod had married before discarding her for his half-brother’s wife, Herodias, was insulted by this treatment of his rejected and slighted daughter. Consequently, he declared war on Herod and came with an army and defeated Herod Antipas and his troops in battle. This led to his political downfall and the Romans banished him to an obscure part of France.
Herod Agrippa I
Herod Agrippa I was the son of Aristobulus and Bernice, and grandson of Herod the Great. He was tetrarch of the provinces previously ruled by Lysanias II, but eventually he possessed the entire kingdom of his grandfather, with the title of king, when he took over the territory of Herod Antipas after his banishment to France.
As a young person growing up in an imperial court, he had taken on undisciplined habits and an extravagant lifestyle. Just like his Herodian predecessors, he was a master liberal and people pleaser. Using these superficial charms he always tried to keep on the good side of Rome, who were real rulers behind their Herodian puppets. Herod Agrippa’s daughter, Berenice, was the mistress of the future Roman Emperor, Titus.
It was this Herod that had St. James, the brother of St. John, executed (Acts 12:1-2). He then imprisoned St. Peter with the intention of killing him also (Acts 12:3-5), but God had an angel go in and get him out (Acts 12:6-10).
“And at the same time, Herod the king stretched forth his hands, to afflict some of the church. And he killed James, the brother of John, with the sword. And seeing that it pleased the Jews, he proceeded to take up Peter also. Now it was in the days of the Azymes. And when he had apprehended him, he cast him into prison, delivering him to four files of soldiers to be kept, intending, after the pasch, to bring him forth to the people. Peter therefore was kept in prison. But prayer was made without ceasing by the church unto God for him. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. And behold an angel of the Lord stood by him: and a light shined in the room: and he striking Peter on the side, raised him up, saying: ‘Arise quickly!’ And the chains fell off from his hands. And the angel said to him: ‘Gird thyself, and put on thy sandals!’ And he did so. And he said to him: ‘Cast thy garment about thee, and follow me!’ And going out, he followed him, and he knew not that it was true which was done by the angel: but thought he saw a vision. And passing through the first and the second ward, they came to the iron gate that leadeth to the city, which of itself opened to them. And going out, they passed on through one street: and immediately the angel departed from him” (Acts 12:1-10).
Like all of the rest, Herod Agrippa had a very high opinion of himself, until one day, about 44 A.D., it went too far — he, in effect, claimed to be divine: “And upon a day appointed, Herod being arrayed in kingly apparel, sat in the judgment seat, and made an oration to them. And the people made acclamation, saying: ‘It is the voice of a god, and not of a man!’ And immediately an angel of the Lord struck him, because he had not given the honor to God: and being eaten up by worms, he gave up the ghost” (Acts 12:21-23).
Herod Agrippa II
Herod Agrippa II was the son of Herod Agrippa I and Cypros, and great-grandson of Herod the Great. Claudius, the Roman Emperor at that time, made him tetrarch of the provinces of Philippi and Lysanias, with the title of king. He enlarged the city of Caesarea Philippi, and called it Neronias, in honor of Emperor Nero. Herod Agrippa was engaged in an incestuous relationship with his sister Bernice. It was before Herod Agrippa II and Bernice that St. Paul made his defense at Caesarea. (Acts 25:13-27, 26:1-32). He also tried to dissuade the Jews from rebelling against Rome in 66 AD, but failed. This led to the eventual destruction of Jerusalem and the Temple, which had been foretold by Our Lord. Herod Agrippa II died at Rome about 100 A.D.
Royal Lessons to be Learned
Uncontrolled ambition can turn a person into a monster. God helps us keep things in the proper perspective when we focus on Him above all else.
Jealousy clouds our judgment. We should appreciate what God has given us and use what He has given us correctly, according to His wishes rather than our own profit or advantage. .
Great accomplishments are meaningless if done in a way that dishonors God. Christ calls us to loving relationships rather than building monuments to ourselves.
You have probably heard of the Latin phrase: “Corruptio optimi pessima”, which, roughly translated means, “The corruption of the best is the worst” or “The corruption of what is best is the worst tragedy.”
Likewise, there is the saying: “Power tends to corrupt and absolute power corrupts absolutely.”
Others are of the opinion that it is not power that corrupts so much as fear of losing that power. Fear of losing power corrupts those who wield power.
Some argue that though power corrupts, it’s actually more true that power attracts the corruptible.
All of this is true not only for the pagan world or the political world, but it is also true for the Catholic whose heart is not sincerely set on spiritual treasures. Our Lord was the King of kings, yet when they tried to come and take Him by force and make Him king, He fled. His kingdom was not to be of this world. His power was not worldly, nor political, but supernatural, above nature. He would say that we cannot serve God and mammon; in other words, we cannot be worldly and spiritual; we cannot be, at the same time, rich but poor in spirit—“Amen, I say to you, that a rich man shall hardly enter into the Kingdom of Heaven. And again I say to you: It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the Kingdom of Heaven” (Matthew 19:23-24). Ambition for riches, possessions, power in this world, destroy the likelihood sharing in the riches, possessions and power of Heaven.
May the Infant Jesus grant you all great blessings on His birthday and reward your kindness and love towards Him in a world where “the charity of many has grown cold” (Matthew 24:12). Keep the fires of Christmas burning in your heart and soul!
We have all heard of King Herod, but most people think of only one Herod, whereas there were more than one. In fact, there were four Herods. The three kings are the opposite of the four Herods. Yes, the New Testament speaks of a quartet of men who bore that name. The first, Herod the Great, is the one in the Epiphany story. He slaughtered the innocents. His son, Herod Antipas, succeeded him and had Mary’s nephew, John the Baptist, beheaded. The third Herod, Herod Agrippa I, martyred St. James and imprisoned St. Peter, and the fourth Herod, Agrippa II, was the one who judged St. Paul before Paul was hauled off to Rome to appear before Caesar.
Antipater, was a political ally and close friend of Julius Caesar. After Antipater was murdered in 43 B.C., his son Herod, later known as Herod the Great, established the now-familiar family name. Although Herod the Great is perhaps the best known, there are a number of other Herods of Antipater’s Dynasty that are mentioned in The Bible.
Herod the Great
Upon his death, Antipater’s territory was divided among his four sons. Galilee went to Herod, who later was appointed tetrarch of Judea by Mark Antony, and also king of Judea by the senate in Rome. The title “Great” refers not so much to Herod’s greatness, but merely that he was the eldest son of Antipater. He was a ruthless fighter, a cunning negotiator, and a subtle diplomat. After he became governor of Galilee, he quickly established himself in the region.
The Romans, who really ruled the territory and for whom Herod was a puppet, appreciated the way in which Herod subdued opposition, prevented rebellion and maintained order among the Jewish people. For 35 years he remained a ‘loyal’ friend and ally of the Roman invaders. Later he was appointed as King of Judea, with the palace and throne being in Jerusalem, giving him direct control over the Jewish people. At first, although he was not a Jew himself, Herod the Great was very careful and sensitive on matters pertaining to the Jewish religion—after all, he wanted to keep his lucrative job! He had 10 marriages and 15 sons; he even murdered some of his wives and sons. Staying in power was the name of the game!
Herod was a brutal and wicked man who is perhaps most remembered for his murderous decree at the time of the birth of Jesus Christ in Bethlehem: “Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Arise, and take the Child and His mother, and fly into Egypt: and be there until I shall tell thee. For it will come to pass that Herod will seek the Child to destroy Him.” (Matthew 2:13)
In an effort the kill the Child that had escaped him, Herod then ordered the killing of all male children of Bethlehem and its vicinity, two years of age and under, in what has become known as the slaughter of the innocents: “Then Herod perceiving that he was deluded by the wise men, was exceeding angry; and sending killed all the men children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the wise men” (Matthew 2:16).
Like many despots or tyrants, who superficially want to look good, Herod considered himself to be a builder of great cities and magnificent structures. He continued the work on the fortress of Masada and rebuilt the Temple in Jerusalem on a grand scale, a work that went on for decades, and which was not completed until after his death. When Jesus was in that “Herodian” Temple, He spoke both of its magnificence, and prophesied its destruction, which was fulfilled by Roman Legions in 70 A.D., when the destroyed the Temple during the fall and destruction of Jerusalem. “And Jesus being come out of the temple, went away. And His disciples came to show Him the buildings of the Temple. And He answering, said to them: ‘Do you see all these things? Amen I say to you there shall not be left here a stone upon a stone that shall not be destroyed!’” (Matthew 24:1-2).
After ruling for about 37 years, Herod died at Jericho about 4 B.C. An angel then again appeared to Joseph to tell him to return from Egypt. So Joseph returned to Nazareth. “But when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph in Egypt, saying: ‘Arise, and take the Child and His mother, and go into the land of Israel. For they are dead that sought the life of the Child. Who arose, and took the Child and His mother, and came into the land of Israel. But hearing that Archelaus reigned in Judea, in the room of Herod his father, he was afraid to go thither: and being warned in sleep retired into the quarters of Galilee. And coming, he dwelt in a city called Nazareth: that it might be fulfilled which was said by prophets: ‘That he shall be called a Nazarene.’” (Matthew 2:19-23).
Herod Antipas
Herod Antipas was the son of Herod the Great and his Samaritan wife Malthace. He was tetrarch of Galilee during all of Jesus’ human life. The word “tetrarch” comes from the Greek, and means one that rules over the fourth part of a kingdom: as Herod then ruled over Galilee, which was but the fourth part of the kingdom of his father. Unlike his father, Herod the Great, who had tried and failed to have the Savior killed, Herod Antipas saw it happen. He was the Herod that spoke with Jesus Christ after His arrest that fateful night, before sending Him back to Pontius Pilate.
“But Pilate hearing Galilee, asked if Jesus was from Galilee? And when he understood that Jesus was of Herod’s jurisdiction, he sent Jesus away to Herod, who was also himself at Jerusalem, in those days. And Herod, seeing Jesus, was very glad; for he was desirous of a long time to see Him, because he had heard many things of Him; and he hoped to see some sign wrought by Him. And he questioned Him in many words. But Jesus answered him nothing. And the chief priests and the scribes stood by, earnestly accusing him. And Herod with his army set him at nought, and mocked Him, putting on Him a white garment, and sent Him back to Pilate. And Herod and Pilate were made friends, that same day; for before they were enemies one to another” (Luke 23:6-12).
It was also this Herod Antipas who earlier had St. John the Baptist beheaded at the instigation of Herodias, the wife of his half-brother Herod-Philip, whom he had married, even though he was already married to Malthace.
“At the time Herod the Tetrarch heard the fame of Jesus. And he said to his servants: ‘This is John the Baptist: he is risen from the dead, and therefore mighty works show forth themselves in him.’ For Herod [Antipas] had apprehended John and bound him, and put him into prison, because of Herodias, his brother’s wife. For John said to him: ‘It is not lawful for thee to have her!’ And having a mind to put him to death, he feared the people: because they esteemed him as a prophet. But on Herod’s birthday, the daughter of Herodias danced before them: and pleased Herod. Whereupon he promised with an oath, to give her whatsoever she would ask of him. But she being instructed before by her mother, said: ‘Give me here in a dish the head of John the Baptist!’ And the king was struck sad: yet because of his oath, and for them that sat with him at table, he commanded it to be given. And he sent, and beheaded John in the prison. And his head was brought in a dish: and it was given to the damsel, and she brought it to her mother. And his disciples came and took the body, and buried it, and came and told Jesus” (Matthew 14:1-12).
Herod Antipas was saddened when Salome, at the instigation of the adulteress Herodias, asked for St. John the Baptist’s head. However, he had promised Salome anything she wanted, and did not want to look bad in front of all the other guests. So he agrees to evil rather than lose face, but has St. John the Baptist lose his head instead. The ultimate consummate Liberal, the people pleaser, who will ignore truth and morality to maintain human respect! Two-faced like his father, he has one and the same fate as his father. Aretas, the Nabatean king, whose daughter Herod had married before discarding her for his half-brother’s wife, Herodias, was insulted by this treatment of his rejected and slighted daughter. Consequently, he declared war on Herod and came with an army and defeated Herod Antipas and his troops in battle. This led to his political downfall and the Romans banished him to an obscure part of France.
Herod Agrippa I
Herod Agrippa I was the son of Aristobulus and Bernice, and grandson of Herod the Great. He was tetrarch of the provinces previously ruled by Lysanias II, but eventually he possessed the entire kingdom of his grandfather, with the title of king, when he took over the territory of Herod Antipas after his banishment to France.
As a young person growing up in an imperial court, he had taken on undisciplined habits and an extravagant lifestyle. Just like his Herodian predecessors, he was a master liberal and people pleaser. Using these superficial charms he always tried to keep on the good side of Rome, who were real rulers behind their Herodian puppets. Herod Agrippa’s daughter, Berenice, was the mistress of the future Roman Emperor, Titus.
It was this Herod that had St. James, the brother of St. John, executed (Acts 12:1-2). He then imprisoned St. Peter with the intention of killing him also (Acts 12:3-5), but God had an angel go in and get him out (Acts 12:6-10).
“And at the same time, Herod the king stretched forth his hands, to afflict some of the church. And he killed James, the brother of John, with the sword. And seeing that it pleased the Jews, he proceeded to take up Peter also. Now it was in the days of the Azymes. And when he had apprehended him, he cast him into prison, delivering him to four files of soldiers to be kept, intending, after the pasch, to bring him forth to the people. Peter therefore was kept in prison. But prayer was made without ceasing by the church unto God for him. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. And behold an angel of the Lord stood by him: and a light shined in the room: and he striking Peter on the side, raised him up, saying: ‘Arise quickly!’ And the chains fell off from his hands. And the angel said to him: ‘Gird thyself, and put on thy sandals!’ And he did so. And he said to him: ‘Cast thy garment about thee, and follow me!’ And going out, he followed him, and he knew not that it was true which was done by the angel: but thought he saw a vision. And passing through the first and the second ward, they came to the iron gate that leadeth to the city, which of itself opened to them. And going out, they passed on through one street: and immediately the angel departed from him” (Acts 12:1-10).
Like all of the rest, Herod Agrippa had a very high opinion of himself, until one day, about 44 A.D., it went too far — he, in effect, claimed to be divine: “And upon a day appointed, Herod being arrayed in kingly apparel, sat in the judgment seat, and made an oration to them. And the people made acclamation, saying: ‘It is the voice of a god, and not of a man!’ And immediately an angel of the Lord struck him, because he had not given the honor to God: and being eaten up by worms, he gave up the ghost” (Acts 12:21-23).
Herod Agrippa II
Herod Agrippa II was the son of Herod Agrippa I and Cypros, and great-grandson of Herod the Great. Claudius, the Roman Emperor at that time, made him tetrarch of the provinces of Philippi and Lysanias, with the title of king. He enlarged the city of Caesarea Philippi, and called it Neronias, in honor of Emperor Nero. Herod Agrippa was engaged in an incestuous relationship with his sister Bernice. It was before Herod Agrippa II and Bernice that St. Paul made his defense at Caesarea. (Acts 25:13-27, 26:1-32). He also tried to dissuade the Jews from rebelling against Rome in 66 AD, but failed. This led to the eventual destruction of Jerusalem and the Temple, which had been foretold by Our Lord. Herod Agrippa II died at Rome about 100 A.D.
Royal Lessons to be Learned
Uncontrolled ambition can turn a person into a monster. God helps us keep things in the proper perspective when we focus on Him above all else.
Jealousy clouds our judgment. We should appreciate what God has given us and use what He has given us correctly, according to His wishes rather than our own profit or advantage. .
Great accomplishments are meaningless if done in a way that dishonors God. Christ calls us to loving relationships rather than building monuments to ourselves.
You have probably heard of the Latin phrase: “Corruptio optimi pessima”, which, roughly translated means, “The corruption of the best is the worst” or “The corruption of what is best is the worst tragedy.”
Likewise, there is the saying: “Power tends to corrupt and absolute power corrupts absolutely.”
Others are of the opinion that it is not power that corrupts so much as fear of losing that power. Fear of losing power corrupts those who wield power.
Some argue that though power corrupts, it’s actually more true that power attracts the corruptible.
All of this is true not only for the pagan world or the political world, but it is also true for the Catholic whose heart is not sincerely set on spiritual treasures. Our Lord was the King of kings, yet when they tried to come and take Him by force and make Him king, He fled. His kingdom was not to be of this world. His power was not worldly, nor political, but supernatural, above nature. He would say that we cannot serve God and mammon; in other words, we cannot be worldly and spiritual; we cannot be, at the same time, rich but poor in spirit—“Amen, I say to you, that a rich man shall hardly enter into the Kingdom of Heaven. And again I say to you: It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the Kingdom of Heaven” (Matthew 19:23-24). Ambition for riches, possessions, power in this world, destroy the likelihood sharing in the riches, possessions and power of Heaven.
May the Infant Jesus grant you all great blessings on His birthday and reward your kindness and love towards Him in a world where “the charity of many has grown cold” (Matthew 24:12). Keep the fires of Christmas burning in your heart and soul!
Part 7
THREE KINGS MEAN THREE THINGS
A Tree of Threes
The recurring number of THREE, which is not just by chance, contains and hides within itself the different path that they would have to take on their return journey after their divine encounter, and it also contains the map or the instructions for our journey to Heaven, which may have to be radically different to the one we are on at the present moment.
Three Magi and the Holy Family Threesome
In a certain sense, you can say that the encounter between the three wise pagans, the Magi, and the three Christians (Jesus, Mary and Joseph), gave birth to Christ in their souls. That encounter in Bethlehem was a “watershed” or “stable-shed” moment in their lives. It must have been like a spiritual ‘baptism’ of sorts, when the seed of Faith was planted in their pagan souls. Our Lord had that effect on them at the very beginning of His life in Bethlehem, just as He would have an effect on the Good Thief on the cross at the end of His life on Calvary. The Alpha and the Omega. The beginning and the end. The one thing in common was that he was laid out on wood: in Bethlehem the wood of the manger or the crib, on Calvary on the wood of the cross.
Three Sons of Noe and Their Three Wives
Out of all the wise men in the world, only THREE, the Magi, found the way that led to the narrow entrance of the cave at Bethlehem. Out of all the people in world, only THREE families were chosen by God (symbolizing Jesus) to join Noe (symbol of Joseph) and his wife (symbol of Mary) in the ark: they were his THREE sons (Sem, and Cham, and Japheth) and their THREE wives. “Noe, and Sem, and Cham, and Japheth his sons: his wife, and the three wives of his sons with them, went into the ark” (Genesis 7:13).
Few found salvation back then, too! Again, we see wood play a large part in the salvation, since the ark was made of wood. God commanded that ark be THREE-hundred cubits long and thirty (THREE times ten) cubits high.
Three Gifts
The THREE gifts given to him on the wood of the manger by the THREE Magi, would be reflected on Calvary where THREE men were being crucified: Jesus and the two thieves. The THREE gifts would be reflected thus:
(1) The Gold, symbolizing charity, would be the charity that Jesus showed in laying down His innocent life for us miserable and ungrateful sinners: “Greater love than this no man hath, that a man lay down his life for his friends” (John 15:13). Well, actually, He did show an even greater love than that, for He laid down His life, not only for His friends, but also for His enemies!
(2) The Frankincense, symbolizing prayer, would be the prayer of Christ on the Cross, being offered up like incense to His Father in Heaven, begging mercy for both His friends and His enemies: “Father, forgive them, for they know not what they do” (Luke 23:34).
(3) The Myrrh, symbolizing suffering, would be reserved for the moment of ultimate suffering which is death itself: “I will go to the mountain of myrrh, and to the hill of frankincense” (Canticles 4:16). “And they gave Him to drink wine mingled with myrrh; but He took it not” (Mark 15:23). “And Nicodemus also came, (he who at the first came to Jesus by night,) bringing a mixture of myrrh and aloes, about a hundred-pound weight” (John 19:39).
Three Stages of the Spiritual Life
These THREE gifts and their respective meanings, are also THREE stages that we must ALL pass through on that narrow path that so few find and that leads to Heaven: “Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat. How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!” (Matthew 7:13-14).
That number THREE comes into play in our interior life or our journey towards perfection and Heaven. THREE is a number of perfection and our spiritual road or journey to perfection consists of THREE parts. This has been the perennial teaching among the spiritual masters of the Church, going back to the earliest times. Just as there are three major stages in our physical life, which transition from one into another (childhood-adolescence-adulthood), so too are there THREE major stages in our spiritual life, where we transition from one into another (the beginners, the proficient and the perfect; or otherwise called the Purgative Way for the beginners, the Illuminative Way for those who are more proficient, and the Unitive Way for those reaching perfection).
Three Conversions
Each of these THREE stages is preceded by a crisis or a painful transition. These are sometimes called “CONVERSIONS” by the spiritual writers. Before one can be a BEGINNER in the spiritual life, one has to convert from the state of not-possessing the grace of God in the soul (for an adult this means being in Mortal Sin, for an new born child it is the state of Original Sin) to a state of possessing the grace of God in the soul. This FIRST CONVERSION therefore initially takes place in the Sacrament of Baptism, when sanctifying grace is infused into the soul for the first time, and in the Sacrament of Confession where Mortal Sin is removed and grace once again returns to the soul. This can be a real battle-royal for the soul. A battle that is painful and one that costs dearly. During this FIRST CONVERSION the soul of the Beginner is concerned with THREE chief things: (1) To battle and eradicate Mortal Sin, (2) to do penance for past mortal sins, and (3) to preserve the state of grace in the soul on an habitual level. The soul therefore has to PURGE itself (hence the name “Purgative Way”), not only from the present Mortal Sin, but also remedy the past effects of Mortal Sin by doing penance. It is only by an habitual avoidance of Mortal Sin that a soul can truly lay claim to being a Beginner in the spiritual life. Authors like the Fr. Faber and 20th century spiritual master, Fr. Garrigou-Lagrange, are of the opinion that most souls are not even beginners, but are going backwards and forwards between the state of grace and the state of Mortal Sin.
The second level or stage of the spiritual life (the Illuminative Way of those making progress—the Proficients) is where the soul, now habitually free of Mortal Sin, starts to focus on THREE chief things: (1) the Proficient soul now starts to look for its Venial Sins in order to battle them, uproot them and destroy them, (2) It starts to pray much, much more than ever before, and (3) it starts to focus on the systematic (not random or sporadic) acquisition of virtues. Before the soul acquires these great graces, it has to undergo another CONVERSION, has THREE chief areas of combat, which are (1) the painful endurance of a spiritual dryness despite the wanting to draw closer to God, (2) the battle to overcome all deliberate Venial Sin, which in earlier years didn’t even seem like sin at all! And (3) the pulling away from all the sensible, tangible, non-sinful pleasures and consolations that the soul instinctively still desires. Many, if not most souls, who enter this level, do not have the fortitude and resolution to do this, and will often make peace with Venial Sin (which will then require a painful Purgatory at the end their life, unless they finally push through this stage). This peace with Venial Sin will quite frequently lead some souls back into Mortal Sin more or less frequently—for as one of the maxims of the spiritual life says: “If we are not making progress, then we will find ourselves going backwards.”
The third level or stage of the spiritual life (the Unitive Way of the Perfect) is one has to be preceded by a third trial or THIRD CONVERSION, which now hones or perfects the soul even more. The first conversion centered around the elimination of all Mortal Sin; the second conversion focused on the elimination of all Venial Sin; this third conversion has as its target the elimination of all imperfections—which are all thoughts, words and actions that are not sinful in any way, but could be more perfectly done. In short, it means trying to always do the most perfect thing, to take the most perfect option or solution. This can be an excruciation crucible of suffering. To add to the trial, at this stage of level, God often pulls away from the soul—much more than in the second conversion, where the pulling away only meant a kind of dryness being experienced. In this third stage, the soul has the impression that it has been completely abandoned by God, so much so that it feels an unworthiness so great that it feels it will be damned. You can read of this in the lives of many of the saints.
Heaven, Purgatory and Hell
If we die in a state of grace, but have neglected or refused to go through these stages here on Earth, then the same work of purification and sanctification has to be done in the fires of Purgatory. For we are all called to perfection and it is only the perfect (the saints) who are allowed into Heaven. “I am the Almighty God: walk before me, and be perfect” (Genesis 17:1). “Thou shalt be perfect and without spot, before the Lord thy God” (Deuteronomy 18:13). “Fear the Lord, and serve Him with a perfect and most sincere heart” (Josue 24:14). “That the man of God may be perfect” (2 Timothy 3:17). “Let us go on to things more perfect” (Hebrews 6:1). “The disciple is not above his Master: but every one shall be perfect, if he be as his Master” (Luke 6:40). “Be you therefore perfect, as also your heavenly Father is perfect” (Matthew 5:48). “Strengthen me with a perfect spirit” (Psalm 50:14). “Christ Jesus, after you have suffered a little, will Himself perfect you” (1 Peter 5:10).
The recurring number of THREE, which is not just by chance, contains and hides within itself the different path that they would have to take on their return journey after their divine encounter, and it also contains the map or the instructions for our journey to Heaven, which may have to be radically different to the one we are on at the present moment.
Three Magi and the Holy Family Threesome
In a certain sense, you can say that the encounter between the three wise pagans, the Magi, and the three Christians (Jesus, Mary and Joseph), gave birth to Christ in their souls. That encounter in Bethlehem was a “watershed” or “stable-shed” moment in their lives. It must have been like a spiritual ‘baptism’ of sorts, when the seed of Faith was planted in their pagan souls. Our Lord had that effect on them at the very beginning of His life in Bethlehem, just as He would have an effect on the Good Thief on the cross at the end of His life on Calvary. The Alpha and the Omega. The beginning and the end. The one thing in common was that he was laid out on wood: in Bethlehem the wood of the manger or the crib, on Calvary on the wood of the cross.
Three Sons of Noe and Their Three Wives
Out of all the wise men in the world, only THREE, the Magi, found the way that led to the narrow entrance of the cave at Bethlehem. Out of all the people in world, only THREE families were chosen by God (symbolizing Jesus) to join Noe (symbol of Joseph) and his wife (symbol of Mary) in the ark: they were his THREE sons (Sem, and Cham, and Japheth) and their THREE wives. “Noe, and Sem, and Cham, and Japheth his sons: his wife, and the three wives of his sons with them, went into the ark” (Genesis 7:13).
Few found salvation back then, too! Again, we see wood play a large part in the salvation, since the ark was made of wood. God commanded that ark be THREE-hundred cubits long and thirty (THREE times ten) cubits high.
Three Gifts
The THREE gifts given to him on the wood of the manger by the THREE Magi, would be reflected on Calvary where THREE men were being crucified: Jesus and the two thieves. The THREE gifts would be reflected thus:
(1) The Gold, symbolizing charity, would be the charity that Jesus showed in laying down His innocent life for us miserable and ungrateful sinners: “Greater love than this no man hath, that a man lay down his life for his friends” (John 15:13). Well, actually, He did show an even greater love than that, for He laid down His life, not only for His friends, but also for His enemies!
(2) The Frankincense, symbolizing prayer, would be the prayer of Christ on the Cross, being offered up like incense to His Father in Heaven, begging mercy for both His friends and His enemies: “Father, forgive them, for they know not what they do” (Luke 23:34).
(3) The Myrrh, symbolizing suffering, would be reserved for the moment of ultimate suffering which is death itself: “I will go to the mountain of myrrh, and to the hill of frankincense” (Canticles 4:16). “And they gave Him to drink wine mingled with myrrh; but He took it not” (Mark 15:23). “And Nicodemus also came, (he who at the first came to Jesus by night,) bringing a mixture of myrrh and aloes, about a hundred-pound weight” (John 19:39).
Three Stages of the Spiritual Life
These THREE gifts and their respective meanings, are also THREE stages that we must ALL pass through on that narrow path that so few find and that leads to Heaven: “Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat. How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!” (Matthew 7:13-14).
That number THREE comes into play in our interior life or our journey towards perfection and Heaven. THREE is a number of perfection and our spiritual road or journey to perfection consists of THREE parts. This has been the perennial teaching among the spiritual masters of the Church, going back to the earliest times. Just as there are three major stages in our physical life, which transition from one into another (childhood-adolescence-adulthood), so too are there THREE major stages in our spiritual life, where we transition from one into another (the beginners, the proficient and the perfect; or otherwise called the Purgative Way for the beginners, the Illuminative Way for those who are more proficient, and the Unitive Way for those reaching perfection).
Three Conversions
Each of these THREE stages is preceded by a crisis or a painful transition. These are sometimes called “CONVERSIONS” by the spiritual writers. Before one can be a BEGINNER in the spiritual life, one has to convert from the state of not-possessing the grace of God in the soul (for an adult this means being in Mortal Sin, for an new born child it is the state of Original Sin) to a state of possessing the grace of God in the soul. This FIRST CONVERSION therefore initially takes place in the Sacrament of Baptism, when sanctifying grace is infused into the soul for the first time, and in the Sacrament of Confession where Mortal Sin is removed and grace once again returns to the soul. This can be a real battle-royal for the soul. A battle that is painful and one that costs dearly. During this FIRST CONVERSION the soul of the Beginner is concerned with THREE chief things: (1) To battle and eradicate Mortal Sin, (2) to do penance for past mortal sins, and (3) to preserve the state of grace in the soul on an habitual level. The soul therefore has to PURGE itself (hence the name “Purgative Way”), not only from the present Mortal Sin, but also remedy the past effects of Mortal Sin by doing penance. It is only by an habitual avoidance of Mortal Sin that a soul can truly lay claim to being a Beginner in the spiritual life. Authors like the Fr. Faber and 20th century spiritual master, Fr. Garrigou-Lagrange, are of the opinion that most souls are not even beginners, but are going backwards and forwards between the state of grace and the state of Mortal Sin.
The second level or stage of the spiritual life (the Illuminative Way of those making progress—the Proficients) is where the soul, now habitually free of Mortal Sin, starts to focus on THREE chief things: (1) the Proficient soul now starts to look for its Venial Sins in order to battle them, uproot them and destroy them, (2) It starts to pray much, much more than ever before, and (3) it starts to focus on the systematic (not random or sporadic) acquisition of virtues. Before the soul acquires these great graces, it has to undergo another CONVERSION, has THREE chief areas of combat, which are (1) the painful endurance of a spiritual dryness despite the wanting to draw closer to God, (2) the battle to overcome all deliberate Venial Sin, which in earlier years didn’t even seem like sin at all! And (3) the pulling away from all the sensible, tangible, non-sinful pleasures and consolations that the soul instinctively still desires. Many, if not most souls, who enter this level, do not have the fortitude and resolution to do this, and will often make peace with Venial Sin (which will then require a painful Purgatory at the end their life, unless they finally push through this stage). This peace with Venial Sin will quite frequently lead some souls back into Mortal Sin more or less frequently—for as one of the maxims of the spiritual life says: “If we are not making progress, then we will find ourselves going backwards.”
The third level or stage of the spiritual life (the Unitive Way of the Perfect) is one has to be preceded by a third trial or THIRD CONVERSION, which now hones or perfects the soul even more. The first conversion centered around the elimination of all Mortal Sin; the second conversion focused on the elimination of all Venial Sin; this third conversion has as its target the elimination of all imperfections—which are all thoughts, words and actions that are not sinful in any way, but could be more perfectly done. In short, it means trying to always do the most perfect thing, to take the most perfect option or solution. This can be an excruciation crucible of suffering. To add to the trial, at this stage of level, God often pulls away from the soul—much more than in the second conversion, where the pulling away only meant a kind of dryness being experienced. In this third stage, the soul has the impression that it has been completely abandoned by God, so much so that it feels an unworthiness so great that it feels it will be damned. You can read of this in the lives of many of the saints.
Heaven, Purgatory and Hell
If we die in a state of grace, but have neglected or refused to go through these stages here on Earth, then the same work of purification and sanctification has to be done in the fires of Purgatory. For we are all called to perfection and it is only the perfect (the saints) who are allowed into Heaven. “I am the Almighty God: walk before me, and be perfect” (Genesis 17:1). “Thou shalt be perfect and without spot, before the Lord thy God” (Deuteronomy 18:13). “Fear the Lord, and serve Him with a perfect and most sincere heart” (Josue 24:14). “That the man of God may be perfect” (2 Timothy 3:17). “Let us go on to things more perfect” (Hebrews 6:1). “The disciple is not above his Master: but every one shall be perfect, if he be as his Master” (Luke 6:40). “Be you therefore perfect, as also your heavenly Father is perfect” (Matthew 5:48). “Strengthen me with a perfect spirit” (Psalm 50:14). “Christ Jesus, after you have suffered a little, will Himself perfect you” (1 Peter 5:10).