Abstract
Epiphany is a liturgical season, when the Church celebrates the revelation of Christ to the gentiles. More widely, epiphany describes experience of the numinous; this may follow a period of spiritual longing or, at other times, experience may be sudden and unheralded. Epiphany brings life-changing possibilities. The gospel lessons provide two memorable examples: the visit of the magi and the baptism of Jesus. There are other instances of epiphany throughout sacred scripture, in every religion and at noetic moments in human experience. The reflections on the gospel lections are shared as a resource for sermons, for group discussion and for personal reflection.
6th January: Light from the East
Matthew 2.1–12
The first gospel tells of astrologers travelling from afar to pay homage to the infant Jesus. The story is integral to Matthew’s theme of messianic rejection and acceptance. Jesus is rejected by the powerful in Israel and welcomed by outsiders and strangers. This contextual repudiation of Jesus and his teaching should never be considered a blanket condemnation of Judaism. Alas, zeal and partiality in the gospel witness was wickedly exploited to that effect in later ages. More positively, the worship of the astrologers from the east is a harbinger of things to come. Gentiles would be ingrafted into the Christian community. In Church history, the colourful story of the wise men morphed into a mandate for mission, conversion and the expansion of Christianity.
The story may alternatively be read as an example of the ubiquity of grace; thus, serving as a corrective to types of missionary imperialism. The astrologers have already been given divine illumination, and to such a degree that they are motivated to seek and to honour the new-born King of the Jews. They evince the platonic principle that like is attracted to like: love to love, goodness to goodness, gentleness to gentleness. This is a common ‘epiphany’ in human experience, as when new friendships are formed, or new neighbours welcomed. Dialogue across cultural boundaries similarly has potential for the joyful discovery of elemental humanity. The story of the wise men ends with the triumph of excitement, elation and gratitude. Danger and fear are present, but they are not determinative; the astrologers do not abort their spiritual quest. A beautiful legend is born.
12th January: Baptism—Our Lord’s and Ours
Matthew 3.13–17
Matthew records that Jesus came intentionally to the river Jordan, so that he might be baptised by John. Does Jesus, like the other recipients of baptism, recognise the need for radical change in his life? Church tradition has been reluctant to explore this question, lest his ‘sinlessness’ be placed in jeopardy. However, in Matthew’s telling of the story, it is a difference of vocation that is the essential point. Thus, John defers to the special dignity, unique calling and messianic significance he perceives in Jesus.
The term ‘to fulfil all righteousness’ is characteristic of Matthew. It is not the declaratory righteousness, beloved by Paul. It is the existential righteousness of the beatitudes: poverty of spirit, hunger for a better world, the desire for shalom. Jesus experience of epiphany may be thought of as ‘prophetic mysticism’The heavenly and the earthly, the transcendent and the ethical, in conjunction: these would be at the heart of his teaching and destiny.
One wonders if infant baptism adequately represents the renunciation and re-orientation so fundamental to Jesus life. On the other hand, there is something in the baptism of a child that symbolises the spiritual essence of the Kingdom of God. Jesus lifted a child in his arms and said, let this child be your model! The spiritual end is perhaps the same: in the Kingdom of grace, the constrained, ego-driven mind is liberated, and a larger, soulful mind is awakened.
19th January: John and Jesus
John 1.29–42
John came to prepare the way for Jesus—the progression is from the lesser to the greater. John’s rite of passage through baptism was an important vehicle of spiritual renewal; however, it would soon be overshadowed by the glory the suffering, triumphant Redeemer. John suffered, but the suffering of Jesus became supreme in the Christian imagination. Perhaps this is the special contribution of Christianity to a religious perspective on life. Whilst Buddhism offers escape from suffering through renunciation of desire, Christianity seeks redemption in and through it. Suffering is not an end in itself; but, if love, divine or human, does not embrace the raw pain of nature, it is forever a step removed from that which needs comforted and healed.
John’s importance is eclipsed in the greater messianic significance of Jesus. Yet, John and his disciples represent an important renewal in Judaism at the eve of the Christian era. (The Essenes represent another.) John offered an alternative path to God apart Israel’s sacred institutions. He transformed Jewish ceremonial washing into a rite of renewal. He offered a spirituality that was essentially inward, but with social implications (Luke 3:10–14) and he exemplified an ascetic lifestyle for the more earnest of his followers. This would be emulated in monasticism and become an inspiration in Carmelite spirituality. When reflecting on the Kingdom of God, John’s life, courage and martyrdom deserve attention for their own sake.
26th January: Discipleship
Matthew 4.13–23
Matthew shifts the narrative from Nazareth to Capernaum, the place of Jesus’ childhood and early life. Here Jesus makes his home. His mother and brothers and sisters appear to remain behind. (Matthew 13:55–56.) Capernaum, an area that suffered exploitation and conquest, was racially diverse. Jesus’ ministry in this environment illustrates the availability of grace to all ethnicities and faiths. However, even for Jesus, appreciation of the universality God’s love was a learned experience rather than a given. (Matthew 15:21–28).
Matthew tells the story of Jesus and the fishermen as though it were a first-time encounter. The ‘sea shore’ version of their calling has done much to shape ideas of discipleship. A sudden call and immediate response: these are enduring—if somewhat stereotypical—features of Christian life. Christian biography shows that not all Christians have sudden conversions; many go through periods of agonising introspection before commitment.
Epiphany happens ‘once upon a time’; yet it has a quality of eternal recurrence. Instrumental to recurrence is the inspiration of poets, artists, and musicians; and tradition, preserved in texts and sacraments. Edwin Muir perceives the timelessness of epiphany in his poem The Killing1: a meditation on the crucifixion.
I was a stranger, could not read these strange people
Or this outlandish deity. Did a God,
Indeed in dying cross my life that day
By chance, he on his road and I on mine?