Celebrating Three Kings Day: The Epiphany of Our Lord

Celebrating Three Kings Day: The Epiphany of Our Lord

January 6 marks one of the most ancient and joyful feasts in the Christian calendar: the Solemnity of the Epiphany, commonly known as Three Kings Day or Día de los Reyes Magos. This day commemorates the manifestation of Jesus Christ to the Gentiles, symbolized by the visit of the Magi to the infant Jesus. While Christmas celebrates the birth of the Savior, Epiphany reveals Him as King of all nations.

 Scriptural Evidence: The Visit of the Magi

The only biblical account of the Magi appears in the Gospel of Matthew (2:1-12). After Jesus' birth in Bethlehem during the reign of King Herod, "Magi from the east" arrived in Jerusalem, asking, "Where is the newborn king of the Jews? We saw his star at its rising and have come to do him homage."

Guided by the star, they found the child with Mary and "prostrated themselves and did him homage." They presented three gifts: gold, frankincense, and myrrh—symbolizing Christ's kingship, divinity, and future suffering.

The Bible does not specify their number, names, or royal status. The tradition of "three kings" arose from the three gifts, and their names—Caspar (or Gaspar), Melchior, and Balthazar—emerged in later Christian legend around the 6th century. Their relics are venerated in a magnificent shrine in Cologne Cathedral, Germany, where they were transferred in the 12th century.

Classic depiction of the Adoration of the Magi by Sandro Botticelli.

 The History and Legend of the Three Kings

Early Christians celebrated Epiphany as early as the 3rd-4th centuries, initially focusing more on Christ's baptism in some traditions, but the Western Church emphasized the Magi's visit. Church Fathers like St. Augustine and St. Gregory Nazianzus reflected deeply on this event, seeing the Magi as representatives of the Gentile world coming to faith.

The Fathers highlighted the Magi's adoration as profound worship: they fell prostrate before the child, offering gifts rich in meaning. Some traditions view this act as the first Eucharistic adoration, prefiguring the reverence due to Christ in the Blessed Sacrament. As one Catholic teaching notes, the Magi's homage mirrors the worship owed to the Eucharist, with the Council of Trent citing their example to underscore Eucharistic reverence.

 Importance in Latino Nations and Beyond

In many Latin American countries and Spain, Three Kings Day is a bigger celebration than Christmas for gift-giving. Children leave shoes out on January 5, filled with grass or hay for the kings' camels, waking to find gifts from Los Reyes Magos on January 6.

Festivities often include vibrant parades (cabalgatas) where the three kings throw candy to crowds, family gatherings, and sharing the Rosca de Reyes—a sweet bread ring decorated with candied fruit, hiding a small baby Jesus figure (whoever finds it hosts the next party).

A festive Three Kings Day parade in Spain.

This tradition traces back to Spain and spread to Latin America during colonization. It's especially prominent in Mexico, Puerto Rico, the Dominican Republic, and Cuba.

The traditional Rosca de Reyes cake.

Elsewhere, celebrations vary:

- In the Philippines, a former Spanish colony, it's a public holiday with parades and family feasts.

- In Germany, known as Dreikönigstag, children dressed as the kings go door-to-door caroling (Sternsinger), collecting for charity and marking doors with "C+M+B" (for the kings' names) and the year.

- In parts of Europe like Poland and Italy, similar customs prevail, often with special breads or cakes.

In the United States, Latino communities, especially in places like New York and Miami, hold large parades.

 A Timeless Call to Adoration

Three Kings Day reminds us that Christ came for all peoples. Like the Magi, we are invited to seek Him, offer our best, and adore Him—whether in the Eucharist or in daily life.

This January 6, may we follow the star to the King of Kings.

 Sources

- Bible: Matthew 2:1-12 (NIV or any standard translation).

- History.com: "What Is the Christian Holiday of Epiphany?"

- Wikipedia: "Epiphany (holiday)" and "Biblical Magi."

- Catholic Encyclopedia (New Advent): "Magi."

- EWTN and various Catholic sources on Eucharistic adoration and Church Fathers.

- Smithsonian Institution and USA Today articles on Three Kings Day traditions.

- Cologne Cathedral resources on the Shrine of the Three Kings.

Reflection: Solemnity of the Epiphany of the Lord

Reflection on the Readings for the Solemnity of the Epiphany of the Lord  

January 4, 2026

Today, the Church celebrates the Solemnity of the Epiphany, the manifestation of Christ to the Gentiles, represented by the Magi from the East. In the United States, this solemnity transfers to the Sunday nearest January 6, which in 2026 falls on January 4.

The readings invite us to contemplate how God's light breaks into the world's darkness, drawing all peoples to the Savior.

First Reading: Isaiah 60:1-6  

"Rise up in splendor, Jerusalem! Your light has come, the glory of the Lord shines upon you."  

The prophet Isaiah speaks to a people in exile, enveloped in darkness. Yet he proclaims a radiant future: the glory of the Lord will dawn upon them, and nations will stream toward this light, bringing gifts of gold and frankincense. This prophecy finds its fulfillment in Christ, the true light who enlightens every person.

Responsorial Psalm: Psalm 72  

"Lord, every nation on earth will adore you."  

The psalm envisions a universal king whose reign brings justice and peace to all peoples, from the ends of the earth. The Magi prefigure this: distant nations coming to pay homage.

Second Reading: Ephesians 3:2-3a, 5-6  

Saint Paul reveals the mystery "that the Gentiles are coheirs, members of the same body, and copartners in the promise in Christ Jesus through the gospel."  

For centuries, God's chosen people awaited the Messiah. Now Paul announces the astonishing truth: salvation is not limited to Israel but extended to all humanity. The Epiphany makes visible what was once hidden—God's plan to unite Jew and Gentile in one Body.

Gospel: Matthew 2:1-12  

The Magi follow a star, inquire in Jerusalem, and finally find the child with Mary his mother. They prostrate themselves, offer gold, frankincense, and myrrh, and return home by another way.  

Unlike Herod, who fears the newborn King, the Magi seek sincerely and worship joyfully. Their gifts acknowledge Jesus as king (gold), God (frankincense), and one who will suffer and die (myrrh).

 Personal Reflection  

The Epiphany challenges us to ask: What "star" is God using to guide me toward deeper encounter with Christ? In a world often covered by "thick clouds" of division, confusion, and indifference, the light of Christ still shines. Like the Magi, we are invited to leave our comfortable paths, travel through unfamiliar territory, and offer the best of ourselves—our time, talents, and treasures—to the Lord.

The Magi represent us, the Gentiles, brought into God's family. This is pure gift: we are coheirs with Christ not by merit but by grace. How humbling and joyful! Yet the Gospel also warns us through Herod's reaction: the coming of Christ threatens those clinging to power or self-sufficiency.

As we begin a new year, may we allow the light of Epiphany to transform us. Let us rise in splendor, reflect Christ's glory to those around us, and welcome people from every nation into the one family of God. Like the Magi, may we return to our daily lives "by another way"—changed, renewed, and committed to living as children of the light.

Prayer  

Lord Jesus, light of the nations, guide us by your star to your presence. Open our hearts to recognize you in the poor, the stranger, and the seeking. Make us bearers of your light to a world in need. Amen.

The Symbolism of the Magi's Gifts: Gold, Frankincense, and Myrrh

In the Gospel of Matthew (2:11), the Magi present the child Jesus with three extraordinary gifts: gold, frankincense, and myrrh. These were not random treasures but highly valuable commodities in the ancient world, often reserved for kings, deities, or sacred rituals. Beyond their material worth, Catholic tradition—rooted in the writings of early Church Fathers like St. Irenaeus, St. Gregory the Great, and St. John Chrysostom—interprets them as profound symbols revealing Jesus' identity.

 Gold: Symbol of Kingship

Gold, a precious metal associated with wealth and royalty, honors Jesus as King. It evokes Old Testament prophecies where nations bring gold to the Messiah (Isaiah 60:6; Psalm 72:10-15). The Magi acknowledge the newborn as the true King of the Jews—and ultimately, King of the Universe—whose reign is eternal, surpassing earthly rulers like Herod.

 Frankincense: Symbol of Divinity

Frankincense is an aromatic resin burned as incense in temple worship, symbolizing prayer rising to God (Psalm 141:2; Revelation 8:3-4). It represents Jesus' divinity, as the Magi offer it to Him as God incarnate. In ancient times, frankincense was used exclusively for sacred purposes, signifying worship and the presence of the divine.

 Myrrh: Symbol of Suffering and Death

Myrrh, a bitter resin used for anointing, embalming, and burial (as in John 19:39, where Nicodemus uses it for Jesus' body), foreshadows Jesus' passion, death, and redemptive sacrifice. It points to His full humanity and the cost of salvation. Offered at His birth, it prophetically links the manger to the cross.

These gifts together proclaim Jesus as King, God, and Sacrifice—a theme captured in the Christmas carol "We Three Kings." Early Fathers like Irenaeus saw them signifying the Incarnate Word: royalty, divinity, and humanity in suffering.

 Historical Context

In antiquity, gold, frankincense, and myrrh were luxury trade goods from regions like southern Arabia. Frankincense and myrrh came from tree resins, used in medicine, perfumes, embalming, and rituals across Egypt, Rome, and the Middle East. The Magi's offerings were fitting tributes to a great ruler, but divinely inspired to reveal deeper truths.

 Artistic Depictions

The Adoration of the Magi has inspired countless masterpieces, often highlighting the gifts as central elements of worship.

 Reflection for Us Today

The Magi's gifts invite us to offer our own "treasures" to Christ: our virtues (gold), prayer and worship (frankincense), and sacrifices (myrrh). On this Epiphany, may we recognize Jesus as our King and God, and follow Him even through suffering, trusting in His redemptive love.

 The Magi’s Adoration: The First Eucharistic Adoration

In the humble stable at Bethlehem—whose very name means “House of Bread” in Hebrew—the Magi from distant nations fell to their knees and adored the newborn Child. This profound act of worship, recorded in Matthew’s Gospel, can be seen as the first Eucharistic adoration in salvation history, a beautiful foreshadowing of what the Church would one day celebrate in every tabernacle across the world.

Jesus, who would later declare, “I am the bread of life… the living bread that came down from heaven” (John 6:35, 51), lies in Bethlehem, the House of Bread. Here, in fragile human flesh, He is already the true Bread destined to feed the nations. The Magi, Gentiles from the East, represent all the peoples of the world drawn to this living Bread—not yet sacramentally present under the appearance of bread and wine, but truly present in His sacred humanity.

The manger itself becomes a kind of tabernacle: a feeding trough transformed into the resting place of the Bread of Life. Just as the Eucharistic Lord reposes in our tabernacles today, so the infant Jesus rests in this simple wooden vessel, awaiting the homage of hearts.

Mary, the pure and ever-blessed Virgin, serves as the living crib that cradled the Eternal Word. She who bore Him in her womb now presents Him to the world, much like the priest elevates the Host at Mass for our adoration. Joseph, silent guardian and protector, stands watch, ensuring that this sacred mystery is honored and safeguarded—evoking the reverence we show when the monstrance displays the Blessed Sacrament for our gaze and worship.

The Magi’s gifts—gold, frankincense, and myrrh—are acts of adoration offered to the King, God, and future Sacrifice. They prostrate themselves in silence and awe before the Child, hearts burning with love. In this moment, the pattern of Eucharistic adoration is already traced: coming from afar, recognizing the hidden presence of God, kneeling in wonder, and offering the treasures of one’s life.

Every time we enter a church and kneel before the tabernacle or gaze upon the monstrance in Benediction, we continue what the Magi began that holy night. We, too, are Gentiles from distant nations, drawn by grace to Bethlehem’s Bread. May their example teach us to approach the Eucharistic Lord with the same reverence, joy, and total self-gift, for in adoring Him we find the fulfillment of all our seeking.

 Exploring the Church Fathers' Interpretations of the Magi's Gifts

The early Church Fathers provided rich theological insights into the gifts of gold, frankincense, and myrrh offered by the Magi (Matthew 2:11). While the Gospel does not explicitly explain their meaning, these patristic writers saw profound symbolism revealing Christ's identity as King, God, and Suffering Redeemer. Their commentaries, often delivered in homilies or treatises, established the classic threefold interpretation that has influenced Christian tradition ever since.

 Origen (c. 184–253 AD)

One of the earliest explicit interpretations comes from Origen in his work Contra Celsum (Book 1, Chapter 60). He writes:  

> "Gold, as to a king; myrrh, as to one who was mortal; and incense [frankincense], as to a God."

This concise formula became foundational:  

- Gold acknowledges Jesus' kingship.  

- Frankincense (incense offered to deities) honors His divinity.  

- Myrrh (used in embalming) foreshadows His mortality and death.

Origen's view emphasized the Magi's recognition of Christ's dual nature—fully God and fully man.

 St. Irenaeus of Lyons (c. 130–202 AD)

In Against Heresies (Book 3, Chapter 9.2), Irenaeus links the gifts to the mystery of the Incarnation:  

- Gold symbolizes Christ's kingship.  

- Frankincense points to His divinity (as incense rises in worship).  

- Myrrh represents His humanity, especially in His passion and death (as a burial ointment).

Irenaeus saw the gifts as proclaiming the Incarnate Word: God become man for our salvation.

 St. Gregory the Great (c. 540–604 AD)

In his Homilies on the Gospels (Homily 10), Pope Gregory offers a moral application, urging Christians to offer these "gifts" spiritually:  

- Gold: Christ's wisdom shining through our lives (virtue and truth).  

- Frankincense: The sweet savor of prayer and adoration rising to God.  

- Myrrh: Mortification of the flesh—daily self-sacrifice and detachment from sin.

Gregory teaches: "We offer myrrh to God when we mortify the vices of the flesh." This shifts focus to how believers imitate the Magi today.

 St. John Chrysostom (c. 347–407 AD)

In his Homilies on Matthew (Homilies 6–8), Chrysostom highlights the Magi's worship:  

The gifts show they adored Jesus not as a mere child or earthly king, but as God. At such a young age, offerings fit only for divinity (frankincense) and burial (myrrh) proclaim His divine nature and future sacrifice. He contrasts this with the Jews' indifference, noting the Magi's gifts elevate them to "priests" through adoration.

Chrysostom also sees the gifts as evidence of divine providence guiding Gentiles to Christ.

 Other Early Insights

- Tertullian (c. 155–220 AD) was among the first to call the Magi "kings," linking them to Old Testament prophecies (Psalm 72:10–11; Isaiah 60:6).  

- St. Augustine (in sermons on Epiphany) emphasizes the Magi's journey as a model of conversion and faith-seeking, though he focuses more on the star and adoration than the gifts specifically.

 Reflection in Tradition

These interpretations converge on a christological theme: the gifts manifest (epiphany) Jesus' royal, divine, and human natures. Byzantine icons and early Christian art often depict the Magi presenting these treasures, visually reinforcing patristic teaching.

On this Epiphany, the Fathers invite us not only to admire the Magi's gifts but to offer our own: lives of wisdom (gold), prayerful worship (frankincense), and sacrificial love (myrrh). As Gregory urges, let these become daily offerings to the newborn King who is God-with-us.

 The Wise Men and Science: Astronomy, Astrology, and Divine Providence

The Magi (often translated as "wise men") in Matthew's Gospel were not mere mystics but learned scholars from the East—likely Persia or Babylonia—who combined astronomy (the scientific observation of celestial bodies) with astrology (interpreting heavenly signs as omens). In antiquity, these disciplines were intertwined; there was no sharp divide between studying the stars and seeking meaning in them. The Magi's expertise in observing the heavens led them to recognize a extraordinary sign announcing the birth of the "King of the Jews."

 The Magi as Ancient Scientists

The Greek term magoi referred to a priestly caste skilled in interpreting dreams, medicine, and the stars. Babylonian and Persian records show these figures as royal advisors who meticulously charted planetary movements, eclipses, and comets. Their "science" was empirical observation blended with symbolic interpretation—much like early natural philosophy. Church Fathers like Origen and Tertullian noted their astrological knowledge but emphasized that God used it to draw them to Christ, overriding pagan misconceptions.

 Scientific Theories for the Star of Bethlehem

Modern astronomers have proposed natural explanations that align with the timeline of Jesus' birth (likely 6–4 BC, based on Herod's reign). The most prominent:

- Planetary Conjunctions: A leading theory involves a rare triple conjunction of Jupiter (associated with kingship) and Saturn (linked to the Jewish people) in 7 BC in the constellation Pisces (symbolizing Israel). This occurred three times, creating a bright "star-like" appearance. Later events in 3–2 BC, such as Jupiter's conjunction with Regulus (the "king star") or Venus, may have reinforced the sign.

- Comets or Novae: Chinese records note a comet in 5 BC and possible novae around 4 BC. A comet's tail could explain the star "going ahead" and "standing over" Bethlehem.

- Other Phenomena: Some suggest a supernova or heliacal rising of a bright planet, though no remnant matches the date.

These events would have been remarkable to ancient sky-watchers, prompting a journey.

Read more on this here: Sacerdotus: What was the Star of Bethlehem?

Door Blessing:

Do not forget to bless your home and door with chalk and holy water, see:Sacerdotus: Epiphany Blessing-Chalking the Door: A Beautiful Epiphany Tradition

 A Catholic Perspective: Faith and Reason in Harmony

The Church has no official stance on the star's nature beyond it guiding the Magi to Christ. Vatican astronomers and theologians affirm that science and faith are compatible: a natural astronomical event could be providentially timed by God as a sign for the Gentiles. As St. John Paul II noted, truth cannot contradict truth—whether revealed in Scripture or discovered through reason.

The Magi's story illustrates how God meets people where they are, using their "science" to reveal deeper truth. Their pagan astrology was imperfect, yet grace perfected it, leading them to worship the true King. Today, this invites us to see the universe not as random but as a book of signs pointing to the Creator.

In the Epiphany, science serves faith: the wise men followed the light of a star—and found the Light of the World.

May this day inspire us to keep looking up, not as Dr. Neil Degrasse Tyson says, but up at God.  May the people of Venezuela now seek God and thank Him for their liberation from the blasphemous dictator who dare to say he did not fear God.  

Epiphany Blessing-Chalking the Door: A Beautiful Epiphany Tradition

Chalking the Door: A Beautiful Epiphany Tradition

As the Christmas season draws to a close, many Christian families around the world participate in a simple yet profound ritual known as "chalking the door." This Epiphany tradition involves marking the entrance of your home with chalk in a special pattern, invoking God's blessing for the year ahead. It's a tangible way to dedicate your household to Christ and welcome His presence.

 The Origins of the Tradition

The custom of chalking the door dates back to medieval Europe and is particularly associated with the Feast of the Epiphany on January 6, which commemorates the visit of the Magi (the Three Wise Men) to the infant Jesus. It has biblical roots in the Passover story, where the Israelites marked their doorposts with lamb's blood to protect their homes from the angel of death (Exodus 12). Similarly, this Epiphany practice symbolizes protection from evil and an invitation for Christ to dwell in the home.

Over time, priests would visit parishioners' homes after Epiphany to bless them, often using chalk to inscribe symbols on the doors. As parishes grew larger, families began performing the ritual themselves. The tradition spread across denominations, including Catholics, Anglicans, Episcopalians, Lutherans, and others, and remains popular in places like Germany, Poland, and increasingly in the United States.

It also echoes the hospitality shown by the Holy Family to the Magi, representing Christ's manifestation to the Gentiles and a call to open our homes to God's grace.

 What Does the Inscription Mean?

The marking typically follows this pattern for the current year (2026):

20 + C + M + B + 26

- The 20 and 26 represent the year.

- The + signs symbolize the cross of Christ.

- C + M + B has a dual meaning:

  - The traditional names of the Magi: Caspar, Melchior, and Balthasar.

  - The Latin phrase Christus Mansionem Benedicat, translating to "May Christ bless this house."

This "holy graffiti" serves as a public sign of faith, a prayer for protection, and a reminder of the Magi's journey.

 How to Perform the Epiphany Door Blessing

This ritual is family-friendly and can be done on Epiphany (January 6) or anytime during the Epiphany season. Here's a simple guide:

1. Gather supplies:

   - Chalk (ideally blessed by a priest at church on Epiphany; if not, you can use regular chalk and bless it yourself).

   - Optional: Holy water, incense, or Epiphany water for sprinkling.

2. Prepare your family:

   - Gather everyone at the front door. This is a great opportunity for children to participate.

3. Pray together:

   A common prayer liturgy includes:

   Leader: Peace be to this house and to all who dwell herein.

   All: The Lord be with you.  

   Leader: And also with you.

   Leader: Let us pray.  

   Loving God, bless this household and all who enter. May we be blessed with health, goodness of heart, gentleness, and the courage to follow your will. As the Magi followed the star to find Jesus, guide us in this new year. We ask this through Christ our Lord.  

   All: Amen.

   A traditional invocation while marking:

   "The three Wise Men, Caspar, Melchior, and Balthazar, followed the star of God's Son who became human two thousand and twenty-six years ago. May Christ bless our home and remain with us throughout the new year. Amen."

4. Mark the door:

   - Using the chalk, write the inscription above the door lintel (or on the frame if easier): 20 + C + M + B + 26.

   - Take turns letting family members add parts of it.

5. Optional enhancements:

   - Sprinkle holy water on the door and around the home.

   - Walk through each room, praying or singing hymns.

   - Incense the house for added solemnity.

The chalk will eventually fade, symbolizing that true blessings come from within our hearts and actions throughout the year.

This simple act transforms your home into a sacred space, reminding all who pass through of Christ's enduring presence. Why not start this tradition in your family this Epiphany? It's a beautiful way to carry the light of Christmas into the new year.

The True Origins of Christmas: Decoding the December 25 Date and Debunking Pagan Myths

The True Origins of Christmas: Decoding the December 25 Date and Debunking Pagan Myths

 Introduction: Understanding the Graphic

The graphic you shared beautifully illustrates a longstanding Christian tradition for calculating the date of Jesus Christ's birth. It depicts a timeline connecting key scriptural events from the Gospel of Luke:

- The Annunciation to Zechariah (Elizabeth's conception of John the Baptist) on Tishri 15 (around September 25 in the modern calendar), linked to Luke 1:13.

- Six months later, the Annunciation to Mary (conception of Jesus) on March 25, per Luke 1:26.

- Nine months after that, the birth of Jesus on December 25, citing Luke 2:7.

This calculation rests on early Christian interpretations of Luke's Gospel, combined with theological ideas about symmetry in sacred history. The graphic emphasizes that John the Baptist was six months older than Jesus, as stated in Luke 1:36.

Far from being a modern invention or pagan borrowing, this timeline reflects reasoning found in early Church writings. December 25 emerged not from Roman festivals but from sincere efforts by second- and third-century Christians to align Jesus' life with biblical chronology and symbolic theology.

This blog post explores how early Christians arrived at December 25, what Church Fathers said about it, and why common claims of pagan origins—links to Sol Invictus, Mithras, Saturnalia, or borrowed myths—do not hold up to historical scrutiny.

 The Biblical and Theological Basis for December 25

The Bible does not specify Jesus' birth date. Luke mentions shepherds in fields (Luke 2:8), suggesting spring or fall rather than winter, but provides no exact day. Early Christians focused more on Easter than the Nativity.

By the third century, interest grew in calculating the date. Two main ideas drove this:

1. The "Integral Age" or "Perfect Life" Theory: Jewish tradition held that great prophets lived whole years and died on their conception or birth anniversary. Christians applied this to Jesus, making his conception and death coincide.

2. Linking Conception to Passion: Many believed Jesus was conceived on the same date as his crucifixion—often March 25 in the Western calendar (near Passover).

Adding nine months yielded December 25.

 Key Early Evidence

- Hippolytus of Rome (c. 170–235 AD): In his Commentary on Daniel (c. 204 AD), Hippolytus states Jesus was born on December 25. A statue base from his time also records this. His calculations tied creation, incarnation, and passion symbolically.

- Sextus Julius Africanus (c. 221 AD): Linked conception to the spring equinox (March 25), implying birth on December 25.

- Chronography of 354: This Roman calendar lists "Natus Christus in Betleem Judeae" on December 25, reflecting practice by 336 AD.

These predate Emperor Aurelian's 274 AD Sol Invictus festival.

 The Role of Luke's Timeline

Luke 1 ties events together:

- Zechariah serves in the temple (linked by some to Yom Kippur, Tishri 10).

- Elizabeth conceives soon after.

- Six months later, Mary is visited (Luke 1:26, 36).

Variations in Passover dates led to different birth dates: March 25 conception → December 25 birth (West); April 6 → January 6 (some East, still used by Armenians).

John Chrysostom (c. 386 AD) defended December 25 using census records and priestly courses.

Augustine of Hippo (early 5th century) accepted December 25, using it symbolically in On the Trinity.

The graphic's timeline aligns with this tradition: Elizabeth's annunciation in fall, Mary's in spring, Jesus' birth in winter.

 What the Church Fathers Said

Early Fathers show growing consensus:

- Clement of Alexandria (c. 200 AD): Discussed dates but not December 25 specifically.

- Hippolytus: Earliest explicit December 25 reference.

- Gregory of Nazianzus and John Chrysostom (late 4th century): Preached on December 25 as established.

- Augustine and Ambrose: Saw it as providential, with Christ as the "true sun" overcoming darkness.

No Father claims the date was chosen to replace pagan festivals. They present it as historical or theological truth.

 Refuting the Pagan Origins Myths

The "pagan Christmas" claim arose in the 17th–19th centuries but lacks ancient support. Here's a breakdown:

 1. Sol Invictus

Emperor Aurelian established this in 274 AD. Evidence for December 25 is late (post-336 AD calendar). Scholars like Steven Hijmans argue no major pre-Christian Sol festival existed on that date; Aurelian may have responded to growing Christian observance.

Christians predated it (Hippolytus, 204 AD). Fathers like Ambrose called Christ the "true sun"—reclaiming symbolism, not borrowing.

 2. Mithras

No ancient source says Mithras was born December 25. Mithras emerged from rock (not virgin birth), with no birthday festival recorded. Claims stem from 19th-century speculation, debunked by experts like Roger Beck.

 3. Saturnalia

This ran December 17–23, never December 25. Feasting and gifts occurred, but no direct link. Early Christians criticized pagan excess, not imitation.

 4. Dionysus/Bacchus or Other Gods

No evidence for December 25 births. Parallels (virgin birth, resurrection) are exaggerated or false.

 5. Borrowed Myth or Syncretism

Early Christians rejected paganism fiercely. Origen mocked birthday celebrations as pagan. The date arose from internal calculation, not accommodation.

The first pagan-link claim appears in a 12th-century marginal note—centuries after establishment.

 6. Dionysius Exiguus

This 6th-century monk created the AD system but assumed an existing December 25 date; he did not invent it.

Scholarly consensus (e.g., Thomas Talley, Andrew McGowan): December 25 originated from Christian theology, predating or influencing any pagan use.

 Why Does the Myth Persist?

Anti-Christian propaganda (e.g., Emperor Julian) and modern comparative religion overstated parallels. It fits narratives of Christianity as derivative, ignoring evidence.

Christmas celebrates the Incarnation—God becoming man (John 1:14). The date, though traditional, points to this truth.

 Conclusion: A Christian Feast Rooted in Scripture and Tradition

The graphic captures authentic early Christian reasoning: biblical timeline from Luke, theological symmetry, and belief in Jesus as light in darkness.

December 25 is not pagan; it reflects faithful attempts to honor Christ's birth. As we celebrate, focus on the miracle: "The Word became flesh and dwelt among us."

Merry Christmas!

 References and Sources

- Biblical Archaeology Society: "How December 25 Became Christmas" by Andrew McGowan.

- T.C. Schmidt, "Calculating December 25 as the Birth of Jesus in Hippolytus’ Canon and Chronicon," Vigiliae Christianae 69.5 (2015).

- Steven Hijmans, "Sol Invictus, the Winter Solstice, and the Origins of Christmas," Mouseion (2003).

- Thomas J. Talley, The Origins of the Liturgical Year (1986).

- William Tighe, "Calculating Christmas," Touchstone Magazine (2003).

- Catholic Encyclopedia (New Advent): Entries on "Christmas" and "Chronology of Christ."

- Hippolytus of Rome, Commentary on Daniel (trans. T.C. Schmidt).

- Augustine, On the Trinity and sermons.

- John Chrysostom, Homilies on the Nativity.

For primary texts: Early Church Fathers collections (e.g., Ante-Nicene Fathers series).

Epiphany Blessing Credited for Catholic's Home Survival

A Miracle Amidst the Flames: The Epiphany Blessing and a Catholic Home Saved in January 2025

In January 2025, a remarkable story emerged from the devastating Los Angeles wildfires that captured the attention of Catholic communities worldwide. A Catholic lawyer and movie producer in Altadena, California, credited the traditional Epiphany house blessing with saving his home from the destructive fires that ravaged 40,000 acres, destroyed over 12,300 structures, and claimed at least 24 lives. As reported by Catholic author and evangelist Jesse Romero on January 15, this man’s home stood untouched while surrounding properties burned to the ground, a phenomenon he attributed to the spiritual protection of the Epiphany blessing. This story, shared through outlets like Catholicism.org and Catholic365.com, sparked renewed interest in the ancient Catholic practice of "chalking the door" and its perceived power to safeguard homes.

The Story: A Home Spared in the Wildfires

The wildfires, which tore through California in early January 2025, left entire communities in ruins. Amidst this destruction, the Catholic homeowner, who had evacuated with his family as the flames approached, returned the following day to a staggering sight: his house was the only one in the neighborhood left standing. According to Romero, the man had performed the Epiphany house blessing on January 6, the traditional date of the Feast of the Epiphany, using blessed chalk to inscribe a sacred formula above his door. He believed this ritual invoked divine protection, sparing his home from the inferno that consumed everything around it.

This story, while celebrated as a miracle by many Catholics, also came with a caveat. Catholic365.com emphasized that the event should not imply a lack of faith among those whose homes were destroyed—after all, even Catholic churches were not spared in the fires. Instead, it was framed as a moment to celebrate a perceived divine intervention while encouraging others to learn about and participate in the Epiphany blessing for their own homes in 2025.

What Is the Epiphany Blessing?

The Epiphany house blessing, often referred to as "chalking the door," is a centuries-old Catholic tradition tied to the Feast of the Epiphany, celebrated on January 6 (though in the United States, it’s often observed on the Sunday between January 2 and January 8). The Epiphany commemorates the revelation of Jesus Christ to the world, specifically through the visit of the Magi to the infant Jesus, as described in Matthew 2:1-12. The feast, also known as Three Kings’ Day or Little Christmas, marks the moment when Christ’s divine identity was revealed to the Gentiles, symbolized by the Magi’s journey.

The blessing itself involves a ritual where families use chalk, typically blessed by a priest, to inscribe a specific formula above their doorways. For 2025, the inscription would read: 20+C+M+B+25. This formula has a dual meaning. The letters C, M, and B traditionally stand for the names of the three Magi—Caspar, Melchior, and Balthazar—while also representing the Latin phrase Christus mansionem benedicat, meaning “May Christ bless this house.” The numbers 20 and 25 denote the year, and the crosses symbolize Christ’s presence and protection.

The ritual often includes prayers, scripture readings, and sometimes the use of holy water and incense. A typical prayer, as shared by Catholic World Report, might include: “Visit, O blessed Lord, this home with the gladness of your presence. Bless all who live or visit here with the gift of your love.” Families gather to recite passages like the Magnificat (Luke 1:46-55) and ask for God’s protection over their home for the coming year. The practice is seen as a way to sanctify the home, inviting Christ’s light and love into the space while warding off evil spirits, a belief rooted in the idea of God’s “new creation” through Christ, as noted by Virgo Sacrata.

Historically, the tradition draws from biblical themes of protection and hospitality. It echoes the Passover story in Exodus, where the Israelites marked their doorposts with lamb’s blood to be spared from the angel of death, and it reflects the Holy Family’s welcome of the Magi. As explained by NorthJersey.com, chalking the door is a tangible act of faith, meant to bless the home and all who enter, setting it apart as a place of Christian hospitality and peace.

A Deeper Look: Faith, Symbolism, and Skepticism

The story of the Altadena home surviving the wildfires highlights the deep spiritual significance of the Epiphany blessing for many Catholics. The homeowner’s faith in the ritual reflects a broader belief in the power of sacramentals—objects or actions, like blessed chalk, that the Church uses to invoke God’s grace. The practice is not just symbolic; for many, it’s a lived expression of trust in divine protection, as seen in the man’s conviction that his home was spared through God’s intervention.

However, this narrative also invites critical reflection. While the story is inspiring, it’s worth considering the broader context of the wildfires. Thousands of others, including faithful Catholics, lost their homes, and the destruction of churches in the same fires suggests that divine protection isn’t guaranteed by such rituals. The Catholic365.com article wisely cautions against interpreting the event as a judgment on others’ faith, but the story still raises questions about the nature of miracles and why some are spared while others are not. From a skeptical perspective, the survival of the house could be attributed to factors like wind patterns, firebreaks, or the materials used in its construction—variables that science might explain more readily than faith.

Moreover, the emphasis on the Epiphany blessing as a protective act can sometimes overshadow its deeper spiritual purpose: to invite Christ into the home and the lives of its inhabitants. The ritual is as much about fostering a Christ-centered household as it is about seeking protection, a point emphasized in prayers that ask for the home to reflect Christ’s love to all who enter.

A Tradition Worth Celebrating

The story of the Altadena home, whether viewed as a miracle or a fortunate coincidence, has brought renewed attention to the Epiphany house blessing in 2025. For Catholics, it’s a reminder of the power of faith and the beauty of traditions that connect the sacred to the everyday. The ritual offers a way to start the new year with intention, dedicating one’s home to Christ and seeking His presence in the months ahead.

If you’re inspired to try the Epiphany blessing, many parishes provide blessed chalk and prayer guides, as noted by Our Lady of Perpetual Help and the Basilica of Saint Mary. Alternatively, families can request a priest to bless their chalk or even perform the full blessing, which might include sprinkling holy water in each room. The act of chalking the door, paired with heartfelt prayer, is a simple yet profound way to mark the Epiphany and invite Christ’s light into your home.

What do you think about this story? Do you believe in the protective power of the Epiphany blessing, or do you see it as a symbolic act of faith? Share your thoughts in the comments below!

The Three Kings: A Journey of Faith, Science, and Cultural Unity

The Three Kings: A Journey of Faith, Science, and Cultural Unity

The story of the Three Kings, also known as the Magi or Wise Men, is a fascinating blend of history, culture, and faith. Their journey to Bethlehem to honor the newborn Jesus is a tale that has captivated the hearts and minds of people for centuries. Let's delve into the rich tapestry of their story, exploring their historical significance, cultural impact, and the profound symbolism they represent.

Historical and Cultural Background

The Three Kings are traditionally named Melchior, Caspar, and Balthazar. They are believed to have come from different regions: Melchior from Persia, Caspar from India, and Balthazar from Arabia. This diversity highlights the universal appeal of Jesus' birth and the recognition of his significance across different cultures and lands.

The Magi were likely scholars or astrologers, well-versed in the sciences of their time. Their journey was guided by a celestial phenomenon, often referred to as the Star of Bethlehem. This star has been the subject of much speculation and study, with theories ranging from a supernova to a planetary conjunction.

The Star of Bethlehem and Scientific Knowledge

The Star of Bethlehem is a key element in the story of the Magi. It is described as a bright star that led them to the birthplace of Jesus. Modern astronomers have proposed various explanations for this phenomenon, including the alignment of Jupiter and Saturn, which would have created a bright light in the sky.

The Magi's ability to interpret the star's significance demonstrates their advanced scientific knowledge and their role as seekers of truth. Their journey symbolizes the harmony between science and faith, showing that the pursuit of knowledge can lead to a deeper understanding of the divine.  They were men of science, astronomers using the natural world and knowledge of it to seek God, the Son of God.

The First Eucharistic Adoration

Upon reaching Bethlehem, the Magi presented gifts of gold, frankincense, and myrrh to the infant Jesus. These gifts hold deep symbolic meaning: gold represents Jesus' kingship, frankincense his divinity, and myrrh his future suffering and death. This act of offering can be seen as the first Eucharistic adoration, where the Magi recognized and honored the presence of God in Jesus.

Bethlehem, a town of profound historical and religious significance, is often referred to as the "House of Bread." This name is derived from the Hebrew words "Bet Lehem," where "Bet" means house and "Lehem" means bread. The symbolism of bread is deeply rooted in various cultural and religious traditions, making Bethlehem's name particularly meaningful.

Historical and Religious Significance

Bethlehem is famously known as the birthplace of Jesus Christ, a central figure in Christianity. According to the New Testament, Jesus was born in a manger in Bethlehem, fulfilling the prophecy of the Messiah's birthplace. This event is celebrated worldwide during Christmas, drawing pilgrims and tourists to the town each year.

Symbolism of Bread

Bread is a staple food in many cultures, symbolizing sustenance, life, and community. In the context of Bethlehem, the "House of Bread" can be seen as a metaphor for Jesus, who is referred to as the "Bread of Life" in Christian theology. This title emphasizes Jesus' role in providing spiritual nourishment and sustenance to his followers by giving Himself in the form of bread and wine in the Holy Eucharist.

Cultural Impact

The name Bethlehem and its meaning have had a lasting impact on Christian liturgy and traditions. The town's association with bread is reflected in the celebration of the Eucharist, where bread is consecrated and consumed as a literal representation of Jesus' body. This ritual underscores the importance of Bethlehem as a place of spiritual nourishment and divine presence.

Bethlehem's name, meaning "House of Bread," carries rich symbolism and significance. It highlights the town's historical and religious importance, particularly in Christianity, and underscores the universal symbolism of bread as a source of life and sustenance. As a place of pilgrimage and reflection, Bethlehem continues to inspire and nourish the faith of millions around the world.

Reflection: Unity in Diversity

The story of the Three Kings is a powerful reflection on unity in diversity. The Magi, coming from different races and cultures, represent the inclusivity of Jesus' message. Their journey signifies that the search for truth and the recognition of the divine transcend cultural and racial boundaries.

In a world often divided by differences, the story of the Magi reminds us of the importance of coming together in the pursuit of a common goal. It encourages us to embrace diversity and to seek understanding and unity in our shared human experience.

Conclusion

The journey of the Three Kings is a timeless tale that continues to inspire and teach us. It is a story of faith, science, and cultural unity, reminding us that the search for truth and the recognition of the divine are universal pursuits. As we reflect on their journey, let us be inspired to seek knowledge, embrace diversity, and honor the presence of the divine in our lives.

 

The Epiphany of the Lord: A Revelation to All Nations

Title: The Epiphany of the Lord: A Revelation to All Nations

The Feast of the Epiphany, also known as the Manifestation of the Lord, is a significant celebration in the liturgical calendar. It commemorates the visit of the Magi to the newborn Jesus, symbolizing the revelation of Christ to the Gentiles and the wider world. The readings for this feast day invite us to reflect on the themes of light, revelation, and the universal nature of God's salvation.

First Reading: Isaiah 60:1-6

The first reading from the Book of Isaiah is a powerful proclamation of light and glory:

"Rise up in splendor, Jerusalem! Your light has come, the glory of the Lord shines upon you. See, darkness covers the earth, and thick clouds cover the peoples; but upon you the LORD shines, and over you appears his glory. Nations shall walk by your light, and kings by your shining radiance. Raise your eyes and look about; they all gather and come to you: your sons come from afar, and your daughters in the arms of their nurses. Then you shall be radiant at what you see, your heart shall throb and overflow, for the riches of the sea shall be emptied out before you, the wealth of nations shall be brought to you. Caravans of camels shall fill you, dromedaries from Midian and Ephah; all from Sheba shall come bearing gold and frankincense, and proclaiming the praises of the LORD."

This passage from Isaiah speaks of the glory of the Lord shining upon Jerusalem, dispelling the darkness that covers the earth. The imagery of nations and kings coming to the light of Jerusalem foreshadows the visit of the Magi, who represent the Gentile nations recognizing the light of Christ. The gifts of gold and frankincense mentioned in the prophecy are echoed in the Gospel account of the Magi's visit. This reading invites us to reflect on the universal nature of God's salvation and the call to be a light to the world.

Responsorial Psalm: Psalm 72:1-2, 7-8, 10-11, 12-13

The responsorial psalm is a prayer for the king, asking for God's justice and righteousness:

"Lord, every nation on earth will adore you. O God, with your judgment endow the king, and with your justice, the king’s son; He shall govern your people with justice and your afflicted ones with judgment. Lord, every nation on earth will adore you. Justice shall flower in his days, and profound peace, till the moon be no more. May he rule from sea to sea, and from the River to the ends of the earth. Lord, every nation on earth will adore you. The kings of Tarshish and the Isles shall offer gifts; the kings of Arabia and Seba shall bring tribute. All kings shall pay him homage, all nations shall serve him. Lord, every nation on earth will adore you. For he shall rescue the poor when he cries out, and the afflicted when he has no one to help him. He shall have pity for the lowly and the poor; the lives of the poor he shall save. Lord, every nation on earth will adore you."

This psalm emphasizes the themes of justice, peace, and the universal reign of the king. The mention of kings bringing gifts and paying homage to the king resonates with the visit of the Magi, who brought gifts to the newborn King of the Jews. The psalm calls us to recognize the kingship of Christ and to adore Him as the Savior of all nations.

Second Reading: Ephesians 3:2-3a, 5-6

In the second reading, St. Paul speaks of the mystery of Christ revealed to the Gentiles:

"Brothers and sisters: You have heard of the stewardship of God’s grace that was given to me for your benefit, namely, that the mystery was made known to me by revelation. It was not made known to people in other generations as it has now been revealed to his holy apostles and prophets by the Spirit: that the Gentiles are coheirs, members of the same body, and copartners in the promise in Christ Jesus through the gospel."

Paul's message highlights the revelation of God's plan of salvation to the Gentiles. The mystery of Christ, once hidden, is now made known to all people through the apostles and prophets. This reading underscores the inclusivity of the Gospel and the unity of all believers in Christ. It calls us to embrace our identity as coheirs and members of the same body, united in the promise of salvation.

Gospel: Matthew 2:1-12

The Gospel reading recounts the visit of the Magi to the newborn Jesus:

"When Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, magi from the east arrived in Jerusalem, saying, 'Where is the newborn king of the Jews? We saw his star at its rising and have come to do him homage.' When King Herod heard this, he was greatly troubled, and all Jerusalem with him. Assembling all the chief priests and the scribes of the people, he inquired of them where the Christ was to be born. They said to him, 'In Bethlehem of Judea, for thus it has been written through the prophet: And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; since from you shall come a ruler, who is to shepherd my people Israel.' Then Herod called the magi secretly and ascertained from them the time of the star’s appearance. He sent them to Bethlehem and said, 'Go and search diligently for the child. When you have found him, bring me word, that I too may go and do him homage.' After their audience with the king they set out. And behold, the star that they had seen at its rising preceded them, until it came and stopped over the place where the child was. They were overjoyed at seeing the star, and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him homage. Then they opened their treasures and offered him gifts of gold, frankincense, and myrrh. And having been warned in a dream not to return to Herod, they departed for their country by another way."

This passage from Matthew's Gospel tells the story of the Magi, wise men from the East, who followed a star to find the newborn King of the Jews. Their journey represents the search for truth and the recognition of Jesus as the Savior of all nations. The gifts they bring—gold, frankincense, and myrrh—symbolize Jesus' kingship, divinity, and eventual suffering and death. The Magi's visit highlights the universal significance of Jesus' birth and the fulfillment of God's promise to bring salvation to all people.

Reflection

The Feast of the Epiphany invites us to reflect on the revelation of Christ to the world and the universal nature of God's salvation. The readings for this feast day emphasize the themes of light, revelation, and the inclusivity of the Gospel. The visit of the Magi symbolizes the recognition of Jesus as the Savior of all nations and the fulfillment of God's promise to bring salvation to the Gentiles.

As we celebrate the Epiphany, let us open our hearts to the light of Christ and recognize His presence in our lives. Let us embrace our identity as coheirs and members of the same body, united in the promise of salvation. May we, like the Magi, seek the truth and offer our gifts to the newborn King, proclaiming His glory and sharing His love with the world.

: [USCCB](https://bible.usccb.org/bible/readings/010525.cfm)

: [Dynamic Catholic](https://www.dynamiccatholic.com/mass-readings-today-01052025.html)

: [Catholic Gallery](https://www.catholicgallery.org/mass-reading/050125/)

The Epiphany of the Lord: Focus on the Light!

 It is Epiphany. It comes from the Greek word "epiphainen" which means to reveal or shine upon.  This day celebrates the main revelations of the person of Christ as God and man. The main times we see this are when the Magi visit Christ (Matthew 2:1-12) which we celebrate today, at the Baptism of Christ (Mark 1:9-11) when the Holy Spirit descends on Christ and God the Father reveals Christ as His only begotten Son; the next moment is at the Wedding of Cana (John 2:1-11) where Jesus performs His first miracle due to the intercession of His Mother Mary.  In this, her last recorded words are shown, "Do whatever He tells you."  Great advice from mom right?  

In the first reading, we read of Jerusalem being told to rise up in splendor, her light has come.  The glory of the Lord shines on her. Darkness covers the earth and thick clouds the people, but God shines through. This light is of course Jesus Christ the Lord (John 8:12)!  Our world is in so much darkness. Just recently, a horrific attack took place in Florida where a mentally ill young Latino shot and killed 5 and wounded others. This perpetrator is said to have been affected by the war in Iraq. Evil is never good. Violence is never good. These affect our psychology. Human beings were not made for violence. We are the only creatures on earth without physical defenses.  Other animals have claws, venom, quills, etc to defend themselves. We do not.

This is why we need Christ the light who illumines minds and hearts keeping us away from evil and violence. The light of the world is Christ and we need to seek Him.  We need to seek Him just like the Three Kings or Magi who came from Midian, Ephah and Sheba with their gifts of gold, frankincense and myrrh did.  These gifts represent Christ's Royalty, Divinity and death as well as the theological virtues of Faith, Hope and Charity.  The Magi represent the "outsiders" or the Gentiles, Pagans and others who are outside of God's "Chosen People," Israel. They represent all the different races coming to meet the Christ child.  All nations will adore the Lord, as we read in today's responsorial Psalm.  God is king over all the earth.  All rulers will pay homage to Him just like the Magi did.  We are the Magi of today coming before the Lord in the Blessed Sacrament offering our lives.  I have always loved the Magi. They were instrumental in my conversion because they were men of science who used the stars to find Christ.  In science, we can find God as well! God's creation points to God just like the star pointed to Christ (Job 12:7-10, Psalm 19:1-4, Romans 1:20). The late astronaut and first American in space John Glenn said after seeing the earth from space, "To look out at this kind of creation and not believe in God is to me impossible." 

The magi found the Lord via the science of the stars, astronomy.  We know of their names as Balthazar, Gaspar and Melchior from the document Excerpta et Collectanea which is attributed to St. Bede who died in 735.  Their relics are in the cathedral in Cologne, Germany.  You can read another reflection I wrote here for January 6: http://www.sacerdotus.com/2017/01/3-kings-day-los-reyes-magos.htm. In it, I elaborate more on how the Magi represents all the outsiders. The second reading reminds us as well by telling us that Gentiles are also coheirs and part of the body of Christ. 

Christ was born for all people of all races, genders, orientations, faiths; in every time and place. He is the Savior of all!  The Gospel tells us that great story.  Jesus was born in Bethlehem and the magi came from the east asking King Herod where the newborn king of the Jews was. Herod did not like this because he saw himself as the king of the Jews. He asked the magi to bring him the child so he too can adore Him. They found the child via the star and saw Mary with Him.  The magi prostrated themselves and paid homage to the child and gave Him the gifts of gold, frankincense, and myrrh as prophesied in the first reading of today. Before departing, they were warned in a dream not to return to Herod.  They listened and returned home via a different route. 

The Epiphany is an awesome celebration in our faith. Many cultures celebrate it as another Christmas. Kids put hay under their beds for the camels and wake up to find the hay missing and gifts in their place. Other cultures have feasts and other celebrations commemorating the visit of the magi.  To me, the magi represent all peoples outside of Israel and academia coming to worship the Lord.  This is my personal reflection. The stars and all of nature pays homage to God and leads us to admire Him via His creation.  A few years ago, Facebook founder Mark Zuckerberg announced that he is no longer an atheist (see more here: http://www.sacerdotus.com/2017/01/facebooks-mark-zuckerberg-no-longer.html).  Even in the darkness, we see in the world today and the thick clouds that cloud the minds of atheists and others, God shines through.  Let us humbly seek Christ the Lord who is the light. Let us approach Him in the Tabernacle and Monstrance and adore Him.  The magi were the first to participate in adoration in my opinion. They sought the light!  We too must seek the light and focus on the light.  Ironically, a cosmic conjunction between Jupiter and Saturn was formed in late December into the new year 2021.  This conjunction made both planets look like the giant Bethlehem star we all see in photos, paintings, and movies.  I was privileged to see it in the Bronx and mediated on viewing it.  Many biblical scholars and astronomers believe this is what the Magi witnessed.  The idea of a star moving in the sky is possible but highly unlikely as it would distort the laws of physics.  I picture myself being with the Wise Men following the star to Christ.  Let us imitate them!  Instead of bringing gifts of gold etc, we have to bring the gifts of our holiness, love, and kindness to others.  We must offer Him our trials and suffering as well and united them to His passion. During this time of covid 19 coronavirus, we are all in a real physical, emotional, and psychological darkness. We must seek the light like the Three Kings did.   This light is of course not some astronomical phenomenon, but Christ the Lord.  O' come let us adore Him! 

Please remember to help me with this ministry which is focused on reaching out to those in the dark.  Please be generous as the Magi were and consider donating or becoming a regular donor. Any amount is useful. God can do anything with any amount.  You can donate via Paypal or www.gofundme.com/sacerdotus and become a patron on www.patron.com/sacerdotus.  God will reward you!  I have already received emails from donors who received many blessings just months after donating.  As soon as I get permission from them, I will share those emails.  I am not a businessman nor investor so I rely on God's providence and how He inspires visitors and readers to donate.  Financial means is not the only way to help. You can pray and also volunteer your talents.  God bless you and Mary keep!  

Readings:  The Epiphany of the Lord | USCCB


 

Here are more reflections from holy writers:

There is something more that must be understood about the gold, incense and myrrh. Solomon testifies that gold symbolizes wisdom when he says, "A pleasing treasure lies in the mouth of the wise." The psalmist bears witness to that incense which prayer offers to God when he says, "Let my prayer ascend as incense in your sight." The myrrh indicates the mortification of our bodies, of which the holy church speaks of its workmen who strive even unto death on behalf of God, "My hands dripped with myrrh."
And so do we too offer gold to the newborn king if we shine in his sight with the brightness of the wisdom from on high. We too offer him incense if we enkindle on the altar of our hearts the thoughts of our human minds by our holy pursuit of prayer, so as to give forth a sweet smell to God by our heavenly desire. And we offer him myrrh if we mortify the vices of our bodies by our self-denial.
Myrrh brings it about, as I have said, that dead bodies do not decompose. For a dead body to decompose is the same as for the human body of ours to become a slave to the decay of dissoluteness, as is said by the prophet: "The pack animals have decomposed in their own dung." This indicates fleshly minded persons who end their lives in the stench of dissoluteness. Therefore we are offering myrrh to God when we employ the spice of self-restraint to keep this earthly body of ours from decomposing through decadence.

— St. Gregory the Great
(540 - 604)


Source: "Forty Gospel Homilies, 10.6," quoted in Manlio Simonetti, ed., Matthew 1–13, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2001), 28-29.

"Go and search diligently for the child, and when you have found him bring me word." Appropriately did Herod say, "Bring me word," for the one who hastens to come to Christ always brings a word of renunciation to the devil. When the priest says to the future Christian, "Do you renounce the devil?" the latter will answer, "I do renounce him." Properly therefore are the magi instructed to bring word to Herod, who realized he was taking the place of the devil. Satan knew how to corrupt a person.
"That I may come and worship him." He wants to lie but he cannot. He who feigned adoration will come that he might bow to abuse, kneel to inflict punishment, recline to do harm.… But when the clouds of treachery have passed, in the fair weather of emerging Christian faith, the magi behold again the star they had seen, preceding and leading them on. Finally they arrive at the most holy place of the Lord's birth.
— St. Peter Chrysologus
(380 - 450)



Source: "Sermons 158.8-9," quoted in Manlio Simonetti, ed., Matthew 1–13, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2001), 25.

Since Herod was king, he was naturally afraid both for himself and for his children. But why was Jerusalem troubled? Surely the prophets had foretold him as the Savior, Benefactor and Deliverer who would come from above. But Jerusalem remained troubled by the same idolatrous affections that had previously caused them to turn from God precisely when God was pouring out his greatest benefits on them. While God was offering them new freedom, they were once again mindful only of the fleshpots of bondage in Egypt…
Although troubled, they nevertheless did not try to understand what was happening. They did not follow the wise men or even take any particular notice. To this extent were they both contentious and careless. This happened just when those in Jerusalem under Herod had reason to pride themselves that a king was being born among them. This had even attracted the attention of the wise from Persia. They were on the point of having everything going their way, as though their affairs were advancing toward improvement. But most did not even take notice. Amid an empire that had become so magnificent, they showed little improvement.
Jerusalem had only recently been delivered from subjugation. It might have been more reasonable for them to think, If the Persians tremble before this king now merely at his birth, wouldn't they tremble much more when he grows up? They would fear and obey him, and our situation might then be more glorious than that of the barbarians. Even if they knew nothing of mysteries or revelations but formed their judgments only on the basis of present self-interest, they surely might have thought along these lines. But nothing like this really occurred to them, so great was their dullness in prophecy and envy in human affairs.
Such dullness and envy must be rooted out of our minds. One must be more impassioned than fire to stand up against such an array. This is why Christ said, "I am come to send fire on earth, and how I wish it were already kindled." And the Spirit on this account appeared in fire.
— St. John Chrysostom
(347 - 407)


Source: "The Gospel of Matthew, Homily 6.4," quoted in Manlio Simonetti, ed., Matthew 1–13, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2001), 22–23.