The Acts Of The Magi

Quid facitis, o Magi? Quid facitis? Lactentem puerum adoratis, in turgurio vili, in vilibus pannis! Ergone Deus est iste? Deus certe in templo sancto suo, Dominus in coelo sedes ejus; et vos eum quaeritis in vili stabulo, in matris gremio. Quid facitis, quod et aurum offertis? Ergo rex est ipse? Et ubi aula regia, ubi thronus, ubi curiae regalis frequentia? Nunquid aula est stabulum, thronus praesepium, curiae frequentia Joseph et Maria? Quomodo ita insipientes facti sunt viri sapientes, ut adorent parvulum despicabilem tam sua aetate quam paupertate suorum? Insipientes facti sunt, ut fierent sapientes, et praedocuit eos Spiritus quod postea praedicavit Apostolus: Qui vult sapiens esse, stultus fiat, ut sit sapiens. Quia enim per sapientiam mundus in sapientia sua Deum cognoscere non poterat, placuit Deo per stultitiam praedicationis salvos fieri credentes. Nonne timendum erat, fratres, ne scandalizarentur viri isti, et illusos se crederent, cum tanta indigna viderent? A regia civitate, ubi regem quaerendum conjectabant, ad Bethlehem villam parvulam diriguntur; ingrediuntur stabulum, inveniunt involutum pannis infantulum. Non illis sordet stabulum, non pannis offenduntur, non scandalizantur lactentis infantia; procidunt, venerantur ut regem, adorant ut Deum. Sed profecto qui illos adduxit, ipse et instruxit; et qui per stellam foris admonuit, ipse in occulto cordis edocuit. Haec igitur Domini declaratio clarificavit hanc diem, et Magorum devota veneratio devotam fecit et venerabilem. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Epiphania Domini, Sermo I, De verbis Apostoli, Apparuit benignitas et humanitas Salvatoris nostri Dei, et de tribus Christi apparitionibus Source: Migne PL 183.145a-c

What are you doing, O Magi? What are you doing? You adore a suckling boy in a low hovel, in vile rags! Is this then God? God is certainly in His holy temple, The Lord's seat is in heaven, 1 and yet you seek him in a common stable, in the lap of a mother. What are you doing offering him gold? Is he, then, king? And where is his royal palace, where the throne, where the officers of the royal court? Is the stable a palace, the manger a throne, the officers Mary and Joseph? How unwisely these wise men are acting, that they should adore a boy who is as much unaccountable because of his age as because of his poverty? They acted unwisely so that they might become wise, and the Spirit taught them beforehand what the Apostle later preached, 'He who wishes to be wise, let him become a fool, so that he might become wise. Because the world in its wisdom was not able to know God so it pleased God through the foolishness of preaching to save believers.' 2 Was it not to be feared, brothers, lest these men be a cause of scandal, and they be thought worthy of ridicule, when they appeared to act in so undignified a manner? From a royal city, where they sought to ask questions of a king, they were directed to Bethlehem and a common boy. They entered the stable, they found an infant wrapped in rags. The stable was not foul to them, the rags did not offend, they were not scandalised by a suckling infant. They knelt, they honoured him as a king, adored him as God. But doubtless He who led them also instructed them, He who guided them by an exterior star also taught them in the heart within. This revelation of the Lord illuminates this day and the devotion and veneration of the Magi makes it devout and venerable. Saint Bernard of Clairvaux, Sermons for the Year, On The Epiphany, from the First Sermon, On the words of the Apostle, 'The Benevolence and the Kindness of God our Saviour has appeared,' 3 and on the three appearances of Christ. 1 Ps 10.5 2 1 Cor 3.18, 1 Cor 1.21 3 Tit 3.4

Revelation And Gifts

Exsultemus in Domino, fratres carissimi, quod votis nostris nova semper vota succedunt, et gaudiis gaudia cumulantur. Ecce enim vix nostrae sanctissimae reparationis cum gaudio diem celebravimus solemnissimum, cum statim de Redemptoris nostri apud gentes gloriosa laetamur manifestatione. Hac enim festivissima die illius diei celebramus solemnia, qua ipse natus infans in stabulo manifestare se voluit mundo. Ne enim gentes ipsius in carne adventum, qui universum genus humanum, ut a peccati liberaret servitute, e coelo descenderat, ignorarent; stellam in coelo dedit in signum, quam et Judaea ex tunc incredula noscere poterat, et sola gentilitas quae ad ipsius accessit cunabula, cognovit. Venit ergo Bethlehem tunc in tribus magis sola gentilitas; Judaea autem mansit in occasu, atque in trium illorum virorum persona tanto regi sua persolvit munera. Aurum enim, ut audistis, obtulerunt, thus et myrrham. In auro ut nostrae redemptionis initia, quae jam in illo apparebant, ostenderent: in thure ut verae religionis cultus aliquando futurus, atque idolorum significaretur cessatura superstitio: in myrrha quo ipsius, et nostrum a mortuis aliquando futura praenuntiaretur resurrectio. Sanctus Maximus Taurinensis, Homilia XVII, De Epiphania Domini I Source: Migne PL 57.259a-260a

Let us exult, my dearest brothers, with our prayers always being succeeded by new prayers and with joys being heaped on joys. Behold, scarcely have we joyfully celebrated the feast day of our most holy restoration, when swiftly we rejoice in the glorious manifestation of our Redeemer to the nations. For this most festive solemnity of His that we celebrate is because the newly born infant in the stable wished to make himself manifest to the world. For lest the nations be ignorant that He had come in the flesh, He who descended from heaven, so that he might free every type of people from sin, set a star in heaven as a sign, which then unbelieving Judea was not able to grasp, and only the Gentile people approached his crib. For then the Gentiles alone came in the three Magi, while Judea remained in darkness, and in the person of those three men they brought their gifts to such a great king. They brought gold, as you have heard, frankincense and myrrh. Gold is for the showing of the beginning of redemption, which was now appearing in Him. Frankincense for the service of the true religion in the future, which signifies the end of the superstition of idols. Myrrh foretells His and our future resurrection from the dead. Saint Maximus of Turin, from Homily 17, On The Epiphany of the Lord

The Star In The East

Ecce stella quam viderant in oriente antecessit eos, usque dum veniens staret supra, ubi puer erat. Potuit etiam illis in oriente positis stella circa Jerusalem apparuisse, et prophetiae Balaam, qui de Chaldaea fuit, recordati fuerunt, de qua dicitur: Orietur stella ex Jacob, et vir ex Israel, et prophetia completa est, tum stellae apparitione commoti, et Jerusalem pervenerunt, et cum ad Herodem diverterent, disparunt donec ab Herode discesserunt, et tunc iterum stella eos antecessit, et usque ad Bethlehem perduxit. Veritas vero rei ex Evangelio non potest percipi. Ubi enim dicunt: Vidimus stellam ejus in oriente, potest intelligi: Vel nos existentes in oriente vidimus stellam circa Jerusalem, vel vidimus stellam ejus positam in oriente. Divina tamen inspiratione creduntur incitati, cum Deum esse credant quem adorare postulant. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput II Source: Migne PL 162.1254a-b

Behold a star in the east going before them until it came to stand over the place where the boy was. 1 Since they were in the east it was possible that the star appeared around Jerusalem, and they recalled the prophecy of Balaam who was from Chaldea, concerning which it is said, 'A star shall rise from Jacob, and a man from Israel,' 2 and with the star's appearance fulfilling the prophecy they came to Jerusalem, and when they turned aside to Herod they turned away from it, until they left Herod and then again the star went before them until they came to Bethlehem. But the truth of the matter one cannot grasp from the Gospel, for when it is said, 'In the east we saw his star,' it is possible to understand this as either, 'We who dwell in the east saw his star around Jerusalem,' or 'we saw his star positioned in the east.' However, they are believed to have been imbued with Divine inspiration when they asked about adoring Him who they believed to be God. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 2 1 Mt 2.9 2 Numb 24.17

Kings And Heaven

Et venimus, inquiunt, adorare eum. Adorare, quem Deum stella famulante intelligunt. Alioquin Herodem, quem regio cultu renitentem cernebant, primum debuerant adorare. Sed quia divinitus agebantur, ut latentem Deum in cunis, vl inter praesepia vagientem, ad adorandum requirerent, hunc nec regem intendunt, nec eum veneratur, nec aliquid eum esse computant. Quo sane inspirationis affectu et illud gestum dixerim, quod Octavianus Augustus, eo tempore quo totum sibi subditum atque subjectum persenserat orbem, atque populus universus in concione, quod supra memini, dominum eum totius terra voluerit acclamare, nequaquam passus est: sed legibus hoc prohibuit, quod nullus unquam regem ante fecisse legitur. Hinc profecto patet quia vis divina, quae istos devotionis intus agebat affectu, ipsa hunc cohibuit principem, ne sibi applauderet indebite, quod potentatu alterius totus terrarum orbis sub monarchia Romani imperii subdebatur. Sed corybanta Herodes, audiens alium quam se Judaeorum regem requirere, turbatus dicitur, et omnis Hirosolyma cum illo. Moliebatur enim, cum esset alienigena ignobilis genere, legitimus Judeorum rex videri. Unde et omnes codices, teste Josepho, quibus Judaeorum genealogia texebatur, igne cremaverat, ne notarent eum, reticendo, ignobilem, et prosapiae ordinem tribus Judae clarissimum commendarent. Aestimans se itaque nobilem videri posse, si nullis sacrae Scripturae fascibus premeretur. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber II, Caput II Source: Migne PL 120.130c-131a

'And we have come,' they said, 'to adore him.' 1 To adore Him whom they understand to be God by the guidance of the star. Yet Herod, who they noted to be the celebrated one of that land, they should have first adored. But because they were moved by heaven, so they sought to adore the hidden God in the cradle, and crying out in a manager, whence they do not deem Herod to be a king, nor do they venerate him, nor do they reckon him to be anything. Which affection of inspiration and act I would say that Emperor Octavian felt deeply in himself, who in that age had subdued and subjected the whole world, for with all the people gathered together, as I mentioned before, when they wished to acclaim him as the lord of all the earth, he would not allow it, but he made laws to prohibit it, which it is not recorded that any king did before. 2 Whence undoubtedly it is manifest that some Divine power worked on the interior affection of these men, and restrained the prince, lest he celebrate himself unduly, since it was another potentate who subdued the whole orb of the earth beneath the monarchy of the Roman empire. But the maddened Herod, hearing that they sought someone else and not him as the king of the Jews, is said to be troubled, and all Jerusalem with him. For being born of foreign ignoble stock, he yet strove to appear as the rightful king of the Jews. Whence Joseph testifies that he had every book in which the Jews set down their genealogies burnt with fire, lest they judge him, though silently, as ignoble, and commend the most famous line of the lineage of the tribe of Judah. Thus he is only able to think that he appears noble if he is not oppressed by any of the books of Holy Scripture Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 2, Chapter 2 1 Mt 2.2 2 122c

The King And The Star

Kαὶ πέμψας αὐτοὺς εἰς Βηθλέεμ εἶπεν, πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου Οὐκ εἶπε περὶ τοῦ βασιλέως, ἀλλὰ περὶ τοῦ παιδίου· οὐδὲ γὰρ τὸ ὄνομα ἀνέχεται· ὅθεν δεικνύει ὅτι μαίνεται κατ' αὐτοῦ. Ἐπὰν δὲ εὕρητε ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ. Oἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν. Ἂδολι γὰρ ὄντες αὐτοὶ, ἐνόμιζον κάκεῖνον ἀδόλως λέγειν. Kαὶ ἰδοὺ ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ προῆγεν αὐτοὺς... Ἀπεκρύβη πρὸς μικρὸν ὁ αστὴρ οἰκονομικῶς, ἵνα ἐρωτήσωσιν αὐτοὶ τοὺς Ἰουδαίους, καὶ ταραχθῇ ὁ Ἠρώδης, καὶ οὕτω περιφανεστέρα γένηται ἡ ἀλήθεια. Ἐξελθοῦσαι δὲ αὐτοῖς ἀπὸ τῆς Ἰερουσαλὴμ, πάλιν ἑφάνη, χειραγωγῶν αὐτούς. Ὅθεν δῆλον ὅτι θεία δύναμις ἤν ὁ ἀστήρ. Ἕως ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον. Καὶ τοῦτο ξένον. Κατέβη γὰρ ὁ ἀστὴρ ἀπὸ τοῦ ὕψους, καὶ προσγειστερος γενόμενος, ἔδειξεν αὐτοῖς τὸν τόπον. Εἰ γὰρ ἐξ ὕψους αὐτοῖς ἐφαίνετο, πῶς ἂν ἔμελλον ἰδικῶς γνωρίσαι τὸν τόπον ἔνθα ἤν ὁ Χριστός; Οἱ γὰρ ἀστέρες πολὺν τόπον περιλαμβάνουσιν. Ὅθεν καὶ σὺ ἐπάνω τῆς σῆς οἰκίας βλέπεις τὴν σελήνην τυχὸν, κὰγὼ δοκῶ ταύτην ἀνωτέρω εἷναι τῆς ἐμῆς οἰκίας μόνης. Καὶ πάντες ἁπλῶς, δοκοῦσιν ἔκαστος ἐπάνω αὐτοῦ μόνου ἴστασθαι τὴν σελήνην ἢ ἄλλον ἀστέρα. Κὰκεῖνος οὖν ὁ ἀστὴρ οὐκ ἂν ἔδειξε τὸν Χριστὸν, εἰ μὴ συγκατέβη, καὶ μονοουχὶ ἐπάνω τῆς κεφαλῆς τοῦ παιδίου ἔστη. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ B' Source: Migne PG 123.165a-c

And he sent them to Bethlehem, saying, 'Go and carefully enquire about the child.' 1 He did not say 'about the king,' for he was not able suffer the name, but 'about the child,' showing how greatly he was maddened against Him. 'And when you find him, announce it to me, so that even I may go and adore him.' And having heard the king they went off. They who were without cunning, thought he spoke without cunning. And behold the star which they had seen in the east, went before them... It was hidden for a little while by a singular dispensation, so that they would question the Jews and trouble Herod, and thus the truth was made more manifest. Then when they left Jerusalem, again it appeared and led them. Whence it is manifest that the star was a Divine work. ...until it came and stood over the place where the child was. And this is unique. For the star descended from its height and came nearer the earth, and showed a place to them. If it had shown from its height, how could they have been certain of the place where Christ was? They knew much of the ways of the stars. Whence you may perhaps see the moon over your house, and I will see the same moon over my house, and that moon and the other stars appear to stand only over the house of each one of us. Whence that star would not have shown Christ unless it came down, and all but on the head of the child. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 2 1 Mt 2.8

A Strange Star

Τὸ ἐν τῇ θείᾳ πτυκτῇ περὶ τοῦ ἀστέρος φερόμενον, Ἐλθὼν ἔστη ἐπάνω οὗ ἦν τὸ παιδίον, ἐμφανέστερον ὑποδείξει σοι, οὐ τὴν συνήθη τῶν ἄστρων πορείαν ποιησάμενον τὸν εὐαγγελιστὴν τοῦ θείου τόκου ἀστέρα, οὐδε γὰρ ἡ τοῦ ὕψους διάστασις, εὐχερῆ, ἐποίει τοῦ ζητουμένου τὴν εὕρεσινὶ, ἀλλ' ἑτέραν τινὰ καινοτέραν ἐκείνης, ὡς δακτύλῳ τῷ ἐξηλλαγμένῳ δρόμῳ μηνύουσαν, τό τε ἅγιον ἄντρον, καὶ τὴν ἐν αὐτῷ Κυριοφόρον καὶ σεβάσμιον φάτνην. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΤΟΖ' Ὀλυμπιῳ Κομητι Source: Migne PG 78.396c

That which is set forth in the Divine book, 'Coming, it stopped above the place the child was,' 1 shows most openly to you that this which bore the message of the joyful birth had not the usual and customary way of the stars, for it did not maintain its height, but so that what was sought was able to be found, with a truly new and unusual course, as if a finger, it pointed out that cave and the Lord bearing and venerable manager which was in it. Saint Isidore of Pelusium, Book 1, Letter 378, to Count Olympius 1 Mt 2.9

New And Strange

Καὶ ἰδοὺ ὁ ἀστὴρ ὄν εἴδον ἐν τῇ ἀνατολῇ προῆγεν αὐτοὺς... Ἀκίνητος ἧν ὁ ἀστὴρ καὶ ἐστηκὼς, ἀλλ' οὐ τὸν οὐρανὸν καταλιπὼν πλησίον τῆς γῆς ἐπορεύετο· οὔτ' ἐπὶ τῆς οἰκίας ἐστήρικτο· οὐ γὰρ τὴν αὐτὴν κίνησιν τοῖς λοιποῖς ἄστροις ἐποιεῖτο, ἀλλὰ ξένην τινὰ καὶ ἀλλόκοτον. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source: Migne PG 72.368a

And behold the star which they saw in the east, going before them... 1 The star was immovable and fixed, for it did not leave the heavens and come nearer to the earth, 2 nor was it set in some house. 3 For this had not the same motion as rest of the stars, but it was something new and strange. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 2.9 2 As a shooting star would 3 An astrological house

The Magi's Guide

Ecce, inquit, magi ab Oriente venerunt Hierosolymam dicentes: Ubi est qui natus est rex Judaeorum? In magis ergo istis jam fides gentium, velut primitiae, Domino consecrantur; qui per fidem in Oriente sidus cernentes, matutinam stellam, quae Christus est, feliciter sunt secuti. Nisi enim lucifer matutinus primum eorum cordibus oriretur, nequaquam, stella praevia, regem Judaeorum tam constanter inquirerent. Fuerunt autem, ut aiunt, de genere Balaam, successoresque doctrinarum ejus, et ideo ex prophetia illius evidentius cognoverunt, quod etiam in doctrina studiose recolentes, experiri secundum disciplinam ipsius artis meditabantur. Nam magi idem sunt qui postea mathematici sunt vocati, quorum est in stellis nascentium ortus inspicere, et ex mathesi rerum probare eventus. Sed de istis magis fatendum potius quod ex prophetia, vel certe Spiritu scanto eos excitante, crediderint, quam aliqua inimici fraude substitutos ad fidem esse, praesertim cum praeceptoris eorum vaticinium cunctis in signum esset futurae promissionis. Orietur, inquit, stella ex Jacob, et consurget homo vel virga de Israel, et percutiet duces Moab, vastabitque omnes filios Seth, eritque Idumaea possessio ejus. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib II Cap II Source: Migne PL 120.126b-c

Behold, he says, Magi from the east came to Jerusalem saying, 'Where is he who is born the king of the Jews?' 1 In these Magi there is already the faith of the Gentiles, as the first ones who are consecrated to the Lord, who happily followed through faith, seeing the star in the east, the morning star which is Christ. For unless the morning light bearer had first arose in their hearts, they would not, with the star leading, have so insistantly sought out the king of the Jews. They were, as they say, the descendants of Balaam, and successors to his teachings, and therefore they obviously knew about his prophecy, whence studiously cultivating his teaching, they would meditate on proving it according to his art. For the Magi are the same as those who were later called astrologers, who study stars and birthdays, from which learning they make recommendations of things to come. But regarding these Magi one must rather say that they believed by prophecy, or indeed the stirring of the Holy Spirit, which, replacing any deceit of the enemy, brought them to faith, certainly when in the prophecy of their teacher there was the sign of the future promise for all. He said: 'A star shall arise from Jacob, and a man from the shoot of Israel, and he shall strike the princes of Moab, and lay waste all the sons of Seth, and Idumaea shall be his possession.' 2 Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 2, Chap 2 1 Mt 2.2 2 Num 24.17-18

Light And Understanding

Singula scripturae verba si libris singulis mandarentur, nec sic mysteria quae in ipsis sunt audientibus perlucent, et quid faciet subitus et brevis sermo, qui in modum fulguris, prius quam illustret oculos, jam refugit, nec dat lucem videntibus, sed pavorem? Orate ergo, uti quia in saeculi obscuritate versamur, et in carne positi noctis tempus agimus, non diei, lucernam nobis verbi sui Christus accendat, qua praevia mysterii coelestis ingrediamur obscura, et gradu lento perveniamus ad scientiae divinae quantam possumus charitatem: sicut illi magi, qui mentis suae oculos metientes, non audent splendori solis, aut divinae se committere claritati, sed nocte tenerum stellae lumen tenerioribus oculis assumentes, ad cubile Christi tenerrimum pervenerunt. Sanctus Petrus Chrysologus, Sermo LXIV Source: Migne PL 52.379a-b

If a book were appointed to each of the words of Scripture, their mysteries would not yet be entirely clear to those who heard them. What then will a hasty and brief sermon achieve, which in the way of its illumination, before it enlightens the eyes, fades, and gives not light to those who see, but dread? Let us pray, therefore, since we exist in the world's darkness and are placed in the flesh and the time we expend is of the night and not of the day, that Christ might kindle the light of His word in us, and that with it leading us we enter into the darkness of the heavenly mystery, and with slow step arrive at the love of Divine knowledge, as far as we can, as those Magi, who, taking the measure of the eyes of their minds, did not dare commit themselves to the sun's splendour or the brightness of Divinity, but at night, relying on the delicate light of the star with yet more delicate eyes, arrived at Christ's crib, most delicate of all. Saint Peter Chrysologus, from Sermon 64

The Wise Men's Service

Deducti igitur, dilectissimi, in Bethleem magi stellae praecedentis obsequio, gavisi sunt gaudio magno valde, sicut evangelista narrauit, et intrantes domum, invenerunt puerum cum Maria matre eius, et procidentes adoraverunt eum, et apertis thesauris suis, obtulerunt ei munera, aurum, tus et myrram. O perfectae scientiae mirabilem fidem, quam non terrena sapientia erudivit, sed Spiritus sanctus instituit! Unde enim hi viri, cum proficiscerentur de patria, qui nondum viderant Jesum, nec aliquid contuitu ejus, quod tam ordinate venerarentur, adverterant, hanc deferendorum munerum servavere rationem? Nisi quia praeter illam stellae speciem, quae corporeum incitavit obtutum, fulgentior veritatis radius eorum corda perdocuit, ut priusquam labores itineris inchoarent, eum sibi significari intelligerent, cui in auro regius honor, in thure divina veneratio, in myrrha mortalitatis confessio deberetur. Et haec quidem, quantum ad inluminationem fidei pertinebat, potuerunt illis credita et intellecta sufficere, ut corporali intuitu non inquirerent quod plenissimo visu mentis inspexerant. Sed diligentia sagacis officii usque ad videndum puerum perseverans, futuri temporis populis et nostri saeculi hominibus serviebat, ut sicut omnibus nobis profuit, quod post resurrectionem Domini vestigia vulnerum in carne eius Thomae exploravit manus, ita ad nostram utilitatem proficeret, quod infantiam ipsius magorum probavit aspectus. Viderunt itaque magi et adoraverunt puerum de tribu Iuda, de semine David secundum carnem, factum ex muliere, factum sub lege, quam non solvere venerat, sed implere. Viderunt et adoraverunt puerum, quantitate paruum, alienae opis indigum, fandi inpotem, et in nullo ab humanae infantiae generalitate dissimilem. Quia sicut fidelia erant testimonia, quae in eo maiestatem invisibilis divinitatis assererent, ita probatissimum esse debebat Verbum carnem factum, et sempiternam illam essentiam filii Dei veram hominis suscepisse naturam, ne vel ineffabilium operum secutura miracula, vel excipiendarum supplicia passionum, sacramentum fidei ex rerum diversitate turbarent, cum iustificari omnino non possent, nisi qui dominum Iesum et verum Deum et verum hominem credidissent. Sanctus Leo Magnus, Sermo XXXIV, Caput III Source: Migne PL 54.246b-247b

Led then, dearly beloved, into Bethlehem by obedience to the star which went before them, the wise men 'rejoiced with very great joy,' as the Evangelist has told us, 'and entering the house they found the child with Mary, His mother, and falling down they worshipped Him, and opening their treasures they offered to Him gifts, gold, frankincense and myrrh.' 1 What wondrous faith of perfect knowledge, which was not taught by earthly wisdom, but the Holy Spirit instructed! For why was it that these men, when they came from their homeland, having not yet seen Jesus, having nothing by observation of Him which would so compose their veneration, attended to this way for the offering of gifts? Unless that besides the sight of the star, which attracted the bodily gaze, the brighter rays of truth taught their hearts that before they began their difficult journey they should understand Him who was signified, to Whom was owed in gold royal honour, in incense Divine adoration, in myrrh the confession of mortality. Certainly this, as much as it was the enlightenment of their faith, might have been sufficient belief and understanding for themselves, that they need not enquire with their bodily eyes into that which they had looked on with their mind's fullest sight. But their diligence in wise duty, persevering until they saw the child, performed service for peoples of future times, even for the men of our own age, so that, as it was of profit to us all that after the Lord's resurrection the hands of the Apostle Thomas explored the marks of the wounds in His flesh, 2 so it was useful for us that His infancy should be given witness by the appearance of the wise men. So the wise men saw and adored the child of the tribe of Judah, 'of the seed of David according to the flesh,' 3 'made from a woman, made under the law,' 4 which law He had come 'not to destroy but to fulfil .' 5 They saw and adored the Child, small in size, powerless to help others , incapable of speech, and in nothing different to the generality of human infants. Because, as the testimonies were trustworthy which asserted in Him the majesty of invisible Godhead, so it should be most certain that 'the Word became flesh,' 6 and the eternal essence of the Son of God took up the true nature of man, lest either the ineffable marvels of His works which were to follow, or the torment of sufferings to be inflicted, should disturb the mystery of our Faith by their difference, when no one at all can be justified but those who have believed that the Lord Jesus is both true God and true Man. Pope Leo the Great, from Sermon 34 Chap 3 1 Mt 2.10-11 2 Jn 20.24-29 3 Rom 1.3 4 Galat 4.4 5 Mt 5.17 6 Jn 1.14

The Star Interrupted

Et ecce stella, quam viderant in oriente, praecedebat eos, usque dum venit et stetit super caput pueri. Ex hoc ostenditur loco, quia cum aliquantulum stella adduxisset magos prope Jeruslaem, absconita est ab eis, ut relicti a stella cogerentur in Jerusalem interrogate de Christo, simul et manifestare de illo propter duas causa. Primum, ad confusionem Judaeorum: quoniam quidem gentiles stellae tantummodo visione confirmati Christum etiam per alienas provincias requirebant: et Judaei ab infantia prophetias legentes de Christo, et in suis finibus natum, non susceperunt. Deinde, ut interrogati sacerdotes, unde nascerentur Christus, ad praejudicium suum responderent de Bethelehem: quia qui Herodem docuerant de Christo, ipsi ignorabant de illo. Si enim jugiter apparuisset, in Bethlehem eos fuerat deductura, et ideo non fuissent coacti interrogando nuntiare de illo. Opus Imperfectum in Matthaeum, Homilia Secunda Source: Migne PG 56.641

And behold the star, which they had seen in the east, went before them, until it came and stood over the child. 1 From this passage it appears that the star, having led them for a time near to Jesualem, was lost to them, and abandoned by it they were forced to ask about Christ in Jerusalem, at the same time giving revelation about Him for two reasons. First, to the confusion of the Jews, because certain Gentiles by the mere sight of a star were emboldened to seek the Christ through foreign lands, but the Jews, readers of the infant prophecies regarding Christ and the location of His birth, did not attend to it. Second, when the priests were questioned about where Christ would be born, with their judgement they answered that it was Bethlehem, because those who had taught Herod concerning Christ were ignorant about Him. Therefore if the star had appeared to them without interruption, it would have led them straight on into Bethlehem, and so they would not have been obliged by question to give announcement of Him. Opus Imperfectum on Matthew, from The Second Homily 1 Mt 2.9

The Magi And Astrology

Τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλέεμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱεροσόλυμα λέγοντες, ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ. Πολλῆς ἡμῖν δεῖ τῆς ἀγρυπνίας, πολλῶν τῶν εὐχῶν, ὥστε δυνηθῆναι ἐπεξελθεῖν τῷ παρόντι χωρίῳ, καὶ μαθεῖν, τίνες οἱ μάγοι οὗτοι, καὶ πόθεν ἦλθον, καὶ πῶς, καὶ τίνος αὐτοὺς πείσαντος, καὶ τίς ὁ ἀστήρ. Μᾶλλον δὲ, εἰ βούλεσθε, πρότερον ἅ φασιν οἱ τῆς ἀληθείας ἐχθροὶ, ταῦτα εἰς μέσον ἀγάγωμεν. Καὶ γὰρ τοσοῦτον κατ' αὐτῶν ἔπνευσεν ὁ διάβολος, ὥστε καὶ ἐντεῦθεν αὐτοὺς ἐπιχειρεῖν ὁπλίζειν κατὰ τῶν τῆς ἀληθείας λόγων. Τί οὖν φασιν; Ἰδοὺ, φησὶ, καὶ τοῦ Χριστοῦ γεννηθέντος ἀστὴρ ἐφάνη, ὅπερ ἐστὶ σημεῖον τοῦ τὴν ἀστρολογίαν εἶναι βεβαίαν. Πῶς οὖν εἰ κατ' ἐκεῖνον ἐτέχθη τὸν νόμον, ἀστρολογίαν ἔλυσε, καὶ εἱμαρμένην ἀνεῖλε, καὶ δαίμονας ἐπεστόμισε, καὶ πλάνην; ἐξέβαλε, καὶ πᾶσαν; τοιαύτην μαγγανείαν ἀνέτρεψε; Τί δὲ καὶ οἱ μάγοι παρὰ τοῦ ἀστέρος αὐτοῦ μανθάνουσιν; ὅτι βασιλεὺς τῶν Ἰουδαίων ἦν; Καὶ μὴν οὐ ταύτης ἦν τῆς βασιλείας βασιλεὺς, καθὼς καὶ τῷ Πιλάτῳ ἔλεγεν· Ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου. Οὐδὲν γοῦν ἐπεδείξατο τοιοῦτον· οὐδὲ γὰρ δορυφόρους, οὔτε ὑπασπιστὰς, οὔτε ἵππους, οὔτε ἡμιόνων ζεῦγος, οὔτε ἄλλο τι τοιοῦτον ἔσχε περὶ ἑαυτόν· ἀλλὰ τὸν εὐτελῆ τοῦτον βίον καὶ πτωχὸν μετῄει, δώδεκα εὐτελεῖς ἀνθρώπους μεθ' ἑαυτοῦ περιφέρων. Εἰ δὲ καὶ βασιλέα ᾔδεσαν ὄντα, τίνος ἕνεκεν παραγίνονται; Οὐ γὰρ δὴ τοῦτο ἀστρονομίας ἔργον ἐστὶν, ἀπὸ τῶν ἄστρων εἰδέναι τοὺς τικτομένους, ἀλλ' ἀπὸ τῆς ὥρας τῶν τικτομένων προαναφωνεῖν τὰ μέλλοντα ἔσεσθαι, ὥς φασιν. Οὗτοι δὲ οὔτε ὠδινούσῃ τῇ μητρὶ παρῆσαν, οὔτε τὸν καιρὸν ἔγνωσαν, καθ' ὃν ἐτέχθη, οὔτε ἐντεῦθεν λαβόντες τὴν ἀρχὴν, συνέθηκαν ἀπὸ τῆς τῶν ἄστρων κινήσεως τὰ μέλλοντα ἔσεσθαι· ἀλλ' ἀντιστρόφως, ἀστέρα πρὸ πολλοῦ τοῦ χρόνου θεασάμενοι φανέντα ἐπὶ τῆς αὐτῶν χώρας, ἔρχονται ὀψόμενοι τὸν τεχθέντα· ὅπερ καὶ αὐτὸ τοῦ προτέρου σφόδρα ἀπορώτερον ἂν εἴη. Τίς γὰρ αὐτοὺς ἔπεισε λόγος, ποίων ἀγαθῶν ἐλπὶς, τὸν ἐκ τοσούτου διαστήματος προσκυνῆσαι βασιλέα; Εἰ μὲν γὰρ αὐτῶν ἔμελλε βασιλεύειν, μάλιστα μὲν οὐδὲ οὕτω λόγον εἶχε τὸ γινόμενον. Καὶ γὰρ εἰ μὲν ἐν βασιλικαῖς αὐλαῖς ἐτίκτετο, καὶ πατρὸς αὐτῷ βασιλέως παρόντος, εἰκότως ἄν τις ἔφη τούτους, βουλομένους τὸν πατέρα θεραπεῦσαι, προσκυνῆσαι τὸ τεχθὲν παιδίον, καὶ ταύτῃ πολλὴν ἑαυτοῖς ὑπόθεσιν προαποθέσθαι εὐνοίας. Νυνὶ δὲ οὐδὲ αὐτῶν προσδοκῶντες ἔσεσθαι βασιλέα, ἀλλὰ ἔθνους ἀλλοκότου καὶ πολὺ τῆς αὐτῶν ἀφεστηκότος χώρας, οὔτε ἄνδρα ὁρῶντες ἤδη γενόμενον, τίνος ἕνεκεν τοσαύτην στέλλονται ἀποδημίαν, καὶ δῶρα προσφέρουσι, καὶ ταῦτα μέλλοντες μετὰ κινδύνων ἅπαντα πράττειν; Καὶ γὰρ καὶ Ἡρώδης ἀκούσας διεταράχθη, καὶ ὁ δῆμος ἅπας ἐθορυβεῖτο, ταῦτα ἀκούσαντες παρ' αὐτῶν. Ἀλλ' οὐ προῄδεσαν οὗτοι ταῦτα. Ἀλλ' οὐκ ἂν ἔχοι λόγον. Εἰ γὰρ καὶ σφόδρα ἦσαν ἀνόητοι, τοῦτο οὐκ ἂν ἠγνόησαν, ὅτι εἰς πόλιν βασιλευομένην ἐλθόντες, καὶ τοιαῦτα κηρύξαντες, καὶ βασιλέα ἕτερον παρὰ τὸν τότε ὄντα δείξαντες, οὐχὶ; μυρίους καθ' ἑαυτῶν ἂν ἐπεσπάσαντο θανάτους. Τί δὲ ὅλως καὶ προσεκύνουν ἐν σπαργάνοις; ὄντα; Εἰ μὲν γὰρ ἀνὴρ; ἦν, εἶχεν ἄν τις εἰπεῖν, ὅτι προσδοκῶντες τὴν παρ' αὐτοῦ βοήθειαν εἰς προὖπτον ἑαυτοὺς ἔῤῥιψαν κίνδυνον, ὅπερ καὶ αὐτὸ τῆς ἐσχάτης ἀλογίας ἦν, τὸν Πέρσην, τὸν βάρβαρον, καὶ οὐδὲν κοινὸν ἔχοντα πρὸς τὸ Ἰουδαίων ἔθνος, βούλεσθαι μὲν τῆς οἰκίας ἀφίστασθαι, καὶ πατρίδα καὶ συγγενεῖς καὶ οἰκείους ἀφιέναι, ἑτέρᾳ δὲ ἑαυτοὺς ὑποβάλλειν βασιλείᾳ. Εἰ δὲ τοῦτο ἀνόητον, τὸ μετὰ τοῦτο ἀνοητότερον πολλῷ; πλέον. Ποῖον δὴ τοῦτο; Τὸ μακρὰν οὕτως ἀποδημίαν ἐλθόντας, καὶ προσκυνήσαντας, καὶ ταράξαντας πάντας, ἀπελθεῖν εὐθέως. Τί δὲ ὅλως καὶ βασιλείας σύμβολον εἶδον, καλύβην καὶ φάτνην, καὶ παιδίον ἐν σπαργάνοις, καὶ μητέρα πτωχὴν ἰδόντες; Τίνι δὲ καὶ τὰ δῶρα προσέφερον, καὶ τίνος ἕνεκεν; Ἆρα νόμος ἦν καὶ ἔθος, τοὺς πανταχοῦ τικτομένους βασιλέας οὕτω θεραπεύειν; καὶ πᾶσαν περιῄεσαν ἀεὶ τὴν οἰκουμένην, οὓς ᾔδεσαν ἐσομένους βασιλέας ἀπὸ μικρῶν καὶ εὐτελῶν, πρὶν ἐπὶ τὸν θρόνον τὸν βασιλικὸν ἀναβῆναι, προσκυνοῦντες; Ἀλλ' οὐκ ἂν ἔχοι τις τοῦτο εἰπεῖν. Τίνος δὲ ἕνεκεν καὶ προσεκύνουν; Εἰ μὲν τῶν παρόντων ἕνεκεν, καὶ τί προσεδόκων παρὰ παιδίου καὶ μητρὸς εὐτελοῦς λήψεσθαι; εἰ δὲ τῶν μελλόντων ἕνεκεν, καὶ πόθεν ᾔδεσαν ὅτι ἀπομνημονεύσει τῶν τότε γινομένων ὁ παῖς ἐν σπαργάνοις προσκυνηθείς; Εἰ δὲ ἡ μήτηρ ἔμελλεν ἀναμιμνήσκειν αὐτὸν, οὐδὲ οὕτω τιμῆς, ἀλλὰ κολάσεως ἦσαν ἄξιοι, εἰς προὖπτον ἐμβάλλοντες αὐτὸν κίνδυνον. Ἐντεῦθεν γοῦν ὁ Ἡρώδης ταραχθεὶς, καὶ ἐζήτει, καὶ περιειργάζετο, καὶ ἀνελεῖν ἐπεχείρει. Καὶ πανταχοῦ δὲ ὁ τὸν μέλλοντα βασιλεύειν κατάδηλον ποιῶν, ἐκ πρώτης ἡλικίας ἰδιώτην ὄντα, οὐδὲν ἕτερον ἢ σφαγῇ παραδίδωσι, καὶ μυρίους ἀνάπτει πολέμους αὐτῷ. Εἶδες ὅσα τὰ ἄτοπα φαίνεται, εἰ κατὰ ἀνθρωπίνην ἀκολουθίαν καὶ κοινὴν συνήθειαν ταῦτα ἐξετάσαιμεν; Οὐδὲ γὰρ ταῦτα μόνον, ἀλλὰ καὶ πλείονα τούτων ἐνῆν εἰπεῖν, ζήτησιν ἔχοντα πλείω τῶν εἰρημένων.   Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Ὑπομηνμα Εἰς ᾍγιον Ματθαιον Τον Εὐαγγελιστην, Ὁμιλια Ϛ' Source: Migne PG 57 13-15

'Jesus was born at Bethlehem, in Juda, in the days of king Herod. And behold Magi came from the east to Jerusalem, asking: 'Where is he that has been born king of the Jews? For we have seen his star in the east and we have come to worship him.' 1 We have need of much vigilance, and many prayers, that we be able to discuss what is before us, and that we learn who these wise men were, and whence they came, and how, and by what persuasion, and what was the star. Or rather, if you will, first the things the enemies of the truth say we shall bring into our midst. Because the devil has blown on them with so greatly, even from this they try to arm themselves against the words of truth. What then do they say? 'Behold,' they say, 'even when Christ was born a star appeared; which is a sign that astrology may be trusted.' How then, if He had His birth according to that law, did He destroy astrology, and take away fate, and gag demons, and cast out deception, and overthrow all such sorcery? And indeed what do the wise men learn from the star itself? That He was King of the Jews? And yet He was not king of this kingdom; as He said to Pilate, 'My kingdom is not of this world.' 2 Truly He made no display of this kind, for He had no guards armed with spear or shields, no horses, nor chariots of mules, nor any other such thing around Him, but He followed this paltry and poor life, carrying about with Him twelve paltry men. And even if they knew Him to be a king, why did they come? For surely this is not the business of astrology, to know from the stars who are born, but from the hour of birth to predict what shall be; so it is said. But these were neither present with the mother in her pangs, nor did they know the time when He was born, nor did they, beginning at that moment, from the motion of the stars calculate what was to be, but rather, having a long time before seen a star appear in their own country, they came to see Him who was born. Which presents a greater difficulty even than the former. For what reason persuaded them, or the hope of what benefits, to worship a king one who was so far off? For if He had been set to reign over them, most assuredly not even so would it be capable of a reasonable account. For if He had been born in royal courts, and with His father, himself a king, present by Him, naturally one could say that they, wishing to please the father, had worshipped the child that was born, and in this way were storing up for themselves beforehand much good will. But now when they did not so much as expect Him to be their own king, but one of a foreign nation, far distant from their country, and not seeing Him yet grown to manhood, why do they set off on so long a journey, and offer gifts, and this when perils were sure to beset their whole venture? For both Herod hearing of it, was exceedingly troubled, and the whole people was disturbed hearing of these things from them. 'But they did not foresee this.' But that is not reasonable. For even if they had been extremely foolish, of this they could not be ignorant, that coming to a city ruled by a king, and proclaiming such things, and setting forth another king beside him, they must be bringing down on themselves a thousand deaths. And why did they worship one who was yet in swaddling cloth? For if He had been a grown man, one might say, that in expectation of the aid they would receive from Him, they cast themselves into a danger which they foresaw. Yet this would have been utterly unreasonable, that the Persian, the barbarian, having nothing in common with the nation of the Jews, should wish to depart from his home, to give up country, and kindred, and friends, and that they should subject themselves to another kingdom. But if this is foolish, what comes after is much more foolish. And what would it be? That after they had proceeded on so long a journey, and worshipped, and thrown all into confusion, they went away immediately. And what sign at all of royalty did they behold when they saw a hut and a manger and a child in swaddling clothes and a poor mother? And to whom, moreover, did they offer their gifts, and for what reason? Was it then the law and custom thus to honour the kings that were born in every place? And did they always keep going about the whole world, worshipping those who they knew should become kings from a low and mean beginning before they rose to the royal throne? But no one would claim this. And for what reason did they worship Him? If for the sake of things present, then what did they expect to receive from an infant and a poor mother? If for things in the future, how did they know that the child whom they had worshipped in swaddling clothes would remember what they did? But if His mother were to remind Him, they were not thus worthy of honor, but of punishment, as bringing Him into foreseeable danger. Because of that, at any rate, Herod was troubled, and sought, and pried, and prepared to slay Him. And indeed everywhere, he who makes known the future king, supposing him in his earliest age to be in private condition, does nothing else but hand him over to slaughter and inflame against him endless warfare. Do you see how manifold the absurdities appear, if we examine these things according to human ways and ordinary custom? And not these things only, but even more than these might be said, containing more questions than we have told. Saint John Chrysostom, from the Sixth Homily on the Gospel of Matthew 1 Mt 2.1-2 2 Jn 18.36

The Astrologers

Porro in Chaldeis γενεθλιαλόγους significari puto quos vulgus mathematicos vocat. Consuetudo autem et sermo communis magos pro maleficis accipit: qui aliter habentur apud gentem suam, eo quod sint philosophi Chaldaeorum, et ad artis hujus scientiam reges quoque et principes ejusdem gentis omnia faciunt. Unde et in nativitate Domini Salvatoris ipsi primum ortum ejus intellexerunt et venientes in sanctam Bethleem, adoraverunt puerum, stella desuper ostendente. Sanctus Hieronymus, Commentaria in Daniel, Caput II Source:  Migne PL 25.498d-449a

However among the Chaldeans 'genethialogoi' I think signifies those whom the many name astrologers. 1 For it is a custom in common speech to refer to magi as magicians, but they are considered differently among their own people, because they are the philosophers of the Chaldeans, and the knowledge of this art even the kings and princes of that people take to entirely. Whence in the nativity of our Lord and Saviour they first understood his coming and came to holy Bethlehem, and adored the child, the star guiding them from above. Saint Jerome, Commentary on Daniel, Chapter 2 1 Dan 2.2

The Way Of Return

Et responso accepto, usque, per aliam viam reversa sunt in regionem suam. Regio nostra est paradisus, ad quam per obedientiam reverti debet genus humanum, quod inde per inobedientiam expulsum est. Herodes vero significent diabolum, ad quem redire post acceptam fidem prohibemur. Sanctus Beda, In Matthaei Evangelium Expositio, Liber I, Cap II Source: Migne PL 92.13d

'And being warned...they returned to their own land by another way.' 1 Our land is paradise, to which the human race should return by obedience, from which it was expelled by disobedience. However Herod signifies the devil, to whom we are prohibited from returning after receiving the faith. Saint Bede, Commentary on the Gospel of Matthew, Book 1, Chap 2 1 Mt 2.12

The Giving Of Gifts

Adoraturi occurramus omnes, et muneribus sacris Deum regemque virgineo processisse fateamur ex templo: offeramus munera, quia nescenti regi semper publica paratur oblatio, offeramus munera, quia indevotus satis est vacuus adorator. Hoc probat magus, qui onustus auro, succensus thure, sacratus myrrha, Christi cunabulis inclinatur. Quale est, si quod fecit magus, non faciat Christianus? Quale est, si ad gaudium nascentis Christi fleat pauper, captivus gemat, hospes lamentetur, ejulet peregrinus? Festa coelestia Judaeus decimis semper honoravit, Christianus quid de se sentit, si vel centesimis non honorat? Fratres, ne quis me hoc dicere existimet declamantis studio, non dolentis affectu. Doleo, certe doleo, quando lego Christi cunabula magos rigasse auro, et video altare corporis Christi Christianos vacuum reliquisse et in tempore hoc praesertim, quando se pauperum fames vasta, quando se fundit turba lamentabilis captivorum. Non habeo nemo dicat, quando Deus ex eo quod habes, non ex eo quod non habes, quaerit: quando duo aera viduae in acceptum dignanter ascribit. Devoti simus Creatori, ut nobis devota sit creatura. Proximorum nostorum sustentemus angustias, ut a nostris liberemur angustiis. Repleamus altare Dei, ut nostra horrea repleat fructuum plenitudo. Certe si non damus, quia non accipimus non queramur. Sanctus Petrus Chrysologus, Sermo CIII, De Filio Viduae Excitato a Mortuis, deque Corporum Resurrectione Source: Migne PL 52 489b-490a

Let us all hurry to offer adoration, and with holy gifts let us acknowledge that our God and King has come forth from the temple of the Virgin. Let us offer gifts because a public offering is always made for the birth of a king. Let us offer gifts because utterly irreverent is the one who adores with empty hands. The Magi give proof of this, they who were weighed down with gold, flaming with frankincense, hallowed with myrrh, when they bowed down before the cradle of Christ. What shall we say if what the Magi did the Christian does not? What shall we say if during the joy of Christ's birth the poor man weeps, the captive groans, the guest laments, the wanderer wails? The Jews always honored the heavenly feasts with a tenth of his possessions; what does a Christian think about himself if he does not give honour even with a hundredth? Brothers, do not think I say because of some some passion of declamation and not because of a feeling of grief, I grieve, certainly I grieve, when I read that the Magi inundated Christ's cradle with gold and I see the altar of Christ's body empty left empty, and at this time especially when the hunger of the poor is so grave, when so lamentable a crowd of captives has poured forth. 1 Let no one say that he has nothing, when God is asking  for what you do have, not for what you do not, when He approved of the widow's two copper coins. 2 Let us be devoted to the Creator that created things be devoted to us. Let us support our neighbours in their tribulations so that we may be freed from our tribulations. Let us fill the altar of God so that a bountiful harvest may fill our barns. Certainly if we do not give, not receiving we should not complain. Saint Peter Chrysologus, from Sermon 103, On The Son of the Widow Raised from the Dead and the Resurrection of the Body 1 Possibly the depredations of the Huns 2 Mk 12.41-44, Lk 21.1-4

Balaam And The Magi

Καὶ ἀναστήσεται ἄνθρωπος ἐξ Ἰσραήλ. Φασὶ Βαλαὰμ ἔχειν φοιτητὰς τῇ τέχνῃ, μαθητεύσαντας αὐτῷ τῇ μαγικῇ· καὶ δόξαν περὶ αὐτοῦ ἔχοντας, ἀναγράψασθαι τὰς προφητείας αὐτοῦ, καὶ καταλιπεῖν, ἐν αἰς καὶ τὸ· Ἀνατελεῖ ἄστρον. Ἥ καὶ ἐκ τῆς πατρικῆς παραδόσεως τοῦτο καὶ διαδοχῆς παραλαβόντες οἱ Μάγοι,  ἐπὶ τὴν βηθλεὲμ παρεγένοντο. Ὠριγένης, Εἰς Τοὺς Ἄριθμούς Ἐκλογή Source: Migne PG 17.21c-24a

And there shall arise a man from Israel. 1 They say that Balaam had pupils in his art, tutored by him in his magic, and having admiration for him they wrote down his prophecies, and left them for others, in which is found, 'A star shall arise.' 1 And drawing on this paternal tradition the Magi, who were the successors, came to Bethlehem.  Origen, On Numbers, Fragment 1 Numb 24.17

Names And Deeds And Gifts

Provoca nunc, ut soles, ad hanc Esaiae comparationem Christi, contendens illam in nullo convenire. Primo enim, inquis, Christus Esaiae Emmanuel vocari habebit, debinc virtutem sumere Damasci et spolia Samariae adversus regem Assyriorum. Porro iste, qui venit, neque sub eiusmodi nomine est editus neque ulla re bellica functus est.  At ego te admonebo, uti cohaerentia quoque utriusque capituli recognoscas. Subiuncta est enim et interpretatio Emmanuelis, Nobiscum Deus; uti non solum sonum nominis spectes, sed et sensum. Sonus enim Hebraicus, quod est Emmanuel, suae gentis est; sensus autem eius, quod est Deus nobiscum, ex interpretatione communis est. Quaere ergo an ista vox, Nobiscum deus, quod est Emmanuel, exinde quo Christus illuxit, agitetur in Christo. Et puto, non negabis, utpote qui et ipse dicas, Deus nobiscum dicitur, id est Emmanuel. Aut si tam vanus es, ut quia penes te Nobiscum deus dicitur, non Emmanuel, idcirco nolis venisse illum cuius proprium sit vocari Emmanuel, quasi non hoc sit et Deus nobiscum, invenies apud Hebraeos Christianos, immo et Marcionitas, Emmanuelem nominare, cum volunt dicere Nobiscum deus; sicut et omnis gens, quoquo sono dixerit Nobiscum deus, Emmanuelem pronuntiavit in sensu sonum expungens. Quodsi Emmanuel Nobiscum deus est, deus autem nobiscum Christus est, qui etiam in nobis est, quotquot enim in Christum tincti estis, Christum induistis, tam proprius est Christus in significatione nominis, quod est Nobiscum deus, quam in sono nominis, quod est Emmanuel. Atque ita constat venisse iam illum qui praedicabatur Emmanuel, quia quod significat Emmanuel venit, id est Nobiscum deus. Aeque et sono nominum duceris, cum virtutem Damasci et spolia Samariae et regem Assyriorum sic accipis quasi bellatorem portendant Christum creatoris, non animadvertens quid scriptura praemittat, quoniam priusquam cognoscat vocare patrem et matrem, accipiet virtutem Damasci et spolia Samariae adversus regem Assyriorum. Ante est enim inspicias aetatis demonstrationem, an hominem iam Christum exhibere possit, nedum imperatorem. Scilicet vagitu ad arma esset convocaturus infans, et signa belli non tuba sed crepitacillo daturus, nec ex equo vel de curru vel de muro, sed de nutricis aut gerulae suae collo sive dorso hostem destinaturus, atque ita Damascum et Samariam pro mammillis subacturus?  Aliud est si penes Ponticos barbariae gentis infantes in proelium erumpunt, credo ad solem uncti prius, dehinc pannis armati et butyro stipendiati, qui ante norint lanceare quam lancinare. Enimvero si nusquam hoc natura concedit, ante militare quam vivere, ante virtutem Damasci sumere quam patris et matris vocabulum nosse, sequitur ut figurata pronuntiatio videatur. Sed et virginem, inquit, parere natura non patitur, et tamen creditur prophetae. Et merito. Praestruxit enim fidem incredibili rei, rationem edendo, quod in signo esset futura. Propterea, inquit, dabit vobis dominus signum: Ecce virgo concipiet in utero et pariet filium. Signum autem a Deo, nisi novitas aliqua monstruosa, iam signum non fuisset. Denique et Iudaei, si quando ad nos deiciendos mentiri audent, quasi non virginem sed iuvenculam concepturam et parituram scriptura contineat, hinc revincuntur quod nihil signi videri possit res cotidiana, iuvenculae scilicet praegnatus et partus. In signum ergo disposita virgo et mater merito creditur, infans vero bellator non aeque. Non enim et hic signi ratio versatur. Sed signo nativitatis novae adscripto exinde post signum alius ordo iam infantis edicitur, mel et butyrum manducaturi.  Nec hoc utique in signum est, malitiae non assentaturi, et hoc enim infantiae est, sed accepturi virtutem Damasci et spolia Samariae adversus regem Assyriorum. Serva modum aetatis et quaere sensum praedicationis, immo redde evangelio veritatis quae posterior detraxisti, et tam intellegitur prophetia quam renuntiatur expuncta. Maneant autem orientales illi Magi in infantia Christum recentem auro et ture munerantes, et acceperit infans virtutem Damasci sine proelio et armis. Nam praeter quod omnibus notum est, orientis virtutem, id est vim et vires, auro et odoribus pollere solitam, certe est creatori virtutem ceterarum quoque gentium aurum constituere, sicut per Zachariam, Et Iudas praetendet apud Hierusalem et congregabit omnem valentiam populorum per circuitum, aurum et argentum. De illo autem tunc auri munere etiam David, Et dabitur illi ex auro Arabiae; et rursus, Reges Arabum et Saba munera offerent illi. Nam et Magos reges habuit fere oriens, et Damascus Arabiae retro deputabatur, antequam transcripta esset in Syrophoenicen ex distinctione Syriarum, cuius tunc virtutem Christus accepit, accipiendo insignia eius, aurum scilicet et odores; spolia autem Samariae ipsos Magos, qui cum illum cognovissent et muneribus honorassent et genu posito adorassent quasi Deum et regem sub testimonio indicis et ducis stellae. Tertullianus, Adversus Marcionem, Liber III, Caput XII  Migne PL 2 336-337

And you challenge us now, as is your custom, with Isaiah's description of Christ, contending that it is in no way suitable. For firstly you say that Isaiah's Christ will have to be called Emmanuel, 1 and then that He must take way the power of Damascus and the spoils of Samaria against the king of Assyria. 2 And yet the one who has come was neither born under this name, nor engaged in any warfare. But I admonish you that you should look into the meanings of both passages. For there is added the interpretation of Emmanuel, 'God with us;' so that you should not merely attend to the sound of the name, but also the sense. The speech is Hebrew, of his own people, that is, 'Emmanuel,' but the sense of it, 'God with us,' is by translation made common to all. Seek, then, whether this name, 'God with us,' which is 'Emmanuel,' since Christ enlightened, be not used for Christ. And I think you will not deny it, since you say He is called 'God with us,' that is, Emmanuel. Else if you are so vain, that, because with you He is called 'God with us', not Emmanuel, you therefore are unwilling to allow that He has come whose right it is to be called Emmanuel, as if this were not God with us, you will find among the Hebrew Christians, and even the Marcionites, that they name Him Emmanuel when they mean God with us, just indeed as every nation, by whatever sound they would use to say 'God with us', has called Him Emmanuel, with the meaning erasing the word. Now since Emmanuel is 'God with us', and 'God with us' is Christ, who is even in us, for 'as many of you as are baptized into Christ, have put on Christ' 3, so Christ is in the meaning of the name, which is 'God with us', as He is in the pronunciation of the name, which is Emmanuel. And thus it holds that He has already come who was foretold as Emmanuel, because that which Emmanuel signifies has come, that is to say, 'God with us'. And you are equally led away by the sound of names, when you so understand the power of Damascus, and the spoils of Samaria, and the king of Assyria, as if they portended that the Creator's Christ would be a warrior, not attending to the prediction contained in the passage, 'For before the Child shall have knowledge to say father and mother, He shall take away the power of Damascus and the spoil of Samaria against the king of Assyria.' 2 You should first look to the description of age, whether it is able to show Christ as a man, much less a general. Although certainly by his cry the infant might be about to call to arms, he might be about to sound the alarm, not with a trumpet but with a little rattle, he might be about to seek the enemy, not on horseback, nor in chariot, nor from the wall, but from nurse's neck or maid's back, and so subjugate Damascus and Samaria from His mother's breasts. It is different, of course, when the babies of barbarian Pontus spring forth to battle. I believe they are anointed first in sunshine and then armed and rationed with bread and butter. 4 Now if it is allowed that nature nowhere grants that warfare be learned before life, to take the power of Damascus before he knows his father and mother's name, it follows that this is figurative speech. But, he may say, nature does not allow 'a virgin to conceive,' and yet the Prophet is believed. And with merit, for he has prepared beforehand trust in  the incredible thing, giving a reason for it, that it was to be a sign for the future. 'Therefore,' he says, 'the Lord himself shall give you a sign; behold, a virgin shall conceive, and bear a son.' 5 Now a sign from God, unless it were something novel and notable, would not have been a sign. And then some Jews, attempting to disconcert us with falsehoods, say that Scripture does not read that a virgin is to conceive and give birth but only a young woman, but they are refuted because nothing can be a sign that is a daily occurrence, that is, a young woman being pregnant and giving birth. As a sign, then, a virgin and mother is rightly adjudged, but a warlike infant is not like this, for in this the sense of the sign is not grasped. But after the sign of the strange and novel birth, afterwards is declared as another sign the course of the Infant, who was to eat butter and honey. Not that this indeed is as a sign, nor is His 'refusing the evil,' for this, too, is of infancy, but His taking of the riches of Damascus and the spoil of Samaria against the king of Assyria is indeed a sign. Attend to the statement of the age, and seek the sense of the prophecy, and do give back to the truth of the Gospel what you later took from it, and so, renouncing its omissions, the prophecy is understood. Let those eastern Magi wait on the new born Christ, offering to Him in His infancy, their gifts of gold and frankincense, and surely an Infant shall receive the might of Damascus without a battle and unarmed. For besides what is known to all, that the might of the East, that is, its strength and resources, usually consist of gold and spices, it is certainly true of the Creator, that He makes gold the riches of the other nations also, as He says by Zechariah: 'And Judah shall also fight at Jerusalem and shall gather together all the wealth of the nations round about, gold and silver.' 6 And then concerning that gift of gold, David also says: 'And there shall be given to Him of the gold of Arabia,' 7 and again: 'The kings of Arabia and Saba shall offer to Him gifts.'  8 For the East generally regarded the Magi as kings, and Damascus in the past was deemed to belong to Arabia, before it was transferred to Syrophœnicia in the division of the Syria, which riches Christ then received, accepting its tokens, gold and spices, while the spoils of Samaria were the Magi themselves, who when they found Him and honoured Him with their gifts, on bended knee adored Him as God and King, by the witness of the star which led their way and guided them. Tertullian, from Against Marcion, Book 3, Chap 12 1 Is 7.14   2 Is 8.4 3Gal 3.27  4 Marcion was from Pontus 5 Is 7:14   6 Zech 14.14  7 Ps 71.15  8 Ps 71.10

The Coming of the Magi

Ecce Magi ab Oriente, usque, Venimus adorare eum. Magi non propter magicam artem sic nominantur, sed propter aliquam philosophiam, in qua successorres Balaam esse creduntur, et propter prophetiam ejus incitati, visa nova stella natum regem quaerebant, qui confringere omnes duces alienigenarum prophetatus est ex divino eorum. Et congregans omnes principes sacerdotum, usque, in Bethelehem Judae. Quod magis tunc stella non apparuit, quia eos ante ducebat, ad Judaeorum factum est damnationem, ut exquisiti ab Herode, locum nativitatis Christi exprimerent, ne ullam excusationem haberent ignorantiae, post neglectam fidem: cum ante nativitatem ejus non solum quod nasci deberet, sed ubi nasciturus esset, demonstrarent. Mystice autem tres Magi tres partes mundi significant, Asiam, Africam, Europam, sive humanum genus, quod a tribus filiis Noe seminarium sumpsit. Et ecce stella quam viderunt in oriente antecedebat eos, usque, dum veniens staret supra ubi erat puer.  Porro haec stella prophetiam significat, quae ab initio promissae benedictionis semini Abrahae quasi praeteriens Christum venturum esse promisit, usque dum natum in plenitudine temporis ostendebat. Videntes autem stellam, gavisi sunt gaudio magno valde.  Id est, intelligentes finitam esse prophetiam inenarrabili gaudio gratulantur, qui de tribus partibus mundi ad fidem Christi conveniunt. Et intrantes domum, invenerunt puerum cum Maria matre ejus.   Id est, per fidem Ecclesiam ingredientes,  Christum cum primitiva Ecclesia invenerunt, quae ex Israelitico populo conversa est ad fidem ejus. Et procedentes adoraverunt eum.  Nequaquam adorarent, si eum Dominum non crederent. Mystice autem procedebant populi credentium, et adorabant vera fide et pura confessione. Et apertis thesauris suis, et reliqua  In auro regalis dignitas ostenditur Christi; in thure ejus verum sacerdotium, in myrrha, mortalitas carnis; aliter in auro spiritalis sensus, in thure olfactus virtutum, in myrrha mortificatio corporis designatur, quae quotidie omnia ab ista Ecclesia in tribus partibus mundi dispersa Domino offerunttur. Alii tres species philosophiae in his muneribus intelligere volunt: physicam, ethicam, logicam, quas post fidem ad laudem Dei iste mundus obtulit, cum antea inani studio impendit. Alii in auro allegoriam, in myrrha historiam, in thure anagogen, dicunt insinuari. Et responso accepto, usque per aliam viam reversi sunt in regionem suam.   Regio nostra est paradisus, ad quam per obedientiam reverti debet genus humanum, quod inde per inobedientiam expulsum est. Herodes vero significat diabolum, ad quem redire post acceptam fidem prohibemur. Ecce angelus Domini apparuit,' usque, ' et secessit in Aegyptum.' Joseph significat doctores, Maria Ecclesiam; Aegyptus vere, quae tenebrae interpretatur, significat istam gentilitatem, et haec figura Christi in Aegyptum significat transitum ejus cum Ecclesia sua de Israelitico populo per praedicatores ad gentes. Sanctus Beda, In Matthaei Evangelium Expositio, Lib I, Cap II

'Behold Magi from the East,' to ' We have come to adore Him.'1 The Magi are not named on account of some magic art but because of a philosophy in which they are thought to be successors of Balaam, and on account of his prophecy, seeing the new star, they were seeking the king who was born, he who was to crush all other leaders of foreign peoples, as it was spoken in his prophecy.2 'And gathering all the leading priests' to 'In Bethlehem of Judah.' That the star did not appear to more but to those we have just mentioned is a condemnation of the Jews from whom Herod sought  the place of the birth of Christ, nor do they have excuse in ignorance, having neglecting faith, when before his nativity  they should  have shown not only where but when he would be born. Spiritually the three Magi signify the three parts of the world, Asia, Africa, Europe, or the races of men, which took their seed from the three sons of Noah . 'And behold a star which they saw going before them, until it came to stand over the place the child was.'  This star signifies the prophecy, which from the beginning was promise of blessing to the seed of Abraham, as passing by it promised the coming of Christ until it should reveal him born in the fullness of time. 'Seeing the star they were taken by great joy'  That is, understanding the ending of the prophecy they were filled with inexpressible joy, those who had come from the three parts of the world to Christ. 'And entering the house, they found the child with Mary his mother.'  That is, by faith entering the church , with the primitive church they discovered Christ, which from the Israelite people turned to his faith. 'And falling down they adored him.'  They would not have adored if they had not believed him to be the Lord. In a spiritual sense: the people of belief shall fall down and adore him in true faith and pure confession. 'And they opened their treasures' and so on.  In gold is shown the regal dignity of Christ, in frankincense his true priesthood, by myrrh the mortal flesh. Otherwise in gold is found spiritual sense, in frankincense the aroma of the virtues, in myrrh the mortification of the body, which every day in all the church dispersed in the three parts of the world is offered to the Lord. Others would understand three types of philosophy in these gifts: physics, ethics and logic, which after faith this world directs to praise of  God, which before it had expended in vain study. Others in gold would say is found allegory, in myrrh history, and in frankincense anagoge. And receiving the message they went by another way to their land.  Our land is paradise to which through obedience the human race should return, from which they were expelled on account of disobedience . Herod signifies the devil, to whom we are prohibited to return after the reception of faith.  'Behold an angel of the Lord appeared, ' to ' And he withdrew into Egypt.' Joseph signifies the teachers, Mary the Church; Egypt, which means darkness, signifies the Gentiles, and this figure of Christ into Egypt signifies the passing of his Church from the people of Israel to the Gentiles through preaching. Saint Bede, Commentary on Matthew, Book 1, Chapter 2 1 Mt 2.1  2 Num 24.17

Finding the Lord

Ostendam sane quomodo Dominus possit aut inveniriant cognosci, si tamen est animus videndi. Si vis videre Dominum, requirit mendicum, suscipe peregrinum, visita infirmum, curre ad carcerem. Si vis videre Deum, vincula captivitatis absolve, nodos iniquitatis incide. Audi de hoc Dominum dicentem: Esurivi, et dedistis mihi manducare; sitivi,et dedistis mihi bibere; hospes fui, et suscepistis me; nudus fui, et cooperuistis me; infirmus fui, et visitastis me; in carcere eram, et venistis ad me. Moneo ita que ne despicias nudum, ne caeco manum subtrahas, ne involutum pannis contemnas. ln hac enim veste primum Dominus cum a Magis quaereretur, inventus est. Sanctus Valerianus Cemeliensis, Homily I

I shall show how the Lord can be found and known, if only a soul would see. If you wish to see the Lord, seek out the beggar, receive the wanderer, visit the sick, run to the prison. If you wish to see God, loose the captive's chains, cut the knots of iniquity. Listen to Christ himself speaking about this: ' I was hungry and you gave me to eat; I was thirsty and you gave me to drink; I was a stranger and you took me in; naked and you covered me; sick and you visited me; I was in prison and you came to me.'1 So I, too, warn you not to despise the naked, nor withdraw your hand from the blind, nor scorn the man wrapped in rags. In such clothing was the Lord found when the Magi first found him. Saint Valerian of Cimelium, First Homily 1 Mt 25. 35-36

The Two Epiphanies

Epiphania Graece, Latine apparitio sive manifestatio vocatur. Eo enim die Christus sideris indicio Magis apparuit adorandus. Quod fuit figura primitiae credentium gentium. Quo die et Dominici baptismatis sacramentum et permutatae in vinum aquae, factorum per Dominum signorum principia extiterunt. Duae sunt autem epiphaniae: prima, in qua natus Christus pastoribus Hebraeorum angelo nuntiante apparuit; secunda, in qua ex gentium populis stella indice praesepis cunabula Magos adoraturos exhibuit. Sanctus Isidorus Hispalensis, Etymologiae, Lib 6.

What is named the Epiphany in Greek is called The Attendance or Manifestation in Latin. On this day the worshipful Christ appeared to the Magi who were guided by the star, which is a figure of the first gentile believers. On this day is also celebrated the Baptism of the Lord and the Changing of Water into Wine, the first signs made by the Lord. But really there are two Epiphanies, the first when Christ just born was shown to the shepherds of the Hebrews by the report of the angel, the second when he was shown in his manger of a crib to the star guided Magi of the gentile people. Saint Isidore of Seville, The Etymologies, Book 6