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Sunday,
January 4, 2004
The
Epiphany of our Lord
Readings The
first reading, taking from the prophet Isaiah, is an oracle
for Jerusalem, the city which was so often conquered and
destroyed. Here, and in other places in the same book, Jerusalem
is represented by a woman, a wife and mother.
She
is told of that her exiled children will return. The image
of the darkness covering the world being broken through
by the divine light is an image that reoccurs throughout
the scriptures, both in the Old and New testaments. It is
a common image throughout all ancient religions. Light is
one of the symbols of the Feast of the Epiphany, which means
"manifestation," which we celebrate today.
Epiphany
is also talked about in the reading from the letter of Paul
to the Ephesisans. The manifestation which we celebrate
is not meant to scare us, but instead to fill us with the
joy of knowing the mysterious plan of our God.
"The Gentiles are also heirs, members of the same body, and participants in the Promise of Jesus Christ, through the Gospel." It is the ideal end of all discrimination, exclusion, and segregation. "Gentiles" are those who whose people are not direct descendants of Judaism. The Jews considered themselves to be the only elected people, and now they share their election with the whole of humanity, "in Jesus Christ," "in the Gospel." We can see in the scriptures how all people come to Jerusalem, people from the Orient, and postrate themselves before Jesus, offering him their poor gifts and receive in exchange the loving arms of God. We say that this is the ideal end of discrimiation because this still has to happen in reality. Knowing that God does not make exception in his love of people, we therefore also should not make exception in our love of one another. We must work to realize this ideal end to discrimination, because "all people, all of humanity, are my brothers and sisters." There is no reason to devalue anyone because of race, language, religion, culture, social condition, or for any reason at all. Saint Paul is correct to say that in past times this secret had not been revealed to humanity. We can see that until know we have always focused on our differences. We have thought of ourselves as distinct, superior, "chosen by God, and the only recipients of salvation," better than all the rest. The mystery which Saint Paul talks about is exactly this: that God considers all of us equal, and loves everyone equally, with a preferential option for those who we are prone to exclude. The
Gospel of Matthew was written for Christians who had been
Jewish and who continued to believe that their priviledge
as a people was exclusive of non-Jewish people. Saint Matthew
teaches them that this is no longer the case, that they
are no longer more priviledged than other people, but that
all human beings can enjoy the salvation that they once
thought was limited to their own people. He teaches this
in the scene which we have just finished reading: Magi have
just come from the east, looking for the recently born King
of the Jews, whose start they had seen in the sky. Whatever
man or woman has of their own will sincerely fought for
good, justice, and peace can see themselves represented
in these eastern Magi which our Christian imaginations have
painted with such friendly faces. But they are not the kind
faces at the manger with their camels, with exotic names
and luxurious dress. We are the ones who have sought truth
and love. We are the ones who have been driven by this yearning,
as if there was a star leading us to Jesus, so that we could
offer the best that we have to offer of ourselves, because
we recognize him as God made man.
This
is Epiphany: the manifestation of the one and true God of
all peoples — not in power and wisdom, but in the
weakness of a humble baby in the arms of his mother and
protected by his humble carpinter father. Of course we could
assume a different attitude: the attidude with Herod and
the other high priests of Jerusalem assumed. Herod was known
as a cruel king. This is well established by history. The
high priests had the most religious and political priviledge
of anyone in their time. They did not adore the child Jesus
like the Magi did, but instead plotted to have him killed.
One day, as we know, they would finally succeed. When we
imagine the scene of the Magi worshipping the Christ, we
are either able to see the indiscriminate love of God, or
we align our ambitions against the Epiphany of God's love.
The
Feast of the Epiphany is a special occasion during which
we can approach the Christian community with the subject
of religious dialogue, the reformulaization of Christianity,
and Christian theology in light of the encounters we have
with other religions. It would not be very evangelical of
us to stay locked in the myth of the Magi and that that
this is just a story or legend about "how God revelaed himself
to the Gentiles." The homily could very well leave out the
normal exegetical work and instead could offer a theological
lesson explaining the current responses to the question
of interfaith theology. Interesting points which could be
developed might include:
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the three theological solutions to the problem: exclusivism,
inclusivism, and pluralism;
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a short historical review of the church's exclusive position
("extra eccelesia nulla salus, or "no salvation outside
the church");
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the saving value of non-Christian religions;
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the pluralism of religions throughout history: a pluralism
tolerated or loved by God?
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What is meant by "the sufficiency of Christian revelation?"
Is it a quantitative or qualitative sufficiency?
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The priviledge of being an elected people. What does this
mean? Have we really been elected?
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Is there only one true religion? What would it mean to be
the only true religion?
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Is proseylism a sin? In what way yes or no?
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Current or old (worn out) meanings of evangelism.
Why
not prepare a class for the Christian community on the topic
of "Christianity, Religious Pluralism, and Ecumenism?" January
25 is the beginning of the Week of Prayer for Christian
Unity. This could be made an unforgetable event. The topic
of interreligous dialogue is one that will, no doubt, attract
the attention of Christian educators and pastors from across
the Christian community. To prepare this sort of class would
give many people an opportunity toreview many theological
concepts an the entire Christian community would benefit
from such an initiative.
For
more information and ideas, we recommend the Koinonia course
on the Theology of Pluralism, which can be found at http://servicioskoinonia.org/teologiapopular. A bibliography can be found online at http://latinoamericana.org/2003/textos/bibliographicapluralismo.htm.
For
personal conversation
The theme of religious pluralism, an encounter with the world's religions, or interreligious dialogue are fortunately "in style." It is the theme of the future. It will be the religious theme of the new century. Did you know this? Are
you doing anything to study it? It is not just a theological
theme, but it does have theological "consequences" which
directly affect the image that we have of God, and therefore
the relationship which we can have with him.
For
the whole group
-"Revealing himself to the Magi, God reveals himself to the Gentiles”. Reflect theologically on this affirmation. Is it real? Is it symbolic? Is it historical? What meaning does it have? What meaning can we give it? -How
does God reveal himself to the Gentiles? Modes? Occasions?
First causes?
-This
"revelation of God to the Gentiles" -- with respect to the
Christian tradition: is it equal, complimentary, or inferior?
-"The
Christian religion is God trying to communicate with humanity.
Non-Christian religions are human beings looking for God".
Comment.
-If
God communicates with all people regardless of their religion,
what meaning does Christian mission have? Is it necessary
to convert the unfaithful? Can mission be done in a different
way? How?
For
the prayers of the faithfull
That today, in this third millenium, in this age of globalization, where all people and religions are inevitably interconnected, that Christians will take the opportunity to welcome all men and women of all religions of the world, we pray to the Lord. That
we will permanently review our theology so that we will
no longer simply repeat the catechism we learned as children,
but instead be conscious that theology and the church have
experienced many changes recently, we pray to the Lord.
For
Christian missionaries in non-Christian countries: that
they will carry out their missions in a spirit of dialogue,
recognize the value of other religions, and enriching mutuality
in a sincere way, instead of taking an attitude of superiority,
we pray to the Lord.
That
we will not lack for young men and women who feel called
to give up all that they have to religious service and the
life of the Christian community, we pray to the Lord.
Common
prayer
O God, eternal wisdom, you have revealed yourself in the Magi of the east and west, the north and the south, who traveled unknown roads for us, so that we could experiene the intimate love of our savior: Transform our hearts and our minds so taht we might be open to discover you in all people, and that all people might be made true heirs of the spirtual riches of the north, south, east, and west, in which we find the total representation of your divine love, throughout all the religions of the history of the world. We ask through your Son, who lives and reigns with you and the Holy Spirit, world without end. Amen. |
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