You will recall that in a previous Insight Into Liturgy it was observed that the Liturgical Calendar is shaped by the events in the life of Christ, and that setting the date for the celebration of Easter sets the unfolding of all the various Liturgical Seasons in motion. We are now in the Season of Epiphany, so what are the singular events in Christ’s life we now focus on and celebrate? The following are principal among them: the coming of the Magi; his infant baptism; and the first miracle at the wedding at Cana. And these particular events give emphasis to the following spiritual and theological truths: salvation is for all people; not just the people of Israel; the consecration of a new covenant and a new testament; and symbolically wine is poured out to sanctify it. All of these events, purposes, and our liturgical observances of them underscore the transcending themes of Epiphany: as defined from the Greek, they manifest an enlightening, a sudden and striking realization, a divinely inspired insight, an awakening. Hopefully even with an evangelical fervor. In sum, then, these themes and characteristics answer the “why” of the Season of Epiphany.

The biblical and theological scholarship that has, over time, been given to the Magi and their gifts of gold, frankincense, and myrrh is indeed extensive; and it has been coupled with some mythology.  For example, even though Holy Scripture does not provide the names of the three Magi, they have nevertheless acquired them: Melchior brought the gold; Balthasar the frankincense; and Caspar the myrrh.  But more to the point, what do these gifts represent and how do they enlighten us about the Christ child? First, all of them are precious and of great value, and therein lies their primary significance. So in giving them to the infant Jesus, the Magi are honoring him. For example, it was the custom of their day to present gold as a gift when making a royal visit. So the gift of gold symbolizes and acknowledges Christ’s kingship, his lordship. Again, at that time, frankincense was used for ceremonial worship of a deity; so this gift obviously symbolizes Christ’s divine nature. And lastly, again indigenously, myrrh was used as an anointing oil, but also for embalming; so it symbolizes Christ’s role as our Great High Priest and his death on the Cross for our salvation.

The role of the Magi in the account of Christmas as found in the Gospel according to St. Matthew (2:1-12) is also symbolic in that they manifest Christ’s messianic mission is for all people, not just for the people of Israel; and, to repeat, that they are giving their gifts, their treasure, to honor Christ. This is important and meaningful to us in a stewardship sense. When we give of our treasure, our annual pledge is really a gift to God: God the Father; God the Son; God the Holy Spirit. Granted the payment is made to St. Mary’s parish, but the spiritual ascetic is in reality an expression of our faith; the health of our relationship with God, its importance in our lives, the value we place on that relationship.  So “why” the gold, frankincense, and myrrh? When we, like the Magi, give of our treasure, our gift, we are essentially emulating them: honoring our Lord, our Great High Priest, and our Savior.  Not, per se, to balance a budget.