Homily: …. and They Went a Different Way

By Fr Francis Gonsalves, SJ –

The Epiphany of The Lord – Sunday, January 2, 2022
Readings: Isa 60:1-6; Eph 3:2-3a,5-6; Mt 2:1-12

“And having been warned in a dream not to return to Herod,
they left for their own country by another road” (Mt 2:12)
Hint for Homily: The Solemnity of the Epiphany presents many evocative symbols and images for
reflection and response: lights, star, threatened king, wise pilgrims, dreams, pathways,
gifts, worship and so on. However, the synod often reminds us of “way” and “different
way”, which we can use as a theme for linking the readings.

Three Scriptural Signposts:

  1. Wise Men from the East to Jerusalem — The Way Outward: The ‘magi’ or ‘wise men’
    were considered as ‘pagans’ when viewed from a Judaic centralist religious perspective.
    Even if they were deemed as wise in disposition and well-versed in the mysterious science
    of astrology by the Jews, they were hardly considered knowledgeable in matters of
    scripture and religion. Nevertheless, their experience and expertise in stargazing inspired
    them to venture out into unfamiliar and unknown territory. They leave their comfort zones,
    so to say, in order to seek the truth. Jerusalem, the capital of Judah, is the big centre, where
    one would expect anything striking and of significance to happen. After a long journey,
    they reach Jerusalem and ask: “Where is the child who has been born king of the Jews?
    For we observed his star at its rising, and have come to pay him homage” (v.2). Astrologers
    believe that everyone has a star that governs one’s origins, one’s life and one’s destiny.
    Leaving aside whatever that ‘star’ was and wherever it disappeared and reappeared, God
    seems to use the star to draw the magi outward and onward in a personal spiritual quest.
    Moreover, there is also an ancient prediction of Balaam that: “a star shall come out of
    Jacob” (Num 24:17). Prompted by scripture passages like this, evangelist Matthew is keen
    to point out that the first to pay homage to the newborn king of the Jews are Gentiles from
    the East. In the magi, Matthew sees an anticipation of Jesus’ promise: “Many will come
    from east and west and sit at table with Abraham, Isaac, and Jacob in the kingdom of
    heaven” (8:11). The arrival of the magi to Jerusalem is the first step of the ‘epiphany’,
    literally, an ‘outward manifestation’ of the Christ to the world beyond the so-called ‘chosen
    people’.

  2. Jerusalem and Bethlehem — Two Contrasting Ways: Outer and Inner: Besides their
    geographical and spatial location, Jerusalem and Bethlehem can be seen as two symbols of
    contrasting relevance and governance. The placing of Herod the apparent ‘king of the Jews’
    by appointment (v.3) in Jerusalem makes it a centre of political power. Furthermore,
    Herod’s “calling together all the chief priests and scribes of the people” (v.4) also gives
    Jerusalem added religious and juridical-theological power. Aren’t palaces and temples sites
    of political and religious power that we all look up to in order to further and foster our own
    sociopolitical and religious-spiritual agenda, respectively? Why then does the passage tell
    us that “he [Herod] was frightened, and all Jerusalem with him”? (v.3) Doesn’t such
    widespread fear seem unnecessary and unfounded? Looking at the cause of such fear,
    namely, the birth of another newborn so-called ‘king of the Jews’ at Bethlehem, one really
    wonders: ‘why’? Though pagan Herod would at most have heard rumours about some
    future Messiah, it would only be the chief priests and scribes—experts in the Law and
    Prophets—who would be able to instruct Herod that there were, indeed, messianic
    predictions about Bethlehem. They quote Micah (5:2), “And you, Bethlehem, in the land
    of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler
    who is to shepherd my people Israel.” Interestingly, in the juxtaposition of Jerusalem with
    Bethlehem we have the seeds of a reversal of roles, the rewriting of history, an overturning
    of hierarchical pyramids: Christ, king by anointment will triumph over Herod, king by
    appointment; the power of love will crush the love of power; littleness will dominate
    bigness; God’s emptiness will be fuller than Man’s fullness; God will be encountered more
    in the inner sanctuary than in outer temple. Indeed, a new pathway is being cut out in the
    heart of humankind. King Herod “then sent them [magi] to Bethlehem, saying, ‘Go and
    search diligently for the child; and when you have found him, bring me word so that I may
    also go and pay him homage’” (v.8). His deceitful words are not aimed at worship, but
    violence.

  3. The Different Way — Worship, and Back to the East, Homeward: Urged by Herod, the
    magi “set out; and there, ahead of them, went the star that they had seen at its rising, until
    it stopped over the place where the child was. When they saw that the star had stopped,
    they were overwhelmed with joy.” (vv.9-10). Unlike as in Luke’s gospel, phrases like
    “overwhelmed with joy” are rarely found in Matthew’s. They indicate that the Christic
    Epiphany is an extraordinary revelation that must be proclaimed to all nations. The magi
    see mother and child. Was Joseph, the worker, busy with providing for his family’s basic
    needs? One will never know. But the magi’s worship of the Messiah and the opening up of
    their “treasure chests” (v.11)—to offer him gold, frankincense, myrrh, symbolising his
    kingship, lordship and mortality, respectively—is an overflow of the treasured emotions in
    their “chests”, their hearts, so to say. Their costly, external gifts are but expression of the
    priceless inner graces received. Then like Joseph, “being warned in a dream” (v.12), “they
    went a different way ….” Life can never be the same after one encounters the Christ in the
    depths of one’s heart.

Linking First and Second Readings, as well as the Psalm to the Theme:

In the first reading Isaiah describes Jerusalem’s post-exilic glory and invites all peoples to
congregate at this ‘city of God-Light’. However, the Good News of God’s salvation must go
beyond. Thus, the responsorial refrain says: “All nations shall fall prostrate before you, O Lord.”
To be ‘catholic’ is always to be universal and inclusive of all God’s children. Writing from a prison
in Rome to the Ephesians whom he has catechized and converted to Christianity around the years
53-56 AD, Paul reminds them that he is a servant (v.7), saying: “In former generations this mystery
was not made known to humankind, as it has now been revealed to his holy apostles and prophets
by the Spirit: that is, the Gentiles have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel” (vv.5-6). Do we see people of other faiths as “fellow heirs” and “members of the same body”?

Three ‘Ways’ that Call for Reflection:

Way of the Star: that invites one to leave familiar shores and travel outward. Am I ready to look
up and look ahead, ready to leave my comfort zone to follow where He leads me?

Ways of Jerusalem and Bethlehem: are contrasting and often conflicting. Which do I choose?
centre or the periphery? truth or deceit? smallness or largeness? internal or external?

Ways that are Different and Roads Less Travelled: Having worshipped the Christ in the inner
recesses of my being through God’s Spirit, what ‘different way’ can I embark upon? As
wise men and women from the East, what different Margas can I/We offer?


Fr. Francis Gonsalves, SJ is the Executive Secretary, CCBI Comm. of Theology & Doctrine and President, Jnana-Deepa Vidyapeeth, Pune and former Principal of Vidyajyoti College, Delhi. He is also the Executive Secretary of the CCBI Commission for Theology and Doctrine. He has authored many books and articles and is a columnist with The Asian Age and The Deccan Chronicle national dailies.