Archive for January, 2019

The Wedding Dream

Posted: January 18, 2019 in Uncategorized

The Wedding Dream

John 2:1-11

The Cana story is surely one of the most charming in all the Bible.
And John is the only one to tell this story. The wedding itself would have been a great social occasion. A celebration probably for the whole community. It would have been a significant event in the life of a community. This makes the fact that the wine ran out a matter of significance also. What bad planning it must have been, or there was a serious under-estimation of how much was needed. What we don’t know is how many days the party had been celebrating when the wine actually ran out but we do know that weddings were traditionally occasions for festivities lasting a week or more. Relatives sometimes traveled great distances, and friends and neighbours poured in. The groom’s father usually paid the bill!

Some of the questions we might ask at the beginning is; How did the story survive in the tradition till the time of John’s gospel? Why did not one of the other evangelists pick it up? And how indeed does it fit into John’s gospel? And perhaps the most important question; What is the real focus of this story? Is it the Wedding or what came later? The central issue was it seems the running out of the wine.

There are no easy answers to any of these questions, but it is a great story so it’s worth exploring what meaning we might give to it, so let’s have a go.

First of all we might start with the Gospel of John itself and suggest that like so much of the Gospel of John, the story of the wedding at Cana has a curious luminousness about it, the quality almost of a dream where every gesture, every detail, suggests the presence of meaning beneath meaning, where people move with a kind of ritual stateliness, faces melting into other faces, voices speaking words of elusive but inexhaustible significance.

And let’s remember here that we are not talking about miracles. The issue is not about Jesus turning water into wine but rather John’s concern to suggest that it is the sign that matters. For some there is a claim that we should take this story as written testimony to Jesus’ powers over the laws of nature. That he has somehow miraculously violated the laws of fermentation and instantaneously turned plain old tap water into wine of the best available vintage. But John never calls any of the signs Jesus performs miracles.
To John, these are ‘signs’, and signs are objects or gestures with one meaning that suggests another. John has a concern with events that show who Jesus is and what his ministry is about. These events some have called miracles are actually signs, doors into, indicators of something more and not supernatural examples.

So, what is the sign here? We note that it is on the third day that the wedding takes place; the third day that Jesus comes to change the water into wine, and in the way of dreams the number 3 calls up that other third day when just at daybreak, in another way and toward another end, Jesus came and changed despair into rejoicing. Water into wine would say that the party can go on and that has to be good. There are also the six stone jars, and we might wonder why six? Is there some sort of echo half-heard of the six days of creation perhaps, the six days that preceded the seventh and holiest day, God’s day? God breathed into and it was good.

And then the cryptic words that Jesus speaks to his mother with their inexplicable sharpness. Were they, a fore-shadowing of an hour beyond this hour in Cana of astonished gladness and feasting, of a final hour that was yet not final? But beyond the mystery of what it means, detail by detail, level beneath level, maybe the most important part of a dream is the part that stays with you when you wake up from it.

It can be a sense of revulsion at some hidden ugliness laid bare. It can be a kind of aching homesickness for some beauty that existed only in the dream. There are dreams which it is impossible to remember anything about at all except that they were good dreams and that we are somehow the better for having dreamed them. But taking this story in John as a dream, I think that what we carry from it most powerfully is simply a feeling for the joy of it—a wedding that almost flopped except that then this strange, stern guest came and worked a miracle and it turned out to be the best wedding of all. Certainly, it is because of the joy of it that it is remembered in the marriage service.

But joy or no joy, people also cry at weddings. It is part of the tradition. Women are said to cry especially, all dressed up in their white gloves and their best hats with the tears running down, but I have known grown men to cry too and sometimes even the minister forgets to worry about whether his robe is straight and whether the best man has remembered the ring and has to hold tight to his prayer book to keep down the lump in his own throat. Just the sheer joy at the commitment of two people to a relationship that is seen as the most significant one in one’s life is heart moving and often brings tears to the fore. Sometimes the tears are good tears, tears as a response to the mystery not only of human love but of human finitude, the seemingly idiotic faith placed in a human decision, the transience of things.

But more often than not, I suspect, the tears that are shed at weddings are not to be taken too seriously because they are mainly sentimental tears, and although I suppose that they do little harm, I would be surprised to hear that they ever did much good. To be sentimental is to react not so much to something that is happening as to your own reaction to something that is happening, so that when a person cries sentimentally, what he or she is really crying at very often is the pathos of his own tears. When we shed tears at a wedding, our tears are likely to have a great deal less to do with the bride and groom than with all the old dreams or regrets that the bride and groom have occasioned in us.

In our sentimentality, we think, “How wonderful that they are going to live happily ever after,” or “How terrible that they are never going to be so happy again,” and then we relate it all to our own happiness or our own lost happiness and weep eloquently at ourselves. It is all innocent enough, surely, except that it keeps us just one step further than we already are, and God knows that is far enough, from the reality of what is going on outside our own skins; and the reality of what is going on outside our own skins is the reality of other people with all their dreams and regrets, their happiness, the pathos not of ourselves for once but of them.

The reality of the bride and groom, which is also their joy, is of course that they love each other; but whereas sentimentality tends to stop right there and have a good cry, candor has to move on with eyes at least dry enough to see through. They love each other indeed, and in a grim world their love is a delight to behold, but love as a response of the heart to loveliness, love as an emotion, is only part of love and of what a Christian wedding celebrates, and beyond it are levels that sentimentality cannot see. Because the promises that are given are not just promises to love the other when the other is lovely and lovable, but to love the other for better or for worse, for richer or for poorer, in sickness and in health, and that means to love the other even at half-past three in the morning when the baby is crying and to love each other with a terrible cold in the head and when the bills have to be paid. From my own experience it is the love that enables the relationship to continue when a partner is lost to Alzheimer’s or to death. The love that is affirmed at a wedding is not just a condition of the heart but an act of the will, and the promise that love makes is to will the other’s good even at the expense sometimes of its own good—and that is quite a promise. It is what makes one return again and again to an abusive relationship and to being there till any need of the other is removed.

Whether the bride and groom are to live happily ever after or never to be so happy again depends entirely on how faithfully, they are able to keep that promise, not to obey and bury self in service of the other but rather as a willingness to seek the relationships wellbeing. Just as the happiness of us all depends on how faithfully we also are able to keep such promises, and not just to a husband or a wife, but to each ‘other’ we encounter in life. Because, selfless love when it is limited to that can become finally just another kind of self-centeredness with two selves in the center instead of one and all the more impregnable for that reason. The loving relationship between two people cannot be sustained in isolation. It has to engage in the world.

Dostoevsky describes Alexei Karamazov falling asleep and dreaming about the wedding at Cana, and for him too it is a dream of indescribable joy, but when he wakes from it, he does a curious thing. He throws himself down on the earth and embraces it. He kisses the earth and among tears that are in no way sentimental because they are turned not inward but outward, he forgives the earth and begs its forgiveness and vows to love it forever. And that is the heart of it, after all, and matrimony is called holy because this brave and fateful promise of a man and a woman to love and honour and serve each other through thick and thin looks beyond itself to more fateful promises still and speaks mightily of what human life at its most human and its most alive and most holy must always be.

A dream is a compression of time where the dreamer can live through a whole constellation of events in no more time than it takes a curtain to rustle in the room where he sleeps. In dreams, time does not flow on so much as it flows up, like water from a deep spring. And in this way every wedding is a dream, and every word that is spoken there means more than it says, and every gesture—the clasping of hands, the giving of rings—is rich with mystery. Part of the mystery is that beyond the limits of our imagination Jesus as the Messiah or The Christ is there as he was in Cana once, and the joy of a wedding, and maybe even sometimes the tears, are the miracle. In this story when the wedding feast was over, Jesus set his face toward Jerusalem and started out for the hour that had not yet come but was to come soon enough, the hour when he too was to embrace the whole earth and water it with more than his tears. Again, we have in this dream the depth and breadth of this marriage relationship, this relationship with each other.

And so, it was also, we hope, with the bride and groom at Cana and with every bride and groom and let’s not forget, all human relationships — that the love we bear one another and the joy we take in one another may help us grow in love for this whole troubled world where in the end our loving transforms things and where children seek to absorb this love as the means of life.

The created world is in itself a wondrous splendour and it is our freedom to destroy it or not. Participation in this created splendour is the beginning and the end of all our lives, but ours are our lives themselves, to hoard in misery and to indulge with anxiety and fear or to give away in joy. The revelation of goodness is the gift of power and the glory, but ours is the ear that is deaf to its manifestation, the tongue that is mute in its transformation and the eye that is blind to its beauty. The sign is that the love of the Christ is ours to share and we can either leave it on the cross are share it with each other.

Turning water into wine is about loving the unlovable, the bitter and the lonely. It is about caring for the very slow, and the very old. It is about unleashing the forgotten and the joyless and opening ourselves to the new born and the dying. Amen.

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Liberation of Life

Posted: January 8, 2019 in Uncategorized

Baptism of Jesus C, 2019

Luke 3:15-16, 21-22

Liberation of Life

Here we are again. At the beginning of another calendar year and already into Epiphany of the Christian year. As is the custom we are in the week after the day of Epiphany and as is required in the lectionary into the Baptism of Jesus. This time it is in the Luke year and we began introducing John a couple of weeks ago when we spoke of John as the cousin of Jesus in their particular mother’s womb. I have also on occasion suggested that John and Jesus were similar in faith but different in approach or different in theology. For John, it was a sad world and one that is fear driven whereas I suggested that Jesus’ world was potential-filled and love driven.

Today I want to begin by asking some questions and then suggest a way forward. One of the options by way of theme for today is Baptism but what I don’t want to do is build a case for what I think Baptism is or what it does but rather begin by accepting it as a rite that says more than its practice reveals. I want to start my thinking on the basis that Jesus offers an alternative to a fear-based life. Not in the sense of ignoring the fact that struggle is a part of human living. Not everything is smooth sailing. But rather, there is a life driven not by a response to evil or to all the negative things that make up life or seem to dominate it on many occasions and I think that this is what Jesus is on about. I want to see if I can find an alternative mode of living that I think Jesus is advocating.

I know this is perhaps idealistic and may even seem unrealistic because it seems that evidence is against a love-driven world. Our road toll goes up more than down, our prisons are full and we need more, debates about lock them up and throw away the keys battle with the costs and efforts required for rehabilitation and restorative justice. The punitive approach seems to fail us even when we do it in the cause of public safety. Even community safety seems elusive and so we add more rules and regulations to living seeking this eldorado that always seems to elude us.

I told a story some years back after 9/11 where a man at an airport checkpoint had simply forgotten to take the loose change out of his pockets and had set off one of the metal detectors. Unaware he had done this, he kept on walking toward the gate lounge. It was nothing really.  No big deal. But when the security officer shouted “Stop!” everybody in the whole area froze, and the airport grew deathly silent. You could almost touch the fear in the air. Upon reflecting an observer said: “You know, I think the old world where we thought we were safe and secure is gone forever.

What happened back there suggests that a major transformation in thinking is required. It also suggests that we don’t know what’s going to happen next in the world, and this makes us anxious and afraid. The fact of the matter is, we were already afraid and after 9/11 more afraid than we used to be. John the Baptist’s message was different from Jesus’. Interestingly, for the most part, John’s message was one of fear!

Returning to our text in Luke and his story, we remember that Jesus was about 30 when he went to hear John the Baptizer, preach and on one of those occasions, it seems to be more implied than actually said – Jesus was baptized. Luke doesn’t say where Jesus was baptized. Neither does Luke say who baptized Jesus. However, tradition has it that Jesus was baptized in the River Jordan and that the agent of that baptism was John. We note here that this interpretation comes for a blending of stories from the other gospels. Not from Luke.

So, allowing for what really was probably an embarrassment for the early Jesus/Christian movements… we focus on two questions: • What might there have been in John’s message that prompted Jesus to ask for baptism? • And what might have he experienced during his baptism and days spent in the wilderness that reportedly followed?

According to John Beverley Butcher in the introduction to his book, An uncommon lectionary, the evidence is clear that something profound happened within Jesus which provided direction and energy for a ministry of teaching and healing. Butcher suggests:

“Without Jesus’ baptism, there might have been no ministry, no getting into trouble with the authorities, no crucifixion, no resurrection experiences, no church, no Christian religion, and no church history!  The course of human civilization would have gone quite differently” (Butcher 2002). For Butcher, this event was of “pivotal significance… in the life of Jesus”. For storyteller Luke, it too was a significant moment. But one that has got him and others in the early Jesus-cum-Christian movement, into a fair amount of trouble, it seems.

And just in case you think assigning a fear-based motivation to Johns approach to life is simplistic and perhaps over-done, another commentator, Bruce Epperly, (Epperly 2007) tells this story that I think builds on my case for a fear-driven fixation by offering a more positive approach. Epperly says that: “The North African Desert Mothers and Fathers tell the story of a monk who came to his spiritual guide with a question about the next steps in his spiritual journey.  The monk described his monastic solitude and daily rituals and then asked what more he could to in order to experience God in his life.  His spiritual guide simply responded with the words, ‘Become fire!’” And then he goes on to offer this comment: “Today’s scriptures invite progressive and mainstream Christians to ‘become fire.’  This is the heart of John the Baptist’s response…  While the meaning of John’s affirmation is unclear, -and here I think Epperly is questioning John’s fear-based approach, ‘fire’ surely points to the energetic nature of God’s presence in our spiritual lives.  Our faith journey is meant to embody the energy of the ‘big bang’ or ‘big birth’ of the cosmos.  God’s energy flows through our lives in each moment.  We are the children of cosmic stardust and cosmic energy, who are meant… not only to live but to live well and live better” (Epperly P&F website, 2007). A fire-based approach to life is not a fear based one.

And here we recall the opening scene of Jesus’ public ministry, when he appears before his home synagogue gathering, the storyteller Luke has Jesus using the words of Isaiah

to describe the significance of this baptism event. Surprisingly, baptism is not a word or call to the mission, sending him into the future. It is about the delight of God in this beloved, this chosen, this person called by name. We read this as baptism not be a calling to ‘do’. But a calling to ‘be’… and it is this calling that liberates for life. One does not have to ‘do’ anything as a result of baptism. One has to be this chosen one, this transformed person, this reoriented one as a result of an awareness of one’s preciousness in the eyes of God.

I want to take this idea of being a bit further and see it as the outcome of life as a progressive Christian. A follower of the Jesus Way as opposed to one who somehow is a better person because of a belief. I think this has something to do with how one avoids doing in order to be good and the being good.

Two distinct threads of interest that have dominated my thinking in recent years and the first is my evolving Christian faith as a progressive Christian, In this question, are all the challenges of what it means to be a non-theist, non-literalist Christian and what is belief and what do I believe? and the second is mental health, what is fully human life when one has Alzheimer’s or dementia or some sort of mental struggle. I always saw these two threads as separate, but recently they have become more and more intertwined. As strange as it may sound, both threads have led me to ask questions about mindfulness and mindfulness seems to be more about being than doing.

But is mindfulness just an evolution of yoga? Is it another way of saying meditation? Or is it something different. Is it perhaps contemplative ministry evolving into the 1st Century? Is meditation a combination of mindfulness and cognitive therapy? What is true is that a focus on mindfulness has a lifeline for some people with something like depression, and in some cases, techniques like these have become a matter of survival. Others have found that whatever the situation, mindfulness can give them a better perspective and leave them feeling more alive, awake and present.

So, what do we mean by mindfulness? A definition that seems ok to me says that the basic principles of mindfulness are very simple and yet utterly counter-intuitive. Mindfulness is about intentionally bringing our awareness to the present moment by paying attention to the sensations, sights and sounds around us, and calmly noticing – without judgment – the thoughts and feelings that arise. The aim is to interrupt the mind’s natural tendency to be somewhere other than here and now, and to recognize that our thoughts and emotions are products of our minds and do not necessarily represent reality. Observing and interacting with our own thoughts in this counter-intuitive way allows us to take control of our minds and improve our experience of life. I am not sure that the space between conscious and unconscious is a simple as that nor do I think it challenges the fear-based thinking but it is a very good cognitive approach, I think. And it does base itself in the assumption that a non-fear-based approach is possible. It may even support my contention that goodness has a natural priory and that doing or attempting to do can get in the road of being.

In regard to the mindfulness being explored today we need to recognize that it while being largely secularized, many Christians still feel uneasy about its Buddhist roots. Many of us were taught when growing up, that Christianity and Buddhism were in opposition to one another. But as a progressive, they both offer valuable insights into what it means to be fully human and fully alive, and as far as we can see are entirely compatible. We acknowledge also that within Christianity itself there is a rich tradition of practices very similar to mindfulness, but in modern western Protestantism, these have largely been forgotten or at least sidelined by an exclusively belief driven agenda. Experience has been assigned to the emotional charismatic movement whereas contemplative Christianity contains within it much of the same mind-training principles that are found within mindfulness. There are differences, but the basic approach is very similar.

But what happens when beliefs no longer provide an anchor in one’s faith? What happens when one’s skeptical being thrives? Well! First of all we might see Christianity as offering a revolutionary way of being in the world rather than living life in response to a concrete set of beliefs. And let’s be clear here, this is not easy but it seems to have integrity if one is on a Faith Journey, if one is on a pilgrimage. I for one have thought of life as a journey but have not always held this view about belief. My recent life has been about my experience of “deconstructing” the static belief system I was taught to hold above all else, I was fortunate not to have had a strong literalized biblical faith from which to evolve but I do recognize my literalism, my dogmatism, my reliance on creeds, and my exclusive cognitive world. I recognize my arrogance; bullying nature and I lament the obnoxious righteousness of my behaviour as one who has the answers. I also recognize the struggle in dealing with the confusion, grief and existential chaos this process of deconstruction and rebuilding has entailed.

During the last 20 years, I have effectively tried to think my way through what felt like one long “crisis of faith”, looking for solid answers to construct a new belief system I could hold onto. I eventually realized there would be no end to this search. I saw that this desire for answers was less about being human and more about being culturally on top of things.

I discovered I would have to learn to be at peace with uncertainty, or my thinking would become increasingly obsessive and unhealthy. I discovered I would have to embrace ambiguity or I would burn out in the face of a never-ending test. I have yet to find out for myself but many say that mindfulness helps them to find that peace. Rather than forever trying to understand and explain everything, one can focus on what is actually going on around them and allow their authenticity to become part of the picture of the mind. With contemplation, one can be more awake to everyday experiences, more present with other people, and more appreciative of the beauty of it all. I had a recent experience of this when telling my personal story, I got the sense of it being too introspective, too much all about me and I began to ask questions of the others in the room. Questions as to who they were, and not what they do.

I still have beliefs and hopes about God and the spiritual aspects of life, but they are no longer my anchor. I can say I don’t believe in the traditional God yet believe there is a Serendipitous Creativity that I might name God. I can jokingly say I don’t think God exists, yet say that what I name God does. I can say that I am a follower of Jesus but not of the person with the surname Christ. I can say I question all that is said about the post-Easter Jesus while affirming a single starting point of the pre-Easter Jesus. So, when beliefs shift, as they inevitably do, One, need not be as disorientated as they once were. Our anchor is this moment, this breath. we cannot control the nature of God or the reliability of biblical texts, but we can control how we respond to life in each moment. I for one, am finding this to be a much healthier way to be, and indeed a more authentic Christian way. We can be centered, calm and fully alive without feeling the need to understand everything. So, here’s a vote for mindfulness, here’s also a vote for what it can say to the church as a means of awakening to the divine presence.

The main difference between contemplative prayer and mindfulness is that the aim of prayer has a focus on being and seeks the union with the divine rather than simply bringing your attention to the present moment. It reminds us also of the authentic engagement with one’s context, environment and with all of the natural world. Baptism asks the questions about how to be and contemplative mindfulness reveals where one might be. Where better to seek divine engagement than in the beauty of nature and the gift of each breath? Where better to seek the divine engagement than in the coolness of the breeze, the sound of laughter or the faces of those we pass by on the street?

Nothing provokes a sense of awe and gratitude like being fully awake and present to the world in front of my eyes. It can feel a lot like the presence of that which we name God. Amen.

Notes:

Bradley, I. 2000.  Colonies of Heaven. Celtic models for today’s church. London: D L & T.

Butcher, J. B. 2002.  An Uncommon Lectionary. A companion to Common Lectionaries. Santa Rosa: Polebridge Press.

Ludemann, G. 1998. Virgin Birth? The real story of Mary and her son Jesus. Translated: John Bowden. Harrisburg: Trinity Press International

Miller, R. J. 2003.  Born Divine. The births of Jesus and other sons of God. Santa Rosa: Polebridge Press.

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Magi: Imagining Unity’

Posted: January 2, 2019 in Uncategorized

Matthew 2:1-12

Magi: Imagining Unity’

Even though perhaps the earliest of the Christmas stories to be challenged in its historical value the image of the wise men from the East kneeling before the infant child, offering their gifts, has been an inspiring symbol of worship for countless generations. Most of us have sung at some time the words ‘As with gladness men of old…’‘We three kings of orient are…’ One could claim perhaps with the rise in awareness of inclusive language and challenges to the idea of monarchy and kingships and the links to empire thinking there has been a waning of popularity in the wise me story. But even so the story, itself, has always fascinated people because it links Jesus to the wider world of the orient and to the mysteries of the heavens. The international status is heralded by the story and we like that and if we stumble on the King, idea, we can always settle in the wise men focus. Wisdom is equated with inclusiveness and balances out the downside of Kingdoms and Kingship which as patriarchal overtones. And we can always remind ourselves that it is only the storyteller Matthew who tells for us the story of the Magi who come to visit Jesus.

The truth is that this story has been richly embellished over the years. The number of the Magi is not given in Matthew’s story. In Christian imagination they have ranged from two to a whole cohort. But in most of nativity art, from earliest times to the present, there are three. Which seems natural that three gifts should have three carriers! And after all we have all those ornamental crib sets that couldn’t be wrong? This question of numbers may seem to be a bit of trivia reserved for Trivial Pursuits evenings and dining with pious clerics. But the conversation definitely heats up when someone suggests that the number was zero! That the story of the Magi is only ‘legendary’.

We may even remember the names that Christian imagination has given them. They were called: Gaspar, Melchior, and Balthasar. And they were maybe Astrologers, magicians, and or philosophers? About the latter there are differing opinions. And again, despite our nativity cribs and Christmas cards, no suggestion as to the mode of transportation is offered in the Matthew story.

Contemporary storyteller and Catholic theologian John Shea, suggests: “The Magi may be dubious as historical facts, but in the Christian tradition they have been credible bearers of rich insights into strange ways of faith…  The story became more a springboard for the imagination than an anchor for sober reflection” (Shea 2003:130).

Shea goes on to further suggest that the Magi of popular poetry and story: “… do not claim to be authentic interpretations of Matthew…  Yet they do try to tell the truth about some of the common patterns of our lives.  I want to suggest that this is a key point to remember. First, they try to make good on the Isaiah promise that is connected with the feast of the Epiphany: ‘The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom, a light has shone’.” And then they tell a story that speaks to what we know as human beings and its that that I want to explore a little today as we think about epiphany, about what it means to us, about what it says about our living. What are these ‘Magi of popular poetry and story’ that they stimulate our imagination and show us a glimpse of unity

G. K. Chesterton wrote an essay on three modern wise men. They journeyed to a city of peace, a new Bethlehem, where they offered their gifts. I want to use his rendition and depart a little from it to make my point.

The first gift would be to offer gold suggesting it could buy the pleasures of earth. Here is the link to our desire to own things to have things within our control, to possess, isolate to ourselves, be it simply getting on, on our own steam or the ills of narcissism where we are the center of the world and everything exists for us alone. The wise men seek a new birth to find the answers. How do we be human and love each other? How do we create unity? A way of living together? Valuing individuality and uniqueness.

The second would offer the modern scent of chemistry – the power to drug the mind, seed the soil, control the population. Here we have the link to our obsession with escape and profit and the ability of all sorts of drugs to make our world easier to live in, be it prescription or illicit. The wise men seek a new birth to find a way of living with this need. How do we be human and love each other? How do we create unity? A way of living together? Valuing our need for time out as well as application?

Chesterton has the third as an offer of myrrh in the shape of a split atom – the symbol of death for anyone who opposed the ways of peace. maybe myrrh here is more akin to perfume than P or heroin but maybe its is just as destructive or helpful in that it is a way, we fool ourselves in our thinking, and maybe this is more important in that we can justify horrendous actions of destruction when floating in a cloud of lavender or smelling the roses, unaware of the nuclear war just waiting for catalyst. Road rage suggests it doesn’t heed much.

When the wise men arrived, they met Joseph, but he refused them entrance. They protested; “What more could we possibly need to assure peace? “We have the means to provide affluence, control nature and destroy enemies?” Joseph whispered in the ear of each individually. They went away sad.  He told them they had forgotten the child.

There is another legend that the Magi were three different ages. Gaspar was a young man. Balthasar in his middle years. Melchior a senior citizen. When they approached the cave in Bethlehem, they first went in one at a time. Melchior found an old man like himself.
They spoke together of memory and gratitude. The middle-aged Balthasar encountered a teacher of his own years. They spoke passionately of leadership and responsibility. When Gaspar entered, a young prophet met him with words of reform and promise. The three met outside the cave and marveled at how each had gone in to see a new-born child, but each had met someone of his own years.

And yet another legend is told by poet Langston Hughes who plays upon the theme of racial unity in “Carol of the Brown King”. “Of the three Wise Men Who came to the King, One was a brown man, So, they sing. “Of the three Wise Men Who followed the star One was a brown king from afar… And the last verse: “Three Wise Men One dark like me – Part of His Nativity.”

These imaginative stories around the Magi share in the remembering and celebrating
as well as the concerns which is the season of Epiphany. The invitation to imagine unity. Thanks to the poets among us, those legendary foreigners from the East can be our spiritual guides today.  For they crossed the boundaries of geography, ethnicity, class, economics, and religion, to follow their star.

We have all been given our own star or, better still, each of us has a “personal legend”. As others have said… we embody God’s dream for the world in a unique and singular manner…“We acknowledge this awesome mystery embodied in every human person, aware that each gives God unique and personal expression” (Morwood 2003:20).

The story suggests that epiphany is a call us to follow that dream into unlikely places and to see that dream in unlikely and ordinary persons. The Magi, call us to imagine the impossible, go the extra mile in search of unity and to do it ourselves. Amen.

Notes:
Morwood, M. 2003.  Praying a New Story. Richmond. Spectrum Publications.
Shea, J. 1993.  Starlight: Beholding the Christmas Miracle All Year Long. New York. Crossroad

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