At the conclusion of the celebration of the Epiphany in Bethlehem, on the evening of Sunday 6th January, those who had contributed to the preparation and celebrations, together with those who had taken part in them, were tired but content. The celebration of the Epiphany of the Lord in Bethlehem is as important as that of Christmas, not only because it is HERE, as the liturgy underlines, that the Magi arrived, but because it has the characteristic of a second Christmas spent with the family.
The world’s televisions – with the exception of the faithful TelePace and Canção Nova – were not interested in broadcasting the news that “He is the King of nations all, / Expected by the Jews of old, / The promised seed of Abraham, / Born of His race in course of time.” (from the Latin hymn of the first Vespers). Some tourists and pilgrims joined in the celebrations but the local population made up most of the faithful, together with the Franciscans who had come from Jerusalem.
Traditionally, the celebration begins on the eve with the solemn entry of the Custos into the city, going past Rachel’s tomb. After the departure from Jerusalem and accompanied by a procession of Christians from the parish, he is welcomed by his friars and the population in Manger Square. After having greeted the Armenian and Orthodox brothers in the Basilica of the Nativity, he passes through the Franciscan cloister to enter the church of St. Catherine where, with a solemn blessing, the celebrations are begun.
Epiphany is all the more joyful as the whole city is in an exciting climate of celebration as it coincides with the Christmas that the Orthodox churches (with the exception of the Armenians) celebrate this weekend which is 24th-25th December according to the Julian calendar in force in Jerusalem. The Orthodox Patriarchs make their solemn entries, one after the other, just as our celebrations follow on one another. Numerous groups of Slav pilgrims arrive in the church of St. Catherine, curious to see a Latin liturgy sung out loud; whilst many of the Latin rite discover the richness of the Oriental liturgy. The same expression of amazement and curiosity appears on all their faces, and everyone is busy filming the scene and taking photographs.
After the first Vespers and the Office of Readings, the Masses celebrated all night in the grotto until 9 o’clock in the morning represent one of the “attractions” of the feast day. The parish Mass on this Sunday has brought together a large crowd of worshippers, but for many of the faithful, the second Vespers and the procession of the Magi bringing gold, frankincense and myrrh to the Child Jesus in the crib (during the night the statues was replaced by one of a Child seated on a throne as the King of Nations), are the real climax of the worship. Some do not appreciate this demonstration of faith: “… really the King of the Jews is shown to the pagans who adore a statue”; “at Ain Karem, during the Mass on the night of Christmas, the many Jews present were very respectful, almost in prayer, until they saw the procession of the Child Jesus.
This caused more than one to smile”. For the Jews, whose law prevents them from sacred representations, the Christians are not testifying their faith in the incarnation, but are like pagans adoring a statue. How can they recognise their King and Messiah in a small plaster statue? The observation does not appear to leave room for discussion. This is where all the mystery of the Epiphany lies: He has been revealed to the pagans who have become co-heirs of the same promise.
So perhaps it is true: we have the old pagan heritage and the expression of our faith is carried out in emotions, in touching…
The Child Jesus, symbolized in the features of a small plaster statue, goes in procession to the cloister of St. Jerome. The Custos who is carrying it is slowed down by the enthusiasm of the faithful who want to touch the Child and kiss Him to express their love. In seeing this joyous faith, looking again at the joy that lights up the faces of those who were able to touch the Child Jesus, I think of David who danced in front of the Ark of the Covenant: he also caused a scandal.
God became man for all men: this is the heart of our faith. This is the joyous scandal that these celebrations create for us.
MAB
The world’s televisions – with the exception of the faithful TelePace and Canção Nova – were not interested in broadcasting the news that “He is the King of nations all, / Expected by the Jews of old, / The promised seed of Abraham, / Born of His race in course of time.” (from the Latin hymn of the first Vespers). Some tourists and pilgrims joined in the celebrations but the local population made up most of the faithful, together with the Franciscans who had come from Jerusalem.
Traditionally, the celebration begins on the eve with the solemn entry of the Custos into the city, going past Rachel’s tomb. After the departure from Jerusalem and accompanied by a procession of Christians from the parish, he is welcomed by his friars and the population in Manger Square. After having greeted the Armenian and Orthodox brothers in the Basilica of the Nativity, he passes through the Franciscan cloister to enter the church of St. Catherine where, with a solemn blessing, the celebrations are begun.
Epiphany is all the more joyful as the whole city is in an exciting climate of celebration as it coincides with the Christmas that the Orthodox churches (with the exception of the Armenians) celebrate this weekend which is 24th-25th December according to the Julian calendar in force in Jerusalem. The Orthodox Patriarchs make their solemn entries, one after the other, just as our celebrations follow on one another. Numerous groups of Slav pilgrims arrive in the church of St. Catherine, curious to see a Latin liturgy sung out loud; whilst many of the Latin rite discover the richness of the Oriental liturgy. The same expression of amazement and curiosity appears on all their faces, and everyone is busy filming the scene and taking photographs.
After the first Vespers and the Office of Readings, the Masses celebrated all night in the grotto until 9 o’clock in the morning represent one of the “attractions” of the feast day. The parish Mass on this Sunday has brought together a large crowd of worshippers, but for many of the faithful, the second Vespers and the procession of the Magi bringing gold, frankincense and myrrh to the Child Jesus in the crib (during the night the statues was replaced by one of a Child seated on a throne as the King of Nations), are the real climax of the worship. Some do not appreciate this demonstration of faith: “… really the King of the Jews is shown to the pagans who adore a statue”; “at Ain Karem, during the Mass on the night of Christmas, the many Jews present were very respectful, almost in prayer, until they saw the procession of the Child Jesus.
This caused more than one to smile”. For the Jews, whose law prevents them from sacred representations, the Christians are not testifying their faith in the incarnation, but are like pagans adoring a statue. How can they recognise their King and Messiah in a small plaster statue? The observation does not appear to leave room for discussion. This is where all the mystery of the Epiphany lies: He has been revealed to the pagans who have become co-heirs of the same promise.
So perhaps it is true: we have the old pagan heritage and the expression of our faith is carried out in emotions, in touching…
The Child Jesus, symbolized in the features of a small plaster statue, goes in procession to the cloister of St. Jerome. The Custos who is carrying it is slowed down by the enthusiasm of the faithful who want to touch the Child and kiss Him to express their love. In seeing this joyous faith, looking again at the joy that lights up the faces of those who were able to touch the Child Jesus, I think of David who danced in front of the Ark of the Covenant: he also caused a scandal.
God became man for all men: this is the heart of our faith. This is the joyous scandal that these celebrations create for us.
MAB