First Sermon for the Feast of the Epiphany: On the Three Manifestations of Christ

“The benignity and Humanity of God our Saviour have appeared’ —Titus iii. 4.

“ The benignity and Humanity of God our Saviour have appeared.” * Thanks be to God, by Whom our consolation so abounds even in this pilgrimage, in this exile, in this valley of tears. You may have noticed, my brethren, that I make it a point to speak often thuswise of our earthly existence, to the end that you may never forget that we are only wayfarers here, far removed from the home-land, driven forth from our inheritance. For he who does not realise his desolation lacks the power to appreciate consolation. And he who does not know the need he has of divine consolation is proved by the fact to be void of the grace

Il, 2 of God.* Hence it is that the men of the world, preoccupied as they are with their temporal affairs and the gratification of their passions, never think of asking for mercy, because they are unconscious of their misery. But you to whom it has not been said in vain, “ Bestill and see that I am God ” (Ps. xlv. 11), and of whom the same Prophet says in another psalm, “He will show forth to His people the power of His works” (Ps. cx. 6): you, I say, who are not entangled in worldly occupations, attend and see what is the spiritual consolation offered us. You who are not unaware that this life is an exile, do you at least pay heed to the announcement that succour has been sent to us from heaven. For we are told that, “the benignity and Humanity of God our Saviour have appeared.” Until the appearance of His Humanity, His benignity lay concealed from our view. True, the latter existed even before the Humanity, since “ the mercy of the Lord is from eternity” (Ps. cii. 17). But how could men know that it was so great? It was promised indeed but not yet experienced: hence many had even lost faith in it. “ At sundry times and in divers manners ” the Lord “spoke to the fathers by the prophets ” (Heb. i. 1), saying, “ I think towards you thoughts of peace and not of affliction” (Jer. xxix. II). But what reply did man make, man who felt already the affliction and was still a stranger to peace? ‘‘ How long will you cry out ‘peace, peace,’

creates a conscious need of the divine: for we cannot do without some comfort. He therefore who does not feel this need is proved by the fact to be void of grace.

THREE MANIFESTATIONS OF CHRIST 3 when there is no peace?” (Ezech. xiii. ro), Therefore did “the angels of peace weep bitterly ” (Is. xxxiii. 7), saying, “ Lord, who hath believed our report ?”’ (ibid. lii. 1). But now let men give credit even to their own sight, because the testimonies of God “are become exceedingly credible ” (Ps. xcii. 5). For “He hath set His tabernacle in the sun” (Ps. xviii. 6), in order that it may be manifest even to the eye which is “ troubled” (Ps. vi. 8).

Behold peace no longer promised but conferred ; no longer delayed but given; no longer predicted but bestowed. Behold, God the Father has sent down to earth a scrip, as it were, filled with His mercy; a scrip, I say, which shall be rent in the passion, so that the treasure it contains and conceals shall be poured out for our ransom ; a scrip small indeed, but full of preciousness. For it is a Little One that is given to us (Is. ix. 6), yet “in Him dwelleth all the fulness of the Godhead ” (Col. ii. 9). He came to us in the flesh that even thus He might make Himself manifest to our carnal minds; and that when His Humanity appeared, His benignity also might be acknowledged. For when the Humanity of God has become known, His benignity can no longer be questioned. In what way, indeed, could He have better commended to us His benignity than by assuming our flesh? Our flesh, I say, not Adam’s, that is, not the flesh of Adam as it was before his fall.* What greater proof could He have given us of His mercy than by thus taking upon Him our misery? And where shall we find an

_ *Tn Its gift of integrity the holy Flesh of Christ resembled that = of Adam as it was before the fall, but like ours It was subject during Its earthly existence to suffering and death, the penalties = of the original transgression.—(Translator.)

w instance of piety comparable to that through which the Word of God has become grass * for our sakes? O Lord, “what is man, that Thou shouldst magnify him? Or why dost Thou set Thy heart upon him?” (Job vii. 17). Let man infer from this what an object of solicitude he is to his God. Let him understand from this what are God’s thoughts and feelings with regard to him. Seek not, O man, for such knowledge in the sufferings which thou hast to endure, but rather in those to which He submitted for thy sake. How highly He esteems thee learn from what He has done for thee, so that His benignity may appear to thee in His Humanity. For the less He has made Himself in His Humanity, the greater has He been revealed in His goodness ; and the more He humbles Himself on my account, the more powerfully He engages my love. “The benignity and Humanity of God our Saviour have appeared,” cries out St. Paul. Oh, how great and how manifest is now the benignity of God! how great and manifest His Humanity! And the Apostle was careful to make mention of the Humanity of God, in order that he might give indubitable evidence of His benignity.

When the Angel Gabriel was sent to Mary, he spoke to her of the Son of God, Whom, however, he did not directly call by the name of God. But God bepraised for having given us in St. Paul an angel of our own race to supply what the other omitted. For this angel of ours had the Spirit of God no less than Gabriel, and in that Spirit announced what was very necessary to us to know. What, in fact, could so inspire us with faith, strengthen our hope, and inflame our charity as the

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Humanity of God? To our own angel, accordingly, has been reserved that which the others passed over. For it was not becoming that each should announce everything, but rather that we should receive different revelations from different heralds with joy and gratitude, and return worthy thanks to all. There is one point, however, as to which the Apostle and the Angels who announced the nativity of Christ are in agreement: I mean the title of Saviour. To Mary, indeed, as having been more fully instructed by the Spirit, Gabriel only indicated this title, saying to her, “ And thou shalt call His name Jesus” (Luke i. 31). But the Angel that appeared to Joseph not only mentioned the name of Jesus, but even explained the cause of its imposition, in the words, “ Thou shalt call His name Jesus, for He shall save His people from their sins = (Matt. i. 21). To the shepherds also it was announced as “good tidings of great joy” that a Saviour was born to them, Christ the Lord (Luke ii. I, II). Somewhat similar is the Apostles announcement, “ The benignity and Humanity of God our Saviour have appeared.” So by none of these heralds has the sweet name of Saviour been omitted. That is well. For to me this title is the most necessary of all. What should I do on hearing of my Lord’s coming, were I not also assured that He came as a Saviour? Should I not flee away like Adam, who fled from His presence yet could not escape Him? (Gen. iii. 8). Should I not despair, hearing that He was coming Whose law I had so transgressed, Whose patience I had so abused, for Whose benefits I had shown so little gratitude ? What, therefore, could be more consoling to me than to hear Him called by the sweet and reassuring name of Saviour? Hence He has said of Himself, ‘‘ God sent not His Son into the world to judge the world, but that the world may be saved by Him ” (John iii. 17). Now I shall draw near with confidence, now I shall trustfully plead for pardon. For wherefore should I fear, when the Saviour comes into my house? Against Him only have I sinned (Ps. 1. 6); and whatsoever He will pardon to me can no longer be laid to my charge. For it is lawful for Him to do what He wills (Matt. xx. 15). “ It is God That justifieth. Who is he that shall condemn? Or who shall accuse against the elect of God?” (Rom. vii. 33-4). Therefore we ought to rejoice that He has come to us in our dwelling-place and in our own nature, for thus He will show Himself more ready to forgive.

Moreover, He has come as a Little One, and so can be appeased without difficulty. Who does not know how easily little ones forgive ? Lo, we may now be reconciled to Him for a little, if only we love Him and value Him not a little but much. For a little, I say, yet not without repentance: although our repentance is itself but a little thing. We are poor and have only a little to give. Nevertheless for that little we can be reconciled, if we so wish. This wretched body of mine is all that I can offer. But if I give it, I have given enough. However, should more be demanded, I will offer in addition the Body of Christ. For It is flesh of my flesh and truly my own. So the Prophet nas said, “ A Child is born to us and a Son is given to us” (Is. ix. 6). From Thee, O Lord, I will make good whatever is wanting in myself. O most sweet reconciliation! © most pleasant satisfaction! O reconciliation truly cheap but exceedingly profitable !

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O satisfaction light indeed, but not to belightly valued! For in proportion as it is easy now, it shall be difficult hereafter. And just as there is no one who cannot be reconciled in this life, so shall reconciliation be possible to no one in the life to come: because, as in the present God has shown Himself benign beyond all hope and thought, so may we expect Him to show Himself in the future rigorous beyond all anticipation. Despise not, therefore, the mercy of the Lord, unless thou desirest to have experience of His justice, of His anger, of His indignation, of His jealousy, of His fury. ‘‘O Lord, rebuke me not in Thy fury, nor chastise me in Thy anger ” (Ps. vi. 1). The excess of His mildness at His first coming as Saviour is intended to warn thee how great shall be His severity when He comes again as Judge. Thou canst estimate the rigour of the future vengeance from the liberality of the present indulgence. For God is not less infinite and immense in His justice than He is in His mercy: if “He is bountiful to forgive” (Is. lv. 7), He is equally bountiful to punish. But His mercy has claimed for itself the right of precedence; so that, if we wish, His justice shall be able to find none on whom to exercise its severity. For the reason why He has willed to manifest His benignity before His severity is this: that, having been reconciled through the former, we may be able with security to contemplate the latter. Therefore did He determine not only to come down upon earth, but even to reveal Himself ; and not only to be born, but even to make Himself known.

Indeed it is to show honour to this manifestation of Himself by God that to-day is kept as a solemn festival, the glorious feast of the Epiphany. For on this day the Magi came from the east, seeking the risen Sun of Justice, Him, namely, of Whom it is written, ‘‘ Behold a Man, the Orient is His name ” (Zach. vi. 12). To-day, following the guidance of the new-risen star, they adored the Virgin’s new-born Offspring. Do we not find in this as much consolation as in the words of St. Paul about which I have been speaking? The Apostle declares Jesus to be God: the Magi do the same, not indeed with their voice, but by their action. What are you doing, O Magi, what are you doing, I say? Are you adoring a mere Suckling, in a vile stable, dressed in the garments of poverty ? Am I therefore to believe that this Infant is God? “Surely, the Lord is in His holy temple, the Lord's throne is in heaven i: (Ps. x. 5): and do you expect to find Him in a common cattle-shed, in the arms of a human mother? And what are you doing again in offering Him your gold? He is a King, then, is He? But where is the royal palace ? where is His throne ? where the throng of courtiers that wait upon His Person? Am I to consider the stable His palace ? the manger His throne ? and Mary and Joseph as constituting His regal court? How are the wise become so foolish as to render divine honours to a Little Child, undeserving (apparently) of any consideration, both on account of His own immaturity and by reason of His parents’ poverty? But the truth is: they had made themselves foolish in order to become wise, and they had learned already from the Holy Spirit what was afterwards to be announced by the Apostle, “If any man seem to be wise in this world, let him become a fool that he may be wise ”

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(x Cor. iii. 18). “For seeing that in the wisdom of God, the world by wisdom knew not God, it hath pleased God by the foolishness of preaching to save them that believe’ (x Cor. i. 21). Was there not good reason to fear, my brethren, that these men would be scandalised, and believe themselves. imposed upon, when they saw the utter poverty and humility of Him Whom they came to worship? From the royal city of Jerusalem, where they naturally expected to find the new-born King, they are directed to the insignificant village of Bethlehem ; they enter a stable; they find the little Infant wrapped in poor swaddling-clothes. But they are not disgusted, or offended, or scandal-ised. In spite of the stable, in spite of the swaddling-clothes, in spite of the helplessness of the Suckling, they fall upon their faces to honour Him as their King and to adore Him as their God. But doubtless the same Holy Spirit Who conducted them hither, instructed them also, and He Who guided them exteriorly by His star, enlightened their hearts interiorly by His grace. To-day, accordingly, has been rendered illustrious by the Lord by this manifestation of Himself, and made holy and venerable by the devout adoration of the Magi.

But this is not the only manifestation of the Lord commemorated on the present festival: included with it is another—as we have been taught by our fathers —which although occurring long after, is believed to have taken place on the anniversary of the apparition to the Magi. For when Christ, Who according to His Divinity is ‘‘ always the self-same, and His years shall not fail”? (Ps. ci. 28), when Christ, I say, had now completed the thirtieth year of His mortal existence

He came amongst the crowds to be baptised by John. He Who alone was without sin, came like one of the common people. Who then would have believed Him to be the Son of God? Who could have recognised in Him the Lord of Majesty ? O Lord, Thou hast indeed humbled Thyself profoundly, Thou hast indeed concealed Thyself in the lowest place of all. Nevertheless, Thou art not able to hide Thyself from the Baptist. Is not he the same who recognised Thee of old, before either Thou or he wast born? Is not he the same to whom Thou wast visible through the double prison wall of Mary’s womb and Elizabeth’s? And since he could not then announce Thy presence to the people, he at least made it known to his mother by leaping for joy in her womb (Luke ii. 41). How does he act on the present occasion? The Evangelist shall inform us: “ John saw Jesus coming to him, and he saith: Behold the Lamb of God, behold Him Who taketh away the sins of the world”’ (John i. 29). Oh, truly a Lamb is Jesus, truly a Lamb in His humility and meekness! ‘‘ Behold the Lamb of God,” says the Baptist, “ Behold Him Who taketh away the sins of the world.” Behold Him Who “ maketh purgation of sins ” (Heb. i. 3). Behold Him Who has come to wash away our sewage! And nevertheless, even after this testimony, He wishes to be baptised by John.

What wonder if the Baptist trembles ? What wonder, I say, if he, who is but a man, quakes with fear and dares not touch that thrice-holy Head, the Head of God, adorable to the Angels, venerable to the Powers, terrible to the Principalities? And dost Thou, Lord Jesus, wish to be baptised? But wherefore? What need canst Thou have of baptism? Does he that is

THREE MANIFESTATIONS OF CHRIST rır hale require medicine ? Or he that is clean purgation ? Whence hast Thou derived the sin for the removal of which baptism is necessary ? Is it from Thy Father ? Thou hast indeed a Father, but that Father is God; and Thou art His Co-Equal, God of God and Light of Light. Now who does not know that sin is impossible to God? Perhaps Thou hast inherited sin from Thy Mother? For Thou hast a Mother also, yet a virgin Mother. What sin, therefore, could have been trans-mitted to Thee by her who conceived Thee without stain, and brought Thee forth without prejudice to her virginity ? What stain can be found in the “ Lamb without blemish ” ? (Exod. xii. 12). “I ought to be baptised by Thee,” protested John, “ and comest Thou to me?” (Matt. iii. 14). Great is the humility exhibited on both sides. Nevertheless, there can be no comparison between the humility of John and that of Jesus. For how could man do otherwise than humble himself in presence of an humble God? “ Suffer it to be so now,” answered the Lord, “ for so it becometh us to fulfil all justice”? (ibid. 15). John acquiesced and was obedient: he administered baptism to the Lamb of God and in doing so purified the waters. My brethren, it was not Christ but ourselves whom that baptism cleansed. For, as you know, He then washed the waters that they might have the power to wash us from our stains.

But perchance you do not place full confidence in the testimony of John. For he also is but a man, and therefore not above suspicion.* Besides, he is a kinsman of Him to Whom he bears testimony. Receive, therefore, a testimony greater than John’s, the testimony of the descending Dove (Matt. iii. 16). Very appropriately did the Spirit assume the form of a dove when He came down to designate the Lamb of God, because there is nothing more akin to a lamb than a dove. What the lamb is amongst the beasts of the field, that the dove is amongst the birds of the air. Perfect innocence is the characteristic of both, perfect meekness, perfect simplicity. For what can be further removed from every species of malice than a lamb or a dove? They know not how to hurt anyone, how to inflict injury on anyone. However, lest you should suppose the advent of the Dove was due to mere chance, attend to the testimony of God the Father. Behold “ the God of Majesty hath thundered, the Lord upon many waters ” (Ps. xxviii. 3) ; and the voice of the Father is heard saying, “ This is My beloved Son, in Whom I am well pleased ” (Matt. iii. 17). He is in truth the only one in Whom the Father can find nothing to displease Him, nothing that offends the eyes of His majesty. Hence the Son also has said of Himself, “I do always the things that please Him (John viii. 29). “Hear ye Him”’ (Mark ix. 6). Now at last, O Lord Jesus, begin to speak. How long wilt Thou remain silent? How long wilt Thou dissemble? Thou hast held Thy peace a great while, yea, a very great while. But now the Father Himself has given Thee permission to speak. O Thou Who art the Power and the Wisdom of God, how long wilt Thou conceal Thyself amongst the multitude, as one of the weak and foolish? How long, O noble Monarch, King of heaven, how long wilt Thou suffer Thyself to becalled and reputed the Son of

,

THREE MANIFESTATIONS OF CHRIST 13 the Carpenter? For the Evangelist Luke testifies that He was supposed to be the Son of Joseph (Luke iii. 23). O humility, the characteristic virtue of Christ! O sublime humility, how thou dost confound our pride and our vanity! I possess a little knowledge, or rather I seem to myself to possess a little knowledge, and lo! I am no longer able to restrain my tongue. With equal impudence and imprudence I thrust myself forward and try to make a parade, prompt to speak, eager to instruct, and very reluctant to listen. Now why did Christ remain silent so long and concealed from public notice? Was it because He was afraid of vainglory? But wherefore should He have any fear of vainglory, Who is Himself the true Glory of the Father? Nevertheless, He did fear it, although not for Himself. He feared it for us, for whom He knew it was dangerous. His precautions were for our sakes: He desired that we should learn from His example. Therefore, even while His tongue was silent, He was teaching us by His actions; and that which we were afterwaads to learn from His lips was already proclaimed aloud by His conduct: “Learn of Me, because I am meek and humble of heart ” (Matt. xi. 29). For is it not owing to Our Lord’s humility that so little has been recorded of His childhood, and nothing at all of His later life down to His thirtieth year? Now, however, He can hide Himself no longer, having been so clearly designated by the Father. Notice that in His first manifestation of Himself, He willed to appear in His Virgin Mother’s company, for the reason, as I suppose, that virginity is closely allied to modesty and humility.

There is a third manifestation mentioned in the

Gospel. This also is commemorated on the present festival. The Lord Jesus was invited to a marriage feast during which, the wine having failed, the people of the house were put to confusion. But He, taking . pity on their embarrassment, changed water into wine. And the Evangelist tells us that this was the beginning of His miracles (John ii. 11). To sum up, then: in the first manifestation, He reveals Himself as a true man, appearing as a little Infant in the arms of His Mother ; in the second, He is declared to be the true Son of God by the Father’s testimony ; whilst in the third He stands revealed as Himself true God, Whose will overrules the laws of nature. Therefore, with so many testimonies and proofs does the feast of to-day fortify our faith and confirm our hope, and with so many incentives enkindle our charity.*

É Led by the star that moves before, The Light by light the Magi seek, And offering their gifts, adore As very God an Infant weak.

II,

The Lamb of God went down to-day To Jordan’s flood to purify

Its waters and to wash away Our sins Who could all sin deny.

III, A new display of power divine ! The water saw or seemed to see Its Lord, and reddened into wine, As blushing for its poverty. —(Translator,)