Juan Carlos
Three Kings
The Great Wall
Portland Head SunriseThe "Three Kings" must needs be the Royal House of Egypt (The Abrahamic Covenant) .....lo dice "ARod": "yo no sé de el hilo, María es la que cose"
Biblical Magi
In Christian tradition the Magi (pronounced /ˈmeɪdʒaɪ/; Greek: μάγοι, magoi), also referred to as the (Three) Wise Men, (Three) Kings, or Kings from the East, are said to have visited Jesus after his birth, bearing gifts. They are mentioned only in the Gospel of Matthew [2], which says that they came "from the east" to worship the Christ, "born King of the Jews". Because three gifts were recorded, there are traditionally said to have been three Magi, though Matthew does not specify their number.[1] They are regular figures in accounts of the nativity and in celebrations of Christmas.The New International Version of Matthew 2:1-12 describes the visit of the Magi:
They are mentioned twice shortly thereafter, in reference to their avoidance of Herod after seeing Jesus, and what Herod had learned from their earlier meeting.After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, Where is the one who has been born king of the Jews? We saw his star in the east and have come to worship him. When King Herod heard this he was disturbed, and all Jerusalem with him. When he had called together all the people's chief priests and teachers of the law, he asked them where the Christ was to be born. In Bethlehem in Judea, they replied, for this is what the prophet has written: 'But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will be the shepherd of my people Israel.' Then Herod called the Magi secretly and found out from them the exact time the star had appeared. He sent them to Bethlehem and said, Go and make a careful search for the child. As soon as you find him, report to me, so that I too may go and worship him. After they had heard the king, they went on their way, and the star they had seen in the east went ahead of them until it stopped over the place where the child was. When they saw the star, they were overjoyed. On coming to the house, they saw the child with his mother Mary, and they bowed down and worshipped him. Then they opened their treasures and presented him with gifts of gold and of incense and of myrrh. And having been warned in a dream not to go back to Herod, they returned to their country by another route.
The Magi are popularly referred to as wise men and kings. The word Magi is a Latinization of the plural of the Greek word magos (μαγος pl. μαγοι), itself from Old Persian maguŝ from the Avestan moγu. The term refers to the priestly caste of Zoroastrianism.[2] As part of their religion, these priests paid particular attention to the stars, and gained an international reputation for astrology, which was at that time highly regarded as a science. Their religious practices and use of astrology caused derivatives of the term Magi to be applied to the occult in general and led to the English term magic. Translated in the King James Version as wise men, the same word is given as sorcerer and sorcery when describing "Elymas the sorcerer" in Acts 13:6-11, and Simon Magus, considered a heretic by the early Church, in Acts 8:9-13
Traditions identify a variety of different names for the Magi. In the Western Christian church they have been commonly known since the 8th century as Caspar, Melchior, and Balthasar. These derive from an early 6th century Greek manuscript in Alexandria.[3] The Latin text Collectanea et Flores[4] continues the tradition of three kings and their names and gives additional details. This text is said to be from the 8th century, of Irish origin.
Caspar is also sometimes given as Gaspar or Jaspar.[5] One candidate for the origin of the name Caspar appears in the Acts of Thomas as Gondophares (AD 21 – c.AD 47), i.e., Gudapharasa (from which 'Caspar' might derive as corruption of 'Gaspar'). This Gondophares declared independence from the Arsacids to become the first Indo-Parthian king and who was allegedly visited by Thomas the Apostle. Christian legend may have chosen Gondofarr simply because he was an eastern king living in the right time period.
In contrast, the Syrian Christians name the Magi Larvandad, Gushnasaph, and Hormisdas. These names have a far greater likelihood of being originally Persian, though that does not, of course, guarantee their authenticity.
In the Eastern churches, Ethiopian Christianity, for instance, has Hor, Karsudan, and Basanater, while the Armenians have Kagpha, Badadakharida and Badadilma.[6][7] Many Chinese Christians believe that one of the magi came from China.[8] This final idea is used by Christopher Moore in his novel Lamb.Origin and journey
The phrase from the east is the only information Matthew provides about the region from which they came. Traditionally the view developed that they were Persian or from Yemen as the Makrebs or kings of Yemen then were Jews, a view held for example by John Chrysostom, and Byzantine art generally depicted them in Persian dress. The main support for this is that the first Magi were from Persia and that land still had the largest number of them. Some believe they were from Babylon, which was the centre of Zurvanism, and hence astrology, at the time. Raymond Brown comments that the author of Matthew probably did not have a specific location in mind and the phrase from the east is for literary effect and added exoticism.
According to the Gospel of Matthew, the Magi found Jesus by following a star, which thus traditionally became known as the Star of Bethlehem. Various theories have been presented as to the nature of this star.
On finding him, they gave him three symbolic gifts: gold, frankincense and myrrh. Warned in a dream that Judean king Herod intended to kill the child, they decided to return home by a different route. This prompted Herod to resort to killing all the young children in Bethlehem, an act called the Massacre of the Innocents, in an attempt to eliminate a rival heir to his throne. Jesus and his family had, however, escaped to Egypt beforehand. After these events they passed into obscurity.[9] The story of the nativity in Matthew glorifies Jesus, likens him to Moses, and shows his life as fulfilling prophecy. Some critics consider this nativity story to be an invention of the author of Matthew.[10]
After the visit the Magi leave the narrative by returning another way so as to avoid Herod, and do not reappear. Gregory the Great waxed lyrical on this theme, commenting that having come to know Jesus we are forbidden to return by the way we came. There are many traditional stories about what happened to the Magi after this, with one having them baptised by St. Thomas on his way to India. Another has their remains found by Saint Helena and brought to Constantinople, and eventually making their way to Germany and the Shrine of the Three Kings at Cologne Cathedral.
The Magi are described as "falling down", "kneeling" or "bowing" in the worship of Jesus. This gesture, together with the use of kneeling in Luke's birth narrative, had an important effect on Christian religious practices. Previously both Jewish and Roman traditions had viewed kneeling and prostration as undignified, reserved in Jewish tradition for epiphanies. However for Persians, they were indicative of great respect, and typically used when venerating a king. Inspired by these verses, kneeling and prostration were adopted in the early Church. While prostration is now rarely practiced in the West, it is still relatively common in the Eastern Churches, especially during Lent. Kneeling has remained an important element of Christian worship to this day.
Three gifts are explicitly identified in Matthew: gold, frankincense, and myrrh which is found only in Yemen. Many different theories of the meaning and symbolism of the gifts have been brought forward. While gold is fairly obviously explained, frankincense, and particularly myrrh, are much more obscure.
The theories generally break down into two groups:
- All three gifts are ordinary offerings and gifts given to a king. Myrrh being commonly used as an anointing oil, frankincense as a perfume, and gold as a valuable.
- The three gifts had a spiritual meaning : gold as a symbol of kingship on earth, frankincense (an incense) as a symbol of priestship, and myrrh (an embalming oil) as a symbol of death.
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- Sometimes this is described more generally as gold symbolizing virtue, frankincense symbolizing prayer, and myrrh symbolizing suffering.
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Myrrh was used as an embalming ointment and as a penitential incense in funerals and cremations until the 15th century. The "holy oil" traditionally used by the Eastern Orthodox Church for performing the sacraments of chrismation and unction is traditionally scented with myrrh, and receiving either of these sacraments is commonly referred to as "receiving the Myrrh".
It has been suggested by scholars that the "gifts" were medicinal rather than precious material for tribute.[11][12][13])
This episode can be linked to Isaiah 60 and to Psalm 72 which report gifts being given by kings, and this has played a central role in the perception of the Magi as kings, rather than as astronomer-priests. In a hymn of the late 4th-century hispanic poet Prudentius, the three gifts have already gained their medieval interpretation as prophetic emblems of Jesus' identity, familiar in the carol "We Three Kings" by John Henry Hopkins, Jr., 1857.John Chrysostom suggested that the gifts were fit to be given not just to a king but to God, and contrasted them with the Jews' traditional offerings of sheep and calves, and accordingly Chrysostom asserts that the Magi worshiped Jesus as God.
What subsequently happened to these gifts is never mentioned in the scripture, but several traditions have developed.[14] One story has the gold being stolen by the two thieves who were later crucified alongside Jesus. Another tale has it being entrusted to and then misappropriated by Judas.
In the Monastery of St. Paul of Mount Athos there is a 15th century golden case containing purportedly the Gift of the Magi. It was donated to the monastery in the 15th century by Mara Branković, daughter of the King of Serbia Đurađ Branković, wife to the Ottoman Sultan Murat II and godmother to Mehmet II the Conqueror (of Constantinople). Apparently they were part of the relics of the Holy Palace of Constantinople and it is claimed they were displayed there since the 4th century AD. After the Athens earthquake of September 9, 1999 they were temporarily displayed in Athens in order to strengthen faith and raise money for earthquake victims.Religious significance
According to most forms of Christianity, the Magi were the first religious figures to worship Christ, and for this reason[citation needed] the story of the Magi is particularly respected and popular among many Christians. The visit of the Magi is commemorated in most Western Christian churches (but not the Eastern Orthodox) on the observance of Epiphany, 6 January. The Eastern Orthodox celebrate it on 25 December. This visit is frequently treated in Christian art and literature as The Adoration of the Magi.
The identification of the Magi as kings is linked to Old Testament prophesies that have the Messiah being worshipped by kings in Isaiah 60:3, Psalm 72:10, and Psalm 68:29. Early readers reinterpreted Matthew in light of these prophecies and elevated the Magi to kings. Mark Allan Powell rejects this view. He argues that the idea of the Magi as kings arose considerably later in the time after Constantine and the change was made to endorse the role of Christian monarchs. By AD 500 all commentators adopted the prevalent tradition of the three were kings, and this continued until the Protestant Reformation.[citation needed]
Though the Qur'an omits Matthew's episode of the Magi, it was well known in Arabia. The Muslim encyclopaedist al-Tabari, writing in the 9th century, gives the familiar symbolism of the gifts of the Magi. Al-Tabari gave his source for the information to be the later 7th century writer Wahb ibn Munabbih.[17]
Some religious traditions take a critical view of the Magi. Jehovah's Witnesses[18] do not see the arrival of the Magi as something to be celebrated, but instead stress the Biblical condemnation of sorcery and astrology in such texts as Deuteronomy 18:10–11, Leviticus 19:26, and Isaiah 47:13–14. They also point to the fact that the star seen by the Magi led them first to a hostile enemy of Jesus, and only then to the child's location — the argument being that if this was an event from God, it makes no sense for them to be led to a ruler with intentions to kill the child before taking them to Jesus.[citation needed]
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