Revised: On the Feast of the Epiphany of Our Blessed Lord and Saviour Jesus Christ

Our Blessed Lord and Saviour Jesus Christ was made manifest to the Gentiles today.

The Three Kings from the Orient completed their journey of following the Star of Bethlehem to adore the newborn King of Kings, presenting Him with gifts of gold, frankincense, and myrrh. Men who possessed political power of this earth bowed down to adore a mere Child, cognizant of the great gift that they had been given to know that the Saviour had come to earth as a child.

The Three Kings, who were baptized during the missionary activity of Saint Thomas the Apostle, did not consider it beneath themselves to genuflect before the One they had been given to know was their Lord and Saviour, quite a distinct difference from the all-knowing, proud sophisticates in the world of the Protestant and Judeo-Masonic Novus Ordo liturgical service who refuse to genuflect before the King of Kings in what is purpoted, albeit falsely, as His Real Presence in the Most Blessed Sacrament. Yes, the Three Kings had the humility to recognize that they had been made by God to know, to know, and to serve Him as He manifested Himself to them in the very Flesh on the day they appeared to present him with the gifts that symbolized Our Lord as Priest, Prophet, and King.

Gifts for the New and Eternal High Priest

Saint Paul's Epistle to the Hebrews spoke of Our Lord as the High Priest Who offered the one Sacrifice for the forgiveness of sins on the wood of the Holy Cross. His priesthood atones for the sins of all men, having superseded the hereditary priesthood of the Levitical order of the Old Covenant. As the Chief Priest and Victim of every Mass, the King of Kings Who offered Himself up to the Father in Spirit and in Truth on Calvary makes it possible for sinful men, having been regenerated in the baptismal font and cleansed in the Sacred Tribunal of Penance, to approach Him on their knees at the Communion Rail to receive Him in Holy Communion.

Saints Caspar, Melchior, and Balthasar offered frankincense to the new High Priest, Who beckons men in every age to re-present His Sacrifice of the Cross as other Christs in His Holy Priesthood. The great feast of the Epiphany, therefore, has special significance for Catholic priests, men who have been given power by God the Holy Ghost to incarnate Our Lord under the appearances of bread and wine and to give spiritual re-birth to souls held captive by Original Sin and Mortal Sins committed after baptism.

Saint Paul wrote the following in His Epistle to the Hebrews:

For every high priest taken from among men, is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins: Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity. And therefore he ought, as for the people, so also for himself, to offer for sins. Neither doth any man take the honour to himself, but he that is called by God, as Aaron was. So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son, this day have I begotten thee.

As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech. Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence. And whereas indeed he was the Son of God, he learned obedience by the things which he suffered: And being consummated, he became, to all that obey him, the cause of eternal salvation. Called by God a high priest according to the order of Melchisedech.

Of whom we have much to say, and hard to be intelligibly uttered: because you are become weak to hear. (Heb. 5: 1-11)

Solemn, therefore, are the obligations of priests to manifest Our Blessed Lord and Saviour Jesus Christ to make Him manifest in all of their words and actions. Priests must be conscious of the fact that they, who are in the world to save souls but are not of the world, are "on duty" twenty-four hours day, seven days a week, three hundred sixty-five days a year. They are to spend themselves tirelessly in behalf of souls, never counting the cost and never looking for results, just content at all times to have the unmerited privilege of offering the ineffable sacrifice of the altar for the honor and glory of the Most Blessed Trinity and for the sanctification and salvation of souls. They are to present themselves as a gift to the One Whose Gospel and Sacraments they have been charged with making manifest to the sheep entrusted to their pastoral care unto eternity.

Although the laity do not share in the ordained priesthood of the High Priest, each member of the laity has a share in what is called the "common" priesthood of Our Lord and Saviour Jesus Christ. The common priesthood of the all of the faithful is different both in degree and in kind from the sacerdotal priesthood of those who have been ordained in the likeness of Christ the High Priest and Victim of the New and Eternal Covenant.

Nevertheless, we participate in the priesthood of Our Lord by offering Him our prayers, sacrifices, penances, mortifications, acts of almsgiving and charity, and the performance of the Spiritual and Corporal Works of Mercy, uniting them to His offering of Himself to the Father in atonement for our sins. Each Mass we attend permits us the opportunity to "collect" our prayers, if you will, and to unite them to the intentions of the priest who is offering the Mass in persona Christifor the particular intention (or intentions) for which he saying the Mass and for the good of the whole Church, including the Church Suffering in Purgatory.

Those of us who are totally consecrated to Our Blessed Lord and Saviour Jesus Christ through Our Lady's Sorrowful and Immaculate Heart exercise the common priesthood of the faithful in a most excellent way by entrusting to her whatever merits we earn during the course of a day and giving them to God through that same Immaculate Heart as slaves who do not seek to direct how those merits are used. This demonstrates our total trust in Our Lady, before whom Saints Caspar, Melchior, and Balthasar paid their homage at the Epiphany, as we seek to make her Divine Son manifest in every aspect of our own lives. To exercise the common priesthood of the lay faithful, you see, we must rely upon Our Lady, who will help us to be co-redeemers with her Divine Son. She will help us to be instruments of the sanctification of every aspect of our daily living and to be thus better disposed to assist at the Act of Adoration that is the Holy Mass with reverence and with gratitude.

Our Lady saw the gold being presented to her Divine Son by the Three Kings. She wants our souls to be lined with gold as He manifests Himself to us during Holy Mass. She wants us to remember that the first manifestation of His miraculous power, which took place at the wedding feast of Cana, was a foreshadowing of the Eucharist. Our Lady also wants us to remember that it was upon her own request that her Divine Son first manifested His the miraculous power of His Sacred Divinity, hidden behind the veil of His Sacred Humanity. Why do we doubt her power to intercede for us now in these days when belief in the Real Presence and in the sacrificial nature of the Mass has been undermined by the whole ethos of conciliarism?

The King of Kings

The Three Kings from the Orient gave Our Lord gold in honor of His Kingly dignity. This is why the vessels which hold His Body, Blood, Soul, and Divinity during Holy Mass should be made of gold or be plated therewith. This is not ostentatious display, as some Protestants and poorly formed (and misinformed) Catholics might contend. No, this is what is due the King of Kings in His Real Presence. Saints Caspar, Melchior, and Balthasar saw fit to give gold to Our Lord when they adored Him. We are expected to less then they? The Church must render unto her Divine Bridegroom nothing other than that which was offered to Him on the first Epiphany, signifying also that our souls must be golden pure in order to be fitting receptacles for Him in Holy Communion which are better able therefore to shine brilliantly His brightness into the darkness of a world steeped in sin and in error.

Pope Pius XI wrote eloquently of the Universal Kingship of Our Lord Jesus Christ in Quas Primas, issued on December 11, 1925:

It has long been a common custom to give to Christ the metaphorical title of "King," because of the high degree of perfection whereby he excels all creatures. So he is said to reign "in the hearts of men," both by reason of the keenness of his intellect and the extent of his knowledge, and also because he is very truth, and it is from him that truth must be obediently received by all mankind. He reigns, too, in the wills of men, for in him the human will was perfectly and entirely obedient to the Holy Will of God, and further by his grace and inspiration he so subjects our free- will as to incite us to the most noble endeavors. He is King of hearts, too, by reason of his "charity which exceedeth all knowledge." And his mercy and kindness which draw all men to him, for never has it been known, nor will it ever be, that man be loved so much and so universally as Jesus Christ. But if we ponder this matter more deeply, we cannot but see that the title and the power of King belongs to Christ as man in the strict and proper sense too. For it is only as man that he may be said to have received from the Father "power and glory and a kingdom," since the Word of God, as consubstantial with the Father, has all things in common with him, and therefore has necessarily supreme and absolute dominion over all things created.

Do we not read throughout the Scriptures that Christ is the King? He it is that shall come out of Jacob to rule, who has been set by the Father as king over Sion, his holy mount, and shall have the Gentiles for his inheritance, and the utmost parts of the earth for his possession. In the nuptial hymn, where the future King of Israel is hailed as a most rich and powerful monarch, we read: "Thy throne, O God, is for ever and ever; the scepter of thy kingdom is a scepter of righteousness." There are many similar passages, but there is one in which Christ is even more clearly indicated. Here it is foretold that his kingdom will have no limits, and will be enriched with justice and peace: "in his days shall justice spring up, and abundance of peace...And he shall rule from sea to sea, and from the river unto the ends of the earth."

The testimony of the Prophets is even more abundant. That of Isaias is well known: "For a child is born to us and a son is given to us, and the government is upon his shoulder, and his name shall be called Wonderful, Counselor, God the mighty, the Father of the world to come, the Prince of Peace. His empire shall be multiplied, and there shall be no end of peace. He shall sit upon the throne of David and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and for ever." With Isaias the other Prophets are in agreement. So Jeremias foretells the "just seed" that shall rest from the house of David -- the Son of David that shall reign as king, "and shall be wise, and shall execute judgment and justice in the earth." So, too, Daniel, who announces the kingdom that the God of heaven shall found, "that shall never be destroyed, and shall stand for ever." And again he says: "I beheld, therefore, in the vision of the night, and, lo! one like the son of man came with the clouds of heaven. And he came even to the Ancient of days: and they presented him before him. And he gave him power and glory and a kingdom: and all peoples, tribes, and tongues shall serve him. His power is an everlasting power that shall not be taken away, and his kingdom shall not be destroyed." The prophecy of Zachary concerning the merciful King "riding upon an ass and upon a colt the foal of an ass" entering Jerusalem as "the just and savior," amid the acclamations of the multitude, was recognized as fulfilled by the holy evangelists themselves.

This same doctrine of the Kingship of Christ which we have found in the Old Testament is even more clearly taught and confirmed in the New. The Archangel, announcing to the Virgin that she should bear a Son, says that "the Lord God shall give unto him the throne of David his father, and he shall reign in the house of Jacob for ever; and of his kingdom there shall be no end."

Moreover, Christ himself speaks of his own kingly authority: in his last discourse, speaking of the rewards and punishments that will be the eternal lot of the just and the damned; in his reply to the Roman magistrate, who asked him publicly whether he were a king or not; after his resurrection, when giving to his Apostles the mission of teaching and baptizing all nations, he took the opportunity to call himself king, confirming the title publicly, and solemnly proclaimed that all power was given him in heaven and on earth. These words can only be taken to indicate the greatness of his power, the infinite extent of his kingdom. What wonder, then, that he whom St. John calls the "prince of the kings of the earth" appears in the Apostle's vision of the future as he who "hath on his garment and on his thigh written 'King of kings and Lord of lords!'." It is Christ whom the Father "hath appointed heir of all things"; "for he must reign until at the end of the world he hath put all his enemies under the feet of God and the Father."

It was surely right, then, in view of the common teaching of the sacred books, that the Catholic Church, which is the kingdom of Christ on earth, destined to be spread among all men and all nations, should with every token of veneration salute her Author and Founder in her annual liturgy as King and Lord, and as King of Kings. And, in fact, she used these titles, giving expression with wonderful variety of language to one and the same concept, both in ancient psalmody and in the Sacramentaries. She uses them daily now in the prayers publicly offered to God, and in offering the Immaculate Victim. The perfect harmony of the Eastern liturgies with our own in this continual praise of Christ the King shows once more the truth of the axiom: Legem credendi lex statuit supplicandi. The rule of faith is indicated by the law of our worship.

The foundation of this power and dignity of Our Lord is rightly indicated by Cyril of Alexandria. "Christ," he says, "has dominion over all creatures, a dominion not seized by violence nor usurped, but his by essence and by nature." His kingship is founded upon the ineffable hypostatic union. From this it follows not only that Christ is to be adored by angels and men, but that to him as man angels and men are subject, and must recognize his empire; by reason of the hypostatic union Christ has power over all creatures. But a thought that must give us even greater joy and consolation is this that Christ is our King by acquired, as well as by natural right, for he is our Redeemer. Would that they who forget what they have cost their Savior might recall the words: "You were not redeemed with corruptible things, but with the precious blood of Christ, as of a lamb unspotted and undefiled." We are no longer our own property, for Christ has purchased us "with a great price"; our very bodies are the "members of Christ."

Let Us explain briefly the nature and meaning of this lordship of Christ. It consists, We need scarcely say, in a threefold power which is essential to lordship. This is sufficiently clear from the scriptural testimony already adduced concerning the universal dominion of our Redeemer, and moreover it is a dogma of faith that Jesus Christ was given to man, not only as our Redeemer, but also as a law-giver, to whom obedience is due. Not only do the gospels tell us that he made laws, but they present him to us in the act of making them. Those who keep them show their love for their Divine Master, and he promises that they shall remain in his love. He claimed judicial power as received from his Father, when the Jews accused him of breaking the Sabbath by the miraculous cure of a sick man. "For neither doth the Father judge any man; but hath given all judgment to the Son." In this power is included the right of rewarding and punishing all men living, for this right is inseparable from that of judging. Executive power, too, belongs to Christ, for all must obey his commands; none may escape them, nor the sanctions he has imposed. (Pope Pius XI, Quas Primas, December 11, 1925.)

The Three Kings from the Orient knew simply what was expressed so eloquently by Pope Pius XI. They knew that the King of Kings had manifested His guiding star to them, symbolic of the fact that it would be His Holy Light that would pierce through the darkness during the Easter vigil to announce, as is sung in the Easter Exsultet, that the power of sin and eternal death had been conquered forever.

The King of Love on Calvary, resting as a Infant at the time he was adored by the Kings from the Orient, must receive, therefore, the homage of the hearts of all men in this world without fail. He must also receive the honor that is due Him from nations, which is why Pope Pius XI instituted the Feast of Christ the King. And we know that one of the chief fruits of the Triumph of the Immaculate Heart of Mary, which will be ushered by the proper consecration of Russia to Our Lady's Sorrowful and Immaculate Heart by a true pope with all of the world's bishops, will be the restoration of the Social Reign of Christ the King. All of the false kings of our own day, including the demigod of the United States Constitution, which has no place for Christ the King or His true Church in its text, will be swept away just as the aftermath of what remained of Montezuma's superstitions and diabolical practices were swept away following Our Lady's apparitions to Juan Diego in 1531.

Pope Pius XI reiterated Our Lord's Social Kingship in Quas Primas:

Thus the empire of our Redeemer embraces all men. To use the words of Our immortal predecessor, Pope Leo XIII: "His empire includes not only Catholic nations, not only baptized persons who, though of right belonging to the Church, have been led astray by error, or have been cut off from her by schism, but also all those who are outside the Christian faith; so that truly the whole of mankind is subject to the power of Jesus Christ." Nor is there any difference in this matter between the individual and the family or the State; for all men, whether collectively or individually, are under the dominion of Christ. In him is the salvation of the individual, in him is the salvation of society. "Neither is there salvation in any other, for there is no other name under heaven given to men whereby we must be saved." He is the author of happiness and true prosperity for every man and for every nation. "For a nation is happy when its citizens are happy. What else is a nation but a number of men living in concord?" If, therefore, the rulers of nations wish to preserve their authority, to promote and increase the prosperity of their countries, they will not neglect the public duty of reverence and obedience to the rule of Christ. What We said at the beginning of Our Pontificate concerning the decline of public authority, and the lack of respect for the same, is equally true at the present day. "With God and Jesus Christ," we said, "excluded from political life, with authority derived not from God but from man, the very basis of that authority has been taken away, because the chief reason of the distinction between ruler and subject has been eliminated. The result is that human society is tottering to its fall, because it has no longer a secure and solid foundation." (Pope Pius XI, Quas Primas, December 11, 1925)

One of our own many duties as Catholics is to help to plant the seeds for the day when all days will indeed make Our Lord manifest in every aspect of their laws and popular culture. Everything is meant to be referred to Christ the King and to Mary our Immaculate Queen. How do we do this? Well, it is actually quite simple.

To be of some small service in the restoration of the Social Reign of Christ the King we must first let Him reign as the King of our own hearts. Not just some part of our hearts. Not just some part of our hearts some of the time.

No, Our Lord is meant to reign as the King of the totality of our hearts, consecrated as they must be to His Most Sacred Heart through the Immaculate Heart of His Most Blessed Mother, at all times without even skipping a beat. Those who permit Christ to reign as King over the totality of their hearts at all times will be more ready to exercise their own role as kings by governing themselves according to the Mind of Christ and by loving with His Most Sacred Heart, of disciplining themselves in the midst of temptation, of rooting out sloth and vice by cooperating with the merits won for us by the shedding of every single drop of His Most Precious Blood on the wood of the Holy Cross, of forgiving others as readily and as unconditionally as He forgives us in the Sacrament of Penance, of helping Catholics who have gone astray to find their way back into the fullness of the Faith Itself that has been under attack by the doctrinal and liturgical revolutionaries of conciliarism, and of helping those outside of the Church to know of the true happiness that comes only from adoring the King of Kings as He has made Himself manifest solely through His true Church, founded upon the Rock of Peter, the Pope.

Father Benedict Baur, O.S.B., reminded us in his The Light of the World that this feast today is indeed about the fact that kings of this earth paid homage to Christ the King, Who lay in His mean estate as a helpless, dependent baby:

The feast of the Epiphany is and should be a feast which is celebrated in honor of Christ the divine King. We pay our homage to Him by our prayers and by our celebration of the liturgy, which we share with the Church in heaven and on earth. We pay homage to Him by submitting our intelligence to faith, to His words, to His teachings, to His gospel, to His Church and its dogmas. And even if all others were to desert Him, yet we should remain true to Him and cry out with St. Peter, "Thou has the words of eternal life" (John 7:69). We honor Him by subjecting our wills to His ordinances and commands, to His sacraments, and to His Church. "He that hath My commandments and keepeth them; he it is that loveth Me" (John 14:21). "He that heareth you [the Church], heareth Me; and he that despiseth you, despiseth Me" (Luke 10:16). We pay homage to Him by subjecting ourselves to His operation in us. We honor Him by our resignation and subjection in afflictions and humiliations, by our inner purification and mortifications, and by the duties and obligations of our everyday life. We glorify Him by not attributing to ourselves, to our own good will, to our own efforts or strength, the good works which we perform. With the Apostle we humbly acknowledge, "For it is God who worketh in you both to will and to accomplish, according to His own good will" (Phil. 2:13). With grateful hearts we cry out, "Not to us, O lord, not to us; but to Thy name give glory" (Ps. 113:1) We honor Him by applying to our lives the admonition of the Epistle of today's Mass: by making our bodies and souls a living sacrifice, holy, pleasing to God. We glorify Him if we transform ourselves by His spirit and shape our lives according to the pattern He has given us, doing only that which is in accord with the will of God and is perfect and pleasing to Him, living in union with Holy Mother the Church.

Christ is King. That is the theme of the feast of Epiphany. "And we saw His glory, the glory as it were of the only-begotten of the Father, full of grace and truth" (John 1:14). This glory Christ has won through His victory on the cross. For this reason neither the Church nor the members of the mystical body can achieve glory without a sacrifice and a cross. "Ought not Christ to have suffered these thins and so to enter into His glory? (Luke 24:26).

Therefore we bring our bodies and all that we posses sand present them as an offering on the altar. With Stephen we share the passion of Christ, and thus we go to attain our glory in the Offertory, in the Consecration, and in Holy Communion.

We are to present our bodies as a living sacrifice, holy, pleasing to God, on the altar. This we are to do not only at the time of the Holy Sacrifice of the Mass, but at every hour of the day and in the ordinary affairs of everyday life. We must not be conformed to the manner of this world, but we must reform ourselves through the renewal of our spirit. We are thus to prove what is the good and the acceptable, the perfect will of God. We are to live in the consciousness that all of us together form one living organism, the body of Christ (in the community of the Church), and that we are members of one another and of Christ our Lord (Epistle). We live the life of the whole, the life of the community, the life of the mystical body of Christ. That is the Lord's command. "This is My commandment: that you love one another as I have loved you" (John 15:12).

May Christ be King of my whole being, of my thoughts, my will, my affections and of my desires. May His will be done in all things. This is my ambition when I celebrate the Holy Sacrifice of the Mass with Him today. I consecrate myself to Him, and through Him and in Him I consecrate myself to the Father. (Father Benedict Baur, O.S.B., The Light of the World, Volume I, B. Herder Book Company, St. Louis, Missouri, 1953, pp. 146-148.)

Even the likes of Barack Hussein Obama/Barry Soetoro and Joseph Robinette Biden, Jr., Hillary Diane Rodham Clinton,  Nancy Patricia D'Alesandro Pelosi and Adam Schiff and Jerrold Lewis Nadler and Charles Schumer and Donald John Trump and Andrew Mark Cuomo and Willard Mitt Romney, et al. and all other civil potentates must bend the knee as they adore and submit to Christ the King as He has revealed Himself to us exclusively through His Catholic Church, outside of which there is no salvation and without which there can be no true social order.

The Prophet Who is Proclaimed by His Father in Heaven

Our Blessed Lord and Saviour Jesus Christ was honored by Saints Caspar, Melchior, and Balthasar as the Prophet. Myrrh was given to Him as an Infant, signifying that His Body would taste the bitter bangs of death so as destroy the power of sin and eternal death forever. The death of Our Lord on the wood of the Holy Cross was the very reason that He began His Public Ministry shortly after the symbolic baptism He received from His cousin, Saint John the Baptist. It was as Our Lord ascended from the waters of the Jordan River that a voice proclaimed, "This is My Beloved Son, in Whom I am well pleased." (Mt. 3: 17)

That proclamation from God the Father came as Our Lord manifested Himself to Saint John the Baptist and thus began the work of preaching and teaching with the authority that none of the Prophets of the Old Covenant had exhibited. Our Lord manifested Himself to be God, working numerous prodigies (restoring sight to the blind, hearing to the death, mobility to the paralyzed, raising the dead, expelling demons). And though the Prophets of the Old Law had been dealt with harshly at times, none of them endured the Passion that had been foretold of Our Lord by Isaias in his Suffering Servant songs. The King of Kings Who had proclaimed Himself to be the very fulfillment of all of the Prophets of the Old Testament suffered precisely because the proclamation of His Gospel required people to change their lives forever.

As Isaias noted:

Who hath believed our report? and to whom is the arm of the Lord revealed? And he shall grow up as a tender plant before him, and as a root out of a thirsty ground: there is no beauty in him, nor comeliness: and we have seen him, and there was no sightliness, that we should be desirous of him: Despised, and the most abject of men, a man of sorrows, and acquainted with infirmity: and his look was as it were hidden and despised, whereupon we esteemed him not. Surely he hath borne our infirmities and carried our sorrows: and we have thought him as it were a leper, and as one struck by God and afflicted. But he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed.

All we like sheep have gone astray, every one hath turned aside into his own way: and the Lord hath laid on him the iniquity of us all. He was offered because it was his own will, and he opened not his mouth: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth. He was taken away from distress, and from judgment: who shall declare his generation? because he is cut off out of the land of the living: for the wickedness of my people have I struck him. And he shall give the ungodly for his burial, and the rich for his death: because he hath done no iniquity, neither was there deceit in his mouth. And the Lord was pleased to bruise him in infirmity: if he shall lay down his life for sin, he shall see a long-lived seed, and the will of the Lord shall be prosperous in his hand.

Because his soul hath laboured, he shall see and be filled: by his knowledge shall this my just servant justify many, and he shall bear their iniquities. Therefore will I distribute to him very many, and he shall divide the spoils of the strong, because he hath delivered his soul unto death, and was reputed with the wicked: and he hath borne the sins of many, and hath prayed for the transgressors.  (Isaias 53: 1-11)

This great feast of the Epiphany--which signifies His manifestations as God to the Three Kings and in His symbolic baptism of repentance by Saint John the Baptist  and at the wedding feast in Cana--is really made manifest to us over and over again in the context of the Holy Sacrifice of the Mass. It is there that Our Lord is made manifest to us God under the appearances of bread and wine, that Adoration is given to the Father through Him in Spirit and in Truth, that His Word is proclaimed to each generation, that we are able to rise above the cares of this passing world to be better prepared for the moment of our own Particular Judgments, when the veil that covers the eyes of our souls at present will be stripped away and we will see ourselves clearly in the plain light of the Eternal Daystar Himself, Our Lord and Saviour Jesus Christ.

Saint Augustine, commenting on Psalm 90 wrote:

Prophecy has thus been kindled for us, in the midst of these toils and sorrows of the night, like a lamp in the darkness, until day dawn, and the Day-star arise in our hearts. For blessed are the pure in heart, for they shall see God: then shall the righteous be filled with that blessing for which they hunger and thirst now, while, walking in faith, they are absent from the Lord. Hence are the words, "In Thy presence is fulness of joy:" and, "Early in the morning they shall stand by, and shall look up:" and as other translators have said it, "We shall be satisfied with Thy mercy in the morning;" then they shall be satisfied. As he says elsewhere, "I shall be satisfied, when Thy glory shall be revealed." So it is said, "Lord, show us the Father, and it sufficeth us:" and our Lord Himself answereth, "I will manifest Myself to Zion;" and until this promise is fulfilled, no blessing satisfies us, or ought to do so, lest our longings should be arrested in their course, when they ought to be increased until they gain their objects. "And we rejoiced and were glad all the days of our life." Those days are days without end: they all exist together: it is thus they satisfy us: for they give not way to days succeeding: since there is nothing there which exists not yet because it has not reached us, or ceases to exist because it has passed; all are together: because there is one day only, which remains and passes not away: this is eternity itself. These are the days respecting which it is written, "What man is he that lusteth to live, and would fain see good days?" These days in another passage are styled years: where unto God it is said, "But Thou art the same, and Thy years shall not fail:" for these are not years that are accounted for nothing, or days that perish like a shadow: but they are days which have a real existence, the number of which he who thus spoke, "Lord, let me know mine end" (that is, after reaching what term I shall remain unchanged, and have no further blessing to crave), "and the number of my days, what it is" (what is, not what is not): prayed to know. He distinguishes them from the days of this life, of which he speaks as follows, "Behold, Thou hast made my days as it were a span long," which are not, because they stand not, remain not, but change in quick succession: nor is there a single hour in them in which our being is not such, but that one part of it has already passed, another is about to come, and none remains as it is. But those years and days, in which we too shall never fail, but evermore be refreshed, will never fail. Let our souls long earnestly for those days, let them thirst ardently for them, that there we may be filled, be satisfied, and say what we now say in anticipation, "We have been satisfied," etc. "We have been comforted again now, after the time that Thou hast brought us low, and for the years wherein we have seen evil".

But now in days that are as yet evil, let us speak as follows. "Look upon Thy servants, and upon Thy works" . For Thy servants themselves are Thy works, not only inasmuch as they are men, but as Thy servants, that is, obedient to Thy commands. For we are His workmanship, created not merely in Adam, but in Christ Jesus, unto good works, which God hath before ordained that we should walk in them: "for it is God which worketh in us both to will and to do of His good pleasure." "And direct their sons:" that they may be right in heart, for to such God is bountiful; for "God is bountiful to Israel, to those that are right in heart." . . .

"And let the brightness of the Lord our God be upon us" ; whence the words, "O Lord, the light of Thy countenance is marked upon us." And, "Make Thou straight the works of our hands upon us:" that we may do them not for hope of earthly reward: for then they are not straight, but crooked. In many copies the Psalm goes thus far, but in some there is found an additional verse at the end, as follows, "And make straight the work of our hands." To these words the learned have prefixed a star, called an asterisk, to show that they are found in the Hebrew, or in some other Greek translations, but not in the Septuagint. The meaning of this verse, if we are to expound it, appears to me this, that all our good works are one work of love: for love is the fulfilling of the Law. For as in the former verse he had said, "And the works of our hands make Thou straight upon us," here he says "work," not works, as if anxious to show, in the last verse, that all our works are one, that is, are directed with a view to one work. For then are works righteous, when they are directed to this one end: "for the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned." There is therefore one work, in which are all, "faith which worketh by love:" whence our Lord's words in the Gospel, "This is the work of God, that ye believe in Him whom He hath sent." Since, therefore, in this Psalm, both old and new life, life both mortal and everlasting, years that are counted for nought, and years that have the fulness of loving-kindness and of true joy, that is, the penalty of the first and the reign of the Second Man, are marked so very clearly; I imagine, that the name of Moses, the man of God, became the title of the Psalm, that pious and right-minded readers of the Scriptures might gain an intimation that the Mosaic laws, in which God appears to promise only, or nearly only, earthly rewards for good works, without doubt contains under a veil some such hopes as this Psalm displays. But when any one has passed over to Christ, the veil will be taken away: and his eyes will be unveiled, that he may consider the wonderful things in the law of God, by the gift of Him, to whom we pray, "Open Thou mine eyes, and I shall see the wondrous things of Thy law. (St. Augustine: Exposition on the Book of Psalms.)

Yes, Our Lord is the fulfillment of the Prophets. He is the Prophet of the New and Eternal Testament Who has entrusted His teaching to Holy Mother Church for its safekeeping and infallible explication. We have the obligation to make known His teaching in the midst of our own world today, doing exactly what the Apostles themselves started to do as soon as God the Holy Ghost had descended in tongues of flame upon them and Our Lady on Pentecost Sunday, that is, to "Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine." (2 Tim. 4: 2) Indeed, we are living in times prophesied by Saint Paul to Saint Timothy in that very Epistle, times in which Catholics, including those in the hierarchy have "itching" ears and who refuse to accept everything that has been handed down to them without one iota of change or dissent:

For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: And will indeed turn away their hearing from the truth, but will be turned unto fables. But be thou vigilant, labour in all things, do the work of an evangelist, fulfill thy ministry. Be sober. (2 Tim. 3: 5)

Saint Paul also wrote:

Be ye followers of me, as I also am of Christ. Now I praise you, brethren, that in all things you are mindful of me: and keep my ordinances as I have delivered them to you. (1 Cor. 1-2)

Thus, we have duties in our own days, when what has been delivered down to us from the Apostles has been distorted and made ambiguous by the spiritual robber barons of the counterfeit church of conciliarism, to defend that which has been handed down to us without any distortion or ambiguity.

We have the obligation to make manifest Our Lord and Saviour Jesus Christ exactly as He has made Himself manifest throughout the ages, starting on the first Epiphany.

The readings for Matins in today's Divine Office explain how Our Lord's Epiphany to Saints Caspar, Melchior and Balthazar is a foreshadowing of the work of the Apostles and those who followed after them to make Him manifest to the Gentiles while the Jews persist yet in their unbelief:

Dearly beloved brethren, rejoice in the Lord; again I say, rejoice. But a few days are past since the solemnity of Christ's Birth, and now the glorious light of His Manifestation is breaking upon us. On that day the Virgin brought Him forth, and on this the world knew Him. The Word made Flesh was pleased to reveal Himself by degrees to those for whom He had come. When Jesus was born He was manifested indeed to the believing, but hidden from His enemies. Already indeed the heavens declared the glory of God, and their sound went out into all lands, when the Herald Angels appeared to tell to the shepherds the glad tidings of a Saviour's Birth; and now the guiding star leadeth the wise men to worship Him, that from the rising of the sun to the going down thereof, the Birth of the true King may be known abroad; that through those wise men the kingdoms of the east might learn the great truth, and the Roman empire remain no more in darkness.

The very cruelty of Herod, when he strove to crush at His birth this King Whom he alone feared, was made a blind means to carry out this dispensation of mercy. While the tyrant with horrid guilt sought to slay the little Child he did not know, amid an indiscriminate slaughter of innocents, his infamous act served to spread wider abroad the heaven-told news of the Birth of the Lord. Thus were these glad tidings loudly proclaimed, both by the novelty of their story, and the iniquity of their enemies. Then was the Saviour borne into Egypt, that nation, of a long time hardened in idolatry, might by the mysterious virtue which went out of Him, even when His presence was unknown, be prepared for the saving light so soon to dawn on them, and might receive the Truth as a wanderer even before they had banished falsehood.

Dearly beloved brethren, we recognize in the wise men who came to worship Christ, the first-fruits of that dispensation to the Gentiles wherein we also are called and enlightened. Let us then keep this Feast with grateful hearts, in thanksgiving for our blessed hope, whereof it doth commemorate the dawn. From that worship paid to the new-born Christ is to be dated the entry of us Gentiles upon our heirship of God and co-heirship with Christ. Since that joyful day the Scriptures which testify of Christ have lain open for us as well as for the Jews. Yea, their blindness rejected that Truth, Which, since that day, hath shed Its bright beams upon all nations. Let all observance, then, be paid to this most sacred day, whereon the Author of our salvation was made manifest, and as the wise men fell down and worshipped Him in the manger, so let us fall down and worship Him enthroned Almighty in heaven. As they also opened their treasures and presented unto Him mystic and symbolic gifts, so let us strive to open our hearts to Him, and offer Him from thence some worthy offering. (Pope Saint Leo the Great, Matins, The Divine Office, Feast of the Epiphany of Our Lord Jesus Christ.)

Pope Saint Gregory the Great expanded on this of Our Lord’s manifesting Himself to the Gentiles:

Dearly beloved brethren, hear ye from the Gospel lesson how, when the King of heaven was born, the king of earth was troubled? The heights of heaven are opened and the depths of earth are stirred. Let us now consider the question, why, when the Redeemer was born, an angel brought the news to the shepherds of Judea, but a star led the wise men of the East to worship Him. It seemeth as if the Jews as reasonable creatures received a revelation from a reasonable being, that is, an angel, but the Gentiles without, being as brutes, are roused not by a voice, but by a sign, that is, a star. Hence Paul hath it: a sign, not to them that believe, but to them that believe not but prophesying serveth not for them that believe not, but for them which believe. 1 Cor. xiv. 22. So the prophesying, that is, of the angel was given to them that believed, and the sign to them that believed not.

Thus also we remark that afterwards the Redeemer was preached among the Gentiles not by Himself, but by His Apostles, even as, when a little Child, He is shown to them, not by the voice of angels, but merely by the vision of a star. When He Himself had begun to speak He was made known to us by speakers, but when He lay silent in the manger, by that silent testimony in heaven. But whether we consider the signs which accompanied His birth or His death, this thing is wonderful, namely, the hardness of heart of the Jews, who would not believe in Him either for prophesying or for miracles.

All things which He had made, bore witness that their Maker was come. Let me reckon them after the manner of men. The heavens knew that He was God, and sent a star to shine over where He lay. The sea knew it, and bore Him up when He walked upon it. The earth knew it, and quaked when He died. The sun knew it, and was darkened. The rocks and walls knew it, and rent at the hour of His death. Hell knew it, and gave up the dead that were in it. And yet up to this very hour the hearts of the unbelieving Jews will not acknowledge that He to Whom all nature testified is their God, and, being more hardened than the rocks, refuse to be rent by repentance. (Pope Saint Gregory the Great, Matins, The Divine Office, Feast of the Epiphany of Our Lord Jesus Christ.)

Yes, it is still the case today—indeed, this very hour, that the unbelieving Jews do not acknowledge that He to Whom all nature testified is their God, and, still being more hardened than the rocks, continue to refuse to be rent by repentance.

As we know all too well, they continue to make war upon the very mention of the Holy Name of Jesus in public and to make sure that public life and public laws can never acknowledge His Social Kingship over men and their nations. In all of this, of course, the Talmudists of today have their ready accomplices in the person of the “popes” and most of the “bishops” of the counterfeit church of concilarism, where even many priests and presbyters who know this to be the case kept their mouths shut (except behind closed doors) in order to preserve their “respectability” and pensions. It is always the case that those who know better but stay silent out of a “prudent obedience” to alleged superiors who are enemies of the Holy Faith and thus to the good of souls bear a greater culpability, objectively speaking, before God than do those who have duped by the Talmudists to do their bidding for them.

We must pray for the conversion of all men, including the Jews and the conciliar enablers, while we pray to Our Lady, especially through her Most Holy Rosary, who watched in wonderment as the Three Kings prostrated themselves before her Divine Son, The King of Kings, on this very day, and as they showed her the signs of respect due to the Mother of God herself.

Indeed, Our Lady gave a vivid description of the events that transpired on this day as the Three Kings from the East came to worship her Divine Son, Christ the King, Who thus made Himself and His Kingly glory manifest to men publicly for the first time:

552. The three Magi Kings, who came to find the divine Infant after his birth, were natives of Persia, Arabia and Saba (Ps. 71:10), countries to the east of Palestine. Their coming was prophesied especially by David, and before him by Balaam, who having been hired by Balac, king of the Moabites, to curse the Israelites, blessed them instead (Num. 23:8ff.; 20ff.; 24:5ff.). In this blessing Balaam said he would see Christ the King, though not then, and would behold Him, though not near (Ib. 17), for he did not see Him with his own eyes but through the Magi, his descendants many centuries after. He said also a star would rise out of Jacob (Ib.), which was Christ, who arose to reign forever in the house of Jacob (Lk. 1:32).

553. These three Kings were well versed in the natural sciences and well read in the Scriptures of the people of God, and because of their learning they were called Magi. By their knowledge of Scripture, and by conferring with some of the Jews, they were imbued with a belief in the coming of the Messiah expected by that people; moreover, they were upright men, truthful and very just in the government of their countries. Since their dominions were not so extended as those of our times they governed them easily, and personally administered justice as wise and prudent sovereigns. This is the true office of kings, and therefore the Holy Ghost says He holds their hearts in his hands in order to direct them like irrigated waters to the fulfillment of his holy will (Prov. 21:1). They were also of noble and magnanimous disposition, free from avarice and covetousness which so oppress, degrade and belittle the spirits of princes. Because these Magi governed adjoining countries and lived not far from each other, they were mutual friends and shared with each other the virtues and the knowledge which they had acquired, consulting each other in the more important events of their reigns. In all things they communicated with each other as most faithful friends.

554. I have already mentioned in chapter XI, number 492, that in the same night in which the incarnate Word was born the three Kings were informed of his Nativity by the ministry of the holy Angels. It happened in the following manner: One of the Guardian Angels of our Queen, of a higher order than the Guardian Angels of the three Kings, was sent from the cave of the Nativity. By his superior faculties he enlightened the three Guardian Angels of the Kings, informing them at the same time of the will and command of the Lord that each of them manifest to his charge the mystery of the Incarnation and birth of Christ our Redeemer. In the same hour each of the three Angels spoke in dreams to the Wise Man under his care. This is the usual course of angelic revelations when the Lord communicates with souls through the angels. This enlightenment of the Kings concerning the mysteries of the Incarnation was very copious and clear. They were informed that the King of the Jews was born, true God and man; that He was the Messiah and Savior who was expected; that He was the One who was promised in the Scriptures and prophecies (Gen. 3:15; 28:14; II Kg. 7:13; Is. 9:6; Jer. 23:5; Ez. 34:23; etc.); and that they themselves, the three Kings, were singled out by the Lord to seek the star which Balaam had foretold. Each one of the three Kings was also made aware that the same revelation was being given to the other two in the same way, and that it was not a favor or miracle which should remain unused, but rather they were expected to cooperate with the divine light and execute what it pointed out. They were inspired and inflamed with a great love and desire to know God made man, to adore Him as their Creator and Redeemer, and to serve Him with most perfect devotion. In all this they were greatly assisted by the distinguished moral virtues which they had acquired, for because of them they were excellently disposed for the operation of the divine enlightenment.

555. After receiving these heavenly revelations in their sleep, the three Kings awoke at the same hour of the night, and prostrating themselves on the ground and humiliating themselves to the dust they adored in spirit the immutable being of God. They exalted his infinite mercy and goodness for having sent the divine Word to assume flesh of a Virgin (Is. 7:14) in order to redeem the world and give eternal salvation to men. Then all three of them, governed by an impulse of the same Spirit, resolved to depart without delay for Judea in search of the divine Child in order to adore Him. The three Kings prepared gifts of gold, frankincense and myrrh in equal quantities, being guided by the same mysterious impulse, and without having conferred with each other concerning their undertaking the three of them arrived at the same resolve and the same plan of executing it. In order to set out immediately they procured on the same day the necessary camels and provisions, together with a number of servants for the journey. Without heeding the commotion caused among their people, or considering that they were to travel in foreign regions, or caring for any outward show of authority, without ascertaining particulars of the place whither they were to go, or gathering information for identifying the Child, they at once resolved with fervent zeal and ardent love to depart in order to seek the newborn King.

556. At the same time the holy Angel who was sent from Bethlehem to the Kings formed out of the material air a most resplendent star, although not so large as those of the firmament, for it was not to ascend higher than was necessary for the purpose of its formation. It took its course through the atmospheric regions in order to guide and direct the holy Kings to the cave where the Child awaited them. Its splendor was of a different kind from that of the sun and the other stars; with its most beautiful light it illumined the night like a brilliant torch, and it mingled its own most active brilliancy with that of the sun by day. Upon coming out of their palaces each one of the Kings saw this new star (Mt. 2:2), though each from a different standpoint because it was only one star and was placed at such distance and height so it could be seen by each one at the same time. Since the three of them followed the guidance of this miraculous star they soon met. Thereupon it immediately approached them much more closely, descending through a multitude of degrees of the aerial region and rejoicing them by shedding its refulgence over them at closer range. They began to confer among themselves concerning the revelation they had received and about their plans, finding them to be identical. They were more and more inflamed with devotion and with the pious desire of adoring the newborn God, and broke out in praise and admiration at the inscrutable works and mysteries of the Almighty.

557. The Magi pursued their journey under the guidance of the star without losing sight of it until they arrived in Jerusalem. Hence, because this city was the capital and metropolis of the Jews, they suspected this was the birthplace of their legitimate and true King. They entered into the city and openly inquired after Him, saying (Ib.): Where is He that is born King of the Jews? For we have seen his star in the East which manifested his birth, and are come to see and adore Him. Their inquiry came to the ears of Herod, who at that time (although unjustly) reigned in Judea and lived in Jerusalem. The iniquitous king was startled upon hearing that another more legitimate claimant to the throne had been born, and was much disturbed and scandalized (Ib. 3).* With him the whole city was agitated, some of the people out of flattery to the king and others because of the fear of disturbance. Immediately, as St. Matthew relates, Herod called together a meeting of the principal priests and scribes in order to ask them where Christ was to * cf. also Mt. 11:6 [Ed.] be born according to the prophecies and Holy Scriptures. They answered that according to the prophecy of one of them, who was Micheas (Mich. 5:2), He was to be born in Bethlehem, since it was written by him that from thence the Ruler who was to govern the people of Israel was to arise.

558. Thus informed of the birthplace of the new King of Israel, and insidiously plotting from that very moment to destroy Him, Herod dismissed the priests. Then he secretly called the Magi in order to learn of them at what time they had seen the star as harbinger of his birth (Mt. 2:7). And since they with sincerity manifested it to him, he sent them to Bethlehem, saying to them with cunning malice (Ib. 8): Go and diligently inquire after the Child, and when you have found Him, bring me word again, that I also may come to recognize and adore Him. The Magi departed, leaving the hypocritical king ill at ease and in great consternation at such indisputable signs of the coming of the legitimate King of Israel into the world. Although he could have eased his mind in regard to his sovereignty by the thought that a recently born infant could not be enthroned so very soon, yet human prosperity is so unstable and deceitful that it can be overthrown even by an infant, or the mere hint of a threat, though it be ever so distant. Thus can even an imagined uncertainty destroy all the comfort and pleasure so deceitfully proffered to its possessors.

559. Upon leaving Jerusalem the Magi again found the star (Ib. 9) which at their entrance they had lost from view. By its light they were conducted to Bethlehem and to the cave of the Nativity. Diminishing in size it hovered over the head of the infant Jesus and bathed Him in its light, whereupon the matter of which it had been composed dissolved and disappeared. Our great Queen had already been prepared by the Lord for the coming of the Kings, and when She understood they were approaching the cave She requested St. Joseph not to leave it but to stay at her side. This he did, though the sacred text of the Gospel does not mention it; like many other things passed over in the Gospels this was not necessary for establishing the truth of the mystery. Nevertheless it is certain St. Joseph was present when the Kings adored the infant Jesus. The precaution of sending him away was not necessary, for the Magi had already been instructed that the Mother of the Newborn was a Virgin, and that He was the true God and not a son of St. Joseph; nor would God have permitted them to be led to the cave ignorant of such an important circumstance as his origin, allowing them to adore the Child as the son of Joseph and of a mother not a virgin. Of all this they were enlightened, and they had most exalted sentiments toward such magnificent and lofty sacraments.

560. The heavenly Mother awaited the pious and devout Kings, standing with the Child in her arms. Amid the humble and poor surroundings of the cave, in incomparable modesty and beauty, She exhibited at the same time a majesty more than human, the light of heaven shining in her countenance. Still more visible was this light in the Child, shedding through the cavern effulgent splendor which made it like a heaven. The three eastern Kings entered (Mt. 2:11), and at the first sight of the Son and Mother they were for a considerable space of time overwhelmed with wonder. They prostrated themselves upon the earth, and in this position they worshiped and adored the Infant, acknowledging Him as true God and true man, and as the Savior of the human race. By the divine power which the sight of Him and his presence exerted in their souls they were filled with new enlightenment. They perceived the multitude of angelic spirits, who as servants and ministers of the King of kings and Lord of lords attended upon Him in reverential fear (Heb. 1:4; Apoc. 19:16). Arising, they congratulated their and our Queen as Mother of the Son of the eternal Father, and they approached to reverence Her on their knees. They sought her hand in order to kiss it, as they were accustomed to do to their queens in their countries, but the most prudent Lady withdrew her hand and offered instead that of the Redeemer of the world, saying: “My spirit rejoices in the Lord and my soul blesses and extols Him, because among all the nations He has called and selected thee to look upon and behold that which many kings and prophets have in vain desired to see (Lk. 10:24), namely He who is the eternal Word incarnate. Let us extol and praise his Name for the sacraments and mysteries wrought among his people; let us kiss the earth which He sanctifies by his real presence.”

561. At these words of most holy Mary the three Kings humiliated themselves anew, adoring the infant Jesus. They acknowledged the great blessing of living in the time when the Sun of justice was arising in order to illumine the darkness (Mal. 4:2). Thereupon they spoke to St. Joseph, congratulating him and extolling his good fortune in being chosen as the spouse of the Mother of God, and they expressed wonder and compassion at the great poverty beneath which were hidden the greatest mysteries of heaven and earth. In this conversation they consumed three hours, and then the Kings asked permission of most holy Mary to go to the city in order to seek lodging, since they could find no room for themselves in the cave. Some people had accompanied them, but the Magi alone participated in the light and grace of this visit. The others took notice merely of what passed exteriorly, and witnessed only the destitute and neglected condition of the Mother and her spouse. Though wondering at the strange event, they perceived nothing of its mystery. The Magi took leave and departed, while most holy Mary and Joseph, being again alone with the Child, glorified His Majesty with new songs of praise because his Name was beginning to be known and adored among the Gentiles (Ps. 85:9). What else the Kings did shall be related in the following chapter. (Venerable Mary of Agreda, The New English Edition of The Mystical City of God, Part  II: The Incarnation, Book IV, Chapter XVI.)

Don't believe it when you hear or read about anyone saying that we do not know much about the The Three Kings. We do indeed know much about them from Tradition and from Our Lady herself. Moreover, Holy Mother Church names the Three Kings (Capsar, Balthazar and Melchior) in her the blessing of the chalk appointed for this day, and it must be remembered that Holy Mother Church is guided by God the Holy Ghost in the composition of her Sacred Liturgy, including in Roman Ritual appointed for blessings. 

We have the obligation, therefore, to hold fast to the truths of the Catholic Faith as they have been maintained in the Catholic underground without any concessions to conciliarisim or to the nonexistent legitimacy of the false conciliar sect's false, apostate and blasphemous clergy and "hierarchy, yes, even to the point of ridicule and the loss of friends and prestige.

So what?

The Apostles of the King of Kings were willing to give up their lives. The millions of martyrs who followed them shed their own blood in defense of the Chief Priest and Victim of every Mass. The Fathers and the Doctors of the Church have proclaimed most excellently His precepts in the midst of rampant heresies. We must not shrink from our own duties in these difficult times. We must make Our Lord and the fullness of His truths manifest in every aspect of our lives at all times.

The silent and just man of the House of David, Saint Joseph, watched and marveled as the Three Kings adored his foster-Child. He watches and marvels as we adore Him in His Real Presence. He smiles approvingly as we pay homage to his chaste spouse, Our Most Blessed Mother, and guides us gently as we intercede with him in our own efforts to be as Christ-like as he was in everything he did to fulfill God's will in us own life, thus serving as a special patron and guardian in the midst of the present state of apostasy and betrayal that has forced faithful Catholics into the underground.  We entrust ourselves to Saint Joseph, therefore, to help us be ready to be Christ to all who come looking for Him in us, to see others with the eyes of Christ, to speak with the voice of Christ, and to love with the Sacred Heart of Christ, leaning so readily on the Immaculate Heart that warmed the life of the Holy Family of Nazareth at all times.

Although the Star of Bethlehem that guided the Three Kings of the Orient to adore the Infant Jesus is obscured from the vision of many men today, we continue to beseech Our Lady and Saint Joseph that all men we come to see that that  star shines in the Catholic Church, nor her counterfeit ape, as she, the Holy Catolic Church, alone has been given the means by offer authentic worship and to serve as the infallible herald of the Gospel of the Priest, Prophet, and King adored by the Gentiles for the first time on this day.

This is the day upon which to give a few simple gifts to our children and to our spouses. This day, the Twelfth Day of Christmas, is the day to continue to wish others a Blessed and Merry Christmas. For Christ is being borne to the Gentiles this day, a foreshadowing of the apostolic work of Saint Paul the Apostle Himself, who was chosen out of time to be the Apostle to the Gentiles as he converted unbelievers after his own fellow Jews had hardened their hearts against their very Divine Messias. May we rejoice with thanks and praise on this glorious day, making haste to meet the Three Kings and the Holy Family in the offering of the Mass of all ages, which is still kept on this solemn day, January 6. May our worship this day and every day be but a foretaste of the eternal glories of Heaven itself.

A blessed Feast of the Epiphany to you all.

Vivat Christus RexViva Cristo Rey!

Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthazar, pray for us.

Dom Prosper Gueranger on the Feast of the Epiphany of Our Blessed Lord and Saviour Jesus Christ

The Feast of the Epiphany is the continuation of the mystery of Christmas; but it appears on the Calendar of the Church with its own special character. Its very name, which signifies Manifestation, implies that it celebrates the apparition of God to his creatures.
For several centuries, the Nativity of our Lord was kept on this day; and when, in the year 376, the decree of the Holy See obliged all Churches to keep the Nativity on the 25th December, as Rome did – the Sixth of January was not robbed of all its ancient glory. It was still to be called the Epiphany, and the Baptism of our Lord Jesus Christ was also commemorated on this same Feast, which Tradition had marked as the day on which that Baptism took place.
The Greek Church gives this Feast the venerable and mysterious name of Theophania, which is of such frequent recurrence in the early Fathers, as signifying a divine Apparition. We find this name applied to this Feast by Eusebius, St. Gregory Nazianzum, and St. Isidore of Pelusium. In the liturgical books of the Melchite Church the Feast goes under no other name.
The Orientals call this solemnity also the holy on account of its being the day on which Baptism was administered, (for, as we have just mentioned, our Lord was baptised on this same day.) Baptism is called by the holy Fathers Illumination, and they who received it Illuminated.
Lastly, this Feast is called, in many countries, King’s Feast: it is, of course, an allusion to the Magi, whose journey to Bethlehem is so continually mentioned in to-day’s Office.
The Epiphany shares with the Feasts of Christmas, Easter, Ascension, and Pentecost, the honour of being called, in the Canon of the Mass, a Day most holy. It is also one of the cardinal Feasts, that is, one of those on which the arrangement of the Christian Year is based; for, as we have Sundays after Easter, and Sundays after Pentecost, so also we count six Sundays after the Epiphany.
The Epiphany is indeed great Feast, and the joy caused us by the Birth of our Jesus must be renewed on it, for, as though it were a second Christmas Day, it shows us our Incarnate God in a new light. It leaves us all the sweetness of the dear Babe of Bethlehem, who hath appeared to us already in love; but to this it adds its own grand manifestation of the divinity of our Jesus. At Christmas, it was a few Shepherds that were invited by the Angels to go and recognise THE WORD MADE FLESH; but now, at the Epiphany, the voice of God himself calls the whole world to adore this Jesus, and hear him.
The mystery of the Epiphany brings upon us three magnificent rays of the Sun of Justice, our Saviour. In the calendar of pagan Rome, this sixth day of January was devoted to the celebration of the triple triumph of Augustus, the founder of the Roman Empire: but when Jesus, our Prince of peace, whose empire knows no limits, had secured victory to his Church by the blood of the Martyrs – then did this his Church decree, that a triple triumph of the Immortal King should be substituted, in the Christian Calendar, for those other three triumphs which had been won by the adopted son of Caesar.
The Sixth of January, therefore, restored the celebration of our Lord’s Birth to the Twenty-Fifth of December; but, in return, there were united in the one same Epiphany, three manifestations of Jesus’ Glory: the mystery of the Magi coming from the East, under the guidance of a star, and adoring the Infant of Bethlehem as the Divine King; the mystery of the Baptism of Christ, who, whilst standing in the waters of the Jordan, was proclaimed by the Eternal Father as Son of God; and thirdly, the mystery of the divine power of this same Jesus, when he changed the water into wine at the marriage-feast of Cana.
But, did these three Mysteries really take place on this day? Is the Sixth of January the real anniversary of these great events? As the chief object of this work is to assist the devotion of the Faithful, we purposely avoid everything which would savour of critical discussion; and with regard to the present question, we think it enough to state, that Baronius, Suarez, Theophilus Raynaldus, Honorius De Sancta-Maria, Cardinal Gotti, Sandini, Benedict 14th, and an almost endless list of other writers, assert that the Adoration of the Magi happened on this very day. That the Baptism of our Lord, also, happened on the sixth of January, is admitted by the severest historical critics, even by Tillemont himself; and has been denied by only two or three. The precise day of the miracle at the marriage-feast of Cana is far from being as certain as the other two mysteries, though it is impossible to prove that the sixth of January was not the day. For us the children of the Church, it is sufficient that our Holy Mother has assigned the commemoration of these three manifestations for this Feast; we need nothing more to make us rejoice in the triple triumph of the Son of Mary.
If we now come to consider these three mysteries of our Feast separately, we shall find, that the Church of Rome, in her Office and Mass of to-day, is more intent on the Adoration of the Magi than on the Other two. The two great Doctors of the Apostolic See, St. Leo and St. Gregory, in their Homilies for this Feast, take it as the almost exclusive object of their preaching; though, together with St: Augustine, St. Paulinus of Nola, St. Maximus of Turin, St. Peter Chrysologus, St. Hillary of Arles, and St. Isidore of Seville, they acknowledge the three mysteries of to-day’s Solemnity. That the mystery of the Vocation of the Gentiles should be made thus prominent by the Church of Rome, is not to be wondered at; for, by that heavenly vocation which, in the three Magi, called all nations to the admirable light of Faith, Rome, which till then had been the head of the Gentile world, was made the head of the Christian Church and of the whole human race.
The Greek Church makes no special mention, in her Office of to-day, of the Adoration of the Magi, for she unites it with the mystery of our Saviour’s Birth in her celebration of Christmas Day. The Baptism of Christ absorbs all her thoughts and praises on the solemnity of the Epiphany.
In the Latin Church, this second mystery of our Feast is celebrated, unitedly with the other two, on the sixth of January, and mention is made of it several times in the Office. But, as the coming of the Magi to the crib of our new-born King absorbs the attention of Christian Rome on this day, the mystery of the sanctification of the waters was to be commemorated on a day apart. The day chosen by the Western Church for paying special honour to the Baptism of our Saviour is the Octave of the Epiphany.
The third mystery of the Epiphany being also somewhat kept in the shade by the prominence given to the first, (though allusion is several times made to it in the Office of the Feast,) a special day has been appointed for its due celebration; and that day is the second Sunday after the Epiphany.


Several Churches have appended to the Mystery of changing the water into wine that of the multiplication of the loaves, which certainly bears some analogy with it, and was a manifestation of our Saviour’s divine power. But, whilst tolerating the custom in the Ambrosian and Mozarabic rites, the Roman Church has never adopted it, in order not to interfere with the sacredness of the triple triumph of our Lord, which the sixth of January was intended to commemorate; as also, because St. John tells us, in his Gospel, that the miracle of the multiplication of the Loaves happened when the Feast of the Pasch was at hand [St. John, vi. 4], to which, therefore, could not have any connection with the season of the year when the Epiphany is kept.
We propose to treat of the three mysteries, united in this great Solemnity, in the following order. To-day, we will unite with the Church in honouring all three; during the Octave, we will contemplate the Mystery of the Magi coming to Bethlehem; we will celebrate the Baptism of our Saviour on the Octave Day; and we will venerate the Mystery of the Marriage of Cana on the Second Sunday after the Epiphany, which is the day appropriately chosen by the Church for the Feast of the Most Holy Name of Jesus.
Let us, then, open our hearts to the Joy of this grand Day; and on this Feast of the Theophany, of the Holy Lights, of the Three Kings, let us look with love at the dazzling beauty of our Divine Sun, who, as the Psalmist expresses it [Ps. xviii. 6], runs his course as a Giant, and pours out upon us floods of a welcome and yet most vivid light. The Shepherds, who were called by the Angels to be the first worshippers, have been joined by the Prince of Martyrs, the Beloved Disciple, the dear troop of Innocents, our glorious Thomas of Canterbury, and Sylvester the Patriarch of Peace; and now, to-day, these Saints open their ranks to let the Kings of the East come to the Babe in his crib, bearing with them the prayers and adorations of the whole human race. The humble Stable is too little for such a gathering as this, and Bethlehem seems to be worth all the world besides. Mary, the Throne of the divine Wisdom, welcomes all the members of this court with her gracious smile of Mother and Queen; she offers her Son to man, for his adoration, and to God, that he may be well pleased. God manifests himself to men, because he is great: but he manifests himself by Mary, because he is full of mercy.
The great Day, which now brings us to the crib of our Prince of Peace, has been marked by two great events of the first ages of the Church. It was on the sixth of January, in the year 361, and Julian, (who, in heart, was already an apostate,) happened to be at Vienne in Gaul. He was soon to ascend the imperial throne, which would be left vacant by the death of Constantius, and he felt the need he had of the support of that Christian Church, in which it is said he had received the order of Lector, and which, nevertheless, he was preparing to attack with all the cunning and cruelty of a tiger. Like Herod, he, too, would fain go, on this Feast of the Epiphany, and adore the new-born King. The panegyrist Ammianus Marcellinus tells us, that this crowned Philosopher, who had been seen, just before, coming out of the pagan temple, where he had been consulting the soothsayers, made his way through the porticoes of the Church, and, standing in the midst of the faithful people, offered to the God of the Christians his sacrilegious homage.
Eleven years later, in the year 372, another Emperor found his way into the Church, on the same Feast of the Epiphany. It was Valens; a Christian, like Julian, by baptism; but a persecutor, in the name of Arianism, of that same Church which Julian persecuted in the name of his vain philosophy and still vainer gods. As Julian felt himself necessitated by motives of worldly policy to bow down, on this day, before the divinity of the Galilean; so, on this same day, the holy courage of a saintly Bishop made Valens prostrate himself at the feet of Jesus the King of kings.
Saint Basil had just then had his famous interview with the Prefect Modestus, in which his episcopal intrepidity had defeated all the might of earthly power. Valens had come to Caesarea, and, with his soul defiled with the Arian heresy, he entered the Basilica, when the Bishop was celebrating, with his people, the glorious Theophany. Let us listen to St. Gregory Nazianzum, thus describing the scene with his usual eloquence. “The Emperor entered the Church. The chanting of the psalms echoed through the holy place like the rumbling of thunder. The people, like a waving sea, filled the house of God. Such was the order and pomp in and about the sanctuary, that it looked more like heaven than earth. Basil himself stood erect before the people, as the Scripture describes Samuel – his body, and eyes, and soul, motionless as though nothing strange had taken place, and, if I may say so, his whole being was fastened to his God and the holy Altar. The sacred ministers, who surrounded the Pontiff, were in deep recollectedness and reverence. The Emperor heard and saw all this. He had never before witnessed a spectacle so imposing. He was overpowered. His head grew dizzy, and darkness veiled his eyes.”
Jesus, the King of ages, the Son of God and the Son of Mary had conquered. Valens was disarmed; his resolution of using violence against the holy bishop was gone; and if heresy kept him from at once adoring the Word consubstantial to the Father, he, at least, united his exterior worship with that which Basil’s flock was paying to the Incarnate God. When the Offertory came, he advanced towards the Sanctuary, and presented his gifts to Christ in the person of his holy priest. The fear lest Basil might refuse to accept them took such possession of the Emperor, that had not the sacred ministers supported him, he would have fallen at the foot of the Altar.
Thus has the Kingship of our new-born Saviour been acknowledged by the great ones of this world. The Royal Psalmist had sung this prophecy – the Kings of the earth shall see him, and his enemies shall lick the ground under his feet [Ps. lxxi. 9, 11].
The race of Emperors like Julian and Valens was to be followed by Monarchs, who would bend their knee before this Babe of Bethlehem, and offer him the homage of orthodox faith and devoted hearts. Theodosius, Charlemagne, our own Alfred the Great and Edward the Confessor, Stephen of Hungary, the Emperor Henry 2nd, Ferdinand of Castile, Louis 9th of France, are examples of Kings who had a special devotion to the Feast of the Epiphany. Their ambition was to go, in company with the Magi, to the feet of the Divine Infant, and offer him their gifts. At the English Court, the custom is still retained, and the reigning Sovereign offers an ingot of Gold as a tribute of homage to Jesus the King of kings: the ingot is afterwards redeemed by a certain sum of money.
But this custom of imitating the Three Kings in their mystic gifts was not confined to Courts. In the Middle-Ages, the Faithful used to present, on the Epiphany, gold, frankincense, and myrrh, to be blessed by the Priest. These tokens of their devotedness to Jesus were kept as pledges of God’s blessing upon their houses and families. The practice is still observed in some parts of Germany: and the prayer for the Blessing was in the Roman Ritual, until Pope Paul 5th suppressed it, together with several others, as being seldom required by the Faithful.
There was another custom, which originated in the Ages of Faith, and which is still observed in many countries. In honour of the Three Kings, who came from the East to adore the Babe of Bethlehem, each family chose one of its members to be King. The choice was thus made. The family kept a feast, which was an allusion to the third of the Epiphany-Mysteries – the Feast of Cana in Galilee – a Cake was served up, and he who took the piece which had a certain secret mark, was proclaimed the King of the day. Two portions of the cake were reserved for the poor, in whom honour was thus paid to the Infant Jesus and his Blessed Mother; for, on this Day of the triumph of Him, who, though King, was humble and poor, it was fitting that the poor should have a share in the general joy. The happiness of home was here, as in so many other instances, blended with the sacredness of Religion. This custom of King’s Feast brought relations and friends together, and encouraged feelings of kindness and charity. Human weakness would sometimes, perhaps, show itself during these hours of holiday-making; but the idea and sentiment and spirit of the whole feast was profoundly Catholic, and that was sufficient guarantee to innocence.
King’s Feast is still a Christmas joy in thousands of families; and happy those where it is kept in the Christian spirit which first originated it! For the last three hundred years, a puritanical zeal has decried these simple customs, wherein the seriousness of religion and the home enjoyments of certain Festivals were blended together. The traditions of Christian family rejoicings have been blamed under pretexts of abuse; as though a recreation, in which religion had no share and no influence, were less open to intemperance and sin. Others have pretended, (though with little or no foundation,) that the Twelfth Cake and the custom of choosing a King, are mere imitations of the ancient pagan Saturnalia. Granting this to be correct, (which it is not,) we would answer, that many of the old pagan customs have undergone a Christian transformation, and no one thinks of refusing to accept them thus purified. All this mistaken zeal has produced the sad effect of divorcing the Church from family life and customs, of excluding every religious manifestation from our traditions, and of bringing about what is so pompously called, (though the word is expressive enough,) the secularisation of society.
But let us return to the triumph of our sweet Saviour and King. His magnificence is manifested to us so brightly on this Feast! Our mother, the Church, is going to initiate us into the mysteries we are to celebrate. Let us imitate the faith and obedience of the Magi: let us adore, with the holy Baptist, the divine Lamb, over whom the heavens open: let us take our place at the mystic feast of Cana, where our dear King is present, thrice manifested, thrice glorified. In the last two mysteries, let us not lose sight of the Babe of Bethlehem; and in the Babe of Bethlehem let us cease not to recognise the Great God, (in whom the Father was well-pleased,) and the supreme Ruler and Creator of all things. (Dom Prosper Gueranger, O.S.B., The Liturgical Year.)

We also, O Jesus! come to adore thee on this glorious Epiphany, which brings all nations to thy feet. We walk in the footsteps of the Magi; for we, too have seen the Star, and we are come to thee. Glory be to thee, dear King! to thee who didst say in the Canticle of David thine ancestor: “I am appointed King over Sion, the holy mountain, that I “may preach the commandment of the Lord. The Lord hath said to me, that he will give me the Gentiles for mine inheritance, and the utmost parts of the earth for my possession. Now, therefore, O ye kings, understand: receive instruction, ye that judge the earth.” [Ps. ii. 6,8,10].

Thou wilt say, O Emmanuel! with thine own lips: All power is given to me in heaven and on earth [St. Matth, xxviii. 18], and a few years after, the whole earth will have received thy law. Even now Jerusalem is troubled; Herod is trembling on his throne; but the day is at hand when the heralds of thy coming will go through out the whole world, proclaiming that He, who was the Desired of nations [Agg. ii. 8], is come. The word that is to subject the earth to thee, will go forth [Ps. xviii. 5], and, like an immense fire, will stretch to the uttermost parts of the universe. In vain will the strong ones of this world attempt to arrest its course. An Emperor will propose to the Senate, as the only means of staying the progress of thy conquests, that thy Name be solemnly enrolled in the list of those gods, whom thou comest to destroy. Other Emperors will endeavour to abolish thy kingdom by the slaughter of thy soldiers But, all these efforts are vain. The day will come, when the Cross, the sign of thy power, will adorn the imperial banner; the Emperors will lay their crown at thy feet: and proud Rome will cease to be the Capital of the empire of this world’s strength and power, in order that she may become, for ever, the centre of thy peaceful and universal kingdom.

We already see the dawn of that glorious day. Thy conquests, O King of ages! begin with thine Epiphany. Thou callest, from the extreme parts of the unbelieving East, the first-fruits of that Gentile-world, which hitherto had not been thy people, and which is now to form thine inheritance. Henceforth, there is to be no distinction of Jew and Greek, of Barbarian and Scythian [Coloss. iii. 11]. Thou hast loved Man above Angel, for thou hast redeemed the one, whilst thou hast left the other in his fall. If thy predilection, for a long period of ages, was for the race of Abraham, henceforth thy preference is to be given to the Gentiles. Israel was but a single people; we are numerous as the sands of the sea, and the stars of the firmament [Gen. xxii. 17]. Israel was under the law of fear; thou hast reserved the law of love for us. (Dom Prosper Gueranger, O.S.B., The Liturgical Year.)