From Volume 8, Number 3, Winter 2002

Of Magi, Bridges and Celts

Have you ever thought how odd was the visit of the 'wise men' (magi)? After all, they were certainly not "biblically correct" visitors. The magi were a priestly caste that once ruled the Persian world. King Darius overthrew them in the 6^th century B.C. and for many years the anniversary of their fall was celebrated as a public holiday. In the time of Jesus the magi were Zoroastrians, a religion extant today, fundamentally dualistic in nature. Finally, the magi were astrologers, adept at reading the conjunction of stars and planets. After all, "magi" is the root for words "magic" and "magician." A 1999 book by astronomer Michael Molnar posits that it was an unusual conjunction of these bodies on April 17 in 6 BC that would have caught astrologers' attention. The fact that it was an astrological rather than astronomical event explains the lack of external witnesses to the presence of the star. This still leaves the problem of how an astrological conjunction would reappear in the sky as the magi left for Bethlehem and hover over the house where Jesus lay.

Whatever the star of Bethlehem might be, the story of the magi presents some theological problems. The practice of astrology was forbidden to the Jews — an element of Mosaic law which consistently forbade the Israelites from seeking the creature rather than the Creator. But though God issued the injunction, He obviously permitted the magi to find their goal. And though the leadership in Jerusalem knew the Scriptures and could tell the magi the location of the Messiah's birth, their lack of interest in following up this event is remarkable in itself. Only the paranoid Herod seemed concerned to find the boy, and only for the purpose of a swift and merciless elimination.

Matthew reports that when the quest of the magi first became known, Herod was troubled "and all Jerusalem with him." Herod had reason to worry; he had no real claim to kingship over the Jews for he was not a descendant of David, nor even a Jew himself. But what disturbed the city? One of the more plausible explanations was fear of social upheaval. Despite Herod's brutality and Roman oppression, the leadership of the nation had found an equilibrium with their situation. The appearance of the Messiah, in their minds, would almost certainly mean insurrection, loss of trade and general suffering. Perhaps they found themselves wishing that God would leave well enough alone.

There are a number of things we can learn from this story, some of which, in an odd way, connect with Celtic Christianity. First, the reaction of the magi when they found Jesus. Matthew says "they rejoiced with exceeding great joy." One can almost imagine, in spite of their dignity and solemn office these magi were jumping with delight, high-fiving and crying out the Persian equivalent of "AWWRIGHT!!!" The finding of this King of the Jews was no mere exercise in astrological research; the magi searched with sincerity and integrity of heart. Not even forbidden methods could steer them wrong. Through the prophet Jeremiah God assures us "You will seek me and find me; when you seek me with all your heart." In the world of contemporary application of Celtic Christianity we find many seekers, drawn by Celtic romanticism, who search in the dead ends of New Age spirituality. Those who seek power and control will in the end find only disappointment. But those who seek the reality of God (even if they do not understand it is God they seek) will find a way to Him. We learn from this that when we are confronted with New Age Celtic spirituality in seekers we need to look at their heart, rather than their methods.

Next we look at the leaders of Jerusalem who had all the data about the Messiah's birth, but missed what God was doing. Sometimes our firm grounding in biblical knowledge and theology can render us complacent. We become so content in our knowing about God that we stop eagerly looking for God's presence. We may well be able to give a seeker some information along their way that will do them untold good, and yet miss the moment and the movement of God ourselves.

Finally, we look at the troubled city of Jerusalem. If they were indeed a people who had established a comfort zone, then they certainly did not want to be moved out of it, even if it was God that was doing the moving. In order to function in this world Christians often find some level of a comfort zone in the midst of a culture increasingly indifferent or even hostile to the Gospel. To miss God because we have substituted our knowledge of Him for a living relationship with Him is bad enough. To miss God because we can't be bothered is horrendous.

Whatever the reasons that have drawn us to Aidan and the Celtic Christian way, we are now in a place where we can be a bridge for the sincere seeker, no matter how erroneous their methods. The keys: look to the heart of the seeker and examine ourselves for both complacency in our knowledge of the things of God and our comfort with the status quo.