Lectionary Notes

SOME NOTES FOR THE WEEK OF THE EPIPHANY
Sunday, 2 January AD 2011

Of course the first thing to do is to wish you all a Happy New Year!

The Epiphany or Manifestation of the Lord Jesus Christ is celebrated on January 6. Because of the importance of this feast both in itself and as the culmination of the festival of the Nativity, it is permitted to be kept on the Sunday preceding the 6th in place of the Second Sunday after Christmas Day. One might ask why this festival may be thus anticipated, since the usual way is to commemorate a feast on the Sunday following the day itself (as, for example, All Saints` Day—see the rubric on p. 427 of the BAS). The answer lies in the history of the feast.
Although the Western or Latin Churches keep the Epiphany as a commemoration of the visit of the Magi to the infant Jesus (Matthew 2.1-12), it is not so in the Eastern or Greek Church, where the feast originated. There, the primary theme was the Baptism of Christ, although it also commemorated his Nativity and other manifestations of his divinity such as the miracle at Cana of Galilee. Christmas developed as a feast of the Nativity in the Western Church and when the Epiphany was adopted there, a particular focus was placed in the magi, though other epiphanies are reflected in the liturgies.
In recent years, the Western Churches had wanted to mark the Lord`s baptism at Epiphany, as well. It is for this reason that we keep the Sunday after Epiphany as the Lord`s Baptism and when it is desired to celebrate the Epiphany with fitting solemnity, to do in on the Sunday before.
The Book of Common Prayer gives the feast a subtitle which explains the importance of commemorating the visit of the Magi: it is the Manifestation of Christ to the Gentiles. The meaning is expressed in a sermon preached by John Cosin on Epiphany 1621 at Cambridge:
“We are still at the feast of Christmas, and this is the last and great day of the feast, as St. John said of another. A feast of joy it has been all this while, but this day was given us that our joy might be full. They were tidings of joy that the Angels brought, a while since, to the shepherds, Jews, hard at hand; but when the glad tidings of the Gospel came abroad once to all the people, as this day they came so, then were they no more tidings of ordinary, but of great joy. 'Behold, I bring you tidings,' saith the Angel, but not to you alone; though to you, yet to others as well as you, 'which shall be to all people: Hitherto, then, it was Evangelizo vobis, vobis Judæis [I bring good tidings to you, to you Jews]. but to-day it was omni populo [to all people]; that now a Saviour was born unto us all, Which was Christ the Lord. And indeed this is our Christmas-day, that were Gentiles; for though Christ was born twelve days since in Jury [Judea], yet he came not abroad the world while now, and to us He seemed as yet unborn being but like a rich treasure in man's field, at this time not known to be so, till He was this day manifested unto us in the persons of these Wise Men, the first fruits of the Gentiles” [Sermon I, Cosin’s Works, volume 1; see http://anglicanhistory.org/lact/cosin1//sermon1.html].

Readings
Isaiah 60.1–6: The Glory of the New Zion

Isaiah 60.1-62.2 contains a series of songs on the glory of Jerusalem and of the Lord’s people which are reminiscent of chapters 40-55. 60.1-22 is a song of The Glory of the New Zion
1-3: Introduction. Zion (Jerusalem) is bidden to arise, shine and reflect the glory of the Lord (6.3, compare Ezekiel 1.4-28; 10.4), which will attract all nations (6.18). Note rising in verses 1 and 3, and compare the Gospel account of the magi.
v 2-3. For the setting in Messiah see: http://www.youtube.com/watch?v=LJ79RQThn0g
4-5: Risen Zion welcomes her children home
6-7: Arabia`s riches are brought by camel caravan.
6. The people of Midian were the descendants of Midian, a son of Abraham by Keturah (see Genesis 25. 2) Ephah was a son of Midian (Gen 25.4). Moses` father-in-law was a priest of Midian (Exodus 2.15). These descendants of Abraham now participate in their patrimony, as some day all nations will become God`s children through faith (see Romans 4.17). This theme is found again in the Gospel account of visit of the magi with their gifts, representatives of the best of the Gentiles coming to worship the Christ. Sheba may be modern Yemen, Gold and frankincense: see the Gospel. The nations come to Zion, not only to receive instruction, as in Isaiah 2:2-4 and Micah 4:1-3, but to rebuild and glorify the city.

Psalm 72.1–7, 10–14
Refrain All nations shall serve him.

In this prophecy of the future Davidic King, verses 10 and 11 have been seen as fulfilled in the visit of the magi, and had also influenced Christians’ understandings of that story.

The Epistle: Ephesians 3.1–12

The truth, that the gentiles are fellow-heirs with the Jews, was hidden from former generations, but has now been revealed to the apostles and prophets; and unworthy though he am, yet to Paul has been given the privilege of making it known, and of preaching Christ to the Gentiles. The Epiphany theme is found in verse 6.

The Holy Gospel: Matthew 2.1–12

As with Luke’s account of the Nativity, I recommend the commentary by Raymond Brown in The Birth of the Messiah for the account of the visit of the Magi in St Matthew. It is impossible to deal in any adequate way in these notes with important questions about the historicity of the passage or of the nature of the star.
The storhy is obviously influenced by the account in Numbers 22-24 of the prophet Balaam; see especially Numbers 24.17.
1. Wise men translates the Greek magoi, magi: in ancient literature this term referred to those engaged in occult arts and covered a wide range of astronomers, fortune tellers, priestly augurs, and magicians of varying plausibility. That Matthew describes them as interpreting the rising of a star suggests we should think of them as astrologers. They are Gentiles, representing the wisdom of natural learning, not of special revelation. The traditional number of three magi comes from the three gifts; John Cosin notes in another sermon that “for their number; there is an imperfect author, whom they have printed under St. Chrysostom's name, (but it is none of his, nor nothing like him,) who delivers it for a tradition in his time, though no man can yet tell whenever that time was, that they were twelve in number, and neither more nor less, to wait upon Christ's person, than there are now days to wait upon his nativity.” One wishes Cosin had given a footnote see http://anglicanhistory.org/lact/cosin/1/sermon21.html

From the east: that there is nothing in the text to show just where these Magi were from has not kept interpreters from making suggestions. Since there is no way to know for certain I will not discuss the point, on which you should refer to R. Brown. Cosin: “Not from the next door, or a town hard by, but à longe, even from far, even as the Ethiopian in the Acts (whom some think they sent afterwards) came from the ends of the earth to worship at Jerusalem. A hard journey sure they had, saith St. Chrysostom, for besides the long way old, there were huge mountains and horrid deserts, great floods and rivers to pass, wild beasts and (what is more) beastly and wild men to pass by. And yet by all these difficulties they came, even from the East to Jerusalem.”
2. Where is he that is born King of the Jews? Born king, that is already King at his birth, not to become king later. Slater in the Century Commentary, notes that “Herod had not been born king, nor indeed had one been born King of the Jews for six centuries.” We have seen his star at its rising. On the star itself, see Brown or some other good commentary; I find all the suggestions lacking. At its rising is to be preferred to in the East; the word anatolē means ‘rising’; it is from ‘rising of the sun’ that it comes to mean ‘East’. The reasons for preferring ‘rising’ here are due to the Greek idiom involved. What we are to understand is not necessarily that this was some wondrous bright object in the sky, but that these wise men saw a star rise at a point in the sky which by their art signified Israel or the land of Judah; “having seen the rise of the star which they associate with the King of the Jews, they have come to the capital city of the Jews for more information” [Brown]. There is also nothing in the text until v. 9 that suggests that the star moved. To pay him homage: better, to worship him; I have said before that I think ‘pay homage’ is too weak a translation, since it is at root a contractual relationship between a king or noble and his ‘man’ and not the abandonment of adoration; the Greek verb is principally used to mean fall down and worship, to do reverence.
3. Herod was frightened: Oh, dear, after complaining that homage was too weak I have to complain that frightened might be too strong, though as Slater notes, Herod had come to the throne by fraud and violence, and would dread a rival who might appeal to the superstitious multitude. Brown gives startled.
4. calling together …. translates a verb frequently used by Matthew in the Passion narrative to describe the assembling of Jesus’ enemies, especially the chief priests, the scribes and the elders, against him (26.3, 57; 27.17, 27,. 62) see also Psalm 2.2; chief priests includes the high priest in office, former high priests now deposed, and members of the families from which the high priests were chosen. Where the Messiah was to be born: note that the Magi had asked for ‘the King of the Jews’. The titles seem to be used interchangeably.
6. Their quotation combines Micah 5.1 (5.2 in the RSV) and 2 Samuel 5.2. There are differences between the Hebrew text and the version given here for which see Brown
7. when the star had appeared refers to the same event as 'in its rising' in v. 2, the year, month and day. Herod’s concern for the exact time is preparing us for his order of the slaughter of the innocents in 2.16.
8. Bring me word: The Greek verb means to report, announce, but does not make it clear whether the magi were to send word or bring the news themselves. 2.12 implies the latter.
9. … there, ahead of them, went the star that they had seen at its rising seems unnecessarily convoluted; the word order in the original, as in RSV is ‘and lo, the star which they had seen in its rising went before them’. This is quite clear English. That a star might lead people is known in ancient literature; that it would lead them to a particular house is unusual. … over the place where the child was: literally, ‘over where the child was’.
11. going into the house. Although Luke does not say what building the manger was in, it appears that it was not a house. The two Gospel accounts cannot easily be harmonized; see Brown. Gold, and frankincense, and myrrh. It would be hard to improve on the hymn We Three Kings as a commentary on the meaning of the three gifts. However, a brief comment of G. K. Chesterton might inspire thought:
There were three things prefigured and promised by the gifts in the cave of Bethlehem concerning the Child who received them; that He should be crowned like a King: that He should be worshipped like a God; and that he should die like a man. And these things would sound like Eastern flattery, were it not for the third.

The Calendar

January 2011
Saturday 1 The Naming Of Jesus; New Year’s Day
Sunday 2 The Second Sunday after Christmas Day; The Epiphany is celebrated.
Monday 3 The Tenth Day of Christmas
The Memorial of Basil the Great, 379, and Gregory of Nazianzus, 389, Bishops and Teachers of the Faith, transferred from Sunday
Tuesday 4 The Eleventh Day of Christmas
Wednesday 5 The Twelfth Day of Christmas: Eve of the Epiphany
Thursday 6 The Epiphany of the Lord
Some reckonings, counting days after Christmas, make this the twelfth day. The idea that Christmas greenery must come down this day is modern; it may remain until Candlemas. It is likely unlucky to take it down before Epiphany
Friday 7 Feria
Saturday 8 Feria
Sunday 9 The First Sunday after Epiphany: The Baptism of Christ

Lectionary Notes

Some Thoughts on
The First Sunday after Epiphany:
The Feast of the Baptism of the Lord

That the Epiphany is a celebration of all the mysteries of the manifestation of Jesus Christ to the world as the Incarnate Son of God is made clear in the antiphons of the divine office. At Matins the antiphon on the Benedictus in the modern Roman use is
Today the Bridegroom claims his bride, the Church, since Christ has washed her sins away in Jordan’s waters; the Magi hasten with their gifts to the royal wedding;a nd the wedding guests rejoice, for Christ has changed water into wine.
The antiphon on the Magnificat is:
Three mysteries mark this holy day: today the star leads the Magi to the infant Christ; today water is changed into wine for the wedding feast; today Christ wills to be baptized by John in the river Jordan to bring us salvation.
The western church traditionally keeps the day of the Epiphany as the commemoration of the visit of the Magi, with the result that while the other mysteries have indeed been marked in the lectionaries of the Office and Mass, they have not captured the popular imagination as “epiphanies”. The most important of them, the Baptism of Christ, has now been restored to a prominent place in the Calendar on the Sunday after Epiphany, or within the Octave, if you prefer the older way of speaking.
In the Canadian Prayer Book of 1959, provision was made to commemorate the Lord’s baptism on any day in the Epiphany Octave or at a second service on the Epiphany (see page 119). There was no commemoration of the Lord’s Baptism in the earlier versions of the Prayer Book in England or the United States. The new Roman Missal keeps the Baptism on the Sunday after Epiphany; we have rightly followed this practice in our revised liturgies.

The Collect

The Collect in the BAS is very similar to that in the Roman Missal:
Almighty, eternal God, when the Spirit descended upon Jesus at his baptism in te Jordan, you revealed him as your own beloved Son. Keep us. your children born of water and the Spirit, faithful to our calling. We ask this through our Lord ….
So it is Englished in the St Joseph Daily Missal: the original is somewhat more elegant:
Omnípotens sempitérne Deus, qui Christum, in Iordáne flúmine baptizátum, Spíritu Sancto super eum descendénte, diléctum Fílium tuum sollémniter declarásti, concéde fíliis adoptiónis tuae, ex aqua et Spíritu Sancto renátis, ut in beneplácito tuo iúgiter persevérent. Per Dóminum.

The Readings

In the Roman Missal the first and second readings and the psalm are the same in all three years [Isa 42.1-4.6-76; Psalm 29; Acts 10.34-48), while the Gospel readings differ each year. In our lectionary there are proper readings for each year. This shows a richer variety of Old Testament types and images at play in the Lord’s Baptism.

The First Reading: Isaiah 43.1-7

This is a hymn of the return from the exile in Babylon, interpreting it as “as a new creation, performed from the obligations of blood relationship” (New Jerome Biblical Commentary, which see for a detailed discussion of this point). This passage forms the basis of the well-known hymn How Firm a Foundation (527 in the new Common Praise; 499 in the old hymn Book).
The promise of this oracle, that God will be with his people in all danger (of water and fire) because they are precious in his sight and glorious and he loves them, is surely fulfilled when the Incarnate Son undergoes the baptism to which his people are called. Here God is surely standing on our side.
That the water imagery of this oracle is another link to the celebration of Christ’s Baptism is obvious. The Easter Liturgy makes clear that the Crossing of the Red Sea is a type of Baptism but we shoud also notice that Isaiah speaks of rivers.

Psalm 29

In its origins Psalm 29 seems to predate Israel’s coming to true monotheism: so it invokes “gods” to ascribe glory and strength to the Lord. It is widely held that this was at first a hymn to the Canaanite god of storms. The imagery is of the inexorable thunderstorm coming in might and fury off the Mediterranean onto the mountains; the ‘voice of the Lord” ( a phrase repeated seven times) is the rolling peals of thunder. That “The voice of the LORD is over the waters” is echoed in the voice which came from heaven when Jesus was baptized.

The Second Reading: Acts 8.13-17

When persecution has started against the young Church in Jerusalem, Philip, of Caesarea Maritima (21.8), who was one of the seven chosen to serve tables (6.1-6), has travelled to Samaria to preach the good news there (8.4-13): the first known evangelism outside Jewish areas. The Samaritans “listened eagerly” (v. 6) to what Philip told them, “hearing and seeing the signs that he did”. Even Simon, a well-known magician, told them that Philip spoke and acted through God’s power. Those who believed, including Simon, were baptised.
The story of Simon Magus is important in the original context of today’s lection, but it is not included because the excerpt was chosen to speak of Baptism and the gift of the Spirit and thereby relating to the Gospel for the day.
Now that the baptism of the Samaritans by Philip was not accompanied by the gift of the Holy Spirit, which is an anomaly. Usually in Acts, the Holy Spirit is received at baptism (see 2:38 and 19:5-6) or before it (see 10:44); here the gift is not only removed in time but comes only with the laying in of the apostles’ hands. This is why this passage is appointed to be read in the Order for Confirmation in the Canadian Book of Common Prayer (p. 557). Luke’s intention is to show how the new community is bonded to the mother church by the visitation of her delegates (11.22). The apostles, as “witnesses of his resurrection” (1,22) certify the risen One’s continued activity on earth

The Gospel : Luke 3.

That the Baptism of Jesus is an Epiphany, a revelation of Jesus as the Christ of God, is clear and does not need much comment. It is enough to note that the details of the story open rich depths of meaning. Note, for example, the parallel between the scene in the wilderness where the Spirit of God descends over the waters of the Jordan as the Voice of the Father says, “You are my beloved Son”, and the scene over the formless and empty world at the creation, when the Spirit of God moves over the waters and the Voice of God commands that there be light. In this parallel we see that the beginning of Jesus’ ministry is as the beginning of a new world into which we are invited. Again, that the baptism is in the Jordan recalls the entry into the Promised Land through the Jordan river, made dry land as the Red Sea had been [Joshua 3-4]. We should recall here that the name Jesus is the Greek form of Joshua. Even more, in the scene at the Jordan we see the three persons of God: as Jesus the Saviour comes up from the water, the Spirit descends on him from the Father in heaven, who declares him to be the chosen, the beloved Son. Thus, while this is indeed the Epiphany of Christ the Son of God, but it is also the Epiphany of God the Holy Trinity — we might even coin the word Triadophany.
Luke’s special addition is the note that when Jesus had come up from the waters of Jordan he was praying. there is a very helpful comment on this in NJBC:
Although many of the details of Jesus baptism do not provide a basis for the view that Luke is presenting “Jesus as a model for Christians undergoing baptism, the detail of Jesus’ praying is patient of this interpretation. In Luke Jesus’ ministry begins with prayer and ends with prayer (22.46). Jesus prays in connection with healings (5,16), before his prediction of the passion (9.18), before his transfiguration (9. 28-9), and before he teaches his disciples how to pray (11.1-2). He prays for Peter (2.32). he prays to His Father once on the Mt of Olives (22.39-46) and twice from the Cross (23.34, 46). As 11.13 makes clear, the Holy Spirit wil be given in response to prayer. But Jesus at prayer is not only the model for Christians, but also the mediator of salvation. The figure of Jesus at prayer is a symbol that Jesus’ power to effect salvation stems from God. In this instance the power comes through God’s gift of the Spirit. Furthermore, Jesus at prayer as he prepares to embark on his mission in the Spirit is paralleled in Luke’s description of the missionary Church in Acts 1.14, 2.1-13.”
Unlike Matthew, Luke does not raise the question of why Jesus should be baptized by John. Rather he establishes John’s arrest and disappearance from the scene before he reports that “Jesus was baptized” (note the passive construction). Too much should not be made of this (see note in NJBC). Some things the Fathers have said about Jesus’ baptism are interesting and valuable seeds of reflection for this feast, and with them we will close for today.
Saint Ambrose, Bishop of Milan, said The Lord was baptized, not because he desired to be cleansed, but because he wanted to cleanse the waters, so that that washed by the flesh of Christ who knew no sin, the waters might have the power of Baptism, and so that he might leave the waters sanctified for those who were to be baptized afterwards.
St John Chrysostom, the Archbishop of Constantinople, said that. although Jesus was not a sinner, he had still assumed the sinful nature, and the likeness of sinful flesh; therefore although he did not need to be baptized for himself, yet the carnal nature in others had need of it; that is, he was baptized because we need it.
In a beautiful image, St Gregory of Nazianzus said, Christ was baptized, so that he might immerse the whole old Adam in water.
St Augustine of Hippo said that Jesus was baptized because he wished to do what he commanded that all should do.
Ambrose said, This is justice, that what you wish another to do, you first do yourself, to exhort by your example

Lectionary Notes

Some Notes on the Epiphany

“We are still at the feast of Christmas, and this is, last and great day of the feast,” as John Cosin said at the start of a sermon on Epiphany at St Edward’s, Cambridge, in 1621.

“A feast of joy it has been all this while, but this day was given us that our joy might be full. They were tidings of joy that the Angels brought, a while since, to the shepherds, Jews, hard at hand; but when the glad tidings of the Gospel came abroad once to all the people, as this day they came so, then were they no more tidings of ordinary, but of great joy. 'Behold, I bring you tidings,' saith the Angel, but not to you alone; though to you, yet to others as well as you, 'which shall be to all people: Hitherto, then, it was Evangelizo vobis, vobis Judæis, but to-day it was omni populo; that now a Saviour was born unto us all, Which was Christ the Lord. And indeed this is our Christmas-day, that were Gentiles; for though Christ was born twelve days since in Jury, yet he came not abroad the world while now, and to us He seemed as yet unborn being but like a rich treasure in man's field, at this time not known to be so,) till He was this day manifested unto us in the persons of these Wise Men, the first fruits of the Gentiles.”

The relationship between the feasts of Christmas and Epiphany is a more complex matter than can be usefully set out in this space. For an adequate introduction to the question, see the Wikipedia articles

on Epiphany [http://en.wikipedia.org/wiki/Epiphany_(holiday)]

and Christmas Day [http://en.wikipedia.org/wiki/Christmas_Day] and the references therein.

In the western Church the word Epiphany, which means appearing or “manifestation” is primarily associated with the visit of the Magi, wise men from the East, who were seeking the one “born King of the Jews” so that they could worship him. Hence the title of this day in the Book of Common Prayer, The Epiphany of our Lord; or the Manifestation of Christ to the Gentiles. Other events which manifested Jesus as Son of God and Lord are also associated with the Epiphany, particularly his Baptism in the Jordan: in our Calendar the Sunday after Epiphany celebrates this event. The hymn Songs of thankfulness and praise (number 96 in the 1938 Book of Common Praise -- I do not know if it is in the more recent book) is helpful in setting out many of the moments of epiphany reported in the Gospels, and would be of some profit if committed to memory. The last line of each verse declares the theme of Epipany: “Anthems be to thee addrest, God in Man made manifest.

The Readings

As always, I recommend that you see the Comments and Clippings at the Montreal diocese' RCL commentary, http://montreal.anglican.org/comments/zepifm.shtml
In Isaiah 60.1-6 the prophet exalts the city of Jerusalem to rise and shine, for its light has come and the Lord’s glory has shone upon it; her sons and daughters return. This light is not only for the exiles returned from Babylon; all the nations of the earth will come to the brightness. When we read this passage on apiphany we understand the light that has come to Jersualem as Christ himself (John 1.4-5). The coming of kings to the broghtness of her rising, and of the gifts of gold and frankincense brought on the camels of Midian cannot be separated in our from the account of the visit and gifts of the Magi.
Psalm 72.1-7, 10-14 is a prayer for God’s blessing on the king, and is traditionally associated with Solomon, son of David. The character of the king is like that of the coming Messiah: a judge of the peope and bringer of justice. The welsth of the nations will be brought to him by kings who will worship him: this again evokes the story of the Magi.
In the epistle passage, Ephesians 3.1-12, St Paul declares that God manifested himself in Jesus Christ not only to the Jews but to all the nations of the world, so that the Gentiles are now “fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel” (v. 6).
Two points need to be made about the Gospel story of the Magi (Matthew 2.1-12). The first concerns the star. Much research has been done and much ink has been spilled in the pursuit of this star. Was it a nova? a conjunction of planets? a special star God put in the heavens just for this occasion? When we read what the Gospel actually says we must confess that the question cannot be answered, for there is not enough information. The magi say nothing of its size or brightness, or even that it led them to Jerusalem, only that they were searching for the one who was “born King of the Jews” because they had “seen his star at its rising” (or “in the east”). This suggests a star that astrologers associated with the house of Judah, or a star rising in a section of the sky associated with Judah, but tells us no more. The search for “the star” is a waste of time. It is more profitable to associate the star with the prophecy of Balaam in Nubers 24,
I see him, but not now;
I behold him, but not nigh;
a star shall come forth out of Jacob,
and a sceptre shall srise our of Israel …
The RCL notes suggest that the star of the Gospel story arose from this prophecy. However, an earlier commentator notes that “It is much more credible that there was some phenomenon to account for the story than that it arose mythically out of such a prophecy as Num 24.17. If it had, we should have expected some reference to that passsage to betray itself. But there may be mythical elements in the details of the story, as in ver 9.” There is no easy answer to any question of the historical background to these stories.
Nor is there any simple appraoch to the second point, which is that there really are reasons for wondering how historical the onfancy narratives are. It is not even at all clear that the stories of Jesus’ infancy in Matthew and Luke can be harmonized with each other. Matthew’s account seems to imply that Joseph and Mary originallt lived at Bethlehem and went to Nazareth later. As another commentator noted, “Our information respecting these primitive events is very imperfect. The magi saw Mary, but Joseph is not mentioned; the shepherds saw them both.”
The difficulty with these questions is that the scholars do not all agree: it is not at all like thephysical sciences, where an experiment can settle the point. So what are you, an ordinary, intelligent, person who is not a biblical scholar to do?
First off, rather than looking for one simple answer (a Yes or No), try to find what us the state of the question. That is, to find what most scholars think on the subject, and whether there are scholars who disagree. Good resources for this addressing question are the New Jerome Biblical Commentary and The Birth of the Messiah, R. E. Brown’s comentary on the infancy narratives.
Second, whatever decision we come to about these stories, we can be sure that Jesus was born and lived, and we can honestly celebrate his birth. That is surely the most important thing. The people who wrote the Gospels began with the Resurrection, and wrote to show that Jesus who was raised from the dead was the promised Messiah and Son of God. So whether or not we believe that every word of the infance stories is a fact, the important thing about them is that they declare to us who Jesus is, and show how the history of salvation prepared for his coming. Even more, we can use them as ways of coming to know him, so that his light can shine in us, and through us to the world. And that is the point of Epiphany.