Epiphany (holiday)
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Epiphany (from Koine Greek (ἡ) ἐπιφάνεια, epiphaneia "appearance", "manifestation")[1] is a Christian feast day that celebrates the revelation of God in human form in the person of Jesus Christ. It falls on 6 January or, in many countries, on the Sunday that falls between 2 January and 8 January.[2][3] Since the Julian Calendar, which is followed by some Eastern Churches, is at present 13 days behind the Gregorian Calendar and the revised Julian Calendar, 6 January in that calendar corresponds at present to 19 January in what is the official civil calendar in most countries. On this feast, Western Christians commemorate principally the visitation of the Biblical Magi to the Baby Jesus, i.e., his manifestation to the Gentiles; Eastern Christians commemorate the baptism of Jesus in the Jordan River, seen as his manifestation to the world as the Son of God. It is also called Theophany, especially by Eastern Christians.
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History
The observance had its origins in the Eastern Christian Churches, and was a general celebration of the Incarnation of Jesus Christ. It included the commemoration of: his birth; the visit of the Magi ("Wise Men", as Magi were Persian priests) to Bethlehem; all of Jesus' childhood events, up to and including his baptism in the Jordan by John the Baptist; and even the miracle at the Wedding of Cana in Galilee.[4] It seems fairly clear that the Baptism was the primary event being commemorated.[5]
Christians fixed the date of the feast on January 6 quite early in their history. Ancient liturgies noted Illuminatio, Manifestatio, Declaratio (Illumination, Manifestation, Declaration); cf. Matthew 3:13–17; Luke 3:22; and John 2:1–11; where the Baptism and the Marriage at Cana were dwelt upon. Western Christians have traditionally emphasized the "Revelation to the Gentiles" mentioned in Luke, where the term Gentile means all non-Jewish peoples. The Biblical Magi, who represented the non-Jewish peoples of the world, paid homage to the infant Jesus in stark contrast to Herod the Great (King of Judea), who sought to kill him.[6] In this event, Christian writers also inferred a revelation to the Children of Israel. Saint John Chrysostom identified the significance of the meeting between the Magi and Herod's court: "The star had been hidden from them so that, on finding themselves without their guide, they would have no alternative but to consult the Jews. In this way the birth of Jesus would be made known to all."[7].
The earliest reference to Epiphany as a Christian feast was in A.D. 361, by Ammianus Marcellinus[8] St. Epiphanius says that January 6 is hemera genethlion toutestin epiphanion (Christ's "Birthday; that is, His Epiphany").[9] He also asserts that the Miracle at Cana occurred on the same calendar day.[10]
In 385, the pilgrim Egeria (also known as Silvia) described a celebration in Jerusalem and Bethlehem, which she called "Epiphany" (epiphania) that commemorated the Nativity of Christ.[11] Even at this early date, there was an octave associated with the feast.
In a sermon delivered on December 25, 380, St. Gregory of Nazianzus referred to the day as ta theophania ("the Theophany", an alternative name for Epiphany), saying expressly that it is a day commemorating he hagia tou Christou gennesis ("the holy nativity of Christ") and told his listeners that they would soon be celebrating the baptism of Christ.[12] Then, on January 6 and 7, he preached two more sermons[13], wherein he declared that the celebration of the birth of Christ and the visitation of the Magi had already taken place, and that they would now commemorate his Baptism.[14] At this time, celebration of the two events was beginning to be observed on separate occasions, at least in Cappadocia.
Saint John Cassian says that even in his time (beginning of the 5th century), the Egyptian monasteries celebrated the Nativity and Baptism together on January 6.[15] The Armenian Apostolic Church continues to celebrate January 6 as the only commemoration of the Nativity.
Epiphany in different Christian traditions
Epiphany is celebrated by both the Eastern and Western Churches, but a major difference between them is precisely which events the feast commemorates. For Western Christians, the feast primarily commemorates the coming of the Magi; Eastern churches celebrate the Baptism of Christ in the Jordan. In both traditions, the essence of the feast is the same: the manifestation of Christ to the world (whether as an infant or in the Jordan), and the Mystery of the Incarnation.
Western Christian Churches
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Even before the year 354,[16] the Western Church had separated the celebration of the Nativity of Christ as the feast of Christmas and set its date as December 25; it reserved January 6 as a commemoration of the manifestation of Christ, especially to the Magi, but also at his baptism and at the wedding feast of Cana.[17] Hungarians, in an apparent reference to baptism, refer to the January 6 celebration as Vízkereszt or "water cross". In parts of the Eastern Church, January 6 continued for some time as a composite feast that included the Nativity of Jesus: though Constantinople adopted December 25 to commemorate Jesus' birth in the fourth century, in other parts the Nativity of Jesus continued to be celebrated on January 6, a date later devoted exclusively to commemorating his Baptism.[16]
Liturgical practice in Western Churches
The West historically observed a twelve-day festival, starting on December 25, and ending on January 5, known as Christmastide or the Twelve Days of Christmas. Some Christian cultures, especially those of Latin America and some in Europe, extend the season to as many as forty days, ending on Candlemas (February 2).
On the Feast of the Epiphany, the priest, wearing white vestments, will bless the Epiphany water, frankincense, gold, and chalk. Chalk is used to write the initials of the three magi over the doors of churches and homes. The letters stand for the initials of the Magi (traditionally named Caspar, Melchior, and Balthasar), and also the phrase Christus mansionem benedicat, which translates as "may Christ bless the house".
According to ancient custom, the priest announced the date of Easter on the feast of Epiphany. This tradition dated from a time when calendars were not readily available, and the church needed to publicize the date of Easter, since many celebrations of the liturgical year depend on it.[18] The proclamation may be sung or proclaimed at the ambo by a deacon, cantor, or reader either after the reading of the Gospel or after the postcommunion prayer.[18]
Date of commemoration
Prior to the reform of 1955, when Pope Pius XII abolished all but three liturgical octaves, the Roman Catholic Church celebrated Epiphany as an eight-day feast beginning on January 6 and ending on January 13, known as the Octave of Epiphany. They celebrated the feast of the Holy Family on the Sunday within the octave, and the Feast of the Holy Name of Jesus on the Sunday between January 2 and January 5 or, if there were no such Sunday, on January 2. They calculated Christmastide as the twelve days ending on January 5, followed by Epiphany time, consisting of the feast and its octave.
In the 1970 revision of the Roman Catholic calendar of saints, Epiphany is celebrated on January 6 for countries where the feast is a Holy Day of Obligation. In other countries, it is celebrated on the Sunday after January 1. Christmastide ends with the feast of the Baptism of the Lord, which is always on the Sunday after Epiphany (unless, where Epiphany is not a holy day of obligation, Epiphany is celebrated on January 7 or 8, in which case Baptism of the Lord is celebrated on the following Monday).
The Roman Missal provides a formula with appropriate chant (in the tone of the Exsultet) for proclaiming on Epiphany, wherever it is customary to do so, the dates in the calendar for the celebration of Ash Wednesday, Easter Sunday, Ascension of Jesus Christ, Pentecost, the Body and Blood of Christ, and the First Sunday of Advent in the following Liturgical Year.
Prior to 1976, the Anglican churches also observed an eight-day feast. Today the Epiphany is classified as a Principal Feast and is observed on January 6 or on the Sunday between January 2 and 8. There is also an Epiphany season, observed between the season of Christmas and the first period of Ordinary Time. It begins at Evening Prayer on the Eve of the Epiphany and ends at Evening Prayer (or Night Prayer) on the Feast of the Presentation (which may be celebrated on February 2 or on the Sunday between January 28 and February 3).
Eastern Orthodox Christian Churches
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Usually called the Feast of Theophany (Greek: Θεοφάνεια, "God shining forth" or "divine manifestation"), it is one of the Great Feasts of the liturgical year, being third in rank, behind only Pascha (Easter) and Pentecost in importance. It is celebrated on January 6 of the calendar that the particular Church uses. On the Julian Calendar, which some of the Orthodox churches follow, that date corresponds, during the present century, to January 19 on the Gregorian or Revised Julian calendar.
The earliest reference to the feast in the Eastern Church is a remark by St. Clement of Alexandria in Stromateis, I, xxi, 45:
And there are those who have determined not only the year of our Lord's birth, but also the day… And the followers of Basilides hold the day of his baptism as a festival, spending the night before in readings. And they say that it was the fifteenth year of Tiberius Caesar, the fifteenth day of the month of Tubi; and some that it was the eleventh of the same month.
(The 11th and 15th of Tubi are January 6 and 10 respectively.)
If this is a reference to a celebration of Christ's birth, as well as of his baptism, on 6 January, it corresponds to what continues to be the custom of the Armenian Apostolic Church, which celebrates the birth of Jesus on 6 January of the calendar used, calling the feast that of the Nativity and Theophany of Our Lord.[19][20]
Origen's list of festivals (in Contra Celsum, VIII, xxii) omits any reference to Epiphany. The first reference to an ecclesiastical feast of the Epiphany, in Ammianus Marcellinus (XXI:ii), is in 361.
Today in Eastern Orthodox churches, the emphasis at this feast is on the shining forth and revelation of Jesus Christ as the Messiah and Second Person of the Trinity at the time of his baptism. It is also celebrated because, according to tradition, the baptism of Jesus in the Jordan River by St. John the Baptist marked one of only two occasions when all three Persons of the Trinity manifested themselves simultaneously to humanity: God the Father by speaking through the clouds, God the Son being baptized in the river, and God the Holy Spirit in the shape of a dove descending from heaven (the other occasion was the Transfiguration on Mount Tabor). Thus the holy day is considered to be a Trinitarian feast.
The Orthodox consider Jesus' Baptism to be the first step towards the Crucifixion, and there are some parallels in the hymnography used on this day and the hymns chanted on Good Friday.
Liturgical practice in Eastern Churches
Forefeast: The liturgical Forefeast of Theophany begins on January 1, and concludes with the Paramony on January 5.
Paramony: The Eve of the Feast is called Paramony (Greek: παραμονή, Slavonic: navechérie). Paramony is observed as a strict fast day, on which those faithful who are physically able, refrain from food until the first star is observed in the evening, when a meal with wine and oil may be taken. On this day the Royal Hours are celebrated, thus tying together the feasts of Nativity and Good Friday. The Royal Hours are followed by the Divine Liturgy of St. Basil which combines Vespers with the Divine Liturgy. During the Vespers, fifteen Old Testament lections which foreshadow the Baptism of Christ are read, and special antiphons are chanted. If the Feast of the Theophany falls on a Sunday or Monday, the Royal Hours are chanted on the previous Friday, and on the Paramony the Vesperal Divine Liturgy of St. John Chrysostom is celebrated and the fasting is lessened to some degree.
Blessing of Waters: The Orthodox Churches perform the Great Blessing of Waters on Theophany.[21] The blessing is normally done twice: once on the Eve of the Feast—usually at a Baptismal font inside the church—and then again on the day of the feast, outdoors at a body of water. Following the Divine Liturgy, the clergy and people go in a Crucession (procession with the cross) to the nearest body of water, be it a beach, harbor, quay, river, lake, swimming pool, water depot, etc. (ideally, it should be a body of "living water"). At the end of the ceremony the priest will bless the waters. In the Greek practice, he does this by casting a cross into the water. If swimming is feasible on the spot, any number of volunteers may try to recover the cross. The person who gets the cross first swims back and returns it to the priest, who then delivers a special blessing to the swimmer and their household. Certain such ceremonies have achieved particular prominence, such as the one held annually at Tarpon Springs, Florida. In Russia, where the winters are severe, a hole will be cut into the ice so that the waters may be blessed. In such conditions, the cross is not cast into the water, but is held securely by the priest and dipped three times into the water.
The water that is blessed on this day is known as "Theophany Water" and is taken home by the faithful, and used with prayer as a blessing. People will not only bless themselves and their homes by sprinkling with Theophany Water, but will also drink it. The Orthodox Church teaches that Theophany Water differs from regular holy water in that with Theophany Water, the very nature of the water is changed and becomes incorrupt,[22] a miracle attested to as early as St. John Chrysostom.[23]
Theophany is a traditional day for performing Baptisms, and this is reflected in the Divine Liturgy by singing the baptismal hymn, "As many as have been baptized into Christ, have put on Christ. Alleluia," in place of the Trisagion.
House Blessings: On Theophany the priest will begin making the round of the parishioner's homes to bless them. He will perform a short prayer service in each home, and then go through the entire house, gardens and outside-buildings, blessing them with the newly-blessed Theophany Water, while all sing the Troparion and Kontakion of the feast. This is normally done on Theophany, or at least during the Afterfeast, but if the parishioners are numerous, and especially if many live far away from the church, it may take some time to bless each house. Traditionally, these blessings should all be finished before the beginning of Great Lent).
Afterfeast: The Feast of Theophany is followed by an eight-day Afterfeast on which the normal fasting laws are suspended. The Saturday and Sunday after Theophany have special readings assigned to them, which relate to the Temptation of Christ and to penance and perseverance in the Christian struggle. There is thus a liturgical continuum between the Feast of Theophany and the beginning of Great Lent.
Oriental Orthodox
In the Ethiopian Orthodox Church, the feast is known as Timkat and is celebrated on January 19 (or January 20 if that year is a leap year according to the Ethiopian calendar). The celebration of this feast features blessing of water and solemn processions with the sacred Tabot.
Among the Syriac Christians the feast is called denho (up-going), a name to be connected with the notion of rising light expressed in Luke 1:78.
In the Armenian Apostolic Church, January 6 is celebrated as the Nativity (Sourp Dznount) and Theophany of Christ. The feast is preceded by a seven-day fast. On the eve of the feast, the Divine Liturgy is celebrated. This Liturgy is referred to as the Jrakaloutz Badarak (the Eucharist of the lighting of the lamps) in honor of the manifestation of Jesus as the Son of God. This liturgy is followed by a blessing of water, during which the cross is immersed in the water, symbolizing Jesus' descent into the Jordan, and holy myron (chrism) is poured in, symbolic of the descent of the Holy Spirit upon Jesus. The next morning, after the Liturgy, the cross is removed from the vessel of holy water and all come forward to kiss the cross and partake of the blessed water.
Local customs
There are varying stories about Epiphany and Italy. According to the Roman author Macrobius, and English antiquarian John Brand, the word "Epiphania" was transformed into Befana, the great fair held at that season, when sigillaria of terracotta or baked pastry were sold.[24][25][26] In popular folklore, Befana visits all the children of Italy on the eve of January 6 to fill their socks with candy and presents if they are good or a lump of coal or dark candy if they are bad.
In some European cultures, the greenery put up at Christmas is taken down at Epiphany, in other cultures it remains up until the Presentation of Jesus at the Temple (February 2).
The Irish call this day Little Christmas or "Women's Christmas" (Irish: Nollaig na mBan).
The Dutch and Flemish call this day Drie Koningen (Three Kings' Day). In the Netherlands and Belgium, children in groups of three (symbolising the three kings) proceed in costume from house to house while singing songs typical for the occasion, and receiving a coin or some sweets at each door.
In France, on Epiphany people eat the gâteau des Rois in Provence or the galette des Rois in the northern half of France and Belgium. This is a kind of king cake, with a trinket (usually a porcelain figurine of a king) or a bean hidden inside. The person who gets the piece of cake with the trinket becomes "king" for a day.
In Greece, Cyprus and the Greek diaspora throughout the world, the feast is colloquially called the "Phōta" (Greek: Φώτα, "Lights") and customs revolve around the Great Blessing of the Waters. It marks the end of the traditional ban on sailing, as the tumultuous winter seas are cleansed of the mischief-prone "kalikántzaroi", the goblins that try to torment God-fearing Christians through the festive season. The Phota form the middle of another festive triduum, together with Epiphany Eve, January 6 (and eve of January 5), when children sing the Epiphany carols, and the great feast of St. John the Baptist on January 7 (and eve of January 6), when the numerous Johns and Joans celebrate their name-day.
In Malta, Epiphany is commonly known as It-Tre Re (The Three Kings). Until the 1980s January 6 was a public holiday, but today the Maltese are celebrating Epiphany on the first Sunday of the year. But children are still taking January 6 as a school holiday and Christmas decorations light up till this day also on most public streets.
In Portugal, Epiphany, on January 6, is called dia dos Reis (day of the kings), during which the traditional Bolo Rei (King cake) is baked and eaten.
In Spain, and some Latin American countries Epiphany day is called El Día de los Reyes (The Day of the Kings), i.e., the day when a group of Kings or Magi, as related in the second chapter of the gospel of Matthew, arrived to worship and bring three gifts to the baby Jesus after following a star in the heavens. This day is sometimes known as the Día de los Tres Reyes Magos (The day of the Three Royal Magi) or La Pascua de los Negros (Holy Day of the Blackmen) in Chile, although the latter is rarely heard. In Spanish tradition, on the day of January 6, three of the Kings: Melchior, Gaspar, and Balthazar, representing Europe, Arabia, and Africa, arrived on horse, camel and elephant, bringing respectively gold, frankincense and myrrh to the baby Jesus. Children (and many adults) polish and leave their shoes ready for the Kings' presents before they go to bed on the eve of January 6. Sweet wine, nibbles, fruit and milk are left for the Kings and their camels. In Mexico, it is traditional for children to leave their shoes, along with a letter with toy requests for the Three Kings, by the family nativity scene or by their beds. In some parts of northern Mexico the shoes and letters are left under the Christmas tree. The shoes may be filled with hay for the camels, so that the Kings will be generous with their gifts.
In the Philippines, the Christmas season traditionally ends on this day, known colloquially as "Three Kings" or "Tres Reyes" (Filipino:Tatlong Hari). Filipino children also leave their shoes out, so that the Kings will leave behind gifts like candy or money inside. Most others on this day simply greet one another with the phrase "Happy Three Kings!". In some localities, there is the practice of having three men, dressed as the Tatlong Hari, ride around on horseback, distributing trinkets and candy to the children of the area. The collective name for the group is immortalised as the Filipino surname Tatlonghari, and the Spanish name for the day has survived to the present in masculine given name Epifanio (e.g. Epifanio de los Santos).
In Puerto Rico, it is traditional for children to fill a box with grass or hay and put it underneath their bed, for the same reasons. These traditions are analogous to the customs of children leaving mince pies and sherry out for Father Christmas in Western Europe or leaving milk and cookies for Santa Claus in the United States.
In the afternoon or evening of the same day the ritual of the Rosca de reyes/Roscón de Reyes is shared with family and friends. The Rosca or Roscón is a type of pastry made with orange blossom water and butter, and decorated with candied fruit. Baked inside is a small doll representing the baby Jesus.
In Mexico and Guatemala, the person who finds the doll in their piece of rosca must throw a party on February 2, "Candelaria Day," offering tamales and atole (a hot sweet drink thickened with corn flour) to the guests.
In Spain, the bread is known as Roscón. Made with the same or similar items above; traditionally the roscón was simply a round, sweet bread with candied fruit on top, however, recently, different flavoured whipped creams are used as filling. The 'Jesus' doll evolved into a small toy similar to a Kinder Surprise it may also includes a bean. The person who gets the toy is then crowned king for the day, while the person who finds the bean is responsible for paying for the Roscon.
In Louisiana, Epiphany is the beginning of the Carnival season, during which it is customary to bake King Cakes, similar to the Rosca mentioned above. The one who finds the doll (or bean) must provide the next king cake. The interval between Epiphany and Mardi Gras is sometimes known as "king cake season."
The Carnival season begins on King's Day (Epiphany), and there are many traditions associated with that day in Louisiana and along the Catholic coasts of Mississippi, Alabama, and Florida. King cakes are first sold then, Carnival krewes begin having their balls on that date, and the first New Orleans krewe parades in street cars that night.
In certain parts of southern India the epiphany is called the 3 kings festival and celebrated in front of the church like a fair. Families come together and cook Sweet rice porridge called Pongal. This day marks the close of the advent season and people remove the cribs and nativity sets at home.
See also
- Adoration of the Magi, Nativity scene
- Paul S. L. Johnson, the Epiphany Messenger
- Little Christmas
- Mithraism
- Theophany
- Twelfth Night (holiday)
- Twelve Holy Days
- Twelvetide
References
- ↑ The term now used in the East is rather "Theophany", from Greek (τὰ) Θεοφάνια - Theophania (from θεός + φαίνω), "appearances of God". Alternatives include τὰ Ἐπιφάνια, ta Epiphania, ἡμέρα τῶν φώτων (Latin: Dies Luminum), and τὰ Φῶτα, ta Fota, "the lights".CCEL.org
- ↑ Roman Catholic Liturgical Calendar
- ↑ Calvin Institute of Christian Worship: Epiphany Sunday
- ↑ Nicholas Pokhilko, "History of Epiphany" Google.com.
- ↑ Cyril Martindale, The Catholic Encyclopedia, Vol. 5 (Robert Appleton Company, New York 1905), s.v., Epiphany.
- ↑ Craig S. Keener, Matthew, 1997, (InterVarsity Press, Downers Grove, Illinois, USA), ISBN 0-8308-1801-4, page 65.
- ↑ St John Chrysostom, Homilies on St Matthew, 7
- ↑ Ammianus Marcellinus, XXI, ii.
- ↑ Epiphanius, Panarion, li, 27, in Migne, Patrologia Graecae (P.G.), XLI, 936 (where it is called by its Latin name: Adversus Haereses)
- ↑ Ibid., chapters xxviii and xxix P.G., XLI, 940 sq.
- ↑ Egeria (1970), Diary of a Pilgrimage, Chapter 26, (tr. George E. Gingras) New York: Paulist Press, p. 96, ISBN 0-8091-0029-0
- ↑ St. Gregory Nazianzus, Oration xxxviii in P.G., XXXVI. 312
- ↑ Ibid., Orations xxxix and xl P.G., loc. cit.
- ↑ Ibid. col. 349.
- ↑ St. John Cassian, Conferences, X, 2, in Migne, Patrologia Latina (P.L.), XLIX; 820
- ↑ 16.0 16.1 Nicholas Pokhilko, History of Epiphany
- ↑ "Today the Church has been joined to here heavenly bridegroom, since Christ has purified her of her sins in the river Jordan: the Magi hasten to the royal wedding and offer gifts: the wedding guests rejoice since Christ has changed water into wine, alleluia" (Benedictus antiphon, Liturgy of the Hours, Roman Rite). "Three wonders mark this day we celebrate: today the star led the Magi to the manger; today water was changed into wine at the marriage feast; today Christ desired to be baptized by John in the river Jordan to bring us salvation, alleluia" (Magnificat antiphon at Second Vespers, Liturgy of the Hours, Roman Rite).
- ↑ 18.0 18.1 "Proclamation of the Date of Easter at Epiphany", 1970 Roman Missal, The Catholic Liturgical Library, 1989, http://www.catholicliturgy.com/index.cfm/FuseAction/TextContents/Index/4/TextIndex/13, retrieved 2008-05-18
- ↑ The Feasts of the Church Year.
- ↑ Christmas in the Old Country
- ↑ Nicholas Pokhilko, The Meaning of Water in Christianity
- ↑ On Holy Water by St. John (Maximovitch) of Shanghai and San Francisco
- ↑ St. John Chrysostom, Homily on Christian Baptism in P.G., XLIX, 363.
- ↑ Macrobius s. I, x, xxiv; II, xlix
- ↑ Brand, John (1777). Popular Antiquities. pp. 180, 183
- ↑ Catholic Encyclopedia: Epiphany New Advent
External links
- Catholic Encyclopedia: Epiphany
- Epiphany Celebration
- The Epiphany Season at the Christian Resource Institute
- Great Blessing of Waters at Theophany Russian Orthodox
- Armenian Theophany
- The Great Blessing of Waters live on the Go-Thassos webcam (every January 6 at approximately 10:45-11:00 AM GMT 2+) on the Greek island of Thassos
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