Season of Epiphanies Images: The Baptism of Christ, Piero dellafrancesca; Adoration of the Magi, Carlo Dolci; Marriage at Cana, James Tissot; Transfiguration, Raphael
Reference Journey into the Heart of God. Living the Liturgical Year, Philip H Pfatteicher, Oxford University Press, 2013.
Reference Welcome to the Church Year. An Introduction to the Seasons of the Episcopal Church, Vicki K Black, Morehouse Publishing, 2004.
References and the PowerPoint presentation file are available on the web at: www.stjohnadulted.org
O God, by the leading of a star you manifested your only Son to the Peoples of the earth: Lead us, who know you now by faith, to your presence, where we may see your glory face to face; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. The Book of Common Prayer, Collect for Epiphany, page 214.
Introduction
Introduction Feast of the Epiphany is celebrated on January 6. Marks the end of the twelve days of the Christmas season. Epiphany is actually an older feast than Christmas. Originated in the 2nd or 3rd century in Eastern Christianity. For centuries, Epiphany, Easter and Pentecost were the three major feasts of the church.
Introduction Epiphany means manifestation, revelation: an appearance of the divine in space and time The Incarnation and the whole of Christ s life is an epiphany. A similar term, Theophany, means a manifestation of God. Eastern Christianity celebrates the feast of Epiphany or Theophany on January 6.
Introduction In Western Christianity, Epiphany on January 6 focuses on the coming of the Magi: the revelation of Christ to the Gentiles In Eastern Christianity, Epiphany / Theophany focuses on the baptism of Jesus: the revelation of the three persons of the Trinity, the revelation of Jesus as the Messiah = the revelation of God to the World in his Son.
Origin of the Feast
Origins of the Feast The feast of Epiphany / Theophany originated in the East before Christmas developed in the West: Earliest evidence comes from ca. 215 in the writings of Clement of Alexandria in Egypt, By the 4 th century the feast was being celebrated by all Eastern orthodox Christians; it was one of the three major feasts of the Church year (Epiphany, Easter, Pentecost) The early Epiphany s focuses included: the baptism of Jesus, the birth of Jesus, his manifestation to the Magi, the wedding at Cana in Galilee.
Origins of the Feast The primary focus in the Eastern celebration of the Epiphany was (and is today) Jesus s baptism: the revelation of the three persons of the Trinity, the revelation of Jesus as the Messiah = the revelation of God to the world in his Son.
Origins of the Feast The lack of emphasis in the East on the birth of Jesus the emphasis instead on Jesus s baptism has been explained by the high regard of St. Mark s Gospel in the great Eastern center of Christianity, Alexandria, Egypt: Mark is regarded as the founder of the Church in Alexandria. Mark s gospel makes no mention of the Jesus s birth but, begins directly with the baptism of Jesus.
Origins of the Feast In the second half of the fourth century, an exchange of feasts took place over several decades. The West adopted the Eastern celebration of the Epiphany, and the East adopted the Western celebration of Christmas. The main holdout was the conservative bible belt of Western Christianity at the time, the Church in North Africa. They resisted the introduction of the new feast of the Epiphany, observing only Christmas on December 25.
Origins of the Feast When the East adopted Christmas on December 25, the stories of the birth of Jesus and the adoration of the Magi were both assigned to the Christmas celebration. In the East, the story focuses of Epiphany / Theophany on January 6 were: the Baptism of Jesus and the Miracle at the Wedding Feast at Cana. When the West (Rome) accepted the feast of Epiphany on January 6, it associated the day with the story of the adoration of the Magi. The stories of the Baptism of Jesus and the first miracle at Cana were assigned to later, nearby days.
Origins of the Feast Reasons for the choice of the date of January 6 for the Feast of Epiphany is debated: (1) Epiphany was introduced to oppose a pagan feast. Epiphanius (ca. 315-403) notes in Egypt there was a night festival on the 11 th of Tybi(January 5-6) celebrating the birth of the god Aion from a virgin, Kore. The waters of the Nile were thought to acquire miraculous powers and turned to wine that night. Pliny the Younger mentions a festival in honor of Dionysus, the god of wine, on January 5, Pater Liber.
Origins of the Feast Reasons for the choice of the date of January 6 for the Feast of Epiphany is debated: (2) Computation hypothesis Jesus died on the Jewish Passover, on the 14 th day of first month of spring in the Jewish lunar calendar. When the Roman Julian calendar was adopted, this date turned out to be April 6. Since Jesus s perfect life should be perfect in every aspect and therefore should not admit fractions, it must have begun and ended on the same date: If April 6 was the date of his death, then April 6 must also have been the date of his conception. And his birth would have been exactly nine months later January 6.
Origins of the Feast Whatever the reason for the date, by the late second or early third century in Egypt, Jesus s birth and Jesus s baptism were being celebrated on January 6.
Adoration of the Magi
Adoration of the Magi In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem, asking, Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage (Matthew 2:1 2) Image from: A Thrill of Hope. The Christmas Story in Word and Art, page 4. Artist: John August Swanson (1938 -)
Adoration of the Magi For the Western Church, the story of the adoration of the Magi, is the devotional focus of Epiphany: the manifestation, the revelation of Christ to the Gentiles.
Adoration of the Magi Tertullian (~160-~225) called the Magi / wise men ferereges, almost kings, By the sixth century, the reference the Magi / wise men as kings became general: they were a fulfillment of Psalm 72:10-11: The kings of Tarsish and of the Isles shall pay tribute, and the kings of Arabia and Saba offer gifts. All kings shall fall down before him, all nations do him service.
Adoration of the Magi Origin (ca. 185-ca. 254) was the first to speak of three Magi / wise men, probably from the three gifts they offered. Later the three Magi came to represent the three races of humanity: Asian, African, European.
Adoration of the Magi By the late fourth century, the three gifts had acquired symbolic meaning: gold, for royalty, emphasizing the kingship of Christ, frankincense, a tree gum burned during worship to produce an aromatic smoke, symbolizing prayer, myrrh, a bitter resin used to anoint bodies before burial, foretelling Christ s death. In the hymn by Prudentius (348-410), Earth hath many a noble city, the fourth stanza explains the three gifts: Sacred gifts of mystic meaning: Incense doth their God disclose, Gold the King of kings proclaimeth, Myrrh his sepulcher foreshows.
Adoration of the Magi The same interpretation of the gifts is found in the carol by John Henry Hopkins, Jr. (1820-1891): We three kings of orient are. Born a king on Bethlehem s plain, Gold I bring to crown him again, King for ever, Ceasing never, Over us all to reign. Frankincense to offer have I: Incense owns a Deity nigh; Prayer and praising, Gladly raising, Worship him, God Most High. Myrrh is mine; its bitter perfume Breathes a life of gathering gloom; Sorrowing, sighing, Bleeding, dying, Sealed in the stone cold tomb.
Adoration of the Magi Epiphany celebrates the manifestation of Christ the Lord to the world, and the world s adoration of its infant King. The Magi represent the nations of the world. The Magi s adoration anticipates all the peoples of the world acknowledging the kingship of the Savior.
Feast of Lights
The Feast of Lights Epiphany is also known as the Feast of Lights. In the Old Testament reading for the Epiphany, we hear the Jewish hope for the restoration of Jerusalem described in images of light: Arise, shine; for your light has come, and the glory of the LORD has risen upon you... Nations shall come to your light, and kings to the brightness of your dawn... They shall bring gold and frankincense, and shall proclaim the praise of the LORD. Isaiah 60:1, 3, 6 Adoration of the Magi, Carlo Dolci(1616-1686)
The Feast of Lights During Epiphany, the Feast of Lights, we continue our Christmas celebration of Christ as the light of the world: What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it. (John 1:3 5)
The Feast of Lights Christ as the light of the world, permeates many Epiphany hymns: The people who in darkness walked have seen a glorious light; on them broke forth the heavenly dawn who dwelt in death and night. To hail thy rising, Sun of life, the gathering nations come, joyous as when the reapers bear their harvest treasures home. -Hymnal 1982, hymn 125. Words by John Morison (1749 98).
The Feast of Lights The Proper Preface for Epiphany in the 1979 Book of Common Prayer is drawn from the Gelasian sacramentary* (no. 59): Because in the mystery of the Word made flesh, you have caused a new light to shine in our hearts, to give the knowledge of your glory in the face of your Son Jesus Christ our Lord. *The Gelasian sacramentary, mid 8th century, is the oldest known sacramentary in which the feasts are arranged according to the Church year
The Feast of Lights The Roman Catholic proper preface for Epiphany is a combination from the Gelasian and the Leonine sacramentaries*: Today you have revealed the mystery of our salvation in Christ as a light for the nations, and when he appeared in our mortal nature, you made us new by the glory of his immortal nature. *The Leonine Sacramentary is the Church s oldest sacramentary, attributed to Leo the Great who died in 461
The Feast of Lights The vestments and altar linens remain white on Epiphany, the festival color of light, just as for Christmas.
Baptism of Jesus
Baptism of Jesus And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, This is my Son, the Beloved, with whom I am well pleased. Matthew 3:16 17 The Baptism of Christ, Piero della Francesca (1415-1492)
Baptism of Jesus For the Eastern Church, the story of the baptism of Jesus is the devotional focus of the feast of Epiphany / Theophany: the revelation of the three persons of the Trinity, the revelation of Jesus as the Messiah, the revelation of God to the world in his Son. The Western Church focuses on the story of Jesus s baptism on the First Sunday after Epiphany.
Baptism of Jesus Bishop Maximus of Turin (born ~380) preached this on the Epiphany: Christ is baptized, not to be made holy by the water, but to make the water holy, and by his cleansing to purify the waters which he touched. For the consecration of Christ involves a more significant consecration of the water. For when the Savior is washed, all water for our baptism is made clean, purified at its source for the dispensing of baptismal grace to the people of future ages.
Baptism of Jesus John Mason Neale s (1818-1866, Anglican priest, scholar and hymnwriter) translation of a 5 th century hymn by Coelius (or Caelius) Sedulius (The Star Proclaims the King is Near) makes clearer the reason for Jesus s baptism as explained by Bishop Maximus: Within the Jordan s crystal flood In meekness stands the Lamb of God And, sinless, sanctifies the wave Mankind from sin to cleanse and save. Jesus, the sinless one, came to the Jordan to make water the agent of new birth.
Baptism of Jesus In the Episcopal Calendar, The First Sunday after Epiphany, celebrating The Baptism of Our Lord, is one of four days in the calendar that the prayer book holds as especially appropriate for baptisms: along with the Easter Vigil, Pentecost, and All Saints Day.
Baptism of Jesus When Jesus is baptized, the waters that touch him are made holy, are purified, are redeemed. But not merely the waters, but all creation is made holy, purified, redeemed, And in return, all creation participates in the celebration of its redemption: Mighty seas and rivers, bless the Lord; springs of water, sing his praises, alleluia. from canticle at Lauds for The Epiphany, Liturgy of the Hours.
Some Epiphany Customs
Some Epiphany Customs In the West, a popular custom arose of blessing the houses of the parishioners on Epiphany. The Magi entered the house where the Holy Family then resided. The clergy (or the parishioners themselves) take chalk and write over the entrance door (here the form for 2019): 20+C+M+B 19
Some Epiphany Customs 20+C+M+B 19 The initials stand for the supposed names of the Magi, each preceded by a cross showing their sainthood: Caspar (sometimes Kasparor Gasper) Melchior Balthasar Another interpretation: the initials stood for Christus mansionem benedicat: [May] Christ bless this house.
Some Epiphany Customs In the East, the Epiphany is a time for the blessing of the waters of the earth, recalling Jesus s baptism, his consecration, his purification of the waters that touched him. Often accompanied by dramatic actions: For example: the Greek tradition of throwing a gold cross into the waters for divers in competition to recover.
Sundays After Epiphany
Sundays After Epiphany The celebration of the Epiphany in the Roman Catholic calendar concludes with the Sunday of the Baptism of Jesus. On the following day what the Roman Catholic calendar calls ordinary time begins, and the white color of Christmas-Epiphany is replaced with green. Episcopalians and Lutherans however continue, in a muted way, the former practice of an Epiphany season lasting through the Last Sunday after the Epiphany (the Sunday before Ash Wednesday). Although Episcopalians and Lutherans continue a Season of Epiphany with a series of Sundays after Epiphany, the white vestments and altar linens are still replaced by green, the color of the ongoing life of the church, of ordinary time.
Sundays After Epiphany The Scripture lessons for the Sundays After Epiphany focus on the early events in Jesus s ministry following his baptism, when his unique identity and calling began to be manifested / revealed to others: We hear of Jesus changing water into wine at the wedding feast in Cana, the first of his signs that revealed his glory (John 2:11). We visit the synagogue in Nazareth, hear Jesus identify himself with the anointed one of whom Isaiah spoke: The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor (Luke 4:18). We go to the Sea of Galilee, hearing Jesus calling the crowds to repent, for the kingdom of heaven has come near (Matthew 4:17). We watch his disciples leave their fishing nets to follow Jesus. We sit among the multitudes of men, women, and children who gather around Jesus listening to his Sermon on the Mount, beginning with the Beatitudes: Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5:3).
Sundays After Epiphany from Transfiguration, Raphael (1483-1620) On the Last Sunday after the Epiphany, we celebration the Transfiguration. We go up a high mountain with Jesus, Peter, James, and John. Jesus was transfigured before them, and his face shone like the sun, and his clothes became dazzling white... And from the cloud a voice said, This is my Son, the Beloved; with him I am well pleased; listen to him! (Matthew 17:2, 5). This final revelation, this final epiphany of the nature of Jesus as the Son of God recalls the revelation, the epiphany at his Baptism, This is my Son, the Beloved.
Holy Days
Holy Days There are 3 major holy days during the Season of Epiphany: Confession of St. Peter the Apostle, January 18 Conversion of St. Paul the Apostle, January 25 Presentation of Jesus in the Temple, Candlemas Day, February 2.
Holy Days Candlemas The Presentation of Our Lord Jesus Christ in the Temple on February 2 is also called Candlemas because of the tradition of carrying candles in procession at the celebration of this feast. Candlemas can be considered the fulfillment of Advent: The block of the liturgical year that began with the successive lighting of the candles of the Advent wreath finds its fulfillment in the blessing and procession with lighted candles in celebration of the arrival of the Lord in his temple.
Holy Days Candlemas Simeon s Song of Praise, Aert de Gelder (1645-1727) On this day, Mary and Joseph took Jesus to Jerusalem and presented him to the Lord in the temple in Jerusalem, according to the Law of Moses for purification following childbirth. While they were in the temple they encountered Simeon and Anna, two prophets who saw in Jesus the long-awaited Messiah. When Simeon saw Jesus, he took Jesus in his arms and spoke the words that have become the canticle The Song of Simeon (also known as the Nunc dimittis) Master, now you are dismissing your servant in peace, according to your word; for my eyes have seen your salvation, which you have prepared in the presence of all peoples, a light for revelation to the Gentiles and for glory to your people Israel. (Luke 2:29 32).
Holy Days Candlemas The blessing bestowed on this day is the blessing of all the candles to be used in the church in the year ahead (like the blessing of oils on Maundy Thursday), The forward thrust of this blessing can be seen in the Roman Catholic prayer of blessing of the candles: O God, true light and source of light eternal, pour into the hearts of your faithful people the clarity of perpetual light that all those in this your holy temple, enlightened by these candles may advance with joy toward the light of your glory.
References and the PowerPoint presentation file are available on the web at: www.stjohnadulted.org