What is Epiphany?

Though Lent is right around the corner, technically we’re still in the season of Epiphany. What does that mean for us and for the Church?

Source: Unsplash/Sergey Zhesterev

What is Epiphany?

Epiphany reminds us of how the light of Jesus Christ continues to guide our lives every day —even after we put away the bright and cheery Christmas lights. Epiphany is a Christian holiday celebrated in the West on January 6. The word “Epiphany” originates from the Greek epiphaneiameaning “manifestation” or “appearance.”

Also known as “Three Kings Day,” the Western church largely celebrates the visit of the three Magi to the newly-born Jesus in Bethlehem that is detailed in Matthew 2:1-12. More broadly, the day of Epiphany commemorates the revelation of Christ as the eternal Savior of all humankind. Not only did Christ reveal himself as the Son of God to the three Magi, but also through his baptism (Mark 1:9-11) as well as through his first miracle in the turning of the water to wine at Cana (John 2:1-11). The liturgical season of Epiphany, which stretches from January 6 through Ash Wednesday, highlights all these “theophanies” or “epiphanies” of Christ’s divinity to the world.

All these significant revelations of Jesus have been commemorated on Epiphany at different historical periods and in different regions throughout the Eastern and Western churches. In addition to Christmas and Easter, Epiphany is one of the three oldest Christian feast days.

What is the difference between Epiphany and the Twelve Days of Christmas?

The Twelve Days of Christmas traditionally refers to the period of 12 calendar days between Christmas Day, December 25, and Epiphany on January 6.

What’s the difference between Epiphany in the Western church and Epiphany in the Eastern church?

Western Christians, such as Roman Catholics and Protestants, and Eastern Christians, such as Russian and Greek Orthodox churches, follow different calendars when it comes to deciding feast days and liturgical seasons. In the West, Christmas is celebrated on December 25 and the feast of Epiphany is celebrated on January 6. Additionally, the feast day of Epiphany in the Western church principally focuses on the visit of the Magi to baby Jesus and how this visit revealed Jesus’ divinity. Eastern Christian traditions follow the Julian calendar in which Christmas Eve falls on January 6 and the feast day of Epiphany falls on January 19. In the East, the feast of Epiphany principally focuses on Jesus’ baptism, and how this act revealed Christ’s divinity. Western Christians celebrate Jesus’ baptism on the Sunday that follows the Epiphany feast day.

How long does Epiphany last?

The feast day of Epiphany lasts for 24 hours and is observed by Western Christians on January 6. For Christian traditions that follow the Revised Common Lectionary, such as the Presbyterian Church (U.S.A.), the liturgical season of Epiphany lasts from January 6 through Ash Wednesday, which marks the beginning of Lent.

Do Protestants celebrate Epiphany?

Yes, Christians all around the world celebrate Epiphany: Protestants, as well as Roman Catholics and Eastern Orthodox.

What is the history of Epiphany?

Source: Unsplash/Robert Thiemann

The church’s celebration of Epiphany is one of the church’s three earliest feast days, even older than Christmas. As a result, its history is complicated and has no one pervading theory of origination. In Journey into the Heart of God: Living the Liturgical Year, Philip Pfatteicher cites the earliest recorded evidence for Epiphany dated around 215 in Egypt. Some historians believe that the church’s observance of Epiphany was established to replace local pagan feast celebrations dated in and around January 6. (A similar hypothesis has been proposed for December 25 by Paul F. Bradshaw and Maxwell E. Johnson in The Origins of Feasts, Fast, and Seasons in Early Christianity.)

Scholars note that another theory for the establishment of Epiphany is linked closely with the celebration of Easter. (See Bradshaw and Johnson and Pfatteicher.) Early Christians in Asia Minor celebrated both the death and resurrection of Jesus and the Jewish Passover on April 6. They chose April 6 because they professed that Jesus’ life was perfect and this perfection must be reflected in the dates of his conception and death, meaning that his beginning and end must have occurred on the same date. Therefore, they believed that the date of Jesus’ crucifixion must have been the same as his conception — April 6, nine months before his birth on January 6.

There are still other accounts of early Christians in places like Alexandria, Egypt, celebrating Epiphany without any mention of Jesus’ birth narrative at all. In Alexandria, the Gospel of Mark was the available Scripture. Since the Gospel of Mark notably omits the story of Jesus’ birth, their Epiphany celebrations focused on the baptism and miracle stories of Jesus. These earliest Epiphany celebrations were feast days for the baptism and joyous welcome of new catechumens, or converts, into the life of the church.

In Journey into the Heart of God: Living the Liturgical Year, Philip Phatteicher notes that a gradual “exchange of feasts” took place between the Eastern and Western Church in the mid-to-late fourth century. The Western church received the Eastern observance of Epiphany and the Eastern church adopted the Western observance of Christmas. When the Western church in Rome adopted the Eastern celebration of Epiphany, the story of the three Magi was the focus of their celebration. Jesus’ baptism would later be commemorated on a Sunday after the Sunday of Epiphany, as it is today in the West. Today, the connection between Epiphany and Jesus’ baptism remains stronger in the East. In the West, Epiphany, known today as “Three Kings Day” in some regions, is most commonly associated with the journey and gifts of the three Magi.

Is Epiphany in the Bible?

Bradshaw and Johnson note that Epiphany has historically been a celebration of many theological themes, including Christ’s birth before Christmas was observed. On Epiphany, the Eastern and Western churches throughout the centuries have also commemorated Jesus’ baptism, the journey of the three kings to visit the Christ child, as well as the wedding at Cana wherein Jesus performed his great miracle of turning water into wine. The story of Jesus’ birth (Matthew 1:18-25; Luke 2:1-7), the journey of the three Magi (Matthew 2:1-12), Jesus’ baptism (Mark 1:9-11), and the wedding at Cana (John 2:1-11) are all located in the Bible.

In Journey into the Heart of God: Living the Liturgical Year, Philip Phatteicher notes that a gradual “exchange of feasts” took place between the Eastern and Western Church in the mid-to-late fourth century. The Western church received the Eastern observance of Epiphany and the Eastern church adopted the Western observance of Christmas. When the Western church in Rome adopted the Eastern celebration of Epiphany, the story of the three Magi was the focus of their celebration. Jesus’ baptism would later be commemorated on a Sunday after the Sunday of Epiphany, as it is today in the West. Today, the connection between Epiphany and Jesus’ baptism remains stronger in the East. In the West, Epiphany, known today as “Three Kings Day” in some regions, is most commonly associated with the journey and gifts of the three Magi.

What is the legend of La Befana: Italy’s Epiphany gift-giver?

On Epiphany Eve, the children of Italy anticipate the visit of a mythical figure who carries a broomstick and brings gifts. She’s a woman known as La Befana. Sources date that the legend of La Befana has been observed as early as the 13th century, easily pre-dating Santa Clause. The Italian legend blends with biblical tradition. The story goes that the three Magi stopped at the home of an old woman on their way to visit the baby Jesus. She offered them rest and hospitality. In exchange, they invited her to join them on their journey, but she turned down their offer, saying that she had too much housework to do. She later regretted her decision. Each year, on Epiphany Eve, La Befana sets out on her own search for the Christ Child, visiting the homes of children and leaving toys and sweets. A later adaptation of the myth even has La Befana leaving gifts of carbone — candy made to resemble coal.

What are “Star Words?”

Passing out “star words” has been a practice in Protestant churches for nearly a decade and continues to proliferate in congregations. The annual ritual derives from the story of the luminous star that led the three Magi to the Christ Child. “Star words” are intention words that are printed or written out on paper stars. Each year, during Epiphany worship, members of churches are invited to take a paper star, often either from a basket or from the Communion Table. Without knowing the word written on their paper star ahead of time, worshippers are invited to place their trust in the word they have drawn and to allow that word to reflectively guide them. The word we choose helps us prayerfully set our intention for the coming year. Star words are a lovely liturgical practice that encapsulates so well the spirit of Epiphany: our ever-present hope that God is an illuminating presence in our daily lives, calling us, loving us, and leading us forth into our world together.

What is Advent?

Advent was not always understood as a countdown to Christmas. In fact, the origins of our modern-day Advent celebration may not have had much to do with December 25th at all.

A version of this piece is published online at Presbyterian Outlook.

Source: Unsplash/Max Beck

What is Advent?

As the days shorten and the nights grow colder, Christians embrace God’s promise of light. Heralding the beginning of the church calendar year, Advent begins on the Sunday between November 27th and December 3rd. [1] Deriving from the Latin word, adventus, the word means “coming,” “approach,” or “arrival.” “Advent” is also a translation of the Greek παρουσία (parousia), a word historically used in the church to signify Christ’s second coming. The church collectively waits with hope-filled anticipation for arrival, “Advent,” of Christ in our world, the One born in the flesh and whose presence is with us both now and eternally.

What is the history of the Advent wreath?

Protestants, Roman Catholics, Orthodox, and other Christian traditions around the world celebrate the season of Advent with a host of annual rituals: contemplative worship, prayer, scripture study, and daily devotionals to name a few. In Journey into the Heart of God: Living the Liturgical Year, Philip Pfatteicher lifts up an enduring appeal of the Advent season: the development of meaningful traditions and customs celebrated both in worship, as well as in the home with our families. Today, the Advent wreath is one of most common symbols associated with the season.

Invented by Johann Hinrich Wichern in 1839, the Advent wreath was intended as a physical sign to help bring the spirit and expectation of the season to young boys living in a settlement house that Wichern founded in Hamburg. Evergreens and fire, two of the main materials that make up the Advent wreath, are both deeply rooted in ancient, pre-Christian symbolism associated with everlasting life. Though traditions vary today, four candles typically form a circle around the outside with one white candle in the middle, known as the Christ Candle. The four outer candles customarily represent peace, hope, joy, and love. One candle is lit for each of the four Sundays of Advent, with the Christ Candle as the final one we light on Christmas Eve.  

Why do churches decorate with purple during Advent?

Rich, deep colors are symbolic of the Advent season. As in the season of Lent, purple is one of the main liturgical hues associated with Advent. Philip Pfatteicher observes that the color purple holds different meanings for different church calendar seasons. Purple represents penitence during the Lenten season. Whereas during Advent, purple is often associated with royalty, signifying the anticipated arrival of Christ the king. Dark blue is also commonly recognized during Advent. In church history, a deep shade of blue is symbolic of hope and also of Mary, the mother of Jesus. Today, throughout the Advent season, clergy wear purple or dark blue vestments and churches are adorned in purple or dark blue paraments. In the Middle Ages, black was also a liturgical color associated with the observance of Advent.  

What are the historical origins of Advent?

Much like the mystical spirit of the season, the precise historical origins of Advent are something of a mystery. Scholars have pieced together significant evidence for annual liturgical periods of fasting and preparation in the early Christian church. Notably, these early Advent seasons didn’t culminate on December 25th but instead on January 6th, the day of Epiphany. On Epiphany, the church commemorates the revelation of the Christ-child to the world, represented by the three magi who traveled a great distance to Bethlehem to pay him homage. The early church’s observance of Epiphany included themes of the nativity, Jesus’ baptism, the miracle of the Jesus’ turning of the water into wine at Cana, and other revelations of Jesus’ identity to the world. In the West, Epiphany was marked as a feast day for the baptism and joyful reception of new catechumens, or converts, into the life of the church. In The Origins of Feasts, Fasts, and Seasons in Early Christianity, Bradshaw and Johnson point out that the connection between Epiphany and Jesus’ baptism is stronger in the Eastern church than in the West. In the Western Church, Jesus’ baptism would later come to be celebrated on a Sunday after the Sunday of Epiphany, as it is today.

Scholars believe that our modern-day Advent observance may have its origins in Spain and in Gaul. In the sixth century, the church in Rome observes a similar season of preparation for baptism. Bradshaw and Johnson note that these early church preparatory observances were of varying lengths, anywhere from three weeks to a six-week Advent in Rome. Pope Gregory I at the end of the sixth century eventually shortens the length of the Advent season to four weeks. Christmas Day, commemorated on December 25th, began as a local Roman church observance. In Rome, the four Sundays of Advent leading up to Christmas were officially set by Pope Gregory I. Though the early church’s celebration of Epiphany on January 6th was much older and celebrated more broadly, as Christmas Day gained wider acceptance in the church, the celebration of Advent became oriented not toward preparation for Epiphany but for Christmas.  

What is the theological significance of Advent?

As early church Advent celebrations were not centered upon December 25th at all, theologically Advent is oriented beyond the birthday of Jesus. Advent prepares us to celebrate Jesus Christ’s arrival, born into our broken world as a real, en-fleshed human being. However, the season of Advent also directs us toward the ultimate, eschatological hope of our eternal Savior’s second coming and the subsequent reconciliation of all things. In other words, we spiritually “get ready” for Christ to come again.

In Journey into the Heart of God: Living the Liturgical Year, Philip Pfatteicher writes, “The spirit of the season is expressed in the impatient cry of a sometimes desperate people, ‘O that you would tear open the heavens and come down’ (Isaiah 64:1).” In contrast to the often-ostentatious ethos of the commercial Christmas season, the Church’s Advent is a somber and soulful time of contemplation. Many of our Advent scriptures and hymns are of lament. A very familiar Advent hymn, “O Come, O Come Emmanuel,” has a haunting minor melody, in which the chorus cries out for God to save God’s people, to “ransom captive Israel.” In the final days of Advent, many churches hold “Longest Night” worship services in the evening, intentional spaces for communities to gather and lay bare the sadness and grief so often felt on these longest nights of the year.

The Church’s Advent journey does not abandon us at the threshold of despair and sorrow. Ultimately, this season orients us toward hope in a Savior who has the power to break through the anguish and sins of this world—and to ultimately redeem us all. The theme of the fourth and final Sunday in Advent is profoundly Incarnational, pointing us toward the eternal hope of God’s people in Jesus Christ and the enduring promise that our prayers for salvation have at last been answered. The Catholic Church has recited morning prayers together for hundreds and hundreds of years. One line of praise from these morning prayers (Lauds) on the final days of Advent strikes a triumphant and optimistic tone, beautifully summing up our ultimate hope of the Advent season:

“The Lord is here; go out to meet him, saying: Great is his birth, eternal his kingdom, strong God, Ruler of all, Prince of peace, alleluia!”


[1] https://www.christianity.com/wiki/holidays/what-is-advent.html

 

A Thanksgiving Benediction

A benediction for worship or to share for your Thanksgiving meal with friends and family.

May the Lord bless you and hold you close,

May the Lord fill your heart with an overwhelming sense of peace and an abundance of gratitude.

May you rest in the assurance that God loves you completely, uniquely, and beyond measure.

May you step into the fullness of God’s love for you,

May God’s love kindle within you a yearning to reach out to those who need you, whose beloved faces you can picture in your mind’s eye, as well as the strangers whom you haven’t yet met.

May you work for justice, cling to kindness, and walk humbly with Christ in your midst.

May you live for one another and for God like never before,

With open hands, minds, and hearts,

Not just during the short days of this thanksgiving season,

But for each and every day to come.

In the name of the Father, Son, and Holy Spirit, Amen.