The sixth of January is the feast
of the Epiphany. Originally it was the one Christian feast of the
"shining forth" of God to the world in the human form of Jesus of Nazareth. It
included the celebration of Christ's birth, the adoration of the Wisemen, and
all of the childhood events of Christ such as his circumcision and presentation
to the temple as well as his baptism by John in the Jordan. There seems to be
little doubt that this feast, like Easter and Pentecost, was understood as the
fulfillment of a previous Jewish festival, in this case the Feast of Lights.
Epiphany means shining
forth or manifestation. The feast is often called, as it is in the
Orthodox service books, Theophany, which means the shining forth and
manifestation of God. The emphasis in the present day celebration is on
the appearance of Jesus as the human Messiah of Israel and the divine Son of
God, One of the Holy Trinity with the Father and the Holy Spirit.
Thus, in the baptism by John in the
Jordan, Jesus identifies himself with sinners as the "Lamb of God who takes away
the sin of the world" (John 1:29), the "Beloved" of the Father whose messianic
task it is to redeem men from their sins (Luke 3:21, Mark 1:35). And he is
revealed as well as One of the Divine Trinity, testified to by the voice of the
Father, and by the Spirit in the form of a dove. This is the central
epiphany
glorified in the main hymns of the feast:
When Thou, O Lord, wast
baptized in the Jordan the worship of the Trinity was made manifest! For the
voice of the Father bare witness to Thee, calling Thee his Beloved Son. And
the Spirit, in the form of a dove, confirmed the truthfulness of his Word. O
Christ our God, who hast revealed Thyself and hast enlightened the world,
glory to Thee (Troparion).
Today Thou hast appeared to
the universe, end Thy Light, O Lord, has shone on us, who with understanding
praise Thee: Thou hast come and revealed Thyself, O Light Unapproachable! (Kontakion).
The services of Epiphany are set up
exactly as those of Christmas, although historically it was most certainly
Christmas which was made to imitate Epiphany since it was established later.
Once again the Royal Hours and the Liturgy of Saint Basil are
celebrated together with Vespers on the eve of the feast; and the Vigil
is made up of Great Compline and Matins. The prophecies of Epiphany repeat the
God is with Us from Isaiah and stress the foretelling of the Messiah as
well as the coming of his forerunner, John the Baptist:
The voice of one crying in the
wilderness: Prepare the way of the Lord, make his path straight. Every valley
shall be filled and every mountain and hill brought low, and the crooked shall
be made straight, and the rough ways shall be made smooth; and all flesh shall
see the salvation of God (Isaiah 40:3-5; Luke 3:4-6).
Once more special psalms are sung
to begin the Divine Liturgy of the feast, and the baptismal line of
Galatians 3:27 replaces the song of the Thrice-Holy. The gospel readings of
all the Epiphany services tell of the Lord's baptism by John in the Jordan
River. The epistle reading of the Divine Liturgy tells of the consequences of
the Lord's appearing which is the divine epiphany.
For the grace of God has appeared
for the salvation of all men, training us to renounce irreligion and worldly
passions, and to live sober, upright and godly lives in this world, awaiting
our blessed hope, the appearing of the glory of our great God and Savior
Jesus Christ, who gave himself for us to redeem us from all iniquity and to
purify for himself a people of his own who are zealous for good deeds (Titus
2:11-14).
The main feature of the feast of
the Epiphany is the Great Blessing of Water. It is prescribed to follow
both the Divine Liturgy of the eve of the feast and the Divine Liturgy of the
day itself. Usually it is done just once in parish churches at the time when
most people can be present. It begins with the singing of special hymns and the
censing of the water which has been placed in the center of the church building.
Surrounded by candles and flowers, this water stands for the beautiful world of
God's original creation and ultimate glorification by Christ in the Kingdom of
God. Sometimes this service of blessing is done out of doors at a place where
the water is flowing naturally.
The voice of the Lord cries over
the waters, saying: Come all ye, receive the Spirit of wisdom, the Spirit of
understanding, the Spirit of the fear of God, even Christ who is made
manifest.
Today the nature of water is
sanctified. Jordan is divided in two, and turns back the stream of its waters,
beholding the Master being baptized.
As a man Thou didst come to that
river, 0 Christ our King, and dost hasten O Good One, to receive the baptism
of a servant at the hands of the Forerunner (John), because of our sins, 0
Lover of Man (Hymns of the Great Blessing of Waters).
Following are three readings from
the Prophecy of Isaiah concerning the messianic age:
Let the thirsty wilderness be
glad, let the desert rejoice, let it blossom as a rose, let it blossom
abundantly, let everything rejoice ... (Isaiah 35: 1-10)
Go to that water, 0 you who
thirst, and as many as have no money, let them eat and drink without price,
both wine and fat ... (Isaiah 55:1-13)
With joy draw the water out of
the wells of salvation. And in that day shall you say: Confess ye unto the
Lord and call upon his Name; declare his glorious deeds... his Name is exalted
... Hymn the Name of the Lord ... Rejoice and exult ... (Isaiah 12:3.6).
After the epistle (1 Corinthians 1:10-14)
and the gospel reading (Mark 1:9-11) the special great litany is chanted invoking
the grace of the Holy Spirit upon the water and upon those who will partake of
it. It ends with the great prayer of the cosmic glorification of God in which
Christ is called upon to sanctify the water, and all men and all creation, by
the manifestation of his saving and sanctifying divine presence by the
indwelling of the Holy and Good and Life-creating Spirit.
As the troparion of the feast is
sung, the celebrant immerses the Cross into the water three times and then
proceeds to sprinkle the water in the four directions of the world. He then
blesses the people and their homes with the sanctified water which stands for
the salvation of all men and all creation which Christ has effected by his
"epiphany" in the flesh for the life of the world.
Sometimes people think that the
blessing of water and the practice of drinking it and sprinkling it over
everyone and everything is a "paganism" which has falsely entered the Christian
Church. We know, however, that this ritual was practiced by the People of God in
the Old Testament, and that in the Christian Church it has a very special and
important significance.
It is the faith of Christians that
since the Son of God has taken human flesh and has been immersed in the streams
of the Jordan, all matter is sanctified and made pure in him, purged of its
death-dealing qualities inherited from the devil and the wickedness of men. In
the Lord's epiphany all creation becomes good again, indeed "very good," the way
that God himself made it and proclaimed it to be in the beginning when "the
Spirit of God was moving over the face of the waters" (Genesis 1:2) and when the
"Breath of Life" was breathing in man and in everything that God made (Genesis 1:30;
2:7).
The world and everything in it is
indeed "very good" (Genesis 1:31) and when it becomes polluted, corrupted and dead,
God saves it once more by effecting the "new creation" in Christ, his divine Son
and our Lord by the grace of the Holy Spirit (Galatians 6:15). This is what is
celebrated on Epiphany, particularly in the Great Blessing of Water. The
consecration of the waters on this feast places the entire world -- through its
"prime element" of watering the perspective of the cosmic creation,
sanctification, and glorification of the Kingdom of God in Christ arid the
Spirit. It tells us that man and the world were indeed created and saved in
order to be "filled with all the fullness of God" (Ephesians 3:19), the "fullness of
him who fills all in all" (Ephesians 1:22). It tells us that Christ, in who in "the
whole fullness of deity dwells bodily," is and shall be truly "all, and in all"
(Colossians 2:9, 3:11). It tells us as well that the "new heavens and the new earth"
which God has promised through his prophets and apostles (Isaiah 66:2; 2 Peter 3:13,
Revelations 21:1) are truly "with us" already now in the, mystery of Christ and his
Church.
Thus, the sanctification and
sprinkling of the Epiphany water is no pagan ritual. It is the expression of the
most central fact of the Christian vision of man, his life and his world. It is
the liturgical testimony that the vocation and destiny of creation is to be
"filled with all the fullness of God" (Ephesians 3:19).
