HOLY
CROSS
ORTHODOX
CHURCH
Through the Cross joy has come into all the world
Rev. Fr. Christopher Foley
[email protected]
645 Greensboro Rd., High Point, NC
336-688-9820
January, 2014
Epiphany In Eastern and
Western Christianity
By Rev. George Dion. Dragas Ph.D., D.D.
1. The Feast Of Epiphany.
On the 6th of January Eastern
Orthodox and Western Christians celebrated the great Feast of
Epiphany (Western) or Theophany
(Eastern). This Feast introduced a
new period of liturgical celebration, which is still with us – a celebration that goes right back to
Christian beginnings and opens up
the meaning of the Christian faith
and tradition.
Epiphany (from the Greek epiphaneia) means “manifestation from
above,” that is, “divine revelation.”
The Christian feast of the Epiphany primarily entails the manifestation of God in Christ, Christ being
manifested as the Son of God and
God as the Trinity of the Father
and the Son and the Holy Spirit.
What is the basis of this manifestation? Or, putting it otherwise, what is the basic event (or events) that lies at the
root of this divine manifestation (Theophany)? Today’s
practices of Eastern and Western Christianity appear to
give different answers to the above questions. How different are they?
2. The Eastern And Western Traditions.
The Eastern Epiphany celebrates the Baptism of Christ
in the River Jordan by John the Baptist or “Forerunner”
(in Greek Prodromos) as the event of the manifestation of
Christ as the Son of God and its corollary, the manifesta-
www.holycrossoca.org
Volume 8, Number 5
tion of God in Trinity, and also as the event that marks
the beginning of Christ’s saving mission. This is particularly revealed in the service of the Great Sanctification
of the Waters (Megas Agiasmos), which is reminiscent of
Christ’s Baptism and constitutes a
conspicuous feature of the Eastern
celebration.
The Western Epiphany celebrates
the veneration of the newborn
Christ by the wise Oriental Magi
as the event that marks the manifestation of the divinity of Christ
to the “nations.” Especially since
medieval times, Western Christianity developed an elaborate tradition around these Oriental figures – fixing their number to three
and identifying them with three
kings, called Melchior, Gaspar and
Balthasar – a tradition that included the re-discovery of their bodies at the Church of St. Eustorgio
in Milan (1158), where they had
been transferred from Constantinople in the 4th century, and their
re-transference and deposition in
Cologne Cathedral by Frederick Barbarossa (1164).
3.Contradiction Or Different Approaches?
This divergence naturally raises a number of questions,
both historical and theological, to which liturgists have
provided various answers. Above all it raises the question
whether it implies any contradiction? I believe that there
is no contradiction here, because both celebrations lead
to the same over-arching truth: the divine manifestation
of Christ and its corollary, the divine manifestation of the
One God in Trinity.
Holy Cross Orthodox Church
January, 2014 Newsletter - p. 1.
On the other hand, it must be said that the way the two
traditions relate Epiphany to the other Great Feasts of
the liturgical year suggests a difference of approach to the
mystery of Christ and the salvation he bears. The Eastern
tradition links Epiphany to Christ’s saving mission and
looks to Pascha and Pentecost as its final and saving outcome. The Western tradition links Epiphany to the earthly
life of Christ and looks to his mission as a gradual disclosure of Christ’s saving person.
The purpose of this article is not to engage in comparative liturgics. It is simply to facilitate a clearer understanding
of the Eastern Orthodox and
Western celebrations of Epiphany. Because these celebrations
do not seem to be readily understood by ordinary Eastern
Orthodox and Western Christians, although they do live in
close proximity with each other
here in America. After all, the
annual recurrence of the Feasts
provides a great opportunity for
growing in understanding and appreciation of the riches
of the Christian Tradition.
4. The Eastern Tradition.
Scholars tell us that, in the Christian East, Epiphany is
the oldest Feast of the Lord next to Pascha, and was always celebrated on the 6th of January. The first reference
to Epiphany is found in Clement of Alexandria at the end
of the second century AD. If Pascha marked the climax of
the saving work of Christ, Epiphany marked the disclosure
of the divine person of Christ who opened up the mystery
of God and initiated the process of man’s salvation.
Originally Epiphany commemorated the Baptism of
Christ, his Birth being at best included implicitly. St. John
Chrysostom explains the reasons for being so. “Why is
not the day on which Christ was born called Epiphany,
but the day on which he was baptized? Because he was
not manifested to all when he was born, but when he
was baptized” (Hom. 24 On the Baptism of Christ). In
some places, however, not only the Birth but also some
additional events from the life of Christ were included in
the celebration of Epiphany (e.g. Christ’s first miracle at
Cana).
What is particularly interesting to observe is that in the
early Christian centuries the eve of Epiphany, Pascha and
Pentecost (and Christmas later on) were the solemn occasions of Christian initiation through Baptism. The remnant of this practice is today the singing of the Baptismal
Hymn in the Divine Liturgy celebrated on these days: “As
many of you were baptized into Christ have put on Christ.
Alleluia.”
It was in the fourth century that the Birth of Christ began
to be commemorated as a separate Feast on the 25th of
December leaving Epiphany focused on Christ’s Baptism
and celebrated on the 6th of January as it is still today.
There is evidence that the Feast
of Christmas as a separate Feast
was first introduced in Rome
(around 335) and was gradually adopted by the Eastern
Churches (from 376 onwards).
5. Why The 6Th Of January?
Why was the 6th of January
chosen for Epiphany, and, why
was the 25th of December introduced for the Birth of Christ
later on? Scholars furnish various answers. One of them
tells us that according to the old Egyptian calendar the
6th of January was the day of the winter solstice, a major day of religious celebration for pagans. Some pagans
(especially the Egyptians) celebrated on this day the conquest of winter darkness by the invincible god-sun. Others celebrated the appearance and glorification of the godemperor in a city (especially the Romans). Christians, who
acknowledged Christ as “the sun of righteousness” (Mal.
4:2) and the “light of the world” (John 1:9 and 8:12), replaced the worship of the pagan god-sun and the glorification of the god-emperor by the worship of Christ.
Later on the new Roman calendar placed the winter solstice on the 25th of December and provided the occasion
for another pagan celebration. Christians found the occasion to introduce a new Feast, Christmas, commemorating the birth of Christ, who is Emmanuel, God with us.
What is important to observe here is that the natural phenomenon of the ‘conquest’ of winter darkness by the sun
ceased to be seen as being divine, or as a sign of the appearance of a deified human leader. Instead, it became an
occasion for celebrating the manifestation of the true God
as man, conquering the darkness of ignorance and sin that
led humanity to become alienated from the true God and
to worship the creation rather than the Creator.
Holy Cross Orthodox Church
January, 2014 Newsletter - p. 2.
6. The Importance Of The Feast.
The establishment of Christmas did not diminish the importance of Epiphany, which is denoted by the time-span
of its celebration. It is celebrated from the 2nd to the 14th
of January. The 6th of January is the principal Day of the
Feast. The four days preceding it constitute the fore-feast
(proeortia) and the 8 days after it the after-feast (metheortia). The fore-feast is shorter because of the celebration
of the circumcision of Christ (8th century onwards) on
the 1st of January (which is also St. Basil’s feast day); but
it includes an elaborate celebration on the eve of the Feast
like Christmas and Pascha. The after-feast includes the
Synaxis of St. John the Baptist
(January 7th), the Sunday after Epiphany and the Return
(Apodosis) of the Feast (January 14th).
The profound meaning of the
Feast is revealed in the many
and wonderful hymns that
are sung on it and the biblical
readings. There are two characteristic hymns that summarize this meaning perfectly:
The “Apolytikion” and the “Kontakion.” They recall how
at Christ’s Baptism he was declared to be God’s beloved
Son in whom God is well pleased and on whom God’s
Spirit rests (Matth. 3:17), and how this revelation constitutes an event of divine enlightenment and illumination.
“When in Jordan you were baptized, O Lord, the worship
of the Trinity was made manifest. For the voice of the Father bare witness to you, calling you his beloved Son, and
the Spirit, in the form of a dove, confirmed the steadfastness of the word. O Christ, who did manifest yourself,
and who does enlighten the world, Glory to you.” (Apolytikion)
“You have manifested yourself today to the whole world
and Your light, O Lord, was shown upon us, who praise
you with understanding: You have come and manifested
yourself as Light unapproachable.” (Kontakion)
Finally, the Great Sanctification of the waters, which is observed twice, on the eve and on the day of the Feast, brings
out the message of salvation. “Christ was not baptized
in order to be sanctified but to sanctify the waters and
through them grant divine sanctification to all humanity”
(Gregory Thaumatourgos). This is exactly the gift that is
granted to all human beings when they are baptized into
Christ. Baptism joins human beings to Christ, granting
them remission of sins and eternal life through the sanctifying grace of God. The Holy Water blessed at Epiphany
is a great blessing that is much treasured by the Orthodox
who use it to renew (re-consecrate) themselves and their
physical environment.
7. The Western Tradition.
Scholars tell us that the origins of the Feast of the Epiphany in the West are rather obscure. There is a consensus
that Epiphany was first introduced in the Western Church
from the East in the fourth century about the same time
as the new Feast of Christmas took root in the Roman
Liturgy.
Epiphany was first established
in the West in places that had
special connections with the
East, such as Gaul, Spain and
Upper Italy, where it retained
an Eastern content, commemorating the Birth and the
Baptism of Christ, plus other
events. These traditions were
changed as the authority of
Rome increased over them, because Rome followed another tradition.
Epiphany was also observed in Rome, commemorating
at first the Birth and the Baptism of Christ, but here it
came to be primarily associated with the visit of the wise
Magi to Bethlehem, especially after the establishment of
the Feast of Christmas on the 25th of December. There is
evidence of this in the sermons of Pope Leo (+461).
According to one theory the association of Epiphany with
the Wise Men of the East may have been due to the transfer in the fourth century of the alleged relics of the Magi
from Constantinople to Milan – a tradition that was revived in the middle ages as noted above. In any case, the
Western Epiphany was fixed as the 12th day of Christmas,
i.e. the 6th of January.
Given the above, what is the meaning of Epiphany for
the Western Church? It is primarily the manifestation of
the divine Savior Christ to the gentiles; but it is also the
acknowledgment of Christ by the gentiles. This double
meaning is expressed by the way the Western Church interpreted the offering of gold, frankincense and myrrh,
by the wise Magi. On the one hand it saw these gifts as
symbols of the three aspects of Christ’s life, his being king,
priest and prophet. On the other hand it re-enacted the
Holy Cross Orthodox Church
January, 2014 Newsletter - p. 3.
offering in various ways by instituting appropriate acts of
offering, to the poor, to the church and to the sick.
One gains a better perspective of the Western Epiphany
when he turns to the six Epiphany Sundays, which follow
after it and lead the Western Christians to the new season
of Lent. These Epiphany Sundays commemorate Christ’s
self manifestation 1) at the age of twelve in the Temple,
2) at his first miracle at Cana of Galilee, 3) at his healing
of a leper and of a slave of a Roman centurion, 4) at the
stilling of the storm in the sea of Galilee for the sake of
his disciples, 5) at his authoritative teaching on good and
evil displayed in his parable of wheat and tares and 6) on
the future glory as displayed in his parable of the mustard
seed.
There is no doubt that both Eastern and Western traditions
of Epiphany share a common message: the manifestation
of the divine identity and saving work of Christ. The difference lies in ethos and emphasis. The Eastern tradition
seems to be more attuned to the dramatic and theophanic
aspect of Christ’s ministry, whereas the Western tradition
seems to be seeking to follow the historical Jesus as he unfolds his message through his deeds and words. The one is
more vertical and the other more horizontal. Combining
the two could only be a source of enrichment.
From http://www.johnsanidopoulos.com/2012/01/epiphanyin-eastern-and-western.html
Announcements
Help for New Arrivals - We’ve become aware of some
additional ways we can help families who are part of the
New Arrivals Institute. As we’ve been announcing, we’re
collecting hats, gloves, and scarves for these families.
However they are also in need of five-pound bags of rice
and items such as toothpaste, toothbrushes, dental floss,
and soap.
We need to gather items fairly quickly, as the New Arrivals School is in session through December 13 and then
on break until January. If possible, please sign up to bring
items this Sunday. Items received this week will be distributed to New Arrivals families prior to Nativity. Items
received after this week will be distributed to families after
the holidays.
Sisterhood Meeting – Our Sisterhood gathering for the
month of January, will be held on Tuesday, the 21st, at
6:30 PM. We will meet at Holy Cross to paint quilt
squares, which will be made into a blanket for Baby Heuer, (who is expected to arrive in June!). You may bring a
snack to share, if you would like.
Men’s Group – The Men’s Group will meet on January 2nd
at 7:00PM; location to be announced.
Open Door Ministry - Holy Cross volunteers will be
serving at Open Door Ministry on January 24th at 5:30
PM.
Coliseum Corner
In 2013 the coliseum crew earned over $12,000 for the
building fund!! In January we have three events we are
staffing: Monster Trucks, January 10; UNCG/Citadel
Basketball, Jan. 16; and Justin Moore in concert on January 23. It’s not too late to sign up for the last two events!
If you are interested, see Willard Brown or April Ragan
or email [email protected]. There will be a mandatory meeting of the coliseum volunteers to discuss the
future of the fund raising efforts which will he held during
coffee hour on Sunday, Jan. 19th.
Order Gift Cards Through Holy Cross! Not sure what
your New Year’s resolution should be? Here’s an easy one:
this year, give the Holy Cross scrip program a try! Scrip
cards are available from hundreds of retailers and don’t
cost any more than the face value of the gift card. It’s a
“free” fundraiser to benefit the Holy Cross building fund!
Scrip orders for January will be due to Karen BrudnakSlate, [email protected], by Sunday, January 12.
Orders will be delivered the following week.
Holy Cross Orthodox Church
January, 2014 Newsletter - p. 4.
Holy Cross
Orthodox Church
Sunday
Monday
Tuesday
Wednesday
1
Thursday
2
Friday
3
7PM Men’s
Group
5
9:40AM Hours
10AM Divine Liturgy
6:30PM Great Vespers
with Blessing of the
Waters
12
6 HOLY
7
THEOPHANY
8AM Divine
Liturgy
13
7PM Catechism
8
9
6:30PM Small
Compline
6:00 PM Parish
Council
Saturday
4
5PM Great
Vespers
10
11
5PM Great
Vespers
7PM Adult Study
14
15
16
17
9:15AM Church School
18
5PM Great
Vespers
9:40AM Hours
10AM Divine Liturgy
11:30AM Outdoor
Blessing of the Waters
at City Lake Park
19
20
9:15AM Church School
9:40AM Hours
9:15AM Church School
9:40AM Hours
10AM Divine Liturgy
22
6:30PM Sisterhood
6:30PM Compline and Adult
Study
7:00PM Catechism
10AM Divine Liturgy
26
21
27
28
29
23
30
6:30PM Compline and Adult
Study
2 MEETING OF
THE LORD IN
THE TEMPLE
Holy Cross Orthodox Church
January, 2014 Newsletter - p. 5.
24
25
5:30PM Open
Door Ministries
5PM Great
Vespers
31
1 February