What is the Epiphany of our Lord?

What is the Epiphany of our Lord?


By Dr. Richard P. Bucher

The day of the Epiphany of our Lord is an important and ancient Christian holy day. Unfortunately, it is little understood and seldom celebrated by many American Christians and pales in comparison to the popularity of Christmas and Easter, for example. This is regrettable, for it is a rich and joyous day, which, along with the corresponding Epiphany season, commemorates important events from the life of our Lord Jesus Christ.

Through questions and answers, this simple article will attempt to explain what the Epiphany is and to place it within its historical context. By the time you finish, I hope you agree that the Epiphany is a day and season worth celebrating!

When is the day of the Epiphany celebrated?

Since ancient times, the day of the Epiphany has been celebrated on January 6. The season of Epiphany is from January 6 until the day before Ash Wednesday (the first day of Lent).

What does the word "epiphany" mean?

The word "epiphany" comes from two Greek words, the preposition epi and the verb phainen, and can variously mean, "to shine upon," "to reveal," or "to appear, manifest." The verb epiphainen as well as the noun epiphaneia both occur in the Greek New Testament. For example, 2 Timothy 1:8-10 joyously declares,

God, who has saved us and called us to a holy life--not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing [epiphaneia] of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel.

At times the word is used to refer to the first appearing or revealing of Jesus (either His birth or the beginning of His Messianic ministry) as in the verse above, Titus 2:11, 3:4, and Luke 1:79. At other times it is the revealing and appearing of Jesus at the end of time which is in view as in 1 Timothy 6:14, 2 Timothy 4:1,8, and Titus 2:13.

Whereas most of the occurrences of epiphaneia or epiphaino carry the meaning "to reveal" or "to appear," in Luke 1:79 it means "to shine upon." In Luke 1, Zechariah prophesies that his newborn son John the Baptist will

give his people the knowledge of salvation through the forgiveness of their sins, because of the tender mercy of our God, by which the rising sun will come to us from heaven to shine on [epiphaino] those living in darkness and in the shadow of death, to guide our feet into the path of peace (Luke 1:77-79).

This passage is one of the reasons that light is so emphasized at Epiphany time, as is the case, for example, in the Orthodox Church's "Festival of Lights." It also partly explains why candles are so often used.

What is the "Epiphany of our Lord"? Or put another way, What are we celebrating on the Epiphany?

The short answer is this: the Epiphany celebrates God's revealing or manifesting of Jesus' identity as true God, Messiah, and Savior of the world. It not only commemorates the fact that Jesus appeared to save us, but that God revealed the identity of Jesus to the world. So what particular "epiphany" does the day of the Epiphany remember? The answer to this is not so simple, since throughout history, Christians have celebrated several different epiphanies of Jesus. To learn more about this, turn to the next question.

When did Christians first celebrate the Epiphany and what exactly were they celebrating?

First, allow me to restate what has often been stated. The first Christians did not celebrate an annual day of the Epiphany. Nor did they annually celebrate Christ's birth, death, or resurrection. The New Testament documents show us that the early Church gathered on a weekly basis in some places, specifically on the first day of the week (Acts 20:7; 1 Corinthians 16:2). That the Christians met on the "first day of the week" coupled with John's mention of "the Lord's day," suggest that Christians chose their weekly day of worship in remembrance of Christ's resurrection on that same day.

The first annual Christian festival appears to have been the Pascha (the Christian Passover). The Pascha, as first practiced, commemorated Christ's death and resurrection, and was observed on the 14th/15th of Nissan, the same time as the Jewish Passover. In his Church History, Eusebius of Caesarea informs us that in the second half of the 2nd Century, a controversy broke out among the Christians over the correct time of the year to celebrate the Pascha. His account, among other things, tells us that Christians had been annually celebrating the Pascha for many years prior to this (Eusebius, Church History, Book 5:23-25). Besides the Pascha, Pentecost was celebrated as an annual festival at least by the early 3rd Century, as both Tertullian (Concerning Fasting 14) and Origin (Against Celsus 8:22) specifically mention it.

When was the day of the Epiphany first annually celebrated? The first explicit mention of it is in a writing of 361, but there are other evidences that suggest that it was observed earlier than this in some places.

Earlier I stated that the Epiphany celebrates God's revealing or manifesting of Jesus' identity as true God, Messiah, and Savior of the world. However, very different revealings of Jesus' identity were celebrated by the early Church.

Since the time of Leo I of Rome and St. Augustine and following their example (late 4th to mid 5th Century), Roman Catholicism and the Reformation churches have focused on God's revealing of Jesus' identity to the magi/wise men, as recorded in Matthew 2:1-12. But throughout history other revealings have been emphasized, including Christ's birth, His baptism, and His first miracle at Cana. In fact, among Christians living in the eastern portion of the Roman Empire, the event of Christ's life that was predominately celebrated on the day of the Epiphany was His baptism. This is explained in a 4th Century document called The Apostolic Constitutions:

Let them rest on the festival of the Epiphany, because on it a manifestation took place of the divinity of Christ, for the Father bore testimony to Him at the baptism; and the Paraclete [Holy Spirit], in the form of a dove, pointed out to the bystanders Him to whom the testimony was borne (Apostolic Constitutions 8:33).

Christ's baptism was seen as an exemplary "epiphany" because both the Father by His voice and the Spirit by His action in alighting upon Jesus clearly revealed who Jesus was: God's Beloved Son.

Why Do Lutherans Emphasize the Account of the Magi on the Day of the Epiphany?

Because, as just mentioned above, it is a clear example of God revealing the true identity of Jesus as God and Messiah. Through the star and the Scriptures (while in Jerusalem, the magi were directed to Bethlehem on the basis of Micah 5) God revealed Jesus to the Gentile magi. They received Him and responded by worshiping Him and bestowing gifts.

Though the epiphany to the magi is our main focus on the day of the Epiphany, we do emphasize Christ's baptism in the Epiphany season that follows, specifically, on the first Sunday after the Epiphany.

Do the Eastern Orthodox celebrate the Epiphany on January 6?

The Eastern Orthodox celebrate both Christ's birth and His Epiphany on January 6. The epiphany (or "theophany" as they choose to call it) they emphasize, however, is Christ's baptism.

Why is the Epiphany worth celebrating?

It is worth celebrating because, regardless of which epiphany is commemorated (the event of the magi or Christ's baptism), all are permeated with grace and Gospel. In what sense? In the sense that in every epiphany, God took the initiative. In other words, God did not demand that we discover on our own who Jesus of Nazareth is. He condescended to us and revealed Jesus to us in ways that we could understand. He sought out the magi and revealed Jesus' Person and Mission to them through the star and Scripture. They never could have discovered this on their own if He hadn't revealed it by grace. He had mercy on John the Baptist and others at the Jordan on the day of Jesus' baptism. No one there on that day could have possibly perceived the true identity of Jesus as John baptized Him. But God condescended to them and allowed them to hear and see the testimony of the Father and the Spirit. Once again, God took the initiative by His grace and revealed Jesus as eternal God as well as man.

Remembering the Epiphany reminds us that we also have been sought out. God has come looking for us through His Word and Sacraments. Through these He has revealed His Son to us personally, so that through faith we know Jesus to be the mighty God, the Savior of the world; and we believe Him to be our God and our Savior. Have a blessed Epiphany celebration!





http://www.orlutheran.com/html/epiph.html

HOLY NAME OF JESUS

Holy Name of Jesus

We give honour to the Name of Jesus, not because we believe that there is any intrinsic power hidden in the letters composing it, but because the Name of Jesus reminds us of all the blessings we receive through our Holy Redeemer. To give thanks for these blessings we revere the Holy Name, as we honour the Passion of Christ by honouring His Cross (Colvenerius, "De festo SS. Nominis", ix). At the Holy Name of Jesus we uncover our heads, and we bend our knees; it is at the head of all our undertakings, as the Emperor Justinian says in his law-book: "In the Name of Our Lord Jesus we begin all our consultations". The Name of Jesus invoked with confidence

brings help in bodily needs, according to the promise of Christ: "In my name They shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them: they shall lay their hands upon the sick, and they shall recover". (Mark 16:17-18) In the Name of Jesus the Apostles gave strength to the lame (Acts 3:6; 9:34) and life to the dead (Acts 9:40).
It gives consolation in spiritual trials. The Name of Jesus reminds the sinner of the prodigal son's father and of the Good Samaritan; it recalls to the just the suffering and death of the innocent Lamb of God.
It protects us against Satan and his wiles, for the Devil fears the Name of Jesus, who has conquered him on the Cross.
In the Name of Jesus we obtain every blessing and grace for time and eternity, for Christ has said: "If you ask the Father anything in my name he will give it you." (John 16:23) Therefore the Church concludes all her prayers by the words: "Through Our Lord Jesus Christ", etc.
So the word of St. Paul is fulfilled: "That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth" (Philippians 2:10).
A special lover of the Holy Name was St. Bernard, who speaks of it in most glowing terms in many of his sermons. But the greatest promoters of this devotion were St. Bernardine of Siena and St. John Capistran. They carried with them on their missions in the turbulent cities of Italy a copy of the monogram of the Holy Name, surrounded by rays, painted on a wooden tablet, wherewith they blessed the sick and wrought great miracles. At the close of their sermons they exhibited this emblem to the faithful and asked them to prostrate themselves, to adore the Redeemer of mankind. They recommended their hearers to have the monogram of Jesus placed over the gates of their cities and above the doors of their dwelling (cf. Seeberger, "Key to the Spiritual Treasures", 1897, 102). Because the manner in which St. Bernardine preached this devotion was new, he was accused by his enemies, and brought before the tribunal of Pope Martin V. But St. John Capistran defended his master so successfully that the pope not only permitted the worship of the Holy Name, but also assisted at a procession in which the holy monogram was carried. The tablet used by St. Bernardine is venerated at Santa Maria in Ara Coeli at Rome.

The emblem or monogram representing the Holy Name of Jesus consists of the three letters: IHS. In the Middle Ages the Name of Jesus was written: IHESUS; the monogram contains the first and last letter of the Holy Name. It is first found on a gold coin of the eight century: DN IHS CHS REX REGNANTIUM (The Lord Jesus Christ, King of Kings). Some erroneously say that the three letters are the initials of: "Jesus Hominum Salvator" (Jesus Saviour of Men). The Jesuits made this monogram the emblem of their Society, adding a cross over the H and three nails under it. Consequently a new explanation of the emblem was invented, pretending that the nails originally were a "V", and that the monogram stands for "In Hoc Signo Vinces" (In This Sign you shall Conquer), the words which, according to a legendary account, Constantine saw in the heavens under the Sign of the Cross before the battle at the Milvian bridge (312).

Urban IV and John XXII are said to have granted an indulgence of thirty days to those who would add the name of Jesus to the Hail Mary or would bend their knees, or at least bow their heads when hearing the Name of Jesus (Alanus, "Psal. Christi et Mariae", i, 13, and iv, 25, 33; Michael ab Insulis, "Quodlibet", v; Colvenerius, "De festo SS. Nominis", x). This statement may be true; yet it was only by the efforts of St. Bernardine that the custom of adding the Name of Jesus to the Ave Maria was spread in Italy, and from there to the Universal Church. But up to the sixteenth century it was still unknown in Belgium (Colven., op. Cit., x), whilst in Bavaria and Austria the faithful still affix to the Ave Maria the words: "Jesus Christus" (ventris tui, Jesus Christus). Sixtus V (2 July, 1587) granted an indulgence of fifty days to the ejaculation: "Praise be to Jesus Christ!" with the answer: "For evermore", or "Amen". In the South of Germany the peasants salute each other with this pious formula. Sixtus V and Benedict XIII granted an indulgence of fifty days to all as often as they pronounce the Name of Jesus reverently, and a plenary indulgence in the hour of death. These two indulgences were confirmed by Clement XIII, 5 Sept., 1759. As often as we invoke the Name of Jesus and Mary ("Jesu!", "Maria!") we may gain an indulgence of 300 days, by decree of Pius X, 10 Oct., 1904. It is also necessary, to gain the papal indulgence in the hour of death, to pronounce at least in mind the Name of Jesus.

About this page
APA citation. Holweck, F. (1910). Holy Name of Jesus. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved January 3, 2009 from New Advent: http://www.newadvent.org/cathen/07421a.htm

MLA citation. Holweck, Frederick. "Holy Name of Jesus." The Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company, 1910. 3 Jan. 2009 .

Transcription. This article was transcribed for New Advent by Paul Koenen. Dedicated to Kathleen, Brigid, Deirdre, Liam, Patrick, and the Holy Name Society of St. Paul's Parish in Hingham, Mass.

Ecclesiastical approbation. Nihil Obstat. June 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.

Contact information. The editor of New Advent is Kevin Knight. My email address is feedback732 at newadvent.org. (To help fight spam, this address might change occasionally.) Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.

Copyright © 2008 by Kevin Knight. Dedicated to the Immaculate Heart of Mary


http://www.newadvent.org/cathen/07421a.htm

ST. JOHN EVANGELIST

St. John the Evangelis



Feastday: December 27

Saint John the Divine as the son of Zebedee, and his mother's name was Salome [Matthew 4:21, 27:56; Mark 15:40, 16:1]. They lived on the shores of the sea of Galilee. The brother of Saint John, probably considerably older, was Saint James. The mention of the "hired men" [Mark 1:20], and of Saint John's "home" [John 19:27], implies that the condition of Salome and her children was not one of great poverty.

SS. John and James followed the Baptist when he preached repentance in the wilderness of Jordan. There can be little doubt that the two disciples, whom Saint John does not name (John 1:35), who looked on Jesus "as he walked," when the Baptist exclaimed with prophetic perception, "Behold the Lamb of God!" were Andrew and John. They followed and asked the Lord where he dwelt. He bade them come and see, and they stayed with him all day. Of the subject of conversation that took place in this interview no record has come to us, but it was probably the starting-point of the entire devotion of heart and soul which lasted through the life of the Beloved Apostle.

John apparently followed his new Master to Galilee, and was with him at the marriage feast of Cana, journeyed with him to Capernaum, and thenceforth never left him, save when sent on the missionary expedition with another, invested with the power of healing. He, James, and Peter, came within the innermost circle of their Lord's friends, and these three were suffered to remain with Christ when all the rest of the apostles were kept at a distance [Mark 5:37, Matthew 17:1, 26:37]. Peter, James, and John were with Christ in the Garden of Gethsemane. The mother of James and John, knowing our Lord's love for the brethren, made special request for them, that they might sit, one on his right hand, the other on his left, in his kingdom [Matthew 20:21]. There must have been much impetuosity in the character of the brothers, for they obtained the nickname of Boanerges, Sons of Thunder [Mark 3:17, see also Luke 9:54]. It is not necessary to dwell on the familiar history of the Last Supper and the Passion. To John was committed by our Lord the highest of privileges, the care of his mother [John 19:27]. John [the "disciple whom Jesus loved"] and Peter were the first to receive the news from the Magdalene of the Resurrection [John 20:2], and they hastened at once to the sepulchre, and there when Peter was restrained by awe, John impetuously "reached the tomb first."

In the interval between the Resurrection and the Ascension, John and Peter were together on the Sea of Galilee [John 21:1], having returned to their old calling, and old familiar haunts.

When Christ appeared on the shore in the dusk of morning, John was the first to recognize him. The last words of the Gospel reveal the attachment which existed between the two apostles. It was not enough for Peter to know his own fate, he must learn also something of the future that awaited his friend. The Acts show us them still united, entering together as worshippers into the Temple [Acts 3:1], and protesting together against the threats of the Sanhedrin [Acts 4:13]. They were fellow-workers together in the first step of Church expansion. The apostle whose wrath had been kindled at the unbelief of the Samaritans, was the first to receive these Samaritans as brethren [Luke 9:54, Acts 8:14].

He probably remained at Jerusalem until the death of the Virgin, though tradition of no great antiquity or weight asserts that he took her to Ephesus. When he went to Ephesus is uncertain. He was at Jerusalem fifteen years after Saint Paul's first visit there [Acts 15:6]. There is no trace of his presence there when Saint Paul was at Jerusalem for the last time.

Tradition, more or less trustworthy, completes the history. Irenaeus says that Saint John did not settle at Ephesus until after the death SS. Peter and Paul, and this is probable. He certainly as not there when Saint Timothy was appointed bishop of that place. Saint Jerome says that he supervised and governed all the Churches of Asia. He probably took up his abode finally in Ephesus in 97. In the persecution of Domitian he was taken to Rome, and was placed in a cauldron of boiling oil, outside the Latin gate, without the boiling fluid doing him any injury. [Eusebius makes no mention of this. The legend of the boiling oil occurs in Tertullian and in Saint Jerome]. He was sent to labor at the mines in Patmos. At the accession of Nerva he was set free, and returned to Ephesus, and there it is thought that he wrote his gospel. Of his zeal and love combined we have examples in Eusebius, who tells, on the authority of Irenaeus, that Saint John once fled out of a bath on hearing that Cerinthus was in it, lest, as he asserted, the roof should fall in, and crush the heretic. On the other hand, he showed the love that was in him. He commended a young man in whom he was interested to a bishop, and bade him keep his trust well. Some years after he learned that the young man had become a robber. Saint John, though very old, pursued him among the mountain fastnesses, and by his tenderness recovered him.

In his old age, when unable to do more, he was carried into the assembly of the Church at Ephesus, and his sole exhortation was, "Little children, love one another."

The date of his death cannot be fixed with anything like precision, but it is certain that he lived to a very advanced age. He is represented holding a chalice from which issues a dragon, as he is supposed to have been given poison, which was, however, innocuous. Also his symbol is an eagle.

From The Lives of the Saints by the Rev. S. Baring-Gould, M.A., published in 1914 in Edinburgh.

http://www.catholic.org/saints/saint.php?saint_id=67

SAINT STEPHEN

26 December
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SAINT STEPHEN

The first martyr

Feast




Saint Stephen is one of the first deacons chosen by the early church in Acts of the Apostles.

Upon the death of Jesus, Stephen began to work hard to spread what was then called The Way. He preached the teachings of Jesus and participated in the conversion of Jews and Gentiles. Acts tells the story of how Stephen was tried by the Sanhedrin for blasphemy and was then stoned to death by an infuriated mob encouraged by Saul of Tarsus, the future Saint Paul. He died praying for those who killed him : "Lord, do not hold this sin against them".



Saint Stephen's name is simply derived from the Greek Stephanos, meaning "crown", which translated into Aramaic as Kelil. Saint Stephen is traditionally invested with a crown of martyrdom for Christianity and is often depicted in art with three stones and the martyrs' palm. In Eastern Christian iconography he is shown as a young beardless man with a tonsure, wearing deacon's vestments, and often holding a miniature church building and censer.









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Lord,

today we celebrate the entrance of Saint Stephen

into eternal glory.

He died praying for those who killed him.

Help us to imitate his goodness

and love our ennemies.



http://www.dailygospel.org/www/main.php?language=AM&localTime=12/26/2008#

MARY MOTHER OF GOD

01 January
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MARY, MOTHER OF GOD



O marvelous exchange!

Man's Creator has become man,

born of a virgin.

We have been made sharers in the divinity of Christ who humbled himself to share in our humanity.



Mary has given birth to a King

whose name is everlasting ;

hers the joy of motherhood,

hers the virgin's glory.

Never was the like seen before,

never shall it be seen again, alleluia.



By your miraculous birth of the Virgin

you have fulfilled the Scriptures :

like a gentle rain falling upon the earth

you have come down to save your people.



O God, we praised you.






Christian Prayer : The Liturgy of the Hours; Daughters of St. Paul * St. Paul Editions * 1976



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God our Father,

may we always profit by the prayers

of the Virgin Mother Mary,

for you bring us life and salvation

through Jesus Christ her Son

who lives and reigns with you and the Holy Spirit,

one God for ever and ever.

Amen.


http://www.dailygospel.org/www/main.php?language=AM&localTime=01/01/2009#