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The word Epiphany comes from the Greek ἐπιφάνεια (epipháneia) meaning “manifestation” or “appearance.” In classical Greek it was used for the appearance of a Divine manifestation to a worshipper (a theophany ), but also for other “important visions,” such as the dawning of a sunrise, or even of an enemy in war.
In the LXX (Septuagint) Bible this word is used to refer to the manifestation of the GOD of Israel ( 2Maccabees 15, 27 ), and in the New Testament (2Timothy 1,10) it refers to the birth of Jesus Christ, or his appearance after the resurrection, but also five other times referring to his Second Coming.
The word “epiphany” is also found in Islam, a term that indicates the appearance at the end of time of people (above all the Mahdi) called by GOD (ALLAH in Arabic) to put an end to human injustice and inadequacies.
Epiphany, also known as Theophany, is a holiday celebrating the revelation (“theophany”) of GOD incarnate in Jesus Christ. In Western Christianity, the holiday also commemorates the visit of the Magi to the Christ Child.
In Christianity
Epiphany, also known as Theophany in Eastern Christian traditions, is a holiday that celebrates the revelation (“theophany”) of GOD incarnate in Jesus Christ.
In Western Christianity, the holiday also commemorates the visit of the Magi to the Christ Child, and the physical manifestation of Jesus Christ to the Gentiles. It is sometimes called the Day of the Magi, and in some traditions it is celebrated as the “Little Christmas”. This official commemoration of the arrival of the Magi is also one of the oldest holidays in Christianity.
Eastern Christians, on the other hand, commemorate Jesus’ baptism in the Jordan River, seen as his manifestation to the world as the Son of GOD. The spot marked Al-Maghtas in Jordan, adjacent to Qasr al-Yahud in the West Bank, is considered the original site of Jesus’ baptism and John the Baptist’s ministry.
The traditional date of the feast is Jan. 6, However, since 1970, the celebration has been held in some countries on the Sunday following Jan. 1st. The Eastern Churches, on the other hand, which still follow the Julian calendar, observe the feast on January 19, due to the current 13-day difference with the Gregorian calendar.
History of Epiphany
The origins of the Epiphany of the Lord, according to the Christian liturgy, are uncertain. However, it is believed that it may have originated in the Greek-speaking eastern half of the Roman Empire as a feast to honor the baptism of Jesus. Around 200 AD, Clement of Alexandria wrote:
“But the followers of Basilides also celebrated the day of His baptism, spending the previous night in readings. And they say it was the 15th of the month of Tibi in the year 15 of Tiberius Caesar. And some say it was celebrated on the 11th of the same month.”
The Egyptian dates given correspond to January 6 and 10.
The first reference to Epiphany as a Christian feast dates from 361 AD, by Ammianus Marcellinus. The feast is listed twice, suggesting a double feast of baptism and birth. Jesus’ baptism was originally assigned the same date as his birth because Luke 3:23 was misinterpreted to mean that Jesus was exactly 30 years old when he was baptized.
Epiphanius of Salamis says that Jan. 6 is Christ’s “birthday, that is, his Epiphany” ( hemera genethlion toutestin epiphanion ), further stating that the Miracle of Cana occurred on the same day.
The Magi and their gifts: what they really represented
In the Gospel of Matthew, it is reported that the Magi visited Jesus after his birth to pay him homage (gold=godliness, frankincense=divinity, myrrh=mortality).
The Magi of the biblical account, (also referred to as the “Three Kings”) were distinguished men and scholars who were on a journey.
In the Gospel of Matthew, according to Christian tradition, they are reported to have visited Jesus after his birth to pay him homage, and according to traditional accounts they brought gifts of gold, frankincense and myrrh.
So Matthew’s Gospel is the only one of the four canonical gospels to mention the Magi, claiming that they came “from the east” to worship the “king of the Jews.” It never mentions their number, but based on the statement that they brought three gifts, it has been assumed there were three.
In Eastern Christianity, especially in Syriac churches, the Magi are often twelve, and their identification as kings in later Christian writings is probably related to Isaiah 60:1-6, which refers to “kings in the splendor of your dawn” bringing “gold and frankincense.”
The three gifts from the East
Later accounts of the story identified the magi by name and their lands of origin: Melchior came from Persia, Gaspar (also called “Caspar” or “Jaspar”) from India, and Balthasar from Arabia.
Their gifts also had special symbolic meanings:
- gold indicated Jesus’ status as Messiah, and “King of the Jews”
- incense represented divinity (igniting as an offering on the Altar of the Temple of the Lord), thus the recognition of the newborn as the Son of GOD
- myrrh denoted Jesus’ mortality as a man (being used mainly as an ointment for corpses during funeral rituals of the time)
The “befana” in Italy: what does it have to do with epiphany?
In Italian folklore, the Befana is an old woman who delivers gifts to children on the night of Epiphany, similar to Santa Claus. This old woman riding a broom brings gifts to children, or a piece of “coal” (actually a black candy) for when they have not been good during the year. The legend told about her is that, having missed the opportunity to bring a gift to baby Jesus along with the biblical Magi, she now brings gifts to other children on that night.
Actually, Epiphany is a national holiday when understood as “Epiphany of the Lord,” but it has nothing to do with the figure of the hag, except for a corruption of the word “Epiphany,” with “hag.” Thus, as in other holidays, such as for Christmas, Halloween, we see phenomena of “syncretism,” of fusion between Christian holidays and rites of pagan origin. Celebrations so deeply rooted in popular culture that they cannot be eliminated altogether.
The term “Epiphany” from the Greek “Bifania,” and in ancient Roman times linked to the cult of Diana, celebrating (12 days after the Sol Invictus) the Goddess of abundance and game. Twelve days after the winter solstice celebrated the death and rebirth of nature and thus in the oldest cults the epiphany of Mother Nature.
Although The Goddess was obviously not represented as ugly and old, it was the Catholic Church of the early Middle Ages that, in order to condemn pagan propitiatory rites, identified the Befana as a witch.
Conclusions
Every tradition and ritual should be respected, if it is deemed right, and preserved in memory, celebrated as one wishes. Yet it is also necessary to study and know the history, the origins of our cults, and this is to be able to best “transfer” them to our descendants: from every holiday comes a great teaching, but if we do not know what we celebrate it will be difficult to “grasp” it. So what do we celebrate on Epiphany? Why? What is the point of staying “at home” from work? A “red” holiday on the calendar, it serves no purpose if we simply plan to laze on the couch, or take a trip out of town. We need to know in order to improve ourselves and our descendants, and Epiphany, can be a day to do so. May GOD guide each one who seeks goodness and knowledge, and may GOD bless each one who in the rest of a holiday devotes sufficient time to be with family, visit an elderly person, increase one’s knowledge, do a good work, and one of a thousand other ways to increase our awareness in the World, as children of GOD, and elected to make this World a better place and one of peace.
References
- Martindale, Cirillo (1909). . In Herbermann, Charles (a cura di). Enciclopedia Cattolica . vol. 5. New York: compagnia Robert Appleton.
- https://it.wikipedia.org/wiki/Epifania
- Epifanio, Panarion , li, 27, in Migne , Patrologia Graecae (PG), XLI, 936 (dove è chiamato con il suo nome latino: Adversus Haereses )
- Epifanio, Panarion , li, 27, in Migne , Patrologia Graecae (PG), XLI, 936 (dove è chiamato col suo nome latino: Adversus Haereses )
- Martindale, Cirillo (1909). . In Herbermann, Charles (a cura di). Enciclopedia Cattolica . vol. 5. New York: compagnia Robert Appleton.
- Geza Vermes , The Nativity: History and Legend , London, Penguin, 2006, p. 22
