Manifestation or Showing forth, Epiphany!

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The New Year, according to the Julian calendar, is on January 13-14 and the day of the Epiphany, celebrated on January 6 by Catholics, is celebrated by Orthodox Christians on January 19. Today the Church celebrates the Solemnity of the Baptism of Our Lord. This brings to an end the season of Christmas.

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Want to know the history behind the Feast of the Epiphany?

By Adelaide Mena
https://www.catholicnewsagency.com/...ory-behind-todays-feast-of-the-epiphany-75968

Washington D.C., Jan 6, 2019 / 01:01 pm (CNA/EWTN News).- While the hustle and bustle of Christmas ends for many people on Dec. 26, throughout Christian history Christmas lasts for twelve days – all the way until Jan. 6.

This feast marking the end of Christmas is called “Epiphany.”

In the Latin Rite of the Catholic Church, Epiphany celebrates the revelation that Jesus was the Son of God. It focuses primarily on this revelation to the Three Wise Men, but also in his baptism in the Jordan and at the wedding at Cana.

In the Eastern rites of the Catholic Church, Theophany – as Epiphany is known in the East – commemorates the manifestation of Jesus’ divinity at his Baptism in the River Jordan.

While the traditional date for the feast is Jan. 6, in the United States the celebration of Epiphany is moved to the next Sunday, overlapping with the rest of the Western Church’s celebration of the Baptism of Christ.

However, the meaning of the feast goes deeper than just the bringing of presents or the end of Christmas, says Fr. Hezekias Carnazzo, a Melkite Catholic priest and founding executive director of the Virginia-based Institute of Catholic Culture.

“You can’t understand the Nativity without Theophany; or you can’t understand Nativity without Epiphany.” The revelation of Christ as the Son of God – both as an infant and at his baptism – illuminate the mysteries of the Christmas season, he said.

“Our human nature is blinded because of sin and we’re unable to see as God sees,” he told CNA. “God reveals to us the revelation of what’s going on.”

 

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Epiphanius of Salamis says that January 6 is Christ’s “Birthday; that is, His Epiphany” (hemera genethlion toutestin epiphanion). He also asserts that the Miracle at Cana occurred on the same calendar day.[29] Epiphanius assigns the Baptism to November 6.

The scope to Epiphany expanded to include the commemoration of his birth; the visit of the magi, all of Jesus’ childhood events, up to and including the Baptism by John the Baptist; and even the miracle at the wedding at Cana in Galilee.

Epiphany (holiday) - Wikipedia

 

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Announcement of Easter and the Moveable Feasts

http://www.usccb.org/prayer-and-wor...ncement-of-easter-and-the-moveable-feasts.cfm

Introduction

The proclamation of the date of Easter and the other moveable feasts on Epiphany dates from a time when calendars were not readily available. It was necessary to make known the date of Easter in advance, since many celebrations of the liturgical year depend on its date. The number of Sundays that follow Epiphany, the date of Ash Wednesday, and the number of Sundays that follow Pentecost are all computed in relation to Easter.

Although calendars now give the date of Easter and the other feasts in the liturgical year for many years in advance, the Epiphany proclamation still has value. It is a reminder of the centrality of the resurrection of the Lord in the liturgical year and the importance of the great mysteries of faith which are celebrated each year.

Each year the proper dates for Ash Wednesday, Easter, Ascension, Pentecost, the Most Holy Body and Blood of Christ, and the First Sunday of Advent must be inserted into the text. Those dates are found in the table which is included with the introductory documents of the Roman Missal. The form to be used for announcing each dates is: the date of month, e.g., “the seventh day of April.”

On the Epiphany of the Lord, after the singing of the Gospel, a Deacon or cantor, in keeping with an ancient practice of Holy Church, announces from the ambo the moveable feasts of the current year according to the following text. (The musical notation is found in Appendix I of the Roman Missal, Third Edition.)

Announcement of Easter and the Moveable Feasts
** (for the year 2019)**

Know, dear brethren (brothers and sisters),
that, as we have rejoiced at the Nativity of our Lord Jesus Christ,
so by leave of God’s mercy
we announce to you also the joy of his Resurrection,
who is our Savior.

On the sixth day of March will fall Ash Wednesday,
and the beginning of the fast of the most sacred Lenten season.

On the twenty-first day of April you will celebrate with joy Easter Day,
the Paschal feast of our Lord Jesus Christ.

[In those places where the Ascension is observed on Thursday:
On the thirtieth day of May will be the Ascension of our Lord Jesus Christ.]

[In those places where the Ascension is transferred to the Seventh Sunday of Easter:
On the second day of June will be the Ascension of our Lord Jesus Christ.]

On the ninth day of June, the feast of Pentecost.

On the twenty-third day of June, the feast of the Most Holy Body and Blood of Christ.

On the first day of December, the First Sunday of the Advent of our Lord Jesus Christ,
to whom is honor and glory for ever and ever.
Amen.

 

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Rite of Lucernarium

The rite of lucernarium in the evening service is based on the Temple worship: lighting of menorah in the evening (Ex 40:25).

After the initial psalms, as soon as
“Peace be with us" is said a lamp is brought out from the sanctuary.

All other lamps in the church are lighted from this lamp, and then, the main lamp is carried back into
the sanctuary. CGQ gives a spiritual interpretation to this movement: Christ is the true light, and even after his earthly life, his light illumines us through the sacraments of the Church and through the presence of Holy Spirit in them.

[Fol. 65a] And from this light we light the lamp which is upon the pedestal (lamp-stand) to make known the grace of the Holy Spirit, that which
the Church took from our Lord, just as it is said
‘We (all) have received from his fullness’ (Jn 1:16).
But that the lamp upon the pedestal remains in the nave and the light is carried inside (the sanctuary) is to indicate that which was brought about by the
dispensation of our Lord, that who while he died, was buried, rose and ascended to heaven,
nevertheless the grace of the Holy Spirit which was given to us by the Church did not pass away; rather behold, it flows down to all generations through baptism until the end of the world.

The Rite of Lakhumara according to the Commentary of Gabriel of Qatar (VII Century) in Christian Orient

 

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The lamp symbolises Christ, ‘Great Sun of Justice’, and the “day-time" which is illumined by the rays of the ‘Great Sun’ is the time of Church. CGQ gives an excellent theological
interpretation of this Christological title.

[foll. 7a-9a] The fact that at this moment, we bring forth the lamp is demonstration of
mystery: revelation of Christ, who is called the ‘Great Sun of Justice’; by the epiphany of
his holy revelation he dispelled obscurity of darkness of error from earth, and enlightened whole world with the light of his divine teaching. On that account, Christ in
prophecy is called “Star” by Balam (Nm 24:17) and “light” by Isaiah (Is 42:6) and “Sun” by Malachi (Mal 4:2) and “splendour” by Jeremiah (Jer 23:5; 33:15). Also his time of coming [7b] is called “daytime”: “the night now passed away, and the day draws near” (Rom 13:12) as said by blessed Paul. (…)

For as we separate in light the mere
appearance of things, so also in the light of teaching of Christ, men are able to separate true time from false. Or on the divine nature that is proper to become Lord from the triune qnome that was all hidden before his revelation. Or on the future renovation, or on all heavenly blessedness that is reserved to the just, or if in Gehenna is kept the unjust. However,
he is called “light” and time of his coming “day”. As darkness covers all good and bad things and does not separate good from bad, but light of day separates and manifests good and bad of all things; so also before the coming of Christ,[8b] as in obscurity without knowledge, everything was hidden and unknown; but, the revelation of Christ as day manifested and showed them. In it, again the mysteries, types and parables, that had mystically served ancestors were revealed; in it again, all visions, blessings, revelations to the first holy men were explained; in it, all promises and promises to Fathers were completed in deed; in it, men has known that idol is idol, God is God, creature is creature. On this Scripture named him “light of truth” (Jn 1:9) and as
while many were messiahs, sons and saviours; but one is true Son, Messiah, Saviour. Though many are called in this name of light, just as prophets, baptisers, [9a] and apostles; true light is called only one, because in his light all men saw light. Because of all these accounts, the aim of economy of God is spoken. It is fitting that at this hour we bring forth the lamp light, that it may be place of demonstration that exalts the epiphany,

“Christ, he who is called “true light”, who in the teaching of his Gospel illumined the whole world.”