By Fr. John Chromiak
The services beginning with the Eve of the Epiphany, are the same as on the Eve of Nativity. The difference between both Feasts is the festival hymns and the consecration of water. The Vigil is a day of fast as strict as that of Nativity. The Imperial Hours are read, and the Liturgy of St. Basil the Great is celebrated.
The special feature of the Service on the day of the Epiphany is the consecration of the waters. It takes place on the vigil of the feast and after the Liturgy, thus, there are two Blessings of the Waters. The first consecration is retained as a reminder of the baptism which Catechumens used to receive on this day, and of the vows which we ourselves took at our own baptism. The second consecration takes place in memory of the Baptism of Our Lord.
The service of consecration consists of: the chanting of Sticherae, the reading of the Paremii, of lessons from the Epistle and the Gospels, prayers offered by the Priest for the consecration of the waters, and in thrice-repeated immersion of the Cross to the chanting of the Troparion of the Feast.
The Old Testament displays the pattern of divine salvation, a pattern which anticipates the salvation which was accomplished through the coming of God’s Messiah, of whom the Prophets had spoken. “This is he who I said should come crying, and preaching throughout the whole wilderness with a clear voice.” (Isaiah 40:3) The prophets not only proclaimed the Lord, but also he who was to minister unto Him, long beforehand. Also was the place which he was to abide, and the manner of doctrine which he had to teach when he came, and the good effect produced by him. Thus, the prophet sayeth that he shall come saying, “Prepare ye the way of the Lord, make his paths straight.” (Isaiah 40:3). And he himself when he was come said, “Bring forth fruits, meet for repentance.” (Matt. 3:8) which means the same as what the Prophet Isaiah proclaimed.
The Prophets spake all by the Spirit and their foretellings were accurate. “Behold my servants, whom I have chosen; my beloved, in whom my soul is well pleased. I will put my Spirit upon Him, and He shall show judgment to the Gentiles. And in His name shall the Gentiles trust.” (Isaiah 42:1-4).
The Paremu which is read from the Prophecy of Isaiah tells of the Glory of the New Zion and the way of Holiness. In the Paremu following, the invitation of the world to accept Salvation of Jehovah who will make everlasting covenant and even the sure mercies of David. Here is found the message of Salvation, Repentance, Promise of Mercy and Forgiveness, and the Grace of God. Parable xii: 3-6, is given — God’s Salvation to the People of Israel Greatness thanksgiving of all the people. Greatness of the Holy One of Israel, shown by excellent things He hath done.
In the Epistle of Paul to the Corinthians 10: 1-4, which is read at this Office — “our fathers crossing the Red Sea.” Like as we, on our belief in Christ and His Resurrection, are baptized, the fathers also put confidence in Moses. Having seen him cross first, they also ventured into the waters. Here is the symbol of the Font, and that which follows, of the Holy Table. For as we partake of the Lord’s Body, so they the manna, and as we partake of the Blood, so they water from a rock. It was not the nature of the Rock which sent forth the water, but another Rock, a spiritual One, performed the whole, even Christ who was everywhere with them and brought about all the wonders—This was the Rock that followed them. All our fathers were baptized unto Moses in the cloud and in the sea. The sea was the symbol of water and the cloud was the symbol of the Spirit. This is the symbolical salvation of the New Testament Spiritual salvation. The nation was redeemed out of Bondage and escape from sin.
In the Flood, water cleansed the world from its corruption. In our Baptism, water cleanses the soul from sin. Noah was saved because he was righteous, thus he received the salvation. During the flood, sin was drowned. Noah was left behind as a spark of the world and from him a new race rekindled.
The Office of Epiphany especially commemorates the Baptism of our Lord. Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. At the baptism of Jesus, the Trinity was present and manifested. This was the Divine Manifestation. The Son of God received baptism in the River Jordan; God the Father testified to His Son by a voice from Heaven, and the Holy Ghost, appearing in the form of a dove, confirmed the words of God the Father. The powers of heaven were astonished at beholding this strange mystery. The sea saw and fled, Jordan beholding, turned back. God who was manifest on earth lighted the world.
Although the sinless Christ was not in need of baptism, He came to John to be baptized of him. John forbad Him, but Jesus answereth saying, “Suffer it be so now, for thus it becometh us to fulfill all righteous.” (John 3: 13). Jesus was baptized because He had to die in behalf of sinners, and Jesus’ baptism in water represented in advance His baptism in the blood shed on the Cross for the sins of man. For the justification and salvation of other men, Jesus had to die on the Cross and rise from the dead, so also, He had to be baptized in water not for His own purification, but for the purification of the baptized men who die symbolically in their baptism for their own sins, and rise again by virtue of Jesus who died for them, and resurrected. Thus, the fulfillment of all righteous demands of God.
John baptized with water, but Jesus baptized with the Holy Spirit. Christ was immediately baptized by the spirit through which the mortal substance was anointed and perfected according to the Hymn-writer of the church, “Thou anointest to perfection the mortal body, O King eternal, through the movement of the Spirit.” For as He came out of the water, He saw the heavens open and the Spirit descended upon Him as a Dove.” He was testified to as Beloved Son by the dignified voice of the Heavenly Father saying, “Thou art my beloved Son in whom I am well pleased,” “I am well pleased” signifies the benevolence which willed the salvation of lost man through Jesus Christ.
The two baptisms of Jesus, water and the spirit, clearly indicated and revealed the universal law of God’s justice, the law by which God judges every man and every nation. The streams of the Jordan were hallowed by our Lord, The Holy Spirit descended from Heaven, and crushed the heads of the serpents which lurked there. For the justification and salvation of man, Jesus was baptized for man’s sin—just as He died on the cross for the sin of man.
“It becometh us to fulfill all righteousness”, (Matthew 3: 15) was the manifestation of both love and obedience. Righteousness is the fulfilling of all commandments. At the baptism of Jesus, the heavens opened. At our baptism, the heavens also open and God is calling unto us and the spirit comes. The dove in Christ’s baptism is the spirit. The dove is the symbol which brought good tidings of the common calm of the whole world to Noah after the flood. The flood was a deliverance and reformation, but by punishment, and now, Salvation by Grace. The dove comes at Christ’s Baptism to point out to us our Deliverer from all evils, and giving the gracious hopes.
The Epiphany is the first manifestation of the Divine Glory to those who were the authoritive judges of its true possession—members of the priesthood of Babylon. It has a great historical significance. Behind it lies the conception of the Kingdom of God on Earth.
Christ’s baptism in the River Jordan was of a two-fold nature. It partook of the old as well as of the new. To be baptized by the Prophet marked the old, but the descent of the Spirit shadowed out the new. Thus, joining the Old Covenant with the New Covenant. It was God’s nature with man’s.
“For He shall baptize you with the Holy Ghost and with fire”. (Matt. 3: 11.) Baptized with the Holy Ghost — declaring abundance of the grace, and by fire on the other hand indicating the uncontrollable quality of His Grace. In the symbol of Fire, God discoursed with Moses in the burning bush, with all the people in the Mount Sinai, and with Ezekiel on the cherubim. (Ezek. 1:27). Christ baptism by Fire, His dwelling in our hearts by His Spirit.
At the blessing of the waters, the Priest blesses the water with his hand in the Name of the Father, Son, and the Holy Spirit at each repetition which he ask of the Lord to come down now also through the descent of the Holy Spirit and sanctify this water. Following this the priest asks of the Lord to impart unto the water the grace of redemption, the blessing of Jordan and make it a fountain of Immortality, a gift of sanctification, a remission of sins, a healing of infirmities, a destruction of demons; unapproachable by hostile powers, filled with Angelic might. And may it be unto all those who shall draw it, and shall partake of it unto the purification of their souls and bodies, unto the healing of their passions, sanctification of their houses, and unto every service. For thou art our God, who through water and the Spirit dost renew our nature, which had fallen into decay through Sin. Here is also mentioned the Physical Salvation in the Historical events of the Old Testament.
The priest asks of the same Master to sanctify also this water by the Holy Spirit and this is repeated thrice also. The priest asks of the Lord who was graciously pleased to receive baptism in Jordan and dids’t sanctify the waters to bestow His blessings and graciously grant that we may be filled with Thy sanctification, through our partaking of this water, and through sprinkling therewith. And may it be unto us. O Lord, for the health of our souls and body.
At the consecration of the water, the grace of the Holy Spirit is invoked upon it in the following words: “Great art thou, O Lord, and marvelous are thy works, and there is no word which sufficeth to hymn thy wonders.” Unspeakable is the Power of the Cross. The Cross is the power of God, Symbol of Victory, and a Symbol of Salvation.
And again blessing the water in cross-form with the Holy Cross, he dippeth the cross therein, upright, elevating and lowering it, holding with both hands, and singing the Hymn which commemorates the Baptism of our Lord in the River Jordan — the Troparion of the Feast. This is repeated thrice in the Name of the Father, Son, and Holy Spirit. (Trinity)
At the closing of the office, Psalm is read, a Psalm of thanks unto the Lord. Rejoice and great praise and glory given to the Lord. The Lord is Praised and Glorified for the Personal Deliverance from fear. Those who fear in Him are blessed and shall not want any Good thing. In true devotion to God, we find the richest satisfaction for all great needs in life for God is good and this is found out by experience. God is concerned about those who are righteous and refrain from evil, but is antagonistic to evil doers. For those who look to God and put their trust in Him are redeemed.
“Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.” (Ps. 11: 8-10)
“I love thee, O Lord, my strength. The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust: my buckler, and the horn of my salvation, and my high tower.” (Ps. 18:1-2)
“But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? And they said unto him, We can. And Jesus said unto them, Ye shall drink of the cup that I drink of and with the baptism that I am baptized withal shall ye be baptized.” (Mark 11:38-39)
“He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the Lord, and righteousness from the God of his Salvation.” (Ps. 24:4-5)
“In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.” (John 7:37-39)
“God is a Spirit: and they that worship him must worship him in spirit and in truth.” (John 4:24)
“But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord.” (I Cor. 1:30-31)
“Jesus answered, Verily, verily, I say unto thee, Except a man he born of water and of the Spirit, he cannot enter into the kingdom of God.” (John 3:5)
Throughout the Office of Epiphany we can see the Justification in Righteousness, Salvation, Redemption, and Revelation.
The sanctification of one of the elements of nature in this case water — constitutes yet another step in the gradual process of the redemption of the cosmos, a process which, however, depends on man’s willingness to cooperate with his Creator.
By Very Rev. Michael Baroudy
The Orthodox Church celebrates the Baptism of our Lord on the sixth day of January every year. It is an important festival in our church because by His baptism, Jesus set the pace for us, dedicating his life and his ministry to the glory of God and the good of humanity.
The first verse in today’s gospel at Liturgy begins as follows: “Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.” The importance of baptism may be seen from the fact that Jesus made the trip across the country from north to south, from Galilee to Judea, to the very place where many people, yea, even thousands came to John to be baptized. Not only were the people being baptized, but what was very significant, they were confessing their sins. John’s hard hitting messages got the people’s consciences aroused enough to confess their sins and to seek God’s forgiveness. But Jesus our Lord had no sins to confess and why should he think baptism so important that he made the long, tedious journey to receive it? Even John the Baptist himself could not understand its significance; he was struck with wonder and was reluctant to perform it. His words were, “I have need to be baptized of you and you come to me.” That is, “I am unworthy of such an honor because you are more righteous and of higher rank than I am. I am unworthy to untie thy shoes for you are the Son of God who takes away the sins of the world.”
But Jesus words to John give us the ideal reason why Jesus was baptized, “For thus it becomes us to fulfill all righteousness.” Jesus’ mission in this world was to redeem them that were under the law so that we might receive the adoption of sons.” In other words, Jesus, in order to fulfill the purpose and intents of redemption, found it necessary to obey the ordinances of the church and one of these was to receive baptism from the hand of an ordained minister, the priest of the church.
Many people today find objection to many things which the church deems necessary. I know adult parents who labor under the mistaken notion that it is important to baptize infants. Others think that a person should be of age before being baptized. But these objections are groundless for several reasons. First and foremost, Jesus overruled this objection in his day. Mothers were bringing their infants to Jesus but the disciples strenuously objected on the same grounds that many in our day and time do - that young children don’t understand what religion is all about. But our Lord voiced a gentle rebuke, as a matter of fact, a very revealing statement to his disciples when he said, “Suffer the little children to come unto me and forbid them not for of such is the Kingdom of Heaven.” He went even a step further to show us how very important the child is in the sight of Christ and his church. He took a child and set him in the center and said, still directing his remarks to his disciples, “Except ye be converted and become as a child, ye cannot enter the Kingdom of Heaven.”
No people anywhere can make progress in any field of endeavor without learning how to obey, how to submit themselves to ordinances of men. Jesus found it necessary to obey them in order to accomplish his worthy mission and in order, as were his words, “to fulfill all righteousness.” Speaking of Jesus’ utter humility and beautiful obedience, St. Paul said, “He humbled himself, and became obedient until death, even the death of the cross.”
Read the life story of the men and the women who did the most in religion as well as in other fields, and you will discover that those who got to the top were those who knew how to obey rather than object, who knew how to discipline themselves, who took orders from others until the time came that they were in a position to give orders.
Obedience is the product of humility, and humility is a sign of greatness. Note the two persons in today’s gospel who stood by the River Jordan cooperating with each other so that the act of consecration and dedication might be performed. John the Baptist who did not think he was good enough to baptize Jesus, and Jesus, who did not consider it derogatory to receive baptism from a humble minister. Yet no two men in all history had greater impact upon the lives of people than they.
John the Baptist was the last of the prophets of the Old Testament and the herald of the New Testament, whose ministry, though short-lived, paved the way to Christ. He brought about such a revival of religion that thousands of people from every corner of Palestine confessed to him and received baptism from him. What about Christ? Well, no person in all history had such stupendous influence upon men than he whose spirit, life and teachings had been, and still are, the inspiration of all men of all times and places. He redeemed and still redeems people, not by the power of his sword; you will remember he said. “They that take by the sword shall by the sword be taken, but by that matchless, obedient, penetrating spirit and words which found their way into the hearts of people during the past nineteen and half centuries, six hundred million to be exact, who call Jesus King of Kings and Lord of Lords.
It is customary that people at the beginning of the year make resolutions. The idea is splendid and commendable. Because each of us wishes to rise higher and do better in the year that has just begun than the past one. But no aim could rise higher than the desire to heed the voice of the church, to obey its commands, support its activities, give it the best that one has. There are fifty-two Sundays in the year and one of the finest resolutions I know of is to put every effort behind church attendance and come to the House of God every Sunday, unless one is providentially hindered, and to take Holy Communion at least four times a year, or what is much better, to take it on the first Sunday of every month. It would be also a very fine resolution if someone who is not in the habit of prayer, to pray both morning and night asking Divine guidance and light, to also pray for peace.
The pathway of life is lined up with obedience. And so “to fulfill all righteousness” we should follow the example of Jesus who obeyed unto death, even the death of the cross. The Heavenly Father gives a ringing testimony to Jesus at his baptism. “This is my beloved Son, in whom I am well-pleased.” And we too, you might be sure, may be considered “beloved sons and daughters” if, like Christ, our lives were steeped in obedience to the voice of God.
“By thy baptism, O Lord, in the River Jordan, worship to the Trinity hath made its appearance; for the voice of the Lord did come forth to thee with the testimony, naming thee beloved Son; and the Spirit in the likeness of a dove, confirming the truth of the word. Wherefore, O thou who didst appear and lighted the world, O Christ, glory to thee.”
By Fr. Joseph Huneycutt
THEOPHANY:
I Thirst
How is it that my Creator comes to me?
I am not worthy.
To quench is my fate.
THIRST
All can relate.
Before Eden thou wast; even before the flood.
I parted for Thy people at the behest of Moses, Thy chosen one.
I’ve whetted e’ery path man’s trod; every field he’s plo’d.
At Thy command I came to be; my rest shall be in Thee.
Tell me Lord, what brings Thee to me? I’m not worthy,
I must confess.
Me? I cleanse from sweat, dirt, sand, and disease.
Washed away are cares, burdens -- the soot of the day --
in my waves.
John calls forth the people.
In their salvation I participate.
Yet, to Thee, how can I relate?
For without, I’d not be.
Jest it seems!
(Agent of cleansing feels dirty in the presence of the King.)
Cleanse me, O Lord, that I may be worthy of Thee.
THIRST
I am water.
I lack nothing but Thee.
At Thy baptism, O Lord, Thou hast found me worthy.
Quenching, cleansing:
paths, fields, people,
salvation;
I
shall ne’er be the same.
Come Lord Jesus,
cleanse Thou me!
Father Joseph Huneycutt is a frequent contributor to Antiochian.org and also has his own website filled with reflections on the Orthodox life. Please visit him here.
by ARCHPRIEST A. NARUSHEVICH
(Of the Orthodox Church in Poland)
On the Feast of the Baptism of the Lord a Christian is transported by his thoughts and feelings to a time long since passed. He directs his attention to that which was accomplished at the Jordan, and his heart is filled with reverent trembling.
A Christian contemplates Heaven opening over the Jordan and the Holy Spirit descending upon Jesus Christ in the form of a dove. He hears the very voice of the Heavenly Father: “This is my Beloved Son, with whom I am well pleased” (Matt. 3: 17). These unusual manifestations leave a profound impression in the heart of a believing Christian, evoking in it wonder and piety. From the depths of his enraptured heart the Christian involuntarily cries out : “Great art Thou, O Lord, and marvelous are Thy works, and there is no word which sufficeth to hymn Thy wonders.”
On the feast of the Lord’s Baptism a Christian meditates on the reason our Lord Jesus Christ, born without sin and not having sinned during His earthly life, should come to Jordan together with sinners in order to receive Baptism from John. The Christian calls to mind the sinful Fall of his forefathers; their punishment by the Lord God, required by God’s justice. He meditates on the sundering of man’s bond with his Creator and upon God’s merciful promise not to leave man without care. The Lord placed enmity between the seed of the serpent and the seed of mankind (Gen. 3: 15). The Lord promised even our forefathers that a time will come when his descendants shall crush the head of the Serpent-tempter. The Old Testament tree of life shall be replaced by the New Testament Body and Blood of the Only-Begotten Son of God, Who shall come to earth to save the world. “He who eats My Flesh and drinks My Blood has eternal life, and I will raise him up at the last day” - thus speaks Jesus Christ Himself (John 6:54). Because of this it was necessary that man again recognize his Creator and Saviour. It was needful to strengthen man’s faith in his Saviour. It was necessary for people to learn that the Father and Son, according to the word of Jesus Christ, are one: “The Father is in Me and I am in the Father” (John 10:38). And now our Lord Jesus Christ reveals Himself to the world. He comes to the Jordan to receive Baptism from John. During the Baptism of Jesus Christ in the Jordan the Holy Spirit descends upon Him in the form of a dove, while the Heavenly Father witnesses to Him with the words: “This is my Beloved Son, with whom I am well pleased. There was a true Theophany at the Jordan!
Here also at the Jordan it became clear to John the Baptist Who it was that had come to him to be Baptized from Nazareth in Galilee. “I myself did not know Him.” John said later, “but He who sent me to baptize with water said to me. ‘He on whom you see the Spirit descend and remain, this is He who baptizes with the Holy Spirit.’ And I have seen and have borne witness that this is the Son of God” (John l:33-34). The next day, looking at Jesus as He walked, John said, “Behold, the Lamb of God!” (John 1:35-36).
Pride was the source of the sin of our forefathers, for they desired to become like their Creator, “like God, knowing good and evil” (Gen. 3:5). Our Lord Jesus Christ, accepting baptism from His creature, shows an example of great humility. He, ‘‘though He was in the form of God, did not think it robbery to he equal with God, but emptied Himself, taking the form of a servant, being born in the likeness of men. And being found in human form He humbled Himself and became obedient unto death, even death on a cross” (Philipp. 2:6-8). Christ the Saviour turns to John the Baptist not as God but as a humble Man asking baptism in order to fulfill ‘‘all truth.’’ Thus is pride overthrown by humility.
“Jesus, when he began His ministry, was about thirty years of age” (Luke 3:23). Before His entry into the public ministry of mankind’s salvation, Christ the Saviour comes to Jordan and receives baptism from John. As Man, in this sacred act He strengthens His powers by the grace of the Holy Spirit descended upon Him in the form of a dove. . . At the age of thirty the God-Man reveals Himself to the people, fulfilling by this act the custom of the Talmud-nourished Hebrew people who, especially after the return from Babylonian captivity, strictly kept the letter of the Law. According to the understanding of the Hebrews of that time, a man who had not reached thirty years could be neither a priest nor a teacher. And the Lord Jesus Christ, who came not to destroy but to fulfill the Old Testament Law, begins to preach at the age of thirty. It was at this age also that John the Baptist appeared at the Jordan with the call for people to repent.*)
*) Translated by Fr. David F. Abramtsov
By Archpriest Antony Gabriel
How shall I describe this great mystery ?
For the Incorporal hath become incarnate;
the Word took unto himself the density of flesh.
The Unseen is seen, the Untouchable is touched,
the Beginningless beginneth, and the Son of God
becomes the Son of Man; yes Jesus Christ, himself
who is the same yesterday, today and unto all ages.When Thou, O Lord, was baptized in the Jordan,
The Worship of the Trinity was made manifest.
For the Voice of the Father bore witness unto Thee,
calling Thee the Beloved Son,
And the Spirit in the Form of a Dove
confirmed His word as sure and steadfast.
O Christ our God, who has appeared and enlightened the world,
Glory to Thee.
These two Orthodox hymns differ quite radically from the popular carols "Silent Night" and "We Three Kings," that we heard during this past season. The Orthodox hymns represent a proclamation of the central mystery of the Incarnation in an unique semitic and poetic form, according to the Eastern traditions.
For Orthodoxy, the Feasts of the Nativity and Epiphany are a part of the same rhythm. In fact, they belong together in the same cycle and form one liturgical unit.
The Magi are already mentioned at Christmas Liturgy. And Epiphany speaks about the manifestation of God. In the East, Theophany or Epiphany is in reality the Celebration of the coming of God to meet man in the texture of human history.
It is also called the Feast of Lights. Epiphany already has paschal implications.
I am reminded that it is in the West chat we can recover our common Christian heritage; and at the same time speak about the richness of the Orthodox tradition that has so much relevancy for contemporary society.
The historian Toynbee lamented the ecological damage done to the environment by the Christians who have heeded the Biblical injunction, "to subdue the earth." What Toynbee misunderstood was not that Christianity itself was to blame - but rather a Christianity severed from its roots and seduced by secularism.
Primitive man's perception of nature's divinity was not annihilated by monotheism or Christianity's vision of the Holy Trinity. In fact, the reverse is true. Nature is restored to its pristine beauty as we announce the Saving Deeds of God. Salvation is a cosmological happening.
The upheavals caused by technological misadventures and the subsequent human alienations are quite simply not Christianity's mea culpa. A critical detour in the history of Christianity however has been taken by certain dualistic philosophical trends.
What has occurred in my opinion, is that Western man in particular; and society in general, have lost their reverence for life. A transformation has gradually taken place within this world of ours that has swept away any semblance of a real consciousness or awareness that the created order still somehow belongs to God. Ideally, we were once taught that we are consecrated stewards of His gifts to us. However, this insight has been unfortunately misappropriated.
Of course some will very definitely disagree with me. They will think of their gardens, fishing trips, country retreats and excursions into nature and say, "I behold the beauty of God\'s creation and appreciate its splendor."
This may be true for a few. I dare say, for most, the World/Nature/this cosmos, is but like a passing scene in the theatre of life. We're just too preoccupied to notice. . . And we have abrogated our responsibility to change things when they go amiss.
The Church of the East employs the symbols of life in her liturgical life such as water at Epiphany to constantly reaffirm the evangelical insight that all of creation is transfigured by God, in God and for God.
Epiphany helps to reaffirm our baptismal vows chat we are kings and priests over God's creation. "Bless the Lord, O my Soul; Bless His Holy Name. . ." It is in our "use" of the stuff of this world that fulfills for us the ultimate destiny of creation.
It is all summed up in the following perspective: Is our starting point God or man?, a Christian humanism or secular humanism. . .?
As students of theology, I am quite sure that I do not have to tell you about all the signs and symbols behind the use of water. Maybe the difference between the Eastern and Western liturgical tradition is that the Byzantines use "matter" so freely and easily. The Orthodox are quite comfortable among icons and incense; in fact, all the senses of the worshipper are "assaulted" by colors, sounds, smells, etc. The whole man is "graped" in the liturgy of the Church.
This particular feast is a revelation of the Trinity; so too, the feasts of Transfiguration and Pentecost are prefigured: God acting in Christ by the power of the Holy Spirit. An eschatological event! The Kingdom is being announced. . . the Parousia inaugurated.
His love is poured out in Creation and Creation responds by lifting itself to Him, the Source and Ground of all Being. The intervention of God, like a massive earthquake shakes us out of our religious, moral and stupor; there is a call to action. Dare mankind place itself in jeopardy by standing alone on the edge of the abyss of apathy?
The task of theology today I believe is to "quicken" the convergence of Traditions; to recover its lost Catholicity; its wholeness in which man fulfills the Biblical injunction by offering himself, the stuff of this world, as its Priest and King. Our "hosanna" to God must ultimately be the restoration of faith, of ultimate values as we stand face to face to a hostile world. Whether we admit it or not, Christianity is in a similar position as the first Christian era.
We are not and must not be slaves to the machinery of this age or succumb to a minority status. Man is called always to the realization of his mission to transform the world by lovingly offering it in Holy Service to the Divine Master.
Epiphany reminds us, makes present for us, the process of the Sanctification of Life. Yes all of it. You and me! And all of our structures and institutions. It begins with the person and extends outwards. For, God became man, so man can become God, said one Alexandrian; and another,
"My book is the whole visible creation, and it lies open before me whenever I wish to read in it the words of God."
By St. John Chrysostom, Archbishop of Constantinople
We shall now say something about the present feast. Many celebrate the feastdays and know their designations, but the cause for which they were established they know not. Thus concerning this, that the present feast is called Theophany -- everyone knows; but what this is -- Theophany, and whether it be one thing or another, they know not. And this is shameful -- every year to celebrate the feastday and not know its reason.
First of all therefore, it is necessary to say that there is not one Theophany, but two: the one actual, which already has occurred, and the second in future, which will happen with glory at the end of the world. About this one and about the other you will hear today from Paul, who in conversing with Titus, speaks thus about the present: "The grace of God hath revealed itself, having saved all mankind, decreeing, that we reject iniquity and worldly desires, and dwell in the present age in prudence and in righteousness and piety" -- and about the future: "awaiting the blessed hope and glorious appearance of our great God and Saviour Jesus Christ" (Tit 2:11-13). And a prophet speaks thus about this latter: "the sun shalt turn to darkness, and the moon to blood at first, then shalt come the great and illuminating Day of the Lord" (Joel 2:31). Why is not that day, on which the Lord was born, considered Theophany -- but rather this day on which He was baptised? This present day it is, on which He was baptised and sanctified the nature of water. Because on this day all, having obtained the waters, do carry it home and keep it all year, since today the waters are sanctified; and an obvious phenomenon occurs: these waters in their essence do not spoil with the passage of time, but obtained today, for one whole year and often for two or three years, they remain unharmed and fresh, and afterwards for a long time do not stop being water, just as that obtained from the fountains.
Why then is this day called Theophany? Because Christ made Himself known to all -- not then when He was born -- but then when He was baptised. Until this time He was not known to the people. And that the people did not know Him, Who He was, listen about this to John the Baptist, who says: "Amidst you standeth, Him Whom ye know not of" (Jn.1:26). And is it surprising that others did not know Him, when even the Baptist did not know Him until that day? "And I -- said he -- knew Him not: but He that did send me to baptise with water, about This One did tell unto me: over Him that shalt see the Spirit descending and abiding upon Him, This One it is Who baptiseth in the Holy Spirit" (Jn. 1:33). Thus from this it is evident, that -- there are two Theophanies, and why Christ comes at baptism and on whichever baptism He comes, about this it is necessary to say: it is therefore necessary to know both the one and equally the other. And first it is necessary to speak your love about the latter, so that we might learn about the former. There was a Jewish baptism, which cleansed from bodily impurities, but not to remove sins. Thus, whoever committed adultery, or decided on thievery, or who did some other kind of misdeed, it did not free him from guilt. But whoever touched the bones of the dead, whoever tasted food forbidden by the law, whoever approached from contamination, whoever consorted with lepers -- that one washed, and until evening was impure, and then cleansed. "Let one wash his body in pure water -- it says in the Scriptures, -- and he will be unclean until evening, and then he will be clean" (Lev 15:5, 22:4). This was not truly of sins or impurities, but since the Jews lacked perfection, then God, accomplishing it by means of this greater piety, prepared them by their beginnings for a precise observance of important things.
Thus, Jewish cleansings did not free from sins, but only from bodily impurities. Not so with ours: it is far more sublime and it manifests a great grace, whereby it sets free from sin, it cleanses the spirit and bestows the gifts of the Spirit. And the baptism of John was far more sublime than the Jewish, but less so than ours: it was like a bridge between both baptisms, leading across itself from the first to the last. Wherefore John did not give guidance for observance of bodily purifications, but together with them he exhorted and advised to be converted from vice to good deeds and to trust in the hope of salvation and the accomplishing of good deeds, rather than in different washings and purifications by water. John did not say: wash your clothes, wash your body, and ye will be pure, but what? -- "bear ye fruits worthy of repentance" (Mt 3:8). Since it was more than of the Jews, but less than ours: the baptism of John did not impart the Holy Spirit and it did not grant forgiveness by grace: it gave the commandment to repent, but it was powerless to absolve sins. Wherefore John did also say: "I baptise you with water...That One however will baptise you with the Holy Spirit and with fire" (Mt 3:11). Obviously, he did not baptise with the Spirit. But what does this mean: "with the Holy Spirit and with fire?" Call to mind that day, on which for the Apostles "there appeared disparate tongues like fire, and sat over each one of them" (Acts 2:3). And that the baptism of John did not impart the Spirit and remission of sins is evident from the following: Paul "found certain disciples, and said to them: received ye the Holy Spirit since ye have believed? They said to him: but furthermore whether it be of the Holy Spirit, we shall hear. He said to them: into what were ye baptised? They answered: into the baptism of John. Paul then said: John indeed baptised with the baptism of repentance," -- repentance, but not remission of sins; for whom did he baptise? "Having proclaimed to the people, that they should believe in the One coming after him, namely, Christ Jesus. Having heard this, they were baptised in the Name of the Lord Jesus: and Paul laying his hands on them, the Holy Spirit came upon them" (Acts 19:1-6). Do you see, how incomplete was the baptism of John? If the one were not incomplete, would then Paul have baptised them again, and placed his hands on them; having performed also the second, he shew the superiority of the apostolic Baptism and that the baptism of John was far less than his. Thus, from this we recognise the difference of the baptisms.
Now it is necessary to say, for whom was Christ baptised and by which baptism? Neither the former the Jewish, nor the last -- ours. Whence hath He need for remission of sins, how is this possible for Him, Who hath not any sins? "Of sin, -- it says in the Scriptures, -- worked He not, nor was there deceit found in His mouth" (1 Pet 2:22); and further, "who of you convicteth Me of Sin?" (Jn 8:46). And His flesh was privy to the Holy Spirit; how might this be possible, when it in the beginning was fashioned by the Holy Spirit? And so, if His flesh was privy to the Holy Spirit, and He was not subject to sins, then for whom was He baptised? But first of all it is necessary for us to recognise, by which baptism He was baptised, and then it will be clear for us. By which baptism indeed was He baptised? -- Not the Jewish, nor ours, nor John\'s. For whom, since thou from thine own aspect of baptism dost perceive, that He was baptised not by reason of sin and not having need of the gift of the Spirit; therefore, as we have demonstrated, this baptism was alien to the one and to the other. Hence it is evident, that He came to Jordan not for the forgiveness of sins and not for receiving the gifts of the Spirit. But so that some from those present then should not think, that He came for repentance like others, listen to how John precluded this. What he then spoke to the others then was: "Bear ye fruits worthy of repentance"; but listen what he said to Him: "I have need to be baptised of Thee, and Thou art come to me?" (Mt 3:8, 14). With these words he demonstrated, that Christ came to him not through that need with which people came, and that He was so far from the need to be baptised for this reason -- so much more sublime and perfectly purer than Baptism itself. For whom was He baptised, if this was done not for repentance, nor for the remission of sins, nor for receiving the gifts of the Spirit? Through the other two reasons, of which about the one the disciple speaks, and about the other He Himself spoke to John. Which reason of this baptism did John declare? Namely, that Christ should become known to the people, as Paul also mentions: "John therefore baptised with the baptism of repentance, so that through him they should believe on Him that cometh" (Acts 19:4); this was the consequence of the baptism. If John had gone to the home of each and, standing at the door, had spoken out for Christ and said: "He is the Son of God," such a testimony would have been suspicious, and this deed would have been extremely perplexing. So too, if he in advocating Christ had gone into the synagogues and witnessed to Him, this testimony of his might be suspiciously fabricated. But when all the people thronged out from all the cities to Jordan and remained on the banks of the river, and when He Himself came to be baptised and received the testimony of the Father by a voice from above and by the coming-upon of the Spirit in the form of a dove, then the testimony of John about Him was made beyond all questioning. And since he said: "and I knew Him not" (Jn 1:31), his testimony put forth is trustworthy. They were kindred after the flesh between themselves "wherefore Elizabeth, thy kinswoman, hath also conceived a son" -- said the Angel to Mary about the mother of John (Lk. 1: 36); if however the mothers were relatives, then obviously so also were the children. Thus, since they were kinsmen -- in order that it should not seem that John would testify concerning Christ because of kinship, the grace of the Spirit organised it such, that John spent all his early years in the wilderness, so that it should not seem that John had declared his testimony out of friendship or some similar reason. But John, as he was instructed of God, thus also announced about Him, wherein also he did say: "and I knew Him not." From whence didst thou find out? "He having sent me that sayeth to baptise with water, That One did tell me" What did He tell thee? "Over Him thou shalt see the Spirit descending, like to a dove, and abiding over Him, That One is baptised by the Holy Spirit" (Jn 1:32-33). Dost thou see, that the Holy Spirit did not descend as in a first time then coming down upon Him, but in order to point out that preached by His inspiration -- as though by a finger, it pointed Him out to all. For this reason He came to baptism.
And there is a second reason, about which He Himself spoke -- what exactly is it? When John said: "I have need to be baptised of Thee, and Thou art come to me?" -- He answered thus: "stay now, for thus it becometh us to fulfill every righteousness" (Mt 3:14-15). Dost thou see the meekness of the servant? Dost thou see the humility of the Master? What does He mean: "to fulfill every righteousness?" By righteousness is meant the fulfillment of all the commandments, as is said: "both were righteous, walking faultlessly in the commandments of the Lord" (Lk 1:6). Since fulfilling this righteousness was necessary for all people -- but no one of them kept it or fulfilled it -- Christ came then and fulfilled this righteousness.
And what righteousness is there, someone will say, in being baptised? Obedience for a prophet was righteous. As Christ was circumcised, offered sacrifice, kept the sabbath and observed the Jewish feasts, so also He added this remaining thing, that He was obedient to having been baptised by a prophet. It was the will of God then, that all should be baptised -- about which listen, as John speaks: "He having sent me to baptise with water" (Jn 1:33); so also Christ: "the publicans and the people do justify God, having been baptised with the baptism of John; the pharisees and the lawyers reject the counsel of God concerning themselves, not having been baptised by him" (Lk 7:29-30). Thus, if obedience to God constitutes righteousness, and God sent John to baptise the nation, then Christ has also fulfilled this along with all the other commandments.
Consider, that the commandments of the law is the main point of the two denarii: this -- debt, which our race has needed to pay; but we did not pay it, and we, falling under such an accusation, are embraced by death. Christ came, and finding us afflicted by it -- He paid the debt, fulfilled the necessary and seized from it those, who were not able to pay. Wherefore He does not say: "it is necessary for us to do this or that," but rather "to fulfill every righteousness." "It is for Me, being the Master, -- says He, -- proper to make payment for the needy." Such was the reason for His baptism -- wherefore they should see, that He had fulfilled all the law -- both this reason and also that, about which was spoken of before. Wherefore also the Spirit did descend as a dove: because where there is reconciliation with God -- there also is the dove. So also in the ark of Noah the dove did bring the branch of olive -- a sign of God\'s love of mankind and of the cessation of the flood. And now in the form of a dove, and not in a body -- this particularly deserves to be noted -- the Spirit descended, announcing the universal mercy of God and showing with it, that the spiritual man needs to be gentle, simple and innocent, as Christ also says: "Except ye be converted and become as children, ye shalt not enter into the Heavenly Kingdom" (Mt 18:3). But that ark, after the cessation of the flood, remained upon the earth; this ark, after the cessation of wrath, is taken to heaven, and now this Immaculate and Imperishable Body is situated at the right hand of the Father.
Having made mention about the Body of the Lord, I shall also say a little about this, and then the conclusion of the talk. Many now will approach the Holy Table on the occasion of the feast. But some approach not with trembling, but shoving, hitting others, blazing with anger, shouting, cursing, roughing it up with their fellows with great confusion. What, tell me, art thou troubled by, my fellow? What disturbeth thee? Do urgent affairs, for certain, summon thee? At this hour art thou particularly aware, that these affairs of thine that thou particularly rememberest, that thou art situated upon the earth, and dost thou think to mix about with people? But is it not with a soul of stone naturally to think, that in such a time thou stand upon the earth, and not exult with the Angels with whom to raise up victorious song to God? For this Christ also did describe us with eagles, saying: "where the corpse is, there are the eagles gathered" (Mt 24:28) -- so that we might have risen to heaven and soared to the heights, having ascended on the wings of the spirit; but we, like snakes, crawl upon the earth and eat dirt. Having been invited to supper, thou, although satiated before others, would not dare to leave before others while others are still reclining. But here, when the sacred doings are going on, thou at the very middle would pass by everything and leave? Is it for a worthy excuse? What excuse might it be? Judas, having communed that last evening on that final night, left hastily then as all the others were still reclining. Here these also are in imitation of him, who leave before the final blessing! If he had not gone, then he would not have made the betrayal; if he did not leave his co-disciples, then he would not have perished; if he had not removed himself from the flock, then the wolf would not have seized and devoured him alone; if he had separated himself from the Pastor, then he would not have made himself the prey of wild beasts. Wherefore he (Judas) was with the Jews, and those (the apostles) went out with the Lord. Dost thou see, by what manner the final prayer after the offering of the sacrifice is accomplished? We should, beloved, stand forth for this, we should ponder this, fearful of the coming judgement for this. We should approach the Holy Sacrifice with great decorum, with proper piety, so as to merit us more of God's benevolence, to cleanse one\'s soul and to receive eternal blessings, of which may we all be worthy by the grace and love for mankind of our Lord Jesus Christ, to with Whom the Father, together with the Holy Spirit, be glory, power, and worship now and ever and unto ages of ages. Amen.