Bathed in the mysterious radiance of divine manifestation, the feast of Epiphany entered the Christian liturgical year as a celebration not merely of an event, but of revelation itself—Christ disclosed to the world. Though of later origin than Easter or Pentecost, Epiphany shimmered with theological significance: it marked the unveiling of the incarnate Son, whether to Israel in the waters of the Jordan, or to the Gentiles through the homage of the Magi. It is a feast where heaven bends low, and the eternal Word steps forth into time, light, and history.
Origins and Early Development
The feast of Epiphany (ἡ ἐπιφάνεια, τὰ ἐπιφάνια, ἡ θεοφάνεια—meaning “manifestation” or “divine appearance”) originated in the East and initially commemorated the baptism of Christ in the Jordan River. Clement of Alexandria is the first to mention the celebration, identifying it as a commemoration held by the Basilidian Gnostics on the 6th of January. Neander suggests that this tradition may have stemmed from Jewish Christians in Palestine, for whom the baptism—Christ’s messianic anointing—was of central importance.
From its inception, Epiphany celebrated the revelation of Jesus as the Son of God. Before Christmas was widely celebrated, Epiphany functioned as a dual festival, embracing both the birth and the baptism of Christ. It declared, in one sweeping liturgical gesture, that God had entered the world and been made known.
Epiphany’s Expansion into the West
From its Eastern roots, Epiphany gradually made its way westward, though not without resistance. In North Africa, the Donatists condemned it as a foreign intrusion, an “oriental innovation” alien to the purer practices of their tradition. Yet the feast gained ground, becoming a fixture of the Western church’s calendar by the late fourth century.
In the East, as Christmas gained prominence under Western influence, Epiphany was refocused exclusively on the baptism of Christ. It became, alongside Easter and Pentecost, one of the three prime occasions for the administration of baptism, rich with symbolism of spiritual illumination and rebirth.
A Constellation of Revelations
In the Western church, however, Epiphany became a feast of multiple epiphanies. No longer confined to the baptism alone, it embraced several key events in Christ’s early ministry that revealed His divine identity:
- The visit of the Magi and their adoration of the Christ child
- The first miracle at the wedding in Cana, where water was turned into wine
- The miraculous feeding of the five thousand
Thus, Epiphany in the West became a collective commemoration of Christ’s self-revelation to the world—through nature, miracle, and Gentile homage.
The Magi and the Mission to the Gentiles
Among these various facets, the adoration of the Magi took on particular prominence. Epiphany became known popularly as the “Feast of the Three Kings,” especially in medieval Europe. Drawing from the gifts—gold, frankincense, and myrrh—early tradition identified the Magi as three distinct royal figures: Caspar, Melchior, and Balthazar.
This symbolic trio came to represent the three known continents of the ancient world—Asia, Africa, and Europe—and the universality of the Gospel. Epiphany thus grew into a missional feast, emphasizing the extension of Christ’s light to all nations. The mystery of the Incarnation, once hidden in a manger, now radiated outward to illumine the Gentiles, fulfilling the prophecy of Isaiah: “Nations shall come to your light, and kings to the brightness of your rising.”
Christmas and Epiphany: Liturgical Balance
Interestingly, the Epiphany predates Christmas as a distinct festival. For centuries, there is no clear evidence of a separate feast for the Nativity. This is partly due to the prominence of Epiphany, which encompassed Christ’s birth and baptism alike, and partly because early Christian piety focused more intently on the redemptive events of the passion and resurrection.
It was only in the fourth century that the Western church, particularly in Rome, began celebrating December 25 as the distinct feast of Christ’s birth. This Roman festival eventually influenced the East, and by the time of Chrysostom—who preached on the Nativity in Antioch around A.D. 386—Christmas had been adopted as a separate observance. From that point forward, Epiphany was gradually redefined in both East and West to focus on different dimensions of Christ’s manifestation.
Light Revealed in Flesh
In its full theological arc, Epiphany is the feast of divine light breaking into a darkened world. Whether through the voice from heaven at the Jordan, the bowing of Gentile sages before an infant king, or the sign of water changed into wine, the church beholds the glory of the only-begotten Son. As such, Epiphany does not merely conclude the Christmas season—it fulfills it.
The Western church, in its embellishments and legendary adornments, captured the imagination; the Eastern church, in its sacramental focus on baptism and illumination, preserved the mystical core. Together, they proclaim that Christ has appeared—not in secret, not for the few, but in power and humility for all.
