The Bigger Story

Years before my theological savvy flowered, my insight into the things of God was not always impressive. My interest in today's feast, the Epiphany of the Lord, was in the context of the religious culture of my Pennsylvania borough. I knew that my parish, along with three others in town, was "Roman Catholic." Additionally there were the "Ruthenian" parish and another "Ukrainian" (Byzantine) Catholic" parish, which were in union with Rome, but different from us.

All of us Catholics of one type or other celebrated Christ's birth on December 25th. The Ukrainians and Ruthenians, wherever they were from, celebrated with us the same day. Yet, in their homes with trees, food, and decorations they celebrated so-called "Little Christmas." With the uncomplicated ecumenism of my childhood, I knew both from the local newspaper and from neighborhood chatter that another Christmas was celebrated by the "Greek Orthodox Church" on Epiphany in our same town. Even though the Roman Catholics celebrated Epiphany with less popularity on a weekday, the "Greek Church" celebrated "their" Christmas on Epiphany, which happened on January 6th! My theology and geography got mixed up because the Greek Church was variously described as "Russian" and they also had Slovak and Hungarian parishioners. I couldn't get East and West separated.

East and West
This Feast of the Epiphany seemed to occasion a bit of ethnic rivalry between the East and West. Misinformation abounded in the town chatter. The December 25th Christmas was the original, if not older, and the Epiphany feast in early January was more diminutive and more recently dated, thus called "Little Christmas."

Earlier I mentioned my theological acumen and ecumenical savvy. The limitation of both occasioned a profound economic insight. In my mind, if the "Romans" would celebrate the Epiphany of the "Greeks," we would pay less for our Christmas-Epiphany trees! Life would go on and I would pursue some theology, liturgical studies, and more historical perspective.

The facts of the matter would get clearer. Christmas was, indeed, more from the West and celebrated in Rome. Epiphany, on the other hand, was more from the East and celebrated from the earliest days in the Eastern Churches of the eastern Mediterranean, North Africa, Asian Minor, and Moscow. It was not theologically or liturgically inferior to its western, Roman cousin. I would learn that each had its scriptural roots, its theological base, and certainly different cultural expressions in the East and West. Both feasts were of about the same age.

Both Christmas and Epiphany find their roots in the so-called "Infancy Narratives" of Matthew and Luke, each of whom have their theological perspective. Each narrative is a type of mini-gospel, written later and appended before the ministry of Jesus and the passion narratives. Neither narrative is meant to be historical in a strict sense. Both Matthew and Luke include various infancy stories and share some of them with a different emphasis.

The Infancy Narratives are useful in understanding the gospel which is proclaimed in Christ Jesus. Matthew, for example, wants the believer to know that the Kingdom of God is first of all for the poor. Joseph and Mary were poor, Elizabeth and Zachary were poor. The child-savior was born in a manger surrounded by animals.

After the parents, the good news of the birth is brought to the shepherds in the field, again the poor. The birth transformed the earth and light shattered the darkness. "The glory of God showed round about" and peace was the inheritance of people of good will. The shepherds sought out the child, discovered him, and adored him. Those who seek come to faith.

Luke brings us the Kings, the Wise Men, the Magi. They come from the East; far away nations come to discover the promise. Not only is God faithful to the Jewish people, but he gathers a universal Kingdom. Like the gospel itself, the infancy narrative wants us to know that there is a new covenant. Not unlike the stars of the shepherd's experience, the "kings" follow a Great Star. The birth of the child scatters the darkness as well. The light, however, is not seen by all, but only those with good will and the perseverance to follow the Star.

Both stories, so-called Christmas and so-named Epiphany, happen in the East. They center on the child, who will be the savior. He was born of a virgin in poverty. He was powerless, but would challenge the powerful. The Kings come to adore and to bring homage in their gifts. They are the gathering of the gentiles, the nations coming from afar. The other King, Herod, seeks to destroy the child and forces a new exile into Egypt. His evil designs set the stage for a later return to the land of promise.

Euro-Romanticism
Our own view of Christmas chooses often to romanticize the story of the Birth of Jesus. From brief descriptions in the scriptures our experience is shaped more by art and music with European roots. Madonnas, renaissance chants, and romantic 19th century music are the clothes of our understanding. Christmas trees and Yule logs press to a more intimate experience. Christmas often enough is a good excuse to gather in the warmth of the stable, to pull closer to the fire in the dark, and have new dreams and visions. All are perceptions pointing to the mystery of the Incarnation, God-become-flesh.

Epiphany, in contrast, is more cosmic: the universe leads the Kings with the Star. The transformation of grace is witnessed in the human-divine King shattering earthly powers. Not only are the original People of promise called to know the Lord, but all the nations as well. The gospel is preached to the ends of the earth and the nations have responded. The power of God has been shown forth in splendor to all from the poorest and simple to the richest, to the learned, and the powerful. God himself is shown forth in this child-king, newly born and shown to the nations.

Christmas-Epiphany Eucharist
Christmas and Epiphany are best viewed in closer synch with the gospel stories. Less cultural overlay brings insight into the action of God in human history. God and the human family are reconciled in the saving mysteries wrought in the Christ.

Of no little significance is that on Christmas, Epiphany, and Easter we celebrate the Eucharist. At that table, God shows himself to his People and welcomes them to the saving mystery of life-to-death in Christ. In Christ, a great light is seen as we walk through the darkness of death to new life. In him we come to faith and adoration. It's about birthing not only the child, but the savior from death to life. In him we are all reborn. Christmas, Epiphany, East or West, a People is born in Christ Jesus.

CDH