Theophany - the Baptism of Christ
Being of a
parish that continues to use the Old Calendar can often be convenient! I had been busy finishing a wedding icon and
unable to get on with an icon of
Theophany that I had already transferred to a panel before leaving New York
in November. I was definitely not going
to have it finished for the New Calendar Theophany, but have just squeaked by
in time for the Old!
Since
the first century there has been a Feast of Lights, so called because God is the Light and reveals Himself to illumine
"those who sat in darkness and the shadow of death" (Mt. 4:16)
. This feast on January 6/19 celebrates
the advent – the coming - of the Son of
God into the world as Jesus Christ, and also His early years up to and including
His Baptism in the River Jordan, which marked the beginning of Jesus’ earthly
ministry.
Over the
centuries, the various events of Christ’s early years were separated into
individual feasts on different days: the Nativity, visitation of the Magi,
Circumcision, presentation in the Temple.
The principal event, Christ’s Baptism, continued to be commemorated
January 6. For Eastern Orthodox
Christians, this Theophany is more important than the Nativity, in that it is a
full manifestation of Christ’s divinity.
“Then
Jesus came from Galilee to John at the Jordan, to be baptized by him. John would have prevented him, saying ‘I need
to be baptized by you, and do you come to me?’
But Jesus answered him, ‘Let it be so now; for it is proper for us in
this way to fulfill all righteousness.”
Then he consented. And when Jesus
had been baptized, just as He came up from the water, suddenly the heavens were
opened to Him and He saw the Spirit of God descending like a dove and alighting
on Him. And a voice from heaven said,
“This is my Son, the Beloved, with whom I am well pleased.” Matt 3:3-10.
This is
the Theophany or Epiphany of the Holy Trinity – the revelation of God the
Father, God the Son and God the Holy Spirit.
At the
top of the icon we see a heavenly semi-circle with rays of light coming from
it, and a beam of light that encloses a dove.
These represent God the Father and the Holy Spirit, descending upon Christ in affirmation and blessing.
Christ’s
descent into the baptismal waters of the Jordan foreshadows his Descent into
Hell and its meaning is the same: through His death Christ will save man. The icon illustrates the paradox that Jesus
is revealed as the Son of God in the submissive act of baptism by John, a mere
man. Though John is the baptizer, he is
not central to the scene, but, standing on the bank, is bent over in reverence
to Christ. In many
icons, a tree is placed near John with an axe at its roots to illustrate that
the tree that does not bring forth good fruit is hewn down. (Matt 3:10)
Contrary to that, John’s teachings and role are not done away with now
that the Holy Trinity has been revealed.
On the
opposite bank, three angels (an image of the Trinity) with hands veiled as a
sign of respect, wait to clothe Christ and minister to Him when He leaves the
river.
Without
a doubt, Christ is the commanding central figure. He appears to stand on the waters of the
Jordan, strong and erectly beautiful wearing only a loincloth, although many
ancient icons showed Him naked. He seems
almost as wide as the river itself, as if He himself cut the cleft between the
narrow mountains. If there is any doubt
about His and John’s roles in the drama, one look at Christ’s right hand tells
the story: it makes the priestly sign of
blessing on the proceedings. It is not
the waters of the Jordan that are cleansing Christ; rather He is cleansing the
waters of baptism, so that we may swim in pure waters. Water has always been used for healing and
cleansing of the body, as well as for moral and spiritual cleansing.
Throughout
the ages, the waters of the river Jordan have been seen to “turn back”, to flow
against its usual current. This is told
in the Old Testament, when the Ark of the Covenant was carried across the river
to the Promised Land of Canaan; when Prophet Elias struck its waters with a
cloak; when, after Elias’ ascension, Elijah did the same; and even in our times
it has been witnessed by thousands of pilgrims at Theophany.
Theophany Eve Holy Supper
In many Eastern Orthodox parishes and homes today, a fasting meal is prepared which is eaten just before going to church on the eve of Theophany. In my home parish in New York, the meal has become an annual affair, served in the church hall as a parish event. Although sometimes a bit of "greenery" appears in the food line to brighten the table, it is more a ritual meal, much like the Jewish sedar, with the same fasting foods from year to year. One custom I love is raw garlic cloves dipped in honey. This symbolizes life, with its sweetness and bitterness. Once, many years ago, I attended a supper at the home of an elderly parishioner. Tables were set up in her cellar, the floor of which was strewn with straw to represent the stable in which the Christ Child was born. I remember the sound of her quavery old voice, leading in the singing of the Theophany tropar:
"At Your Baptism in the Jordan, O Lord, worship of the Trinity was revealed, for the Father's voice bore witness to You, calling you His Beloved Son, and the Spirit in the form of a dove confirmed the truth of these words. O Christ God, Who appeared and enlightened the world, glory to you!"
