Introduction to the Christian Year - Mark D. Roberts Mark D. Roberts Introduction to the Christian Year Introduction to the Christian Year What is the Liturgical Year or Church Year? How Can it Make A Difference in Your Relationship with God? by Rev. Dr. Mark D. Roberts Copyright © 2011 by Mark D. Roberts and Patheos.com Note: You may download this resource at no cost, for personal use or for use in a Christian ministry, as long as you are not publishing it for sale. All I ask is that you acknowledge the source of this material: . For all other uses, please contact me at markblog-at-markdroberts.com. Thank you. . Daily inspiration for your life and work . . . Life for Leaders is a daily, digital devotional that is sent out each morning from the Max De Pree Center for Leadership, where Mark works. This devotional, written by Mark and his team, will help you make connections between God, Scripture, and your daily work. You can check it out and/or subscribe here . There is no cost. Your email address will be used only for Life for Leaders. You can unsubscribe easily at any time. Happy New Year in Late November?

Happy New Year! Are you having a Happy New Year? Yes, I know it’s late November. Yes, I know we still have over a month until the giant crystal ball in Times Square falls, signifying the change of calendar year. Of course I’m aware that we haven’t even celebrated Christmas yet. The crystal ball that fell in Times Square at the beginning of 2008. Photo by Clare Cridland, Wikimedia Commons. Still, I want to ask: Are you having a Happy New Year? If you’re a member of a highly liturgical church, such as Catholic, Episcopal, or Lutheran, what I’ve just said makes sense. (If you’re Eastern Orthodox, you think I’m three months behind the time.) But if you’re not involved in such a church, I had better explain what I’m talking about. The Christian year, sometimes called the church year or the liturgical year, is a centuries-old way that many Christians have ordered the 365-day year. It depends, not on the positions of the sun and moon, nor on the start and end of school, nor on the requirements of the IRS, but rather on key aspects of the life of Christ that are coordinated with the solar calendar.

The major holidays (literally, holy days) in the church year are Christmas (December 25), Good Friday and Easter (in the spring, dated according to Jewish Passover), and Pentecost (seven weeks after Easter). Every other special day or season fits around these crucial days (Advent, Epiphany, Ash Wednesday, Lent, Palm Sunday, Holy Week, Maundy Thursday, etc.). When I have taught worship leaders from around the country, I have often asked about their awareness of the liturgical year. It used to be that the vast majority had little or no knowledge of it, apart from the big holidays, Christmas and Easter. If they had any sense of the liturgical year, they assumed that it was something for Catholics and other high church folk, with little relevance for the rest of us. I can understand this perspective because I was raised in a church that recognized Christmas, Palm Sunday, Good Friday, and Easter, but that’s about it. I had always assumed that things like Lent were for my Catholic friends. And since Lent seemed to involve some sort of fasting, I was happy to leave it well enough alone. Give me the feasts, I reasoned. Leave the fasts for the Catholics and Jews.

(I didn’t have any sense of Ramadan back then.) It wasn’t until I was preparing for ordained ministry that I gained some exposure to the Christian year. I learned – much to my surprise – that many Presbyterians and other Protestants take this stuff quite seriously. For the first time in my life, I heard a Presbyterian pastor get excited about the benefits of the church year for corporate worship and private devotions. I was curious, though I didn’t quite get his enthusiasm. What difference would the liturgical year make in my life? The answer seemed to be: none at all. When I became the Senior Pastor of Irvine Presbyterian Church in 1991, the church had a history of recognizing more of the liturgical year than I had acknowledged before. During my sixteen-year tenure there, I grew to appreciate the richness that such a perspective can bring to the worship life of a church, as well as to my own devotional life. The truth is, all kidding aside, that I actually began to experience the first Sunday of Advent (in late November or early December) as the beginning of a new year.

Today, though I am no longer a parish pastor, I can feel the flow that begins with Advent and carries me through the birth of Jesus to his death and resurrection, and beyond that to the sending of the Spirit and the celebration of Christ’s kingly reign. Believe it or not, there’s a sense in which early December begins my preparation, not just for Christmas, but also for Easter. I know this may sound odd to you, even esoteric and weird. But I’ve found that recognizing the Christian year has enriched my faith in many ways. I’d like to share some of these with you. Now, let me hasten to add that nothing in Scripture demands recognition of the church year. We do not have in the New Testament some equivalent to Leviticus 25, where God lays out for Israel the major fasts and feasts during the year. So, although the liturgical year is structured around the biblical story of Jesus, it is not commanded in Scripture in the way of the Jewish holidays for the Jews. Of course, Christians aren’t commanded to celebrate Easter or Christmas in the way we do either. The church year, therefore, is not something all Christians must observe, or must observe in exactly the same way.

(In fact, Eastern Orthodox believers have a different pattern throughout the year and even celebrate Easter on a different day!) Nevertheless, I believe that an awareness of the liturgical year can enrich our worship and therefore our relationship with God. In fact, when I’ve taught on this subject to worship leaders who have very little idea of what I’m talking about, they have come away excited about the potential for their churches. Overview of the Christian Year My Advent wreath combines purple and pink candles for Advent, with a white candle for Christmas, with the greenery we associate with secular Christmas celebrations. In my last post, I began describing the Christian year (or liturgical year, or church year). Today, I want to provide an overview of this year in case you are not familiar with it. Before I do this, however, I should say that there is not one, universally-recognized version of the Christian year. In fact, you’ll find variation in timing and practices, sometimes even within one denomination or tradition. For example, many Presbyterian churches use purple as a primary Advent color, while other Presbyterian churches use royal blue, and other Presbyterian churches decorate their worship spaces with secular Christmas colors of red and green without paying much attention to Advent.

None of these choices is necessarily wrong or right, though, as you may guess, I would encourage any church to recognize Advent and be enriched by its themes. Color schemes are clearly secondary in importance. All versions of the Christian year, to my knowledge, recognize Christmas and Easter as the twin hubs around which rotate a wide variety of feasts, fasts, and seasons of the year. But, even the specific dates for Christmas and Easter vary among different Christian traditions. So, the Christian year I’m going to describe is a version of the Western tradition, which you’ll find in many Protestant denominations, as well as the Roman Catholic Church. Here, in summary form, are the basic days and seasons of the church year, along with some of the main themes: Advent When: Begins four Sundays prior to Christmas. Includes all days until Christmas (or Christmas Eve). Length varies according to date of first Sunday. The beginning of the Christian year. Themes: Waiting; Expectation; Hope; Yearning; Our need for a Savior. A minor theme of joy. Christians remember the Jewish yearning for the “advent” (from Latin for “coming” or “visit”) of the Messiah.

We also get in touch with our hope for the Messiah’s second advent. Christmas When: December 25th through January 5, a twelve-day season. Many Christians begin celebrating Christmas on Christmas Eve. Of course most people think of Christmas as a day, not a season. But, as the song narrates, there are twelve days of Christmas. Themes: Celebration of the Incarnation of the Word of God; Salvation; Joy; Kingdom; Peace; Giving. Epiphany When: January 6, the day after the season of Christmas. Themes: Some traditions emphasize the visit of the Magi (Wise Men) and the universal import of salvation in Christ. Other traditions focus on the baptism of Jesus. Ordinary Time When: Times during the year when there is not a special day or season. Ordinary time begins the day after Epiphany and extends until the day before Lent (Mardi Gras, Fat Tuesday). Ordinary time begins again after Pentecost, extending until the day before Advent. Themes: Ordinary time is not “plain, boring time,” but rather “counted” time. Different traditions include many celebrations during ordinary time, such as Trinity Sunday, Christ the King Sunday, All Saints Day, and so forth.

The themes of ordinary time include the basic elements of the Christian life. Lent When: Forty weekdays prior to Easter, beginning with Ash Wednesday. The precise dates vary according to the date of Easter, which can range from March 22 to April 25. The six Sundays during the season of Lent are not counted in the forty days. Themes: Penitence; Morality; Human Limitations; Need for a Savior; Self-Denial; Preparation for Good Friday and Easter. Some Christian traditions emphasize Lenten fasting (from food and other delights). Other traditions focus on adding spiritual disciplines. Holy Week When: The last seven days of Lent, prior to Easter. Holy Week includes: Palm Sunday (Passion Sunday), Maundy Thursday, Good Friday, and Holy Saturday. Themes: The last week of Jesus’ life; The death of Jesus and its meaning; Love for one another (Maundy Thursday). Palm Sunday celebrates Jesus and king, but leads into a solemn preparation for remembrance of his death. Easter When: A fifty-day season of the year, beginning on the evening before Easter and continuing for seven Sundays until Pentecost. Includes Ascension Day.

Easter Sunday or Resurrection Day is celebrated on the first Sunday after the first full moon after the Spring equinox (March 21). (The Eastern Orthodox Easter occurs a week later.) Themes: Salvation; Victory; New life; Joy; Christ reigns. Pentecost When: The seventh Sunday after Easter. Themes: The outpouring of the Holy Spirit; The birth of the church; Power for service in the church and the world; The inclusion of all of God’s people in ministry. “Pentecost” comes from the Greek word for fifty, from the phrase “fiftieth day [after Easter].” In some traditions it is called Whitsunday (White Sunday), perhaps owing to the white garments of those baptized on this Sunday. Ordinary Time (again) When: From the day after Pentecost through the day before Advent, about five months. The Eastern Orthodox Alternative The Orthodox year begins in September and includes several feasts and fasts that are not part of the Western Christian year. For example, what Western Christians call Advent, for Orthodox Christians, is called the Christmas or Nativity Fast.

It begins on November 15 and is a 40-day season of serious fasting in preparation for the 12-day season of Christmas. For more information on the Orthodox calendar, see this article on “Easter Orthodoxy Sacred Time.” The Colors of the Christian Year Part of what makes observing the liturgical year special is color. Different events and seasons are reflected in a variety of colors, including purple, white, green, black, red, pink, blue, gold, and some other colors as well. The seasonal color, usually displayed in various ways in the place of worship, reflects and augments the thematic elements of the season. So, for example, because purple is understood to symbolize penitence (among other things) it is used during the season of Lent. Once again, I should emphasize that there is no single color scheme either recognized by or imposed upon all Christians. In the twelfth-century, Pope Innocent II systematized the Roman Catholic color scheme, but since Vatican II in the 1960s, Roman Catholic churches have exercised some freedom in their use of alternative or additional colors. In recent years, many Protestant churches have moved from using purple in Advent to using royal blue.

This move reflects a variety of motives, depending on the congregation. For the most part, it seems to be an effort to distinguish Advent from Lent. Blue continues to symbolize royalty and solemnity. Some churches connect blue with the color of the night sky or as a symbol of creation. A compromise popular in some congregations is the use of purplish-blue in Advent and a reddish-purple in Lent. Such freedom in the use and interpretations of color can allow for innovation and distinctive celebration, though it can also be a bit confusing. If you’re looking for a more in-depth examination of the church year, I would highly recommend an outstanding website: The Voice: CRI Institute. Their material on the church year is top-notch. The chart below is my attempt to reflect what seems to be a consensus among many churches. I will identify the day or season, along with calendar dates, themes, and common colors. Liturgical Colors and Visual Art in Worship In yesterday’s post, I gave an overview of the Christian year, including a chart that listed key themes and colors. Today, I want to talk a bit more about liturgical colors and their meaning. The use of color and visual art in worship is nothing new.

For centuries, the Roman Catholic church incorporated elaborate artistic works in her sanctuaries. But, with the Protestant Reformation in the 16th century, and especially in the Reformed branch of the Reformation (my theological tradition), the perceived excesses of Catholic art in worship led to the virtual excommunication of visual art from worship. Visual symbolism in Reformed churches was minimal (cross, pulpit, baptismal font) and modest. This artistic minimalism continued to be the dominant force in most evangelical churches in the United States, though some mainline Protestant churches developed visual traditions along the familiar lines of the Roman Catholic tradition. The cross at the front of the sanctuary of Irvine Presbyterian Church. In the last decade, however, many churches throughout the Western world have “discovered” the power of the visual in worship. Owing partly to the pervasive influence of visual imagery in our culture, partly to the cross-pollination between different streams of Christian tradition, and partly to the power of digital projection, churches that would never have considered the use of visual art in worship have not only begun to use it, but even to major in it.

Many large evangelical and charismatic churches, the kind that only twenty years ago would have incorporated only words and music in worship, have even hired staff whose primary responsibility is to provide stunning visuals for liturgical purposes (though they would avoid the word “liturgical” in favor of something like “celebrative” or “worshipful”). I believe that, for the most part, the rediscovery of visual art in worship is a positive development. Yet some churches have set off on the journey of liturgical art as if they were groundbreaking pioneers, rather than pilgrims traveling along a well-worn path. These churches might do well to look into the use (and occasional misuse) of visual art in Christian history. We all have much to learn from the centuries of Christian worship that precede us. Or, to use a different metaphor, we who are beginning to utilize the visual in worship might just find in Christian tradition a treasure trove with gems just waiting to be used afresh. In my opinion, the colors of the Christian year are part of this treasure trove. The intentional use of colors and color changes in worship spaces can enliven and deeper our worship, as well as add to the beauty of the experience. Colors can symbolize truth.

Colors can delight the eyes. Colors can move the heart. Colors can suggest and symbolize and hint in a way that words cannot. The Irvine Presbyterian cross on Good Friday. In the foreground are crosses upon which members of the congregation nailed pieces of paper on which we listed our sins. Let me give just one example among many from the worship in Irvine Presbyterian Church, where I served as senior pastor of sixteen years. One of the most striking aspects of the worship space in this church is the cross at the front of our sanctuary. Its simplicity and power convey symbolically and emotionally the truth of the Gospel. During my tenure as pastor, along with the members of my congregation, I meditated upon this cross many times, remembering what Jesus did for me. It impacted both the depth and the passion of my worship. The cross stands alone, not as a decoration, but as a simple image of salvation. We never hung anything from the cross, except for one day of the year: Good Friday. Early in the morning of Good Friday, somebody draped a basic black cloth over the horizontal bar of the cross. I knew in advance that this would be there. I was not surprised to see it.

Yet, every year, when I entered our sanctuary on Good Friday and saw the black drape, my heart was struck. For some reason that black cloth hanging on the cross brought home to me the horror and the wonder of Jesus’ death. I often found myself brought to tears by that compelling yet basic symbol. This is just one example among many possibilities from my personal experience. It illustrates, I think, the potential power of color to motivate and shape our worship. I know that some of you will relate immediately to what I’m saying because your experience is similar. Others of you will understand what I’m describing, but it isn’t something you yourself know in a personal way. Some of my readers will no doubt wonder if the use of color is consistent with biblical teaching. My response to this concern would point to God’s good creation of a colorful world. I would also underscore the colors of the Tabernacle in the Old Testament, not to mention the brilliant colors of the new creation as seen, for example, in Revelation 21. Surely a God who has created such a wide spectrum of color would welcome our use of his colorful creation to worship him.

Speaking of worship, tomorrow I’ll say a bit more about how paying attention to the Christian year can enrich our worship. Stay tuned . . . . The Christian Year and the Textures of Worship In this post I want to pursue a bit further how the Christian year can enhance our worship and therefore our relationship with God. As Christians, we worship in light of the Gospel. Our worship is a response to the God who has reached out to us in Jesus Christ, saving us from sin, death, isolation, and meaninglessness. Thus, Christian worship is consistently infused with joy and gratitude. Moreover, since we worship the King of king and Lord of lords, we approach God humbly as well as boldly. And because God is glorious and majestic, our worship is filled with praise. At the core and in many of the details, Christian worship from day to day, from week to week, and from year to year, is essentially the same. If we ever stop worshiping the one true God, if we ever stop responding to God’s love given in Jesus Christ, if we ever stop offering ourselves to God in gratitude and love, then we’ve lost the core of worship.

But this is not to say that our worship should be monotonous and monochromatic. In a given worship service, we might focus on one particular aspect of God’s nature and therefore utilize distinctive expressions. We might, for example, focus on the holiness of God, praising God’s perfection, thanking him for the gift of the Holy Spirit, and asking God to finish in us his work of sanctification (making us holy). In another service, we might emphasize God’s grace, praising him for his forgiveness, and seeking help to be gracious with one another. And so forth and so on. When our worship responds to the multifaceted character of God, and especially when it is shaped by the diversity of biblical revelation, it will have different textures and colors, even though the basic fabric is consistent from week to week. The liturgical year can enrich the variety of our worship. Therefore, it helps us to have a broader, deeper, and more vital relationship with the living God. It keeps us from the possibility of our worship becoming so routine that we cease to wonder at the grandeur of God. To put it bluntly, the variations of the Christian year help us not to become bored in worship. Bored in worship? Is it possible?

Logically speaking, this seems utterly impossible. If we remember that we worship the awesome Creator of the universe, it’s hard to factor boredom into the worship equation. But, sometimes, no matter how wonderful God is, and no matter how truthful our worship might be, if our expressions of worship are virtually the same from week to week, a kind of monotony can set in, and we can become – Heaven forbid! – bored. Perhaps you’ve had the experience of learning a new hymn or worship song and absolutely loving it. As you sing, your mind and heart are truly lifted before God. But, after you’ve sung the same song for the hundredth time, it loses some of its punch. Its tune is still memorable and its lyrics still full of truth, but its power to move your heart and stretch your mind has been diminished. The Grand Tetons at sunset Worshiping in the same mode every week is a little like driving for a long distance through awesome mountains. When I first see the Rocky Mountains, for example, my heart explodes with joy and awe. These feelings continue for quite a while. But, after I’ve driven among the Rockies for a day or more, I must confess that my appreciation begins to wane just a bit.

I no longer remark on the stunning scenery, but begin to take it for granted. Of course the mountains themselves are still as majestic as ever. They haven’t changed or diminished, but my own sensibilities have become dull. I need refreshed vision so I can see the Rockies once again in their awesome beauty. Angels Landing in Zion National Park, Utah If, however, my scenic menu were to be varied a bit, I’d be much less likely to become complacent in my admiration of the scenery. A few summers ago, my family and I took a driving trip from Southern California, through the southwestern desert, the rangelands of Utah, and the verdant forests of eastern Idaho. We drove through the varied terrain of Yellowstone National Park and alongside the majestic Grand Tetons. Then we returned by way of the stunning redness of Zion National Park. In over two weeks of travel, I was never bored because my world kept changing. There were always new wonders to behold. What I’ve just described is analogous to worshiping in light of the liturgical year. We begin in the rising plain of Advent, which leads us to the top of the celebrative pinnacle of Christmas.

Then, after a month of travel through the fertile grasslands of “ordinary time,” we enter the parched desert of Lent in which our thirst for God is magnified. Holy Week guides us through the tortuous geography of Jesus’ last week, culminating in the dark cave of Holy Saturday. On Easter morning, the sun breaks forth with glorious light, and we are filled with awe as we gaze upon the towering mountain of God’s victory over death. Throughout the season of Eastertide, the world seems brighter, more alive than ever before. At Pentecost, we remember the our fellow travelers and refuel to continue on through the rolling hills of ordinary time, until we return to where we began at the start of Advent. I’ve known Christians who have been uncomfortable with certain aspects of the Christian year. They haven’t liked the waiting of Advent or the focus on our mortality in Lent. They want to live each day as if it were Easter. Now, in a sense, my friends are theologically correct. We should indeed live daily in light of the victory of God in Christ.

But, speaking from my own experience, the less obviously celebrative seasons of the church year (Lent, Advent) actually prepare me to experience greater vitality and rejoicing on the great feasts of Christian year, Christmas and Easter. Before I paid much attention to Lent and Holy Week, Easter zipped by without making a major dent in my consciousness. Now, as I keep the seasons of Lent and Holy Week, and as Easter has been stretched to include Eastertide, my joy over the resurrection has been multiplied several times over. Once again I should emphasize that what I’ve been describing here is not a matter of biblical rule. You don’t have to recognize the Christian year to be a faithful follower of Jesus. But the experience of countless believers throughout the centuries should at least encourage you to consider shaping your yearly life by the themes and narratives of Scripture – and this is, after all, what the Christian year is really all about. Jackbradynet Very good article gave me insight to year thank you Anonymous Thank you so much. I have just leant many knowle Anonymous The Season of Epiphany The Season of Epiphany Dennis Bratcher In western Christian tradition, January 6 is celebrated as Epiphany.

It goes by other names in various church traditions. In Hispanic and Latin culture, as well as some places in Europe, it is known as Three Kings’ Day (Span: el Dia de los Tres Reyes, la Fiesta de Reyes, or el Dia de los Reyes Magos; Dutch: Driekoningendag). Because of differences in church calendars, mainly between the Eastern Orthodox and the western Catholic and Protestant traditions, both Christmas and Epiphany have been observed at different times in the past. Today, most of the Eastern Orthodox traditions follow the western church calendar. The exceptions are some Greek Orthodox Churches and related traditions (for example, Russian and Serbian Orthodox) that still follow the older calendar and celebrate Epiphany as the Theophany on January 19th. -1- Epiphany is the climax of the Advent/Christmas Season and the Twelve Days of Christmas , which are usually counted from the evening of December 25th until the morning of January 6th, which is the Twelfth Day. In following this older custom of counting the days beginning at sundown, the evening of January 5th is the Twelfth Night.

This is an occasion for feasting in some cultures, including the baking of a special King's Cake as part of the festivities of Epiphany (a King's Cake is part of the observance of Mardi Gras in French Catholic culture of the Southern USA). In some church traditions, only the full days are counted so that January 5th is the Eleventh Day of Christmas, January 6th is the Twelfth Day, and the evening of January 6th is counted as the Twelfth Night. In traditional Christian churches Christmas , as well as Easter , is celebrated as a period of time, a season of the church year, rather than just a day. The Season of the Church Year associated with Christmas actually begins with the first Sunday of Advent , four Sundays before Christmas Day. Advent is marked by expectation and anticipation in preparing to celebrate the coming of Jesus. Christmas begins with Christmas Day December 25 and lasts for Twelve Days until Epiphany , January 6, which looks ahead to the mission of the church to the world in light of the Nativity. The one or two Sundays between Christmas Day and Epiphany are sometimes called Christmastide.

For many Protestant church traditions, the season of Epiphany extends from January 6th until Ash Wednesday , which begins the season of Lent leading to Easter . Depending on the timing of Easter, this longer period of Epiphany includes from four to nine Sundays. Other traditions, especially the Roman Catholic tradition, observe Epiphany as a single day, with the Sundays following Epiphany counted as Ordinary Time . In some western traditions, the last Sunday of Epiphany is celebrated as Transfiguration Sunday. The term epiphany means "to show" or "to make known" or even "to reveal." In Western churches, it remembers the coming of the wise men bringing gifts to visit the Christ child, who by so doing "reveal" Jesus to the world as Lord and King. In some Central and South American countries influenced by Catholic tradition, Three Kings’ Day, or the night before, is the time for opening Christmas presents. In some eastern churches, Epiphany or the Theophany commemorates Jesus’ baptism, with the visit of the Magi linked to Christmas. In some churches the day is celebrated as Christmas, with Epiphany/Theophany occurring on January 19th.

Symbols of Epiphany The colors of Epiphany are usually the colors of Christmas, white and gold, the colors of celebration, newness, and hope that mark the most sacred days of the church year. In traditions that only observe a single day for Epiphany, the colors are often changed after Epiphany to the colors of Ordinary Time , usually green or thematic sanctuary colors, until Transfiguration Sunday, the last Sunday before the beginning of Lent. The colors for Transfiguration Sunday are usually the colors of Holy Days, white and gold. The traditional liturgical symbols of Epiphany are usually associated with the Magi. The symbols include either three crowns or a single crown, various portrayals of the Magi or Wise Men, three gifts, a five pointed star, or a combination of a star and crown. A more modern symbol of Epiphany is a globe or a stylized portrayal of the world. Around January 6, the symbol +C+M+B+ with two numbers before and two numbers after (for example, 20+C+M+B+17) is sometimes seen written in chalk above the doorway of Christian homes.

The letters are the initials of the traditional names of the Three Magi: Caspar, Melchior, and Balthasar. These letters also abbreviate the Latin phrase Christus mansionem benedicat, "May Christ bless the house." The beginning and ending numbers are the year, 2017 in the example above. The crosses represent Christ. Marking the lintels of doorways is an old European practice that originally had overtones of magic (protection of the house). However, the symbols are now used throughout the world and usually represent a traditional Epiphany prayer and blessing. A Blessing for the Marking of Doorways Leader: Peace be with this house and with all who live here. Response (All): And peace be with all who enter here. Leader: During these days of the Christmas season, we keep this Feast of Epiphany, celebrating the manifestation of Christ to the Magi, and thereby to the whole world. Today, Christ is manifest to us! Today this home is a holy place because of the presence of Christ here. Leader: Listen to the Gospel according to Matthew.

2:1 In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem, 2:2 asking, "Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage." 2:3 When King Herod heard this, he was frightened, and all Jerusalem with him; 2:4 and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. 2:5 They told him, "In Bethlehem of Judea; for so it has been written by the prophet: 2:6 'And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who is to shepherd my people Israel.'" 2:7 Then Herod secretly called for the wise men and learned from them the exact time when the star had appeared.

2:8 Then he sent them to Bethlehem, saying, "Go and search diligently for the child; and when you have found him, bring me word so that I may also go and pay him homage." 2:9 When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was. 2:10 When they saw that the star had stopped, they were overwhelmed with joy. 2:11 On entering the house, they saw the child with Mary his mother; and they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh. 2:12 And having been warned in a dream not to return to Herod, they left for their own country by another road. Leader: This is the word of the Lord to you. Response (All): Thanks be to God! Leader: O God, Lord of all that exists, you revealed your only-begotten Son to every nation by the guidance of a star. Bless this house and all who inhabit it.

Fill each of us with the light of Christ, that our concern for others may reflect your love. We ask this through Christ our Lord. Response (All): Amen Significance of Epiphany in the Church As with most aspects of the Christian liturgical calendar, Epiphany has theological significance as a teaching tool in the church. The Wise Men or Magi who brought gifts to the child Jesus were the first Gentiles to acknowledge Jesus as "King" and so were the first to "show" or "reveal" Jesus to a wider world as the incarnate Christ. This act of worship by the Magi, which corresponded to Simeon’s blessing that this child Jesus would be "a light for revelation to the Gentiles" (Luke 2:32), was one of the first indications that Jesus came for all people, of all nations, of all races, and that the work of God in the world would not be limited to only a few. The day is now observed as a time of focusing on the mission of the church in reaching others by "showing" Jesus as the Savior of all people.

It is also a time of focusing on Christian community and fellowship, especially in healing the divisions of prejudice and bigotry that we all too often create between God’s children. An Epiphany Prayer Father, we thank you for revealing yourself to us in Jesus the Christ, we who once were not your people but whom you chose to adopt as your people. As ancient Israel confessed long ago, we realize that it was not because of our own righteousness, or our own superior wisdom, or strength, or power, or numbers. It was simply because you loved us, and chose to show us that love in Jesus. As you have accepted us when we did not deserve your love, will you help us to accept those whom we find it hard to love? Forgive us, O Lord, for any attitude that we harbor that on any level sees ourselves as better or more righteous than others. Will you help us to remove the barriers of prejudice and to tear down the walls of bigotry, religious or social? O Lord, help us realize that the walls that we erect for others only form our own prisons! Will you fill us so full of your love that there is no more room for intolerance.

As you have forgiven us much, will you enable us with your strength to forgive others even more? Will you enable us through your abiding Presence among us, communally and individually, to live our lives in a manner worthy of the Name we bear? May we, through your guidance and our faithful obedience, find new avenues in ways that we have not imagined of holding the Light of your love so that it may be a Light of revelation for all people. We thank you for your love, praise you for your Gift, ask for your continued Presence with us, and bring these petitions in the name of your Son, who has truly revealed your heart. Amen. Read An Epiphany Devotional Notes 1. The differences between Western and Eastern traditions relating to when Christmas and Epiphany are celebrated is a complicated issue that cannot be covered adequately here. It is largely a matter of which calendar is used to calculate dates. Most of the world today uses the Gregorian calendar [external link], introduced in the 16th century as a means to correct a slight inaccuracy in the older Julian calendar. This inaccuracy of about 11 minutes a year resulted in an accumulated "drift" of dates in relation to the solar year.

This means that "fixed" solar dates, for example the summer and winter solstice and the spring and autumn equinox, would fall on increasingly earlier dates. Of course this would also apply to religious festivals that fall on fixed dates, such as Christmas on December 25. The Gregorian calendar, which was approved by Pope Gregory XIII in 1582, intended to correct the inaccuracy and stabilize this "drift" of dates. As a result it soon became the standard civil calendar throughout the world. However, the Orthodox and Eastern churches continued to use the older Julian calendar as a religious calendar, which meant that religious holidays fell on different days in the Eastern and Western churches. However in 1923, a synod convened by the Ecumenical Patriarch Meletius IV of Constantinople adopted a Revised Julian Calendar [external link] for the daily feasts of the year. This revised calendar was, for all practical purposes, identical with the Gregorian calendar. This calendar has by now been adopted by the Orthodox Churches of Constantinople, Greece, Cyprus, Romania, Antioch, Poland, Bulgaria, Finland, Estonia and the Orthodox Church of America, as well as by some parishes within the Russian Orthodox church in Western Europe.

The churches of Russia, Serbia, Jerusalem, and Georgia, together with the other ancient churches of the East and some conservative groups in Greece, have not adopted it and continue to use the older Julian calendar. All Orthodox churches, however, continue to celebrate Pascha (Easter) following calculations made according to the Julian calendar. The result of all this is that the Orthodox churches that follow the Revised Julian Calendar, which is functionally equivalent to the Western Gregorian calendar, celebrate Christmas on December 25, while those that follow the (unrevised) Julian Calendar celebrate it on January 7 according to the Gregorian calendar (which is actually December 25 in the unrevised Julian calendar). [ return to text ] -Dennis Bratcher, Copyright © 2017, Dennis Bratcher, All Rights Reserved What Is Epiphany? And Why Is It Called Three Kings Day? By Mary Fairchild Updated March 18, 2016. Because Epiphany is primarily observed by Orthodox , Catholic , and Anglican Christians, many Protestant believers don't understand the spiritual significance behind this holiday, one of earliest feasts of the Christian church. What Is Epiphany?

Epiphany, also known as "Three Kings Day" and "Twelfth Day," is a Christian holiday commemorated on January 6. It falls on the twelfth day after Christmas, and for some denominations signals the conclusion of the Christmas season. (The 12 days between Christmas and Epiphany are known as the “Twelve Days of Christmas.”) Though many different cultural and denominational customs are practiced, in general, the feast celebrates the manifestation of God to the world in the form of human flesh through Jesus Christ , his Son. The word epiphany means "appearance," “manifestation,” or “revelation" and is commonly linked in Western Christianity with the visit of the wise men (Magi) to the Christ child (Matthew 2:1-12). Through the Magi, Christ revealed himself to the gentiles. In Eastern Christianity, Epiphany puts emphasis on the baptism of Jesus by John (Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22), with Christ revealing himself to the world as God's own Son.

Likewise, on Epiphany some denominations commemorate Jesus' first miracle of turning water into wine at the Wedding in Cana (John 2:1-11), signifying the manifestation of Christ's divinity as well. In the early days of church history before Christmas was observed, Epiphany celebrated both the birth of Jesus and his baptism. Unique Cultural Celebrations of Epiphany If you were fortunate enough to have grown up in a town such as Tarpon Springs, Florida, where I attended high school, then you are probably quite familiar with some of the unique cultural celebrations associated with Epiphany . What I remember vividly about this ancient church holiday is skipping school each year on Epiphany to see many of my classmates (young men ages 16-18 of the Greek Orthodox faith ) dive into the chilly waters of Spring Bayou to retrieve the cherished cross. The "blessing of waters" and "diving for the cross" ceremonies were famous in our predominately Greek community, and that fame was shared for a year by one special Greek classmate who had the honor of recovering the crucifix and receiving the traditional full-year's blessing.

After more than 100 years of celebrating this tradition, the annual Greek Orthodox festival in Tarpon Springs continues to draw large crowds. Unfortunately, many observers do not understand the true meaning behind these Epiphany ceremonies. Today in Europe, Epiphany celebrations are sometimes just as important as Christmas, with celebrants exchanging gifts on Epiphany instead of Christmas, or on both holidays. Ethnic Holiday Calendar — Goats — Penn State Extension Christian Holidays Epiphany Epiphany, a prime Christian feast, celebrated January 6, called also Twelfth Day or Little Christmas. Its eve is Twelfth Night. It commemorates three events—the baptism of Jesus, the visit of the Wise Men to Bethlehem, and the miracle at Cana. Western or Roman Easter Easter is a Christian feast commemorating the Resurrection of Jesus after his crucifixion. The Orthodox Eastern Church calculates Easter somewhat differently, so that the Orthodox Easter usually comes several weeks after that of the West. Type of goat required Fleshy, milk-fed kids with relatively light-colored meat, 3 months old or younger. Kids weighing less than 20 lbs are generally disappointing to buyers due to low meat to bone ratios and high carcass drying losses.

Kids gaining less than 10 lbs per month or 1/3 pound per day after accounting for birth weight are generally not fleshy enough to be considered prime. There generally is a slight price (per lb of live weight) penalty for kids weighing over 40 lbs. Acceptable weights generally range from 20 to 50 lbs with 30 lbs considered optimum by most buyers. Eastern or Greek Easter Eastern Orthodox Christians come from a variety of ethnic backgrounds: Greek, Russian, Egyptian, Romanian, Serbian, Ukrainian, Armenian, Bulgarian, Georgian, Albanian, Ethiopian, Syrian, and American. Type of goat required Similar to Western Easter kids. A slightly larger milk-fed kid (i.e. around 35 lbs) is considered optimum. Christmas Christmas is a Christian holiday celebrating the birth of Jesus Christ. Epiphany Epiphany is a prime Christian feast, celebrated Jan. 6, called also Twelfth Day or Little Christmas. Its eve is Twelfth Night. It commemorates three events: the baptism of Jesus, the visit of the Wise Men to Bethlehem, and the miracle at Cana. Type of goat required The Christmas market is for milk fed kids.

This type of kids are rare, because they must be produced by out-of-season breeding in May for October kiddings. Kids as light as 18 lbs are readily accepted, and quality control is generally not as exacting as with Easter kids. Jewish Holidays Passover / Pesach Passover is a holiday beginning on the 14th of Nisan (first month of the religious calendar, corresponding to March–April) and traditionally continuing for eight days, commemorating the exodus of the Hebrews from Egypt. Also called Pesach. An 8-day observance or celebration commemorating the freedom of the Israelites from Egypt. It is considered a time of family gatherings and lavish meals, called Seders. Rosh Hashanah Rosh Hashanah is the Jewish New Year. It is marked by solemnity as well as festivity. Rosh Hashanah begins the 10 day period known as the High Holy Days. Chanukkah Chanukkah is the Jewish festival of rededication, also known as the festival of lights. It is an eight day festival beginning on the 25th day of the Jewish month of Kislev.

Type of goat required Milk-fed kids, but these are hard to get because it requires out of season breeding. Quality control is not as important as is with Easter. Jewish holidays are celebrated on the same day of the Jewish calendar every year. However, the Jewish year is not the same length as a solar year on the Gregorian calendar used by most of the western world, so the date shifts on the Gregorian calendar. Islamic Holidays Start of Ramadan Ramadan is the ninth month of the Muslim calendar. It is during this month that Muslims observe the month-long Fast of Ramadan. Type of goat required Male and female kids with all their milk teeth (i.e. not older than at 12 months). Males can be whole or castrated. Overly fat kids are discriminated against. Optimum live weight is about 60 lbs, but weaned kids from 45 - 120 lbs. are accepted by different buyers. Eid ul-Fitr Eid ul-Fitr marks the end of Ramadan. It is one of the two Eid festivals in the Islamic year (the other being Eid ul-Adha).

It's also referred to as the Little or Small Bayram, or the "Little" or "Small Feast." Type of goat required Same as for Ramadan. Eid ul-Adha Eid ul-Adha is second in the series of Eid festivals that Muslims celebrate. Eid ul-Adha is celebrated as a commemoration of Prophet Ibrahim's willingness to sacrifice his son Ismail for Allah. On this day Muslims sacrifice animals which have been deemed Halaal, or fit for sacrifice. They not only eat the meat themselves but distribute it amongst their neighbours, relatives and the poor and hungry. Type of goat required Prefer yearlings (i.e. animals with one set of adult teeth) that are blemish free. Animals with broken horns, open wounds, torn ears or physical unsoundnesses generally do not meet the criteria. In some cases, castrated animals or lambs with docked tails are frowned upon. While the two Eid Festivals are always on the same day of the Islamic calendar, the date on the Western calendar (the Gregorian calendar) varies from year to year due to differences between the two calendars, since the Islamic calendar is a lunar calendar and the Gregorian calendar is a solar calendar.

Furthermore, the method used to determine when each Islamic month begins varies from country to country. All future dates listed are only estimates. Muharram/Islamic New Year Muharram is the first month in the Muslim calendar year. The first day of Muharram is celebrated as New Year’s Day. Mawlid al-Nabi Mawlid al-Nabi is a celebration of the birthday of the Prophet Muhammad, founder of Islam. Hindu Holidays Navadurgara or Navratra Dashara or Dassai This is a Hindu holiday honoring the goddess Durga. Goats are generally slaughtered from the 7th to the 10th day of the holiday after which families meet together and celebrate with curried goat while receiving family blessings. Female goats are not acceptable for this holiday. Relatively tender male goats are generally used. Size of carcass depends on number of people expected to be fed. Diwali Diwali is a five day Hindu festival which occurs on the fifteenth day of Kartika. Diwali means "rows of lighted lamps" and the celebration is often referred to as the Festival of Lights.

Other Holidays Goats for July 4th weekend are animals suitable for barbecue, generally cabrito kids or young bucks, does, and wethers with 1 or no sets of adult teeth. Many Caribbean holidays such as carnival and Jamaican Independence Day use goat meat for celebratory feasts. Optimal goats for the Caribbean holidays are young, smelly 60 lb bucks. However, older animals of all sexes are often in demand and customers may prefer to buy them rather than pay the extra price for prime young bucks. The Hispanic market for goat is for 20 to 35 lb live weight milk-fed kids for cabrito, and larger animals for seco de chivo and can be especially strong in some regions during Cinco de Mayo [May 5th]. Cull does and bucks are also in demand for the curried goat market and for prison contracts. More information on popular holidays is available on the Interfaith Calendar . Epiphany in United Kingdom Home Calendar Holidays United Kingdom Epiphany Epiphany in United Kingdom Epiphany, or Twelfth Night, marks the end of the Christmas and New Year season for most people in the United Kingdom (UK).

It is also an occasion for Christians to celebrate the three kings' (or wise men's) visit to Jesus shortly after his birth and Jesus' baptism. Epiphany is a Christian observance that remembers the three wise men's (or Magi's) visit to Jesus. Epiphany is a Christian observance that remembers the three wise men's (or Magi's) visit to Jesus. ©iStockphoto.com/duckycards What Do People Do? Some Christians attend special church services on January 6. Figures representing the three wise men, or the Magi, are placed in some crib scenes on Epiphany. This is especially true of crib scenes in or close to churches or church schools. People in the UK remove their Christmas decorations from their homes, schools and workplaces on or before Twelfth Night. Many people believe that it is bad luck to display Christmas decorations after January 6. Decorations in town centers and shopping malls may stay on display for longer, as it can take many days or weeks to remove them all. The lights in these decorations are not generally turned on after January 6. Some people hold Twelfth Night parties. They may serve a hot spicy punch called wassail or a Twelfth Night cake.

A Twelfth Night cake usually contains one whole dried pea and one whole dried bean. The people who get the pea and the bean in their portion of cake are crowned king and queen for the evening. Public Life

Question: On the western Christian calendar, what date is Twelfth Day?
Answer: 6 January