The very name Epiphany or Theophany shows the Eastern origin of this solemnity. Its first traces are found among the Basilidian Gnostics in Egypt, between the years 120 and 140. According to Clement of Alexandria, the disciples of Basilides celebrated the baptism of the Lord on either January 10th or January 6th. The 6th of January was already linked to winter solstice feasts in Egypt and Arabia. For those who believed that the Incarnation of Christ took place at the moment of His baptism, this celebration had a special meaning. The feast did not become a common solemnity until the end of the 4th century (it was already celebrated in Gaul by 360).
From the beginning, the historical sources show that the feast had a multiple character. In the Western Churches, the Epiphany of the Lord—also called manifestatio, apparitio, or adventus—included three central mysteries: the birth of Jesus, His baptism, and His first miracle at Cana. The baptism was the predominant theme, and January 6th is still today in the East a baptismal feast, “the Feast of Lights,” as Saint Gregory Nazianzen called it. When the East later adopted the feast of Christmas, the Epiphany shifted its focus: in the West, the main theme became the manifestation of Christ to the Magi through the star—though the baptism and Cana were never completely forgotten.
The development of this solemnity is complex and not easy to summarize in just a few words. Yet throughout its history, Epiphany has preserved much of its ancient, almost “archaic” dignity. It goes beyond the single historical episodes it commemorates, becoming the celebration of God’s manifestation to humanity in His Son—the first stage of our redemption.
The Church has always recognized the special reverence due to this feast, a reverence reflected in many of the texts of the liturgy. In fact, in Alexandria, on this day (the first great solemnity of the year), the festal epistle was read, which announced to all the Churches the date of Easter.
