Παρασκευή 24 Ιανουαρίου 2020

Saint Gregory the Theologian, Archbishop of Constantinople (January 25)

Orthodox Church in America

Saint Gregory the Theologian, Archbishop of Constantinople, a great Father and teacher of the Church, was born into a Christian family of eminent lineage in the year 329, at Arianzos (not far from the city of Cappadocian Nazianzos). His father, also named Gregory (January 1), was Bishop of Nazianzus. The son is the Saint Gregory Nazianzus encountered in Patristic theology. His pious mother, Saint Nonna (August 5), prayed to God for a son, vowing to dedicate him to the Lord. Her prayer was answered, and she named her child Gregory.
When the child learned to read, his mother presented him with the Holy Scripture. Saint Gregory received a complete and extensive education: after working at home with his uncle Saint Amphilochius (November 23), an experienced teacher of rhetoric, he then studied in the schools of Nazianzos, Caesarea in Cappadocia, and Alexandria. Then the saint decided to go to Athens to complete his education.
On the way from Alexandria to Greece, a terrible storm raged for many days. Saint Gregory, who was just a catechumen at that time, feared that he would perish in the sea before being cleansed in the waters of Baptism. Saint Gregory lay in the ship’s stern for twenty days, beseeching the merciful God for salvation. He vowed to dedicate himself to God, and was saved when he invoked the name of the Lord.
Saint Gregory spent six years in Athens studying rhetoric, poetry, geometry, and astronomy. His teachers were the renowned pagan rhetoricians Gymorias and Proeresias. Saint Basil, the future Archbishop of Caesarea (January 1) also studied in Athens with Saint Gregory. They were such close friends that they seemed to be one soul in two bodies. Julian, the future emperor (361-363) and apostate from the Christian Faith, was studying philosophy in Athens at the same time.
Upon completing his education, Saint Gregory remained for a certain while at Athens as a teacher of rhetoric. He was also familiar with pagan philosophy and literature.
In 358 Saint Gregory quietly left Athens and returned to his parents at Nazianzus. At thirty-three years of age, he received Baptism from his father, who had been appointed Bishop of Nazianzus. Against his will, Saint Gregory was ordained to the holy priesthood by his father. However, when the elder Gregory wished to make him a bishop, he fled to join his friend Basil in Pontus. Saint Basil had organized a monastery in Pontus and had written to Gregory inviting him to come.
Saint Gregory remained with Saint Basil for several years. When his brother Saint Caesarius (March 9) died, he returned home to help his father administer his diocese. The local church was also in turmoil because of the Arian heresy. Saint Gregory had the difficult task of reconciling the bishop with his flock, who condemned their pastor for signing an ambiguous interpretation of the dogmas of the faith.
Saint Gregory convinced his father of the pernicious nature of Arianism, and strengthened him in Orthodoxy. At this time, Bishop Anthimus, who pretended to be Orthodox but was really a heretic, became Metropolitan of Tyana. Saint Basil had been consecrated as the Archbishop of Caesarea, Cappadocia. Anthimus wished to separate from Saint Basil and to divide the province of Cappadocia.
Saint Basil the Great made Saint Gregory bishop of the city of Sasima, a small town between Caesarea and Tyana. However, Saint Gregory remained at Nazianzos in order to assist his dying father, and he guided the flock of this city for a while after the death of his father in 374.

Upon the death of Patriarch Valentus of Constantinople in the year 378, a council of bishops invited Saint Gregory to help the Church of Constantinople, which at this time was ravaged by heretics. Obtaining the consent of Saint Basil the Great, Saint Gregory came to Constantinople to combat heresy. In the year 379 he began to serve and preach in a small church called “Anastasis” (“Resurrection”). Like David fighting the Philistines with a sling, Saint Gregory battled against impossible odds to defeat false doctrine.
Heretics were in the majority in the capital: Arians, Macedonians, and Appolinarians. The more he preached, the more did the number of heretics decrease, and the number of the Orthodox increased. On the night of Pascha (April 21, 379) when Saint Gregory was baptizing catechumens, a mob of armed heretics burst into the church and cast stones at the Orthodox, killing one bishop and wounding Saint Gregory. But the fortitude and mildness of the saint were his armor, and his words converted many to the Orthodox Church.
Saint Gregory’s literary works (orations, letters, poems) show him as a worthy preacher of the truth of Christ. He had a literary gift, and the saint sought to offer his talent to God the Word: “I offer this gift to my God, I dedicate this gift to Him. Only this remains to me as my treasure. I gave up everything else at the command of the Spirit. I gave all that I had to obtain the pearl of great price. Only in words do I master it, as a servant of the Word. I would never intentionally wish to disdain this wealth. I esteem it, I set value by it, I am comforted by it more than others are comforted by all the treasures of the world. It is the companion of all my life, a good counselor and converser; a guide on the way to Heaven and a fervent co-ascetic.” In order to preach the Word of God properly, the saint carefully prepared and revised his works.
In five sermons, or “Theological Orations,” Saint Gregory first of all defines the characteristics of a theologian, and who may theologize. Only those who are experienced can properly reason about God, those who are successful at contemplation and, most importantly, who are pure in soul and body, and utterly selfless. To reason about God properly is possible only for one who enters into it with fervor and reverence.
Explaining that God has concealed His Essence from mankind, Saint Gregory demonstrates that it is impossible for those in the flesh to view mental objects without a mixture of the corporeal. Talking about God in a positive sense is possible only when we become free from the external impressions of things and from their effects, when our guide, the mind, does not adhere to impure transitory images. 
Answering the Eunomians, who would presume to grasp God’s Essence through logical speculation, the saint declared that man perceives God when the mind and reason become godlike and divine, i.e. when the image ascends to its Archetype. (Or. 28:17). Furthermore, the example of the Old Testament patriarchs and prophets and also the Apostles has demonstrated, that the Essence of God is incomprehensible for mortal man. Saint Gregory cited the futile sophistry of Eunomios: “God begat the Son either through His will, or contrary to will. If He begat contrary to will, then He underwent constraint. If by His will, then the Son is the Son of His intent.”

Confuting such reasoning, Saint Gregory points out the harm it does to man: “You yourself, who speak so thoughtlessly, were you begotten voluntarily or involuntarily by your father? If involuntarily, then your father was under the sway of some tyrant. Who? You can hardly say it was nature, for nature is tolerant of chastity. If it was voluntarily, then by a few syllables you deprive yourself of your father, for thus you are shown to be the son of Will, and not of your father” (Or. 29:6).
Saint Gregory then turns to Holy Scripture, with particular attention examining a place where it points out the Divine Nature of the Son of God. Saint Gregory’s interpretations of Holy Scripture are devoted to revealing that the divine power of the Savior was actualized even when He assumed an impaired human nature for the salvation of mankind.
The first of Saint Gregory’s Five Theological Orations is devoted to arguments against the Eunomians for their blasphemy of the Holy Spirit. Closely examining everything that is said in the Gospel about the Third Person of the Most Holy Trinity, the saint refutes the heresy of Eunomios, which rejected the divinity of the Holy Spirit. He comes to two fundamental conclusions. First, in reading Holy Scripture, it is necessary to reject blind literalism and to try and understand its spiritual sense. Second, in the Old Testament the Holy Spirit operated in a hidden way. “Now the Spirit Himself dwells among us and makes the manifestation of Himself more certain. It was not safe, as long as they did not acknowledge the divinity of the Father, to proclaim openly that of the Son; and as long as the divinity of the Son was not accepted, they could not, to express it somewhat boldly, impose on us the burden of the Holy Spirit” (Or. 31:26).
The divinity of the Holy Spirit is a sublime subject. “Look at these facts: Christ is born, the Holy Spirit is His Forerunner. Christ is baptized, the Spirit bears witness to this... Christ works miracles, the Spirit accompanies them. Christ ascends, the Spirit takes His place. What great things are there in the idea of God which are not in His power? What titles appertaining to God do not apply also to Him, except for Unbegotten and Begotten? I tremble when I think of such an abundance of titles, and how many Names they blaspheme, those who revolt against the Spirit!” (Or. 31:29).

The Orations of Saint Gregory are not limited only to this topic. He also wrote Panegyrics on Saints, Festal Orations, two invectives against Julian the Apostate, “two pillars, on which the impiety of Julian is indelibly written for posterity,” and various orations on other topics. In all, forty-five of Saint Gregory’s orations have been preserved.
The letters of the saint compare favorably with his best theological works. All of them are clear, yet concise. In his poems as in all things, Saint Gregory focused on Christ. “If the lengthy tracts of the heretics are new Psalters at variance with David, and the pretty verses they honor are like a third testament, then we also shall sing Psalms, and begin to write much and compose poetic meters,” said the saint. Of his poetic gift the saint wrote: “I am an organ of the Lord, and sweetly... do I glorify the King, all atremble before Him.”
The fame of the Orthodox preacher spread through East and West. But the saint lived in the capital as though he still lived in the wilderness: “his food was food of the wilderness; his clothing was whatever necessary. He made visitations without pretense, and though in proximity of the court, he sought nothing from the court.”
The saint received a shock when he was ill. One whom he considered as his friend, the philosopher Maximus, was consecrated at Constantinople in Saint Gregory’s place. Struck by the ingratitude of Maximus, the saint decided to resign the cathedra, but his faithful flock restrained him from it. The people threw the usurper out of the city. On November 24, 380 the holy emperor Theodosius arrived in the capital and, in enforcing his decree against the heretics, the main church was returned to the Orthodox, with Saint Gregory making a solemn entrance. An attempt on the life of Saint Gregory was planned, but instead the assassin appeared before the saint with tears of repentance.
At the Second Ecumenical Council in 381, Saint Gregory was chosen as Patriarch of Constantinople. After the death of Patriarch Meletius of Antioch, Saint Gregory presided at the Council. Hoping to reconcile the West with the East, he offered to recognize Paulinus as Patriarch of Antioch.
Those who had acted against Saint Gregory on behalf of Maximus, particularly Egyptian and Macedonian bishops, arrived late for the Council. They did not want to acknowledge the saint as Patriarch of Constantinople, since he was elected in their absence.

Saint Gregory decided to resign his office for the sake of peace in the Church: “Let me be as the Prophet Jonah! I was responsible for the storm, but I would sacrifice myself for the salvation of the ship. Seize me and throw me... I was not happy when I ascended the throne, and gladly would I descend it.”
After telling the emperor of his desire to quit the capital, Saint Gregory appeared again at the Council to deliver a farewell address (Or. 42) asking to be allowed to depart in peace.
Upon his return to his native region, Saint Gregory turned his attention to the incursion of Appolinarian heretics into the flock of Nazianzus, and he established the pious Eulalius there as bishop, while he himself withdrew into the solitude of Arianzos so dear to his heart. The saint, zealous for the truth of Christ, continued to affirm Orthodoxy through his letters and poems, while remaining in the wilderness. He died on January 25, 389, and is honored with the title “Theologian,” also given to the holy Apostle and Evangelist John.
In his works Saint Gregory, like that other Theologian Saint John, directs everything toward the Pre-eternal Word. Saint John of Damascus (December 4), in the first part of his book AN EXACT EXPOSITION OF THE ORTHODOX FAITH, followed the lead of Saint Gregory the Theologian.
Saint Gregory was buried at Nazianzos. In the year 950, his holy relics were transferred to Constantinople into the church of the Holy Apostles. Later on, a portion of his relics was transferred to Rome.
In appearance, the saint was of medium height and somewhat pale. He had thick eyebrows, and a short beard. His contemporaries already called the archpastor a saint. The Orthodox Church, honors Saint Gregory as a second Theologian and insightful writer on the Holy Trinity.
“O glorious Father Gregory, Your knowledge has overcome the pride of false wisdom. The church is clothed with your teaching as a robe of righteousness. We your children celebrate your memory crying out: Rejoice, O father of unsurpassable wisdom!” [Kontakion]. 


Please, see also

Three Holy Hierarchs: Synaxis of the Ecumenical Teachers and Hierarchs Basil the Great, Gregory the Theologian, and John Chrysosto (January 30)

St George the New Martyr of Ioannina († 17 January 1838)



The memory of the New Martyr George, who was martyred in Ioannina, is honored every year with the appropriate dignity in his birthplace Aghios Georgios, Grevena (previously Tsourchli). A village which changed its name in honor of the saint in 1927.
On the 17th of January, a day our Church honors with the feast of St. Anthony [the Professor of Desert], was also the day that the New Martyr George, at the age of 30 in 1838 came to a martyr’s death by hanging in the city of Ioannina. The gallows were set up in the busy Ioannina square of “Kormanio”, which is opposite the great Castle entrance. The square now bears the New Martyr’s name.
The New Martyr George, was one of the last victims of the forced recruitment of Christian boys by the Ottomans. This happened when he was 12 years old. Nevertheless, he was able to preserve his Christian faith untainted; a faith for which he was martyred despite the Turkish environs of Ioannina considered him to be a Turk and employed him in the Turkish army as a horse groom, with the name “Infidel (Giaour) Hasan”.
The New Martyr, who was modest in his ways, always war the traditional long foustanela of his village and an embroidered waistcoat, which he is depicted in, in icons.

A new phase in his life started in October 1836, when he decided to get engaged and then marry on the feast of St. Demetrios, a Christian girl from Ioannina, Eleni. They had a son together, born in December 1837, who was baptized in keeping with Christian tradition on the 7th January 1838, giving him the name John.
All this, of course, provoked his persecution and eventually his death by martyrdom. This was because, despite Turks’ torture, to make him deny his Christian faith, the saint confessed with courage “I was never a Turk, I was always a Christian. He even said this at the gallows, which he faced with composure and bravery.
His last words are typical. When his Turkish tormentors asked him “What are you?” before pulling up the gallows, George asked that his hands be untied, he made the sign of the cross and said, “I am a Christian and I shall die a Christian, I bow before my Christ and my Lady Theotokos.” Then, turning to the Christians who stood there he said, “Forgive me brethren, and God will forgive you.”
The body of the Saint hung on the gallows for three days, without, however, decaying, an incident that made even the Turks believe in his holiness and allowed him to be buried with the greatest honor.
George, the New Martyr, was officially recognized as a saint on the 19th September 1839 by the Holy Synod of the Patriarchate of Constantinople under Patriarch Gregorios and eleven synodical bishops. However, he had already been accepted as a saint by the Christians of the area from the time of his death. Not only that, but according to some witnesses many Muslims who lived in the area of Ioannina also recognized his holiness. 

Many biographies and services were written for the New Martyr, George, amongst them the one by the monk Gerasimos Mikrogiannitis, which mentions amongst other things:
“This distinguished New Martyr of Christ, George, who was the son of devout and virtuous parents, Constantine and Vasilo, from a certain village of the province of Grevena, commonly called “Tsourchli” now called “St. George”. His father, a poor man, obtaining life’s necessities by farming, who had George and brought him up in piety, could not educate him because of poverty. With no experience of formal learning, nevertheless, being orphaned of his parents at a young age he lived with his brothers for a time. In these circumstances, moved to Ioannina, where he earned his living as an waged worker, with simple manners, modest decency, gentle and kind, and not absent from marveling at the house of the Lord in his season.”
The first icon of the Saint was made on the 30 January 1838, only a few days after his Martyrdom, commissioned by the Hieromonk Chrysanthos Lainos, who is mentioned as his spiritual father and guide. In this icon the saint is depicted in his traditional clothes, holding a cross in his right hand and in his left a palm branch and a scroll with the petition: “Do not separate me from the glory of your martyrs, my sweetest Jesus, because I am consumed by your love, but also strengthened by your great mercy, O Christ.”

See also

16 Miracles of Saint George the New of Ioannina 

Life and Veneration of Saint George the New Martyr of Ioannina 

St George of Ioannina, icon from here

Theophany, The Baptism of Jesus Christ (January 6) : When the Holy Trinity appeared clearly for the first time

Icon from here
From here & here

Theophany (from Greek theophania, meaning "appearance of God") is one of the Great Feasts of the Orthodox Church, celebrated on January 6. It is the feast which reveals the Most Holy Trinity to the world through the Baptism of the Lord (Mt.3:13-17; Mark 1:9-11; Luke 3:21-22).

Baptism of Christ
 
This observance commemorates Christ's baptism by John the Forerunner in the River Jordan, and the beginning of Christ's earthly ministry. The Feast of Theophany is the culmination of the Christmas Season, which starts on December 25 and ends on January 6. In mystic commemoration of this event, the Great Blessing of Water is performed on this day, and the holy water so blessed is used by the local priest to bless the homes of the faithful. The feast is called Theophany because at the baptism of Christ the Holy Trinity appeared clearly to mankind for the first time—the Father's voice is heard from Heaven, the Son of God is incarnate and standing physically in the Jordan, and the Holy Spirit descends on Him in the form of a dove. This feast is also sometimes referred to as Epiphany by English-speaking Orthodox Christians, but that name more properly refers to the Western Christian feast falling on that same day and commemorating the visit of the Magi to the child Jesus. The term epiphany does appear in some of the service texts for this feast, however. Originally, there was just one Christian feast of the shining forth of God to the world in the human form of Jesus of Nazareth. It included the celebration of Christ's birth, the adoration of the wise men, and all of the childhood events of Christ such as his circumcision and presentation to the temple as well as his baptism by John in the Jordan. There seems to be little doubt that this feast, like Pascha and Pentecost, was understood as the fulfillment of a previous Jewish festival, in this case the Feast of Lights. The Armenian Apostolic Church still keeps January 6 as a feast of both Christ's Nativity and baptism.
 
Celebration of the feast
 
The services of Theophany are arranged similarly to those of the Nativity. (Historically the Christmas services were established later.) The Royal Hours are read and the Divine Liturgy of St. Basil the Great is served with Vespers on the eve of the feast. The Vigil is made up of Great Compline and Matins. On the morning of the feast, the Divine Liturgy is served. The Liturgy of the feast begins with psalms of glorification and praise instead of the three normal Antiphons. And the baptismal line from Galatians 3:27 replaces the Thrice-Holy.
For as many as been baptized into Christ have put on Christ: Alleluia.
The Gospel readings of all the services tell of the Lord's baptism by John in the Jordan River. The epistle reading of the Divine Liturgy tells of the consequences of the Lord's appearing which is the divine epiphany. Since the main feature of the feast is the blessing of water. It is prescribed to follow both the Divine Liturgy of the eve of the feast and the Divine Liturgy of the day itself. But most local parishes do it only once when most of the parishioners can be present. The blessing verifies that mankind, and all of creation, were created to be filled with the sanctifying presence of God. In connection with the feast, it is traditional for the priest to visit all the homes of the faithful for their annual house blessing using the water that has been blessed at the Theophany services. 
 
Blessing of water (from here)

Hymns
 
When Thou, O Lord, wast baptized in the Jordan, worship of the Trinity wast made manifest; for the voice of the Father bore witness to Thee, calling Thee His beloved Son. And the Spirit in the form of a dove confirmed the truth of His word. O Christ our God, Who hath appeared and enlightened the world, glory to Thee.
 
Kontakion (Tone 4)
On this day Thou hast appeared unto the whole world, and Thy light, O Sovereign Lord, is signed on us who sing Thy praise and chant with knowledge: Thou hast now come, Thou hast appeared, O Thou Light unappproachable.
 
Forefeast hymns
 
Troparion (Tone 4)
Be thou ready, Zabulon; prepare thyself, O Nephthalim. River Jordan, stay thy course and skip for gladness to receive the Sovereign Master, Who cometh now to be baptized. O Adam, be thou glad with our first mother, Eve; hide not as ye did of old in Paradise. Seeing you naked, He hath appeared now to clothe you in the first robe again. Christ hath appeared, for He truly willeth to renew all creation.
 
Kontakion (Tone 4)
In the running waters of the Jordan River, on this day the Lord of all crieth to John: Be not afraid and hesitate not to baptize Me, for I am come to save Adam, the first-formed man.
 
Eve and Afterfeast hymn
 
Troparion (Tone 4)
The River Jordan receded of old by the mantle of Elisha when Elijah ascended into heaven; and the water was separated to this side and that, the wet element turning into a dry path for Him, being truly a symbol of Baptism, by which we cross the path of transient age. Christ appeared in the Jordan to sanctify its waters.

Icon from here

Church Year : Epiphany

From here & here

The sixth of January is the feast of the Epiphany. Originally it was the one Christian feast of the “shining forth” of God to the world in the human form of Jesus of Nazareth. It included the celebration of Christ’s birth, the adoration of the Wise men, and all of the childhood events of Christ such as his circumcision and presentation to the temple as well as his baptism by John in the Jordan. There seems to be little doubt that this feast, like Easter and Pentecost, was understood as the fulfillment of a previous Jewish festival, in this case the Feast of Lights.
 
Epiphany means shining forth or manifestation. The feast is often called, as it is in the Orthodox service books, Theophany, which means the shining forth and manifestation of God. The emphasis in the present day celebration is on the appearance of Jesus as the human Messiah of Israel and the divine Son of God, One of the Holy Trinity with the Father and the Holy Spirit.
Thus, in the baptism by John in the Jordan, Jesus identifies himself with sinners as the “Lamb of God who takes away the sin of the world” (John 1:29), the “Beloved” of the Father whose messianic task it is to redeem men from their sins (Lk 3:21, Mk 1:35). And he is revealed as well as One of the Divine Trinity, testified to by the voice of the Father, and by the Spirit in the form of a dove. This is the central epiphany glorified in the main hymns of the feast:
When Thou, O Lord, wast baptized in the Jordan the worship of the Trinity was made manifest! For the voice of the Father bare witness to Thee, calling Thee his Beloved Son. And the Spirit, in the form of a dove, confirmed the truthfulness of his Word. O Christ our God, who hast revealed Thyself and hast enlightened the world, glory to Thee (Troparion).
Today Thou hast appeared to the universe, end Thy Light, O Lord, has shone on us, who with understanding praise Thee: Thou hast come and revealed Thyself, O Light Unapproachable! (Kontakion).
The services of Epiphany are set up exactly as those of Christmas, although historically it was most certainly Christmas which was made to imitate Epiphany since it was established later. Once again the Royal Hours and theLiturgy of Saint Basil are celebrated together with Vespers on the eve of the feast; and the Vigil is made up of Great Compline and Matins. The prophecies of Epiphany repeat the God is with Us from Isaiah and stress the foretelling of the Messiah as well as the coming of his forerunner, John the Baptist:
The voice of one crying in the wilderness: Prepare the way of the Lord, make his path straight. Every valley shall be filled and every mountain and hill brought low, and the crooked shall be made straight, and the rough ways shall be made smooth; and all flesh shall see the salvation of God (Is 40:3-5; Lk 3:4-6).
Once more special psalms are sung to begin the Divine Liturgy of the feast, and the baptismal line of Galatians 3:27 replaces the song of the Thrice-Holy. The gospel readings of all the Epiphany services tell of the Lord’s baptism by John in the Jordan River. The epistle reading of the Divine Liturgy tells of the consequences of the Lord’s appearing which is the divine epiphany.
For the grace of God has appeared for the salvation of all men, training us to renounce irreligion and worldly passions, and to live sober, upright and godly lives in this world, awaiting our blessed hope, the appearing of the glory of our great God and Saviour Jesus Christ, who gave himself for us to redeem us from all iniquity and to purify for himself a people of his own who are zealous for good deeds (Titus 2:11-14).
The main feature of the feast of the Epiphany is the Great Blessing of Water. It is prescribed to follow both the Divine Liturgy of the eve of the feast and the Divine Liturgy of the day itself. Usually it is done just once in parish churches at the time when most people can be present. It begins with the singing of special hymns and the censing of the water which has been placed in the center of the church building. Surrounded by candles and flowers, this water stands for the beautiful world of God’s original creation and ultimate glorification by Christ in the Kingdom of God. Sometimes this service of blessing is done out of doors at a place where the water is flowing naturally.
The voice of the Lord cries over the waters, saying: Come all ye, receive the Spirit of wisdom, the Spirit of understanding, the Spirit of the fear of God, even Christ who is made manifest.
Today the nature of water is sanctified. Jordan is divided in two, and turns back the stream of its waters, beholding the Master being baptized.
As a man Thou didst come to that river, O Christ our King, and dost hasten O Good One, to receive the baptism of a servant at the hands of the Forerunner (John), because of our sins, O Lover of Man
(Hymns of the Great Blessing of Waters).
St. Isaiah the Prophet (here)
Following are three readings from the Prophecy of Isaiah concerning the messianic age:
Let the thirsty wilderness be glad, let the desert rejoice, let it blossom as a rose, let it blossom abundantly, let everything rejoice… (Is 35: 1-10)
Go to that water, O you who thirst, and as many as have no money, let them eat and drink without price, both wine and fat… (Is 55:1-13)
With joy draw the water out of the wells of salvation. And in that day shall you say: Confess ye unto the Lord and call upon his Name; declare his glorious deeds… his Name is exalted… Hymn the Name of the Lord… Rejoice and exult… (Is 12:3.6).
After the epistle (1 Cor 1:10-14) and the gospel reading (Mk 1:9-11) the special great litany is chanted invoking the grace of the Holy Spirit upon the water and upon those who will partake of it. It ends with the great prayer of the cosmic glorification of God in which Christ is called upon to sanctify the water, and all men and all creation, by the manifestation of his saving and sanctifying divine presence by the indwelling of the Holy and Good and Life-creating Spirit.

As the troparion of the feast is sung, the celebrant immerses the Cross into the water three times and then proceeds to sprinkle the water in the four directions of the world. He then blesses the people and their homes with the sanctified water which stands for the salvation of all men and all creation which Christ has effected by his “epiphany” in the flesh for the life of the world.
Sometimes people think that the blessing of water and the practice of drinking it and sprinkling it over everyone and everything is a “paganism” which has falsely entered the Christian Church. We know, however, that this ritual was practiced by the People of God in the Old Testament, and that in the Christian Church it has a very special and important significance.

It is the faith of Christians that since the Son of God has taken human flesh and has been immersed in the streams of the Jordan, all matter is sanctified and made pure in him, purged of its death-dealing qualities inherited from the devil and the wickedness of men. In the Lord’s epiphany all creation becomes good again, indeed “very good,” the way that God himself made it and proclaimed it to be in the beginning when “the Spirit of God was moving over the face of the waters” (Gen 1:2) and when the “Breath of Life” was breathing in man and in everything that God made (Gen 1:30; 2:7).

The world and everything in it is indeed “very good” (Gen 1:31) and when it becomes polluted, corrupted and dead, God saves it once more by effecting the “new creation” in Christ, his divine Son and our Lord by the grace of the Holy Spirit (Gal 6:15). This is what is celebrated on Epiphany, particularly in the Great Blessing of Water. The consecration of the waters on this feast places the entire world—through its “prime element” of watering the perspective of the cosmic creation, sanctification, and glorification of the Kingdom of God in Christ arid the Spirit. It tells us that man and the world were indeed created and saved in order to be “filled with all the fullness of God” (Eph 3:19), the “fullness of him who fills all in all” (Eph 1:22). It tells us that Christ, in who in “the whole fullness of deity dwells bodily,” is and shall be truly “all, and in all” (Col 2:9, 3:11). It tells us as well that the “new heavens and the new earth” which God has promised through his prophets and apostles (Is 66:2; 2 Peter 3:13, Rev 21:1) are truly “with us” already now in the, mystery of Christ and his Church.

Thus, the sanctification and sprinkling of the Epiphany water is no pagan ritual. It is the expression of the most central fact of the Christian vision of man, his life and his world. It is the liturgical testimony that the vocation and destiny of creation is to be “filled with all the fullness of God” (Eph 3:19).
 
Discourse On the Day of the Baptism of Christ 
 
Saint John Chrysostom, Archbishop of Constantinople
From here & here

We shall now say something about the present feast. Many celebrate the feast days and know their designations, but the cause for which they were established they know not. Thus concerning this, that the present feast is called Theophany -- everyone knows; but what this is -- Theophany, and whether it be one thing or another, they know not. And this is shameful -- every year to celebrate the feast day and not know its reason.
First of all therefore, it is necessary to say that there is not one Theophany, but two: the one actual, which already has occurred, and the second in future, which will happen with glory at the end of the world. About this one and about the other you will hear today from Paul, who in conversing with Titus, speaks thus about the present: "The grace of God hath revealed itself, having saved all mankind, decreeing, that we reject iniquity and worldly desires, and dwell in the present age in prudence and in righteousness and piety" -- and about the future: "awaiting the blessed hope and glorious appearance of our great God and Saviour Jesus Christ" (Tit 2:11-13). And a prophet speaks thus about this latter: "the sun shalt turn to darkness, and the moon to blood at first, then shalt come the great and illuminating Day of the Lord" (Joel 2:31). Why is not that day, on which the Lord was born, considered Theophany -- but rather this day on which He was baptized? This present day it is, on which He was baptized and sanctified the nature of water. Because on this day all, having obtained the waters, do carry it home and keep it all year, since today the waters are sanctified; and an obvious phenomenon occurs: these waters in their essence do not spoil with the passage of time, but obtained today, for one whole year and often for two or three years, they remain unharmed and fresh, and afterwards for a long time do not stop being water, just as that obtained from the fountains.
Why then is this day called Theophany? Because Christ made Himself known to all -- not then when He was born -- but then when He was baptized. Until this time He was not known to the people. And that the people did not know Him, Who He was, listen about this to John the Baptist, who says: "Amidst you standeth, Him Whom ye know not of" (Jn.1:26). And is it surprising that others did not know Him, when even the Baptist did not know Him until that day? "And I -- said he -- knew Him not: but He that did send me to baptize with water, about This One did tell unto me: over Him that shalt see the Spirit descending and abiding upon Him, This One it is Who baptizeth in the Holy Spirit" (Jn. 1:33). Thus from this it is evident, that -- there are two Theophanies, and why Christ comes at baptism and on whichever baptism He comes, about this it is necessary to say: it is therefore necessary to know both the one and equally the other. And first it is necessary to speak your love about the latter, so that we might learn about the former. There was a Jewish baptism, which cleansed from bodily impurities, but not to remove sins. Thus, whoever committed adultery, or decided on thievery, or who did some other kind of misdeed, it did not free him from guilt. But whoever touched the bones of the dead, whoever tasted food forbidden by the law, whoever approached from contamination, whoever consorted with lepers -- that one washed, and until evening was impure, and then cleansed. "Let one wash his body in pure water -- it says in the Scriptures, -- and he will be unclean until evening, and then he will be clean" (Lev 15:5, 22:4). This was not truly of sins or impurities, but since the Jews lacked perfection, then God, accomplishing it by means of this greater piety, prepared them by their beginnings for a precise observance of important things.
Thus, Jewish cleansings did not free from sins, but only from bodily impurities. Not so with ours: it is far more sublime and it manifests a great grace, whereby it sets free from sin, it cleanses the spirit and bestows the gifts of the Spirit. And the baptism of John was far more sublime than the Jewish, but less so than ours: it was like a bridge between both baptisms, leading across itself from the first to the last. Wherefore John did not give guidance for observance of bodily purifications, but together with them he exhorted and advised to be converted from vice to good deeds and to trust in the hope of salvation and the accomplishing of good deeds, rather than in different washings and purifications by water. John did not say: wash your clothes, wash your body, and ye will be pure, but what? -- "bear ye fruits worthy of repentance" (Mt 3:8). Since it was more than of the Jews, but less than ours: the baptism of John did not impart the Holy Spirit and it did not grant forgiveness by grace: it gave the commandment to repent, but it was powerless to absolve sins. Wherefore John did also say: "I baptize you with water...That One however will baptize you with the Holy Spirit and with fire" (Mt 3:11). Obviously, he did not baptize with the Spirit. But what does this mean: "with the Holy Spirit and with fire?" Call to mind that day, on which for the Apostles "there appeared disparate tongues like fire, and sat over each one of them" (Acts 2:3). 
And that the baptism of John did not impart the Spirit and remission of sins is evident from the following: Paul "found certain disciples, and said to them: received ye the Holy Spirit since ye have believed? They said to him: but furthermore whether it be of the Holy Spirit, we shall hear. He said to them: into what were ye baptized? They answered: into the baptism of John. Paul then said: John indeed baptized with the baptism of repentance," -- repentance, but not remission of sins; for whom did he baptize? "Having proclaimed to the people, that they should believe in the One coming after him, namely, Christ Jesus. Having heard this, they were baptized in the Name of the Lord Jesus: and Paul laying his hands on them, the Holy Spirit came upon them" (Acts 19:1-6). Do you see, how incomplete was the baptism of John? If the one were not incomplete, would then Paul have baptized them again, and placed his hands on them; having performed also the second, he shew the superiority of the apostolic Baptism and that the baptism of John was far less than his. Thus, from this we recognise the difference of the baptisms.
Icon from here.
Now it is necessary to say, for whom was Christ baptized and by which baptism? Neither the former the Jewish, nor the last -- ours. Whence hath He need for remission of sins, how is this possible for Him, Who hath not any sins? "Of sin, -- it says in the Scriptures, -- worked He not, nor was there deceit found in His mouth" (1 Pet 2:22); and further, "who of you convicteth Me of Sin?" (Jn 8:46). And His flesh was privy to the Holy Spirit; how might this be possible, when it in the beginning was fashioned by the Holy Spirit? And so, if His flesh was privy to the Holy Spirit, and He was not subject to sins, then for whom was He baptized? But first of all it is necessary for us to recognise, by which baptism He was baptized, and then it will be clear for us. By which baptism indeed was He baptized? -- Not the Jewish, nor ours, nor John's. For whom, since thou from thine own aspect of baptism dost perceive, that He was baptized not by reason of sin and not having need of the gift of the Spirit; therefore, as we have demonstrated, this baptism was alien to the one and to the other. Hence it is evident, that He came to Jordan not for the forgiveness of sins and not for receiving the gifts of the Spirit. But so that some from those present then should not think, that He came for repentance like others, listen to how John precluded this. What he then spoke to the others then was: "Bear ye fruits worthy of repentance"; but listen what he said to Him: "I have need to be baptized of Thee, and Thou art come to me?" (Mt 3:8, 14). With these words he demonstrated, that Christ came to him not through that need with which people came, and that He was so far from the need to be baptized for this reason -- so much more sublime and perfectly purer than Baptism itself. For whom was He baptized, if this was done not for repentance, nor for the remission of sins, nor for receiving the gifts of the Spirit? Through the other two reasons, of which about the one the disciple speaks, and about the other He Himself spoke to John. Which reason of this baptism did John declare? Namely, that Christ should become known to the people, as Paul also mentions: "John therefore baptized with the baptism of repentance, so that through him they should believe on Him that cometh" (Acts 19:4); this was the consequence of the baptism. 
If John had gone to the home of each and, standing at the door, had spoken out for Christ and said: "He is the Son of God," such a testimony would have been suspicious, and this deed would have been extremely perplexing. So too, if he in advocating Christ had gone into the synagogues and witnessed to Him, this testimony of his might be suspiciously fabricated. But when all the people thronged out from all the cities to Jordan and remained on the banks of the river, and when He Himself came to be baptized and received the testimony of the Father by a voice from above and by the coming-upon of the Spirit in the form of a dove, then the testimony of John about Him was made beyond all questioning. And since he said: "and I knew Him not" (Jn 1:31), his testimony put forth is trustworthy. They were kindred after the flesh between themselves "wherefore Elizabeth, thy kinswoman, hath also conceived a son" -- said the Angel to Mary about the mother of John (Lk. 1: 36); if however the mothers were relatives, then obviously so also were the children. Thus, since they were kinsmen -- in order that it should not seem that John would testify concerning Christ because of kinship, the grace of the Spirit organised it such, that John spent all his early years in the wilderness, so that it should not seem that John had declared his testimony out of friendship or some similar reason. But John, as he was instructed of God, thus also announced about Him, wherein also he did say: "and I knew Him not." From whence didst thou find out? "He having sent me that sayeth to baptize with water, That One did tell me" What did He tell thee? "Over Him thou shalt see the Spirit descending, like to a dove, and abiding over Him, That One is baptized by the Holy Spirit" (Jn 1:32-33). Dost thou see, that the Holy Spirit did not descend as in a first time then coming down upon Him, but in order to point out that preached by His inspiration -- as though by a finger, it pointed Him out to all. For this reason He came to baptism.
And there is a second reason, about which He Himself spoke -- what exactly is it? When John said: "I have need to be baptized of Thee, and Thou art come to me?" -- He answered thus: "stay now, for thus it becometh us to fulfill every righteousness" (Mt 3:14-15). Dost thou see the meekness of the servant? Dost thou see the humility of the Master? What does He mean: "to fulfill every righteousness?" By righteousness is meant the fulfillment of all the commandments, as is said: "both were righteous, walking faultlessly in the commandments of the Lord" (Lk 1:6). Since fulfilling this righteousness was necessary for all people -- but no one of them kept it or fulfilled it -- Christ came then and fulfilled this righteousness.
Icon from here
Saint John the Forerunner preaches in Hades, to prepare the souls of the people about the arrival of Christ, Who was to descend there after His Crucifixion in order to plunder it and to open up Paradise.
 

And what righteousness is there, someone will say, in being baptized? Obedience for a prophet was righteous. As Christ was circumcised, offered sacrifice, kept the sabbath and observed the Jewish feasts, so also He added this remaining thing, that He was obedient to having been baptized by a prophet. It was the will of God then, that all should be baptized -- about which listen, as John speaks: "He having sent me to baptize with water" (Jn 1:33); so also Christ: "the publicans and the people do justify God, having been baptized with the baptism of John; the pharisees and the lawyers reject the counsel of God concerning themselves, not having been baptized by him" (Lk 7:29-30). Thus, if obedience to God constitutes righteousness, and God sent John to baptize the nation, then Christ has also fulfilled this along with all the other commandments.
Consider, that the commandments of the law is the main point of the two denarii: this -- debt, which our race has needed to pay; but we did not pay it, and we, falling under such an accusation, are embraced by death. Christ came, and finding us afflicted by it -- He paid the debt, fulfilled the necessary and seized from it those, who were not able to pay. Wherefore He does not say: "it is necessary for us to do this or that," but rather "to fulfill every righteousness." "It is for Me, being the Master, -- says He, -- proper to make payment for the needy." 
Such was the reason for His baptism -- wherefore they should see, that He had fulfilled all the law -- both this reason and also that, about which was spoken of before. Wherefore also the Spirit did descend as a dove: because where there is reconciliation with God -- there also is the dove. So also in the ark of Noah the dove did bring the branch of olive -- a sign of God's love of mankind and of the cessation of the flood. And now in the form of a dove, and not in a body -- this particularly deserves to be noted -- the Spirit descended, announcing the universal mercy of God and showing with it, that the spiritual man needs to be gentle, simple and innocent, as Christ also says: "Except ye be converted and become as children, ye shalt not enter into the Heavenly Kingdom" (Mt 18:3). But that ark, after the cessation of the flood, remained upon the earth; this ark, after the cessation of wrath, is taken to heaven, and now this Immaculate and Imperishable Body is situated at the right hand of the Father.
Having made mention about the Body of the Lord, I shall also say a little about this, and then the conclusion of the talk. Many now will approach the Holy Table on the occasion of the feast. But some approach not with trembling, but shoving, hitting others, blazing with anger, shouting, cursing, roughing it up with their fellows with great confusion. What, tell me, art thou troubled by, my fellow? What disturbeth thee? Do urgent affairs, for certain, summon thee? At this hour art thou particularly aware, that these affairs of thine that thou particularly rememberest, that thou art situated upon the earth, and dost thou think to mix about with people? But is it not with a soul of stone naturally to think, that in such a time thou stand upon the earth, and not exult with the Angels with whom to raise up victorious song to God? For this Christ also did describe us with eagles, saying: "where the corpse is, there are the eagles gathered" (Mt 24:28) -- so that we might have risen to heaven and soared to the heights, having ascended on the wings of the spirit; but we, like snakes, crawl upon the earth and eat dirt. Having been invited to supper, thou, although satiated before others, would not dare to leave before others while others are still reclining. But here, when the sacred doings are going on, thou at the very middle would pass by everything and leave? Is it for a worthy excuse? What excuse might it be? Judas, having communed that last evening on that final night, left hastily then as all the others were still reclining.
Here these also are in imitation of him, who leave before the final blessing! If he had not gone, then he would not have made the betrayal; if he did not leave his co-disciples, then he would not have perished; if he had not removed himself from the flock, then the wolf would not have seized and devoured him alone; if he had separated himself from the Pastor, then he would not have made himself the prey of wild beasts. Wherefore he (Judas) was with the Jews, and those (the apostles) went out with the Lord. Dost thou see, by what manner the final prayer after the offering of the sacrifice is accomplished? We should, beloved, stand forth for this, we should ponder this, fearful of the coming judgment for this. We should approach the Holy Sacrifice with great decorum, with proper piety, so as to merit us more of God's benevolence, to cleanse one's soul and to receive eternal blessings, of which may we all be worthy by the grace and love for mankind of our Lord Jesus Christ, to with Whom the Father, together with the Holy Spirit, be glory, power, and worship now and ever and unto ages of ages. Amen.
Why do we bless homes on Theophany with Holy Water?
From here
 

Why do we bless houses (and almost anything else that we can sprinkle) with water? 
 
Many years ago, when I was yet a deacon, I was visiting with some non-Orthodox friends who were inquirers into Orthodoxy (they sadly, never followed through with their interest - or even their promise to become Orthodox) and we were discussing this topic in the context of blessing their house. I look at it like this. This world, this creation, is in captivity; it is enemy held territory. The evil one, having enslaved all of creation at the fall, has laid claim to every nook and cranny of this earth. And for a while it looked as though he might be able to hold onto it. But then he reached too far and attempted to enslave the Master of All and to bind Life with the chains of death and his power was broken. But creation is still fallen, it is still contested land in the spiritual battle.
We, as Christians, are engaged in this struggle to reclaim fallen nature for the Kingdom of God. We often talk about this in terms of our own salvation, but the Church, addressing all of creation in a wholistic manner, also reaches out and reclaims a bit here and a bit there of creation in general. We do this in order that we might restore the usefulness of creation for working out our own salvation. Hence we bless anything that might help us in our salvation - and by blessing it we reclaim it for the Kingdom of God.
There are few things more vital to our lives than our homes. In our homes we pray, we work, we talk to others, we order our lives, we work out our marriages, etc. What more important place to reclaim for the Kingdom of God - or is it better to continue living in a place which is occupied by the enemy. For the most effective working out of our salvation, we must drive the enemy out of our homes, and keep him at bay by our prayers, our righteous life, and the annual sprinkling by Holy Water at Theophany.
 
(From a Post to the Orthodox mailing list, dated April 30, 1996 by Priest David Moser, St Seraphim of Sarov Orthodox Church, 872 N 29th St, Boise ID. Used with permission)

Baptism of Christ – The Theophany Icon

Icon of Our Lord's Baptism
From here
 
From the first century of the Christian Church, there has always been “The Festival of Lights”. In the depth of Midwinter, this feast celebrated the advent of the Son of God’s coming into the world as Jesus Christ, and His early years up to and including His baptism in the Jordan, which heralded the beginning of Jesus’ ministry on earth.
Over the centuries, the various aspects of Christ’s early years were separated into individual feasts on different days: His Nativity, the Visitation of the Magi, His presentation in the Temple, and His circumcision. But the principal event of the Feast of Lights – Christ’s Baptism – continued to be commemorated on the 6th of January. Why is this event so important?
 
Icon of the Theophany

The event depicted in the icon is that described in the Gospels of Matthew, Mark and Luke; here is Matthew’s version:
Then Jesus came from Galilee to John at the Jordan to be baptized by him. And John tried to prevent Him, saying, “I need to be baptized by You, and are You coming to me?”
But Jesus answered and said to him, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed Him. When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.”
(Matthew 3:13-17)
This, then, is the Epiphany (revelation) of the Holy Trinity, otherwise known as Theophany which literally means a “revelation of God” in Greek (Θεοφάνεια; the Russian is Богоявление and means the same).
 
John the Baptist
John the Baptist, baptizer and worshiper
 
The paradox that Jesus Christ might be revealed as God through an act of submittal to a mere man, John, is shown well in the Icon. Though John is baptizing Christ, it is the former who is shown bent over in reverence to the latter. In other icons, John is shown with his face turned toward heaven and beholding the miracle of the Theophany; either way, despite being the baptizer, he is not central to the scene. Near to John is a tree with an axe laid at the root, recalling John’s own preaching to those who came to him: “And now also the ax is laid to the root of the trees: therefore every tree which brings not forth good fruit is hewn down, and cast into the fire.” (Matt 3:10). 
Present in the icon, this shows that whilst the Baptizer must now “decrease so Christ may increase”, John’s teachings and role are not done away with now the Holy Trinity has been revealed. On the opposite bank to John the Baptist, angels wait invisibly to receive the newly baptized Christ and clothe Him. And so, on the left is the forerunner of Christ, John, with his sermon of repentance represented by the tree and axe; on the right, the angels wait with reverence to accept the newly revealed Son of God. In the middle – the moment of revelation itself.
Christ being baptizedJesus Christ, despite being the one submerged in the Jordan, is shown as though standing up and staring straight at us. His body is depicted as strong and beautiful, as it is understood classically, and in older icons He is naked. Christ appears almost as wide as the river Jordan itself; indeed: it is as though it is Jesus Christ, rather than the river, which cuts a swathe through the rocky wilderness on either side. The Icon of the Theophany, as well as depicting the Holy Trinity, also answers the question of John the Baptist: I need to be baptized by You, and are You coming to me? The answer is in what Jesus does with His hands. Whilst in Western art, like this painting by Da Vinci, Jesus is shown as submitting to John’s authority, in Orthodox icons Christ’s hands are not shown in prayer, but in a sign of blessing. Rather than the waters of Jordan cleansing Christ, it is Christ Who cleans the waters. This is why in the bottom of most Theophany Icons, little creatures appear to be fleeing from the feet of Christ. This is a reflection of the words of the Psalmist regarding the Messiah (Christ): “the sea saw and fled, the Jordan turned back” (Psalm 114:3).
 
The Jordan (left) and the Sea, which is also represented as a woman wearing a crown, or as a monster
 
This is the depth and profundity of the Baptism of Christ; the feast of lights which revealed the Holy Trinity, and cleansed the waters of baptism so that we, like the fishes shown in the icon, may swim in pure waters.
Of old, the river Jordan
Turned back before Elisha’s mantle at Elijah’s ascension.
The waters were parted in two
And the waterway became a dry path.
This is truly a symbol of baptism
By which we pass through this mortal life.
Christ has appeared in the Jordan to sanctify the waters!

You can see also:
 
Discourse On the Day of the Baptism of Christ Saint John Chrysostom, Archbishop of Constantinople 
Epiphany The Orthodox Faith by Fr. Thomas Hopko  
Feast of the Theophany of our Lord and Savior Jesus Christ - OCA website 
The Baptism of Christ - Uncovering Bethany beyond the Jordan - 47 min Documentary