Initially, the early church's preaching focused on the events of Christ's death and resurrection. In Paul's letters, as written in 1 Corinthians 15:3-5, the core of the message conveyed is Christ who died and rose again to save mankind. This shows that the birth of Jesus, although important, was not the main subject of the early church's preaching. In Galatians 4:4, the birth of Jesus is only mentioned in passing to emphasize his humanity and Jewishness as the Son of God.

Why didn't the early church immediately celebrate Jesus' birth? There are at least two main reasons. First, the early church was very careful about uncertain historical data. Second, the tradition of celebrating someone's birth at that time was often considered a pagan practice. For example, as stated by Origen, a great theologian, labeling all birth celebrations as sinful. No pious people celebrate birthdays, only tyrants. In fact, according to Arnobius, birth celebrations are part of the culture of pagan gods and goddesses. This prompted early Christians not to celebrate Jesus' birth. Instead, the Easter celebration, which commemorates Christ's death and resurrection, became the first celebration celebrated by the church.

The focus on the birth of Christ began to grow over time. The Gospel of Mark, written around 70 CE, begins its narrative with Jesus' baptism, not his birth. However, this raises theological problems, such as those found in the adoptionist view. This view holds that Jesus became the Son of God only after his baptism. To address this potential misunderstanding, the Gospels of Matthew and Luke, written around 80-90 CE, places emphasis on the divine origin of Jesus from his conception by the Holy Spirit. The approach of John's Gospel is slightly different, affirming the pre-existence of Jesus as the Word who has existed from the beginning (John 1:1-14 ).

In the Eastern Church tradition, in the early stages Epiphany was celebrated on January 6 to commemorate all the “early” stages in the life of Jesus, namely the preparation for His coming (Advent), His birth (Christmas), His baptism, and His first miracle. (The Marriage at Cana). Even today, the Eastern Church still celebrates Christmas on January 6.

In the Western Church, in the late 4th century AD, Christmas and Epiphany began to be celebrated separately in some regions. Epiphany was officially established as a separate Feast Day by the Council of Tours in 567. Meanwhile, the celebration of Christmas on December 25 was celebrated long before 336 in Rome (at the latest it was celebrated since 336 AD in Rome). While December 25 as the celebration of Sol Invictus (Sun not undefeated) there is no evidence prior to the Chronograph 354/362. Therefore, if we trace the chronology of history, it can be concluded that Sol Invictus was actually influenced by the celebration of Christmas on December 25 which had been celebrated by the Christian congregation since before the year 336.

The birth of Jesus on December 25 has been stated by figures such as Tertullian and Sextus Julius Africanus (160–230/240 CE), even by the Proto-Gospel of James around 145 CE. The celebration of Epiphany on January 6, as well as the 12-day period between the two celebrations, came to be known as “Christmastime” (cf. Weihnachten meaning “Holy Days”).

Christmas began to be celebrated in the Western Church on December 25. This date is believed to have originated from the ‘calculation theory,’ which states that Jesus was conceived on March 25 (the same day as his death), so his birth falls on December 25th. This tradition was officially recognized in 336 AD in Rome, while in the Eastern Church, Christmas continued to be celebrated on January 6, coinciding with the Epiphany.

Epiphany comes from the Greek word ἐπιφάνεια (epiphaneia), meaning “appearance from above.” This celebration underlines the initiative God in the work of salvation. In the Eastern Church tradition, Epiphany originally included the commemoration of all the early stages of Jesus' life: his birth, baptism, and the first miracle at Cana. The celebration is known as the "Feast of Lights," paralleling Hanukkah in the Jewish tradition. In the Church In the West, Epiphany began to focus on Jesus' appearance to the Magi (Matthew 2:1-12). This story emphasized the universality of God's salvation, revealed to non-Jewish peoples. With the separation of Christmas and Epiphany in the late 4th century CE , The Solemnity of the Baptism of the Lord is moved to the Sunday after January 6, beginning the ordinary season of the liturgical year.

Ultimately, we can grasp a message that through Epiphany, God reveals His great work of salvation in the midst of the world. Epiphany, as the "most original Christmas," has strong roots in the tradition of the early church. This celebration affirms that the birth of Jesus is an integral part of God's work of salvation, which is realized through His initiative in the midst of history. By understanding the historical and theological development of Christmas and Epiphany, we are invited to reflect on the meaning of Christ's birth as the appearance of God's love and light to the world. The celebration of Epiphany and Christmas reminds us of the promise of salvation realized through the incarnation of the Word.

How does understanding Epiphany as the "most authentic Christmas" enrich our faith in God's work of salvation?