Post on 31-Aug-2018
1
Feast of the Entrance into The Temple of Our Most Holy
Lady The Theotokos
November 21
INTRODUCTION
The Feast of the Entrance into the Temple of Our Most Holy
Lady the Theotokos and Ever-Virgin Mary is celebrated on November 21
each year. The Feast commemorates when as a young child, the Virgin
Mary entered the Temple in Jerusalem.
INTRODUCTION
The birth and early life of the Virgin Mary is not recorded in the Gospels
or other books of the New Testament, however this information can be
found in a work dating from the second century known
as the Book of James or Protevangelion.
When Mary was three years old, Joachim and Anna decided
that the time had come to fulfill their promise and to offer her
to the Lord. Joachim gathered the young girls of the neighborhood to
form an escort, and he made them go in front of Mary, carrying torches.
Captivated by the torches, the young child followed joyfully
to the Temple, not once looking back at her parents nor weeping as she
was parted from them.
The holy Virgin ran toward the Temple, overtaking her attendant maidens and threw herself into the arms of the High
Priest Zacharias, who was waiting for her at the gate of the Temple with the elders. Zacharias blessed her saying, "It is in
you that He has glorified your name in every generation. It is in you that He will reveal the Redemption that He has
prepared for His people in the last days."
Then, Zacharias brought the child into the Holy of Holies—a place where only the High Priest was permitted to enter
once a year on the Day of Atonement. He placed her on the steps of the altar, and the grace of the Lord descended upon
her. She arose and expressed her joy in a dance as wonder seized all who saw this happen.
The Virgin Mary dwelt in the Temple for nine years until, reaching an age for marriage; she was taken from the Temple
by the priests and elders and entrusted to Joseph as the guardian of her virginity.
The Entrance of the Theotokos into the Temple signifies her total dedication to God and her readiness for her future
vocation as the Mother of the Incarnate Lord. This is a feast of anticipation. As honor is shown to Mary, the faithful are
called to look forward to the Incarnation of Christ, celebrated in a little more than a month by the Feast of the Nativity
on December 25.
2
ICON OF THE FEAST
The icon of the feast tells the story of Mary's entry into the Temple. The High Priest, Zacharias (1), is in his priestly robes
standing on the step of the Temple. His arms are outstretched, ready to greet and receive the Virgin. Mary is shown as a
small child, standing before Zacharias with her arms reaching up to him (2).
1. The High Priest, Zacharias receives the Theotokos
at the steps of the Temple (detail).
2. The Theotokos as a small child being received
by the High Priest, Zacharias (detail).
In some icons the young maidens (3) who served as her escort are depicted standing behind her. Also, we see her
parents, Joachim and Anna (4), offering their child to God and His divine service.
3. Young maidens gathered by Joachim to
form an escort for the Theotokos (detail).
4. Joachim and Anna, parents of the
Theotokos (detail).
In the upper center portion of the icon, the Virgin is seated
on the steps of the Holy of Holies. An angel is there,
attending to the one chosen by God to bring the Savior
into the world.
3
ORTHODOX CHRISTIAN CELEBRATION OF THE FEAST OF THE ENTRANCE OF THE THEOTOKOS
The Feast of the Entrance of the Theotokos is celebrated with the Divine Liturgy of Saint John Chrysostom which is
conducted on the morning of the Feast and preceded by a Matins (Orthros) service. A Great Vespers is conducted
on the evening before the day of the Feast. Scripture readings forth Feast are the following: At Vespers: Exodus 40:1-5,
9-10, 16, 34-35; I Kings 7:51, 8:1, 3-4, 6-7, 9-11; Ezekiel 43:27—44:4. At the Matins: Luke 1:39-49, 56. At the Divine
Liturgy: Hebrews 9:1-7; Luke 10:38-42; 11:27-28.
HYMNS OF THE FEAST
Apolytikion (Fourth Tone)
Today is the prelude of God's pleasure and the proclamation of man's salvation. The Virgin is clearly made manifest
in the temple of God and foretells Christ to all. Let us also cry out to her with mighty voice, "Hail,
fulfillment of the Creator's dispensation."
Kontakion (Fourth Tone)
Today, the most pure temple of the Savior, the precious bridal chamber and Virgin, the sacred treasure of God,
enters the house of the Lord, bringing the grace of the Divine Spirit. The Angels of God praise her. She is the heavenly
tabernacle.
RESOURCES
Festival Icons for the Christian Year by John Baggley (Crestwood, NY: St. Vladimir's Seminary Press, 2000), pp. 16-20 The Festal
Menaion. Translated by Mother Mary (South Canaan, PA: St. Tikhon’s Seminary Press, 1969) pp. 51-52 The Incarnate
God: The Feasts of Jesus Christ and the Virgin Mary, Catherine Aslanoff, editor and Paul Meyendorff, translator (Crestwood, NY: St.
Vladimir’s Seminary Press, 1995) The Synaxarion: The Lives of the Saints of the Orthodox Church, Vol. 2, compiled by Hieromonk
Makarios of Simonos Petra and translated from the French by Christopher Hookway (Chalkidike, Greece: Holy
Convent of the Annunciation of Our Lady, 1999) pp. 193-196.
5. An Angel of the Lord attends to the Theotokos
in the Holy of Holies (detail).
4
Feast of the Nativity of our Lord and Savior Jesus Christ
December 25
INTRODUCTION
The Feast of the Nativity of Jesus is one of the most joyful
days of the Orthodox Church. It ranks next to the greatest
holiday, the Resurrection ofJesus. The Feast of the Birth ofJesus is
also known as the “Incarnation of Christ." This means that Jesus
became a man and came into the world to save us. We also refer to
this joyous feast as Christmas.
BIBLICAL STORY
The story of the Nativity of Christ is beautifully told in the Holy
Scriptures. The story is found in Matthew 1:18-25 and in Luke 2:1-20.
No matter how often the Birth of Jesus is told, we realize that it is an
important event.
As the story is told by the Apostles, the Roman Empire was
powerful. The Romans had conquered much of the then known
world. Judea and Samaria, what we know today as Israel, were
included in their conquests. Emperor Augustus ordered that a census
be taken in all his lands. He needed to know how many people lived
in the empire so he could tax them. Everyone had to go
to the town of their family's origin to register for the census. This
meant that Mary and Joseph had to go to Bethlehem. They were
descendants of King David and Bethlehem was the City of David.
Mary and Joseph lived in Nazareth and it was a great distance from Bethlehem. It was about 100 miles over very rugged
roads. Moreover, Mary was expecting the baby and it was almost time for her to give birth. Bethlehem was a small town
and there were many descendants of David who had come to register for the census. By the time Mary and Joseph
arrived in Bethlehem there was no place for them to stay. Joseph tried very hard to find a place to sleep that
evening. There was no room at the inn. Finally, Joseph found a cave-like place where they could rest. This place was
used by shepherds to protect their sheep in stormy weather. It was here that Mary gave birth to Jesus. The baby was
wrapped in swaddling clothes and laid in the straw in the manger.
Now, that night the shepherds were out in the fields guarding their sheep. Suddenly, there was a bright light which
startled the shepherds. The light was so bright that it turned the night into daylight. Of course, the shepherds were
frightened. Nothing such as this had ever happened. Soon an angel appeared and calmed them. The angel said:
5
"Fear not for behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day
in the city of David a Savior; which is Christ the Lord. And this shall be a sign unto you: You shall find the babe wrapped in
swaddling clothes, lying in a manger" (Luke 2:11-12).
Then a larger group of angels appeared. They praised and glorified God and sang, "Glory to God in the highest, and on
earth peace, and good will toward men" (Luke 2:14). When the angels finished singing, they disappeared and the light
began to fade. It became dimmer and dimmer until it was dark again. The shepherds were awed. They didn't know what
to do. Finally, they decided to leave their flocks of sheep and go to Bethlehem. They decided that they wanted to see
for themselves what the angels had told them. When they got to Bethlehem, they found Mary, Joseph, and the infant
Jesus. They fell to their knees and adored Jesus.
Some Wise Men came from the East for they knew of the coming of Jesus. They had seen a star that told them that a
new king had been born to the Jews. They followed the star and were looking for the child. At this time the
governor of Judea was King Herod. He was a wicked man and was feared and hated by the people. When Herod heard
about the Wise Men looking for the child, he invited them to his palace. Herod asked the Wise Men to find the child so
that he, too, could worship Him. But Herod was lying. He did not want anyone to take his place. The Wise Men went on
to look for Jesus. The Star led them to Jesus and Mary. When the Wise Men found Jesus, they fell to their knees and
worshipped Him. They gave Jesus gifts of gold, frankincense, and myrrh. The Wise Men left but did not return to
Herod. They had a dream that warned them that Herod wanted to harm Jesus. Instead, they returned to their native
country by a different route.
ICON OF THE NATIVITY
The icon of the Nativity tells the story of Christ's birth from the Scriptures. It also shows that all creation is taking part
in Christ's birth. The angels give thanks with their song; the heavens give the star; the Wise Men give their gifts of gold,
frankincense, and myrrh. The poor, humble shepherds give their praise and amazement; the earth gives the cave, and
humanity gives the Virgin.
1. The icon of the Nativity stresses theimportance of the Theotokos, the Mother
ofJesus (detail).
2. The Christ Child, seen here in
swaddling clothes, lies in a manger
guarded by the ox and donkey (detail).
This Holy Icon is an icon with many scenes. First, it stresses the importance of the Theotokos, the Mother of Jesus (1).
She is placed in the center and is the largest figure in the icon. In this icon, she is kneeling with crossed arms, looking
at the Christ child. The three stars, denoting her virginity before, during, and after the Nativity, are on her
garments. The Christ Child (2), in the center of the icon, is in swaddling clothes and is lying in the manger. In the
background is the dark cave where He was born. In the cave are an ox and a donkey guarding the newborn Babe. Even
6
though the Gospels say nothing of the cave, this information is from Holy Tradition. Neither do the Gospels
speak of the ox and the donkey, but all icons of the Nativity include these animals. Including the animals
in the icon fulfills the prophecy of Isaiah 1:3,"The ox knows his master, and the donkey his master's crib; but Israel does
not know me, and the people have not regarded me." The long ray of light from the star points directly to the cave. This
ray comes from the star and travels to all parts of the world. It teaches that this bright star is an astronomical happening,
and is a messenger from heaven announcing the birth of Jesus.
3. The Wise Men, are seen in the icon riding
towards the light from the star (detail).
4. Opposite from the Wise Men sits young shepherd boy
plays music for his flock (detail).
5. An angel gives glory to God and announces the good
news of His birth (detail).
On the left hand side of the icon is another scene. The Wise Men (3), who were led by the star, are riding horses to
bring their gifts of gold, frankincense, and myrrh to Jesus. The Wise Men are of various ages. One is without a beard. In
those days, young men did not wear beards. The other Wise Man has long hair and a long beard, which indicates that he
is much older. These details teach that regardless of age and appearance, the Good News was given to each and every
one.
Opposite the Wise Men is the scene with the humble shepherds. An angel proclaims the glad tidings. A young shepherd
plays a reed instrument (4). This scene reveals that the music of the humans was added to the hymn of the angels.
7
Across from the shepherd's scene is the heavenly choir of angels (5). They are giving glory to God. The angels serve two
purposes in the Nativity of Christ. They give glory to God and announce the good news to all mankind.
The background shows a very rugged terrain. This is not a true representation of the land in this area. Joseph could not
find room in Bethlehem, so they went outside of Bethlehem to a cave. This rocky mountain formation only serves as a
background for the event.
In the lower part of the icon are two more scenes. In the right hand corner are the two women Joseph brought to take
care of the Christ child (6). They are bathing Him just as any baby is bathed. The humanity of Jesus is clearly shown in
this setting.
6. Satan is depicted as an old man who is tempting Joseph
not to believe in the virgin birth of Jesus (detail).
7. In the right hand corner are the two women Joseph
brought to take care of the Christ child. (detail).
Opposite the bathing of Jesus scene sits a sad and worried Joseph (7). He is not part of the central group the Christ Child
and the Theotokos. Joseph is not the natural father. Joseph is troubled and despondent. There is an old man talking to
Joseph. The old man is Satan. Satan can appear in many forms. Here he is as an old man who is tempting Joseph and
disturbing him. Satan is telling Joseph that virgin birth is impossible. He's telling Joseph that he's a fool if he believes this.
This story comes to us from Holy Tradition. The sad Joseph shows us not only his personal predicament
but the dilemma of all mankind the difficulty of accepting that which is "beyond words or reason."
The tree, which is in the middle of the lower part of the icon, is a symbol of the Tree of Jesse. This tree refers to Isaiah
11:1-2, "But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom. The spirit of the Lord
shall rest upon Him." King David was often mentioned as the son of Jesse and Jesus was from the House of David.
The Holy Icon of the Nativity reminds one to praise and glorify the Birth of Christ. The celebration of Christmas each year
serves to remind each and every one of us that Christ came for you and me.
THE ORTHODOX CELEBRATION OF THE FEAST OF THE NATIVITY
As with Pascha, or Easter, the Feast of the Nativity begins with a period of preparation. It is preceded by a fast
corresponding to Lent and lasting for forty days. The fast begins on November 15.
On the Sundays immediately before December 25, special commemorations emphasize the link between the Old
Covenant and the New. On December 20 the Forefeast of the Nativity is commemorated, and the daily liturgical texts
are directed toward the Feast itself. On Christmas Eve, services include the Great or Royal Hours, the Great Vespers,
and the Liturgy of Saint Basil.
8
On Christmas Day the service commemorates the birth of Christ in Bethlehem, the adoration of the Shepherds,
and the arrival of the Wise Men with their gifts. The service held on this day is the Liturgy of Saint John Chrysostom.
The days following Christmas are associated with the Theotokos and Joseph. December 26
is the Synaxis of the Mother of God, and the first Sunday after the Feast commemorates “Joseph the Betrothed.”
December 29 commemorates the Massacre of the Innocents, and January 1 the Circumcision of our
Lord. The Nativity season concludes on December 31, but the spirit of the festival extends
to the celebration of Theophany (Epiphany), the feast commemorating the Baptism of our Lord in the Jordan River.
HYMNS OF THE FEAST
Apolytikion: (Fourth Tone)
Your birth, O Christ our God, dawned the light of knowledge upon the earth. For by Your birth those who adored stars,
were taught by a star, to worship You, the Sun of Justice and to know You, Orient from on High. O Lord, glory to You.
Kontakion: (Third Tone)
Today, the Virgin bears Him who is transcendent, and the earth presents the cave to Him who is beyond reach. Angels,
along with shepherds glorify Him. The Magi make their way to Him by a star. For a new child has been born for
us, the God before all ages.
RESOURCES
Icon of the Nativity of Our Lord and Savior Jesus Christ written by the hand of Athanasios Clark and used with permission. © Greek
Orthodox Archdiocese of America The Story of the Icons by Dr. Mary Paloumpis Hallick. The Festal Menaion translated by Mother
Mary (South Canaan, PA: St. Tikhon’s Seminary Press, 1969) pp. 52-55. The Incarnate God: The Feasts of Jesus Christ and the Virgin
Mary, Cathering Aslanoff, editor and Paul Meyendorff, translator (Crestwood, NY: St. Vladimir’s Seminary Press, 1995) pp. 103-121.
9
Feast of the Holy Theophany of our Lord God and Savior Jesus
Christ
January 6
INTRODUCTION
The Feast of the Holy Theophany (Epiphany) of our Lord God and Savior
Jesus Christ is celebrated each year on January 6. The Feast
commemorates the Baptism of Christ and the divine revelation of the
Holy Trinity. At the Baptism of Christ, all three Persons of the Holy
Trinity—Father, Son, and Holy Spirit—were made manifest. Thus, the
name of the Feast is Epiphany, meaning manifestation, or Theophany,
meaning manifestation of God.
BIBLICAL STORY
The Biblical story of the Baptism of Christ is recorded in all four of the
Gospels: Matthew 3, Mark 1:1-9, Luke 3:21-22, and John 1:31-34.
John the Baptist, the cousin of Jesus and the one chosen by God to
proclaim His coming, was preaching in the wilderness and was baptizing
all who would respond to his message calling for repentance. As he was
doing this, John was directing the people toward the one who would
baptize them with the Holy Spirit (Matthew 3:11).
The Scriptures tell us that Jesus came from Galilee to John at the Jordan to be baptized by him. Initially, John would not
do this, saying that Jesus should baptize him. Jesus said to John, “Let it be so now; for it is proper for us in this way to
fulfill all righteousness (3:15). John consented and baptized Jesus.
When Jesus came up from the water, the heavens opened suddenly, and the Holy Spirit descended upon Him. The Bible
records that the Spirit descended like a dove and alighted on him. When this happened, a voice came from heaven and
said, “This is my Son, the Beloved, with whom I am well pleased.” This was the voice of God the Father.
Christ’s baptism in the Jordan was “theophany,” a manifestation of God to the world, because it was the beginning of
our Lord’s public ministry. It was also a “theophany” in that the world was granted a revelation of the Holy Trinity. All
three Persons were made manifest together: the Father testified from on high to the divine Sonship of Jesus; the Son
received His Father’s testimony; and the Spirit was seen in the form of a dove, descending from the Father and resting
upon the Son.
The theme of “manifestation” or “revelation” is also expressed in Scripture with the symbolism of light. In the hymn of
the Feast we sing, “Christ has appeared and enlightened the world.” Thus, January 6 is also known as the Feast of Lights.
The Church celebrates on this day the illumination of the world by the light of Christ.
ICON OF THE FEAST
10
The Icon of the Feast of Theophany tells the story from the Gospels in images and color. On the left side of the icon we
see John the Baptist (1) who is dressed in camel’s hair and has the appearance of one who lives in the wilderness. His
arms are outstretched, showing an attitude of prayer and reverence, but also directing others to Christ. With his right
hand he is conducting the baptism.
1. Saint John the Baptist conducts the Baptism of our
Lord and Savior Jesus Christ (detail).
2. The Heavens open, the voice of the Father is heard, and the
Holy Spirit in the form of a dove descends upon Christ (detail).
In the center of the icon is Christ being baptized in the Jordan. He is standing in the water wearing a waistcloth, and with
His right hand He is blessing the waters of the Jordan. Above His head is the Holy Spirit descending as a dove upon Him
(2). At the top of the icon, a semicircle depicts the opening of the Heavens and the voice of the Father.
3. Angels of the Lord gathered on the shore of the Jordan River
give praises to Christ (detail).
4. An angel of the Lord receives Christ as He comes out
of the water (detail).
On the right side of the icon angels are shown with their heads bowed in reverence to Christ (3). They are prepared to
receive Him as He comes out of the water (4).
THE ORTHODOX CELEBRATION OF THE FEAST OF EPIPHANY
The celebration of this Feast of our Lord begins on January 5, a day known as the Forefeast of Theophany. Depending on
the day of the week, this could be an evening service with Vespers followed by the Liturgy of Saint Basil or a morning
service with Matins and the Liturgy of Saint John Chrysostom. Following the service on January 5, the service of the
Blessing of the Waters is conducted. Prior to the evening or morning service the Royal Hours with the Typika are said.
On January 6, the day of the Feast, the Divine Liturgy of Saint John Chrysostom is conducted preceded by Matins and
followed by the second Blessing of the Waters.
11
The Blessing of the Waters is conducted in the church; however in many places throughout the world services are
conducted near open bodies of water. As a sign of blessing as Christ blessed the Jordan, holy water is poured into the
body of water. An associated tradition has been the tossing of a cross into the water to be retrieved by divers.
The holy water from the church is given to the faithful to consume and to use in blessing their homes. In the weeks
following the Feast, clergy visit the homes of parishioners and conduct a service of blessing using the holy water that
was blessed on the Feast of Theophany.
Scripture readings for the Feast are the following: At the Vespers/Divine Liturgy on January 5: 1 Corinthians 9:19-
27; Luke 3:1-18. At the Divine Liturgy on January 6: Titus 2:11-14, 3:4-7; Matthew 3:13-17.
HYMNS OF THE FEAST
Apolytikion: (First Tone)
Lord, when You were baptized in the Jordan, the worship of the Trinity was made manifest. For the voice of the Father
gave witness to You, calling You Beloved; and the Spirit, in the form of a dove, confirmed the certainty of His words.
Glory to You, Christ our God, who appeared and enlightened the world.
Kontakion: (Fourth Tone)
Today You appeared to the world, and Your light, O Lord, has left its mark upon us as in fuller understanding we sing to
You: “You came, You were made manifest, the unapproachable light.”
RESOURCES The Festal Menaion. Translated by Mother Mary (South Canaan, PA: St. Tikhon’s Seminary Press, 1969) pp.
55-59. The Incarnate God: The Feasts of Jesus Christ and the Virgin Mary, Catherine Aslanoff, editor and Paul
Meyendorff, translator (Crestwood, NY: St. Vladimir’s Seminary Press, 1995). Festival Icons for the Christian Year by John
Baggley (Crestwood, NY: St. Vladimir's Seminary Press, 2000).
12
Presentation of Christ in the Temple
FEBRUARY 2
Icon of The Presentation of Christ
written by the hand of Athanasios Clark and used with permission.
© Greek Orthodox Archdiocese of America
INTRODUCTION
This feast, celebrated on February 2, is known in the Orthodox Church as The Presentation of Christ in the Temple.
Another name for the feast is The Meeting of our Lord. Roman Catholic and Protestant Christians call the feast, The
Purification of the Holy Virgin. About 450 AD in Jerusalem, people began the custom of holding lighted candles during
the Divine Liturgy of this feast day. Therefore, some churches in the West refer to this holy day as Candlemas. The Feast
of the Presentation concludes the observances related to the Nativity of Christ, a period that opened on November 15
with the beginning of the Nativity fast.
BIBLICAL STORY
The story of the Presentation is told in Luke 2:22-29. Mary and Joseph were faithful Jews
and observed their religious customs. An important custom was for the couple to take
their first-born son to the Temple. The baby was taken to the Temple forty days after his
birth and was dedicated to God. In addition, if the parents were wealthy, they were to
bring a lamb and a young pigeon or a turtle dove to be offered as a sacrifice at the
Temple. The custom provided that if the parents were poor, they were to offer two
pigeons or two turtle doves for the sacrifice.
When Jesus was forty days old, Mary and Joseph took Him to the Temple in Jerusalem.
They were not wealthy, so they took two turtle doves with them to offer as a sacrifice at
the Temple. As they arrived at the Temple, Mary and Joseph were met by a very old man
named Simeon. He was a holy man and was noted as a very intelligent scholar. Simeon
spent much time studying about the prophets of Israel. It was during his studies that he
Joseph and Mary were not
wealthy, so they took two
turtle doves with them to
offer as a sacrifice at the
Temple.
13
learned of the coming of the Messiah. The Jewish people were waiting for the Messiah to come and deliver Israel from
their conquerors. From that time on, Simeon spent his time praying for the Messiah to come. He spent many years in
prayer. Finally, while Simeon was praying he heard the voice of God. God promised Simeon that he would not die until
he had seen the Messiah.
When Simeon saw Jesus, he took the baby in his arms and blessed the Lord and said:
"Lord, now let Your servant go in peace according to Your promise, because my eyes have
seen Your salvation which you have prepared before the face of all peoples, a light to bring
revelation to the Gentiles, and the glory to your people Israel."
Also, in the Temple was Anna the Prophetess. She had been a widow for many years. Anna
was about eighty-four years old and spent her time in the Temple worshiping, fasting, and
praying. When she saw the Christ Child she praised God and spoke of him to all who were
awaiting the Messiah.
After Jesus was presented in the Temple, the family returned to Galilee to the town of
Nazareth. The Bible tells us that Jesus grew and became strong, and was filled with wisdom.
ICON OF THE FEAST
The Holy Icon shows that the meeting takes place inside the Temple and in front of the altar. The
altar has a book or a scroll on it and is covered by a canopy. The Theotokos stands to the left and
is holding out her hands in a gesture of offering. The one hand of the Theotokos is covered by her
cloak or as it is known, the maphorion. She has just handed her Son to Simeon.
Christ is shown as a child, but He is not in swaddling clothes. He is clothed in a small dress and his
legs are bare. Jesus appears to be giving a blessing. Simeon holds Jesus with both hands which are
covered. This shows the reverence Simeon had for the Messiah. Simeon is bare headed and there
is nothing to show that he is a priest. Some biblical scholars say that Simeon was probably a priest
of the Temple or a Doctor of the Law.
Simeon took Jesus in his
arms and praised God.
The Theotokos is
holding out her
hands in a gesture
of offering and
humility.
Joseph offers the
14
Joseph is behind the Theotokos. He is carrying the two turtle doves for the sacrifice. Anna the
Prophetess is also standing behind the Theotokos and is pointing to the Christ child.
The words Simeon spoke when he saw the Christ Child are known as "St. Simeon's Prayer."
This prayer is sung daily at the evening Vespers services of the Orthodox Church.
In the Orthodox Church, both baby boys and baby girls are taken to the Church on the
fortieth day after their birth. This is done in remembrance of the Theotokos and Joseph
taking the infant Jesus to the Temple.
ORTHODOX CELEBRATION OF THE FEAST OF THE PRESENTATION
This Feast of our Lord is celebrated with the Divine Liturgy of Saint John Chrysostom, which is conducted on the day of
the Feast and preceded by the Matins service. A Great Vespers is conducted on the evening before the day of the Feast.
Scripture readings for the Feast are the following: at Great Vespers – extracts from Exodus 12:15-13:16; Leviticus
12 and Numbers 8;Isaiah 6:1-12, and 19:1,3-5,12,16,19-21; at Matins – Luke 2:25-32; at the Divine Liturgy – Hebrews
7:7-17 and Luke 2:22-40.
HYMNS OF THE FEAST
Apolytikion (First Tone)
Hail Virgin Theotokos full of Grace, for Christ our God, the Sun of Righteousness, has dawned from you, granting light to
those in darkness. And you, O Righteous Elder, rejoice, taking in Your arms, the Deliverance of our souls, who grants us
Resurrection.
Kontakion (First Tone)
Your birth sanctified a Virgin's womb and properly blessed the hands of Symeon. Having now come and saved us O
Christ our God, give peace to your commonwealth in troubled times and strengthen those in authority, whom you love,
as only the loving one.
RESOURCES
The Story of the Icons by Dr. Mary Paloumpis Hallick. The Festal Menaion translated by Mother Mary (South Canaan, PA: St. Tikhon’s Seminary
Press, 1969) p. 60. The Incarnate God: The Feasts of Jesus Christ and the Virgin Mary, Cathering Aslanoff, editor and Paul Meyendorff, translator
(Crestwood, NY: St. Vladimir’s Seminary Press, 1995). Festival Icons for the Christian Year by John Baggley (Crestwood, NY: St. Vladimir's Seminary
Press, 2000), pp. 40-47.
sacrifice of a poor family
while Anna the
Prophetess praises God
and "speaks about the
child to all who were
looking for the
redemption of
Jerusalem." Luke 2: 38
15
Feast of the Annunciation of our most holy lady, the Theotokos
and ever virgin Mary
INTRODUCTION
The Feast of the Annunciation of Our Most Holy Lady, the Theotokos and Ever-Virgin Mary is celebrated on March 25
each year. The Feast commemorates the announcement by the Archangel Gabriel to the Virgin Mary that our Lord and
Savior Jesus Christ, the Son of God, would become incarnate and enter into this world through her womb.
BIBLICAL STORY
The biblical story of the Feast of the Annunciation is found in the first chapter of the Gospel of Luke (1:26-39). The
Archangel Gabriel appeared to the Virgin Mary, who was living in Nazareth, and said to her, “Hail, O favored one, the
Lord is with you.” Mary was perplexed and wondered what kind of greeting this was.
The angel told her not to be afraid, for she had found favor with God. He said, “You will conceive in your womb and bear
a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High; and the Lord God
will give to him the throne of his father David, and he will reign over the house of Jacob forever; and of his kingdom
there will be no end.”
Mary responded to the angel by asking how this could happen since she had no husband. The angel told her that the
Holy Spirit and the power of God would come upon her, and that the child to be born of her would be called holy, the
“Son of God.”
16
The angel then proceeded to tell the Virgin Mary that her cousin Elizabeth had conceived a son in her old age (John the
Baptist), and affirmed that with God nothing is impossible.
In faith and obedience to the will of God, Mary replied to the angel, “Behold, I am the handmaid of the Lord; let it be
according to your word.” Upon her response, the angel departed.
It is on the Feast of the Annunciation, that Orthodox Christians commemorate both the divine initiative of God, whereby
He took on flesh from the Virgin for our salvation, and the human response, whereby Mary freely accepted the vocation
offered to her. He elected to become man, and He desired to do this with the willing agreement of her whom He chose
as His mother. Mary could have refused, for she was not a passive instrument, but an active participant with a free and
positive part to play in God’s plan for our salvation. Thus, when on this and other feasts the Orthodox Church honors the
Theotokos, the Mother of God, it is not just because God chose her but also because she herself chose to follow His will.
ICON OF THE FEAST
The icon of the Annunciation is one that presents the joy of the announcement of the coming of Christ. It is an icon of
bright colors, depicting the Archangel Gabriel (1), who has descended from heaven, and the Virgin Mary (2), who has
been chosen to be the Mother of God.
1. The Archangel Gabriel presents the good
news of the coming of Christ to Mary
(detail).
2. The Virgin Mary, who was chosen to be
the Mother of God (detail).
The Archangel is shown with his feet spread apart as if he is running to share the good news with Mary (3). In his left
hand is a staff, the symbol of a messenger. His right hand is extended toward Mary as he delivers the message and
announces the blessing bestowed upon her by God (4).
17
3. The position of Archangel Gabriel's feet
suggest that he is running to share the
news with Mary (detail).
4. The Archangel's right hand is extended
towards Mary as he announces the
blessing bestowed upon her [Mary] by God
(detail).
On the right side of the icon the Virgin sits on an elevated seat, indicating that as the Mother of God she is “greater in
honor than the cherubim, and beyond compare more glorious than the seraphim, who without corruption gave birth to
God the Word.” In her left hand she holds a spindle of scarlet yarn (5) which depicts the task she was assigned of
preparing the purple and scarlet material to be used in making the veil for the Temple in Jerusalem. Her right hand is
raised in a gesture of acceptance in response to Gabriel’s message (6). Her posture expresses willing cooperation with
God’s plan of salvation. The three stars on her garments (7) represent that she was a Virgin before, during, and after the
birth of Christ.
5. Her left hand holds a spindle of crimson yarn
depicting the task that she had of making the
veil of the Temple in Jerusalem (detail).
6. Mary's right hand is raised in
acceptance of Gabriel's message
(detail).
18
7. The three stars on the garments of the
Theotokos represent that she was a Virgin
before, during, and after the birth of Christ
(detail).
8. A depiction of the divine realm and
the Holy Spirit coming upon the
Theotokos (detail).
At the top of the icon the segment of a circle represents the divine realm (8), from which three rays emerge. This
demonstrates the action of the Holy Spirit coming upon her.
ORTHODOX CHRISTIAN CELEBRATION OF THE FEAST OF THE ANNUNCIATION OF THE THEOTOKOS
The Feast of the Annunciation of the Theotokos is celebrated with the Divine Liturgy of Saint John Chrysostom which is
conducted on the morning of the Feast and preceded by a Matins (Orthros) service. A Great Vespers is conducted on the
evening before the day of the Feast. Scripture readings for the Feast are the following: At Vespers: Genesis 28:10-
17; Ezekiel 43:27—44:4; Proverbs 9:1-11. At the Matins: Luke 1:39-49, 56. At the Divine Liturgy: Hebrews; Luke 1:24-38.
The Feast of the Annunciation in the Greek Orthodox Church also marks a day of national celebration for the people of
Greece and those around the world of Greek descent. It was on March 25, 1821 when Greece officially declared its
independence and began the revolution that would eventually give the nation its freedom after 400 years of rule by the
Ottomans. In addition to the services for the Feast, festivities and parades are held and official proclamations are
offered throughout the world in recognition of Greek Independence Day.
HYMNS OF THE FEAST
Apolytikion (Fourth Tone)
Today marks the crowning of our salvation and the revelation of the mystery before all ages. For the Son of God
becomes the son of the Virgin, and Gabriel proclaims the grace. Wherefore, we also cry out with him, "Hail, O full of
grace, the Lord is with you."
Kontakion (Plagal of the Fourth Tone)
To you, Theotokos, invincible Defender, having been delivered from peril, I, your city, dedicate the victory festival as a
thank offering. In your irresistible might, keep me safe from all trials, that I may call out to you: "Hail, unwedded bride!"
Resources: See previous