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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.

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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.

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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).

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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:

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"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

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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.

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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.

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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.

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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

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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.

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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).

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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.

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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

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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

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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.”

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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).

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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).

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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!"

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