Monday, 9 December 2024

Conception by St Anna of the Theotokos

Monday of the 25th week after Pentecost

218 days after Pascha · Tone 7 · Red squigg (doxology typikon symbol) · Nativity Fast

Saints commemorated

★ Conception of the Most Holy Theotokos by Righteous Anna

On this day the Orthodox Church celebrates one of the great feasts of the Mother of God, the conception by Saint Anna of the Most Holy Theotokos. Saints Joachim and Anna, the parents of the Virgin Mary, lived in Nazareth of Galilee. Joachim was descended from the tribe of Judah and the royal house of David; Anna was the youngest daughter of the priest Matthan from the tribe of Levi and the family of Aaron. Each year they devoted two thirds of their substance to the Temple in Jerusalem and to the poor. Throughout long years of marriage they remained childless, and their barrenness was reproached as a sign of God's displeasure. After much prayer and fasting, when Joachim had withdrawn to the mountain and Anna sat lamenting in her garden, the Archangel Gabriel appeared to each separately, announcing that Anna would conceive and bear a daughter who would be blessed above all women. They met joyfully at the Golden Gate of Jerusalem, and in due time Anna conceived. Her child was the All-Holy Virgin who would become the Mother of God. The feast falls nine months and a day before the Nativity of the Theotokos on 8 September. The Orthodox Church does not teach the Roman doctrine of the Immaculate Conception, but holds that the conception was natural, while confessing that from her conception Mary was set apart and filled with grace by the providence of God.

★ Icon of the Most Holy Theotokos "Of the Unexpected Joy"

The icon of the Mother of God known as "Of the Unexpected Joy" is commemorated on this day in connection with an account preserved by Saint Demetrius of Rostov in his Bedewed Fleece. A certain man, lawless in his life yet retaining a particular reverence for the Mother of God, was accustomed to greet her image each day with the angelic salutation. One day, as he prepared to go out and commit a sin, he stopped before the icon and was suddenly seized with trembling. He saw blood flowing from the wounds on the hands, feet and side of the Christ Child held by His Mother. Falling down in horror he cried, "O Lady, who has done this?" The Theotokos answered that he and other sinners crucify her Son anew by their sins. Pierced to the heart, the man wept bitterly and entreated her intercession. After three petitions she obtained pardon for him from her Son, who at first refused, and the man, hearing himself absolved, departed in unexpected joy and amended his life. From this account the icon takes its name and has been venerated throughout Russia as a refuge for sinners seeking repentance, with copies famed for miraculous answers to prayer.

★ The Conception of the Most Holy Mother of God

“In accordance with the eternal purpose of God, who willed to prepare a most pure habitation for Himself in order to take flesh and dwell among men, Joachim and Anna were prevented from having children for many years. Their barren old age was symbolic of human nature itself, bowed down and dried up under the weight of sin and death, yet they never ceased begging God to take away their reproach. Now when the time of preparation determined by the Lord had been fulfilled, God sent an Angel to Joachim in solitude on a mountain, and to Anna in her affliction weeping in her garden, to tell them that the ancient prophecies were soon to be fulfilled in them: a child would be born to them, who was destined to become the veritable Ark of the new Covenant, the divine Ladder, the unburnt Bush, the living Temple where the Word of God would take up his abode. Through the conception of Saint Anna, the barrenness of human nature itself, separated from God by death, has on this day been brought to an end; and by the wondrous birth-giving of her who had remained childless until the age when women can no longer bear fruit, God announced and testified to the more astonishing miracle of the Conception without seed, and of the immaculate coming to birth of Christ within the heart and the womb of the Most Holy Virgin and Mother of God. “Even though the birth of the Blessed Virgin Mary took place through a miraculous action of God, she was conceived by the union of man and woman in accordance with the laws of our human nature, which has fallen through Adam’s transgression and become subject to sin and corruption (cf. Gen. 3:16). As the chosen Vessel and precious Shrine prepared by God since the beginning of time, she is indeed the most pure and the most perfect of mankind, but even so, she has not been set apart from our common inheritance nor from the consequences of the sin of our first parents. Just as it was fitting that Christ, in order to deliver us from death by his own voluntary death (Heb. 2:14), should by His Incarnation be made like to men in all things except sin; so it was meet that His Mother, in whose womb the Word of God would unite with human nature, should be subject to death and corruption like every child of Adam, lest we not be fully included in Salvation and Redemption. The Mother of God has been chosen and preferred among all women, not arbitrarily, but because God foresaw that she would preserve her purity and keep it perfect: conceived and born like all of us, she has been worthy to become the Mother of the Son of God and the mother of us all. So, in her tenderness and compassion, she is able to intercede for us with her Son, that He may have mercy upon us. “Just as the Lord Jesus Christ was the fruit of the virginity of the holy Mother of God, so she herself was the fruit of the chastity of Joachim and Anna. And by following the same path of chastity we too, monks and Christian married people, can bring Christ to be born and grow in us.” (Synaxarion) In the Latin church, this day is called the Feast of the Immaculate Conception, reflecting the erroneous Latin view of the conception of the Holy Theotokos. “The doctrine of the Immaculate Conception proclaimed by the Roman Catholics in 1858 is rejected by the Orthodox Church, but without in any way detracting from the dignity of the Mother of God. In fact, according to the Fathers, the inheritance from Adam consists not in a personal responsibility of all men for original sin, but simply in the inheritance of the consequences of sin: death, corruption and the passions (including procreation and fleshly union). Hence the Orthodox have no difficulty in recognizing that the Mother of God was heir, like us, of all the consequences of Adam’s sin — Christ alone was exempt — but at the same time pure and without personal sin, for she freely kept herself from all attraction for the world and for the passions, and she voluntarily co-operated in God’s purpose by obeying His will with docility: Behold the handmaid of the Lord; be it unto me according to thy word, she replied to the Angel Gabriel (Luke 1:38)” (Synaxarion)

Holy Prophetess Anna, mother of the Prophet Samuel

The Holy Prophetess Anna, known in Hebrew as Hannah, lived around 1100 BC and was the wife of Elkanah of the tribe of Levi. Anna was childless for many years, while Elkanah's other wife Phennena bore him children and reproached her bitterly. Each year the family went up to the tabernacle at Shiloh, and there Anna prayed in deep affliction of soul, vowing that if the Lord granted her a son she would dedicate him to His service. The high priest Eli at first thought her drunk, since she prayed silently with only her lips moving, but when she explained her sorrow he blessed her and prayed that her petition be granted. The Lord heard her, and she conceived and bore a son whom she named Samuel, meaning "heard of God." When the child was weaned she brought him to the tabernacle and gave him over to Eli to be raised in the service of the Lord, and she sang a prophetic hymn of thanksgiving (1 Samuel 2:1-10) which became a model for the canticles of the Church and the Magnificat of the Theotokos. Samuel grew up to be the last of the judges of Israel and the prophet who anointed Saul and David as kings. The Church honours Anna as a type of patient prayer and faithful surrender to the will of God.

Venerable Stephen the New Light of Constantinople

Saint Stephen the New Light lived in the ninth century at Constantinople. From his youth he chose the monastic way, taking the angelic habit at the monastery of Triglia in Bithynia and labouring there in fasting, vigil and silent prayer. During the second outbreak of iconoclasm under the emperors Leo the Armenian, Michael the Stammerer and Theophilus he stood firm in the veneration of the holy icons, was beaten and exiled, and bore many sufferings without yielding the faith of the seven holy councils. After the restoration of the icons in 843 he returned to Constantinople and continued his labours of asceticism, becoming famous for his gift of discernment and for the spiritual light which the faithful saw shining from his face, on account of which he was given the surname "the New Light." He reposed in peace in the second half of the ninth century and is commemorated together with the conception of the Theotokos.

Daily readings

Epistle

weekly cycle

2 Thessalonians — 2 Thessalonians 1.1-10

¹Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:

¹Paul, and Silvanus, and Timothy, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ; ²Grace unto you, and peace, from God our Father and the Lord Jesus Christ. ²Grace to you and peace from God the Father and the Lord Jesus Christ.

³We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;

³We are bound to give thanks to God always for you, brethren, even as it is meet, for that your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth; ⁴So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: ⁴so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and in the afflictions which ye endure; ⁵which is a manifest token of the righteous judgment of God; to the end that ye may be counted worthy of the kingdom of God, for which ye also suffer: ⁵Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: ⁶if so be that it is a righteous thing with God to recompense affliction to them that afflict you, ⁶Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; ⁷and to you that are afflicted rest with us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, ⁷And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, ⁸In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: ⁸rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: ⁹Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; ⁹who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might, ¹⁰When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. ¹⁰when he shall come to be glorified in his saints, and to be marvelled at in all them that believed (because our testimony unto you was believed) in that day.

Epistle

— St Anna

Galatians — Galatians 4.22-31

²²For it is written, that Abraham had two sons, one by the handmaid, and one by the freewoman. ²²For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. ²³Howbeit the son by the handmaid is born after the flesh; but the son by the freewoman is born through promise. ²³But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. ²⁴Which things contain an allegory: for these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar. ²⁴Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. ²⁵Now this Hagar is mount Sinai in Arabia and answereth to the Jerusalem that now is: for she is in bondage with her children. ²⁵For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. ²⁶But Jerusalem which is above is free, which is the mother of us all. ²⁶But the Jerusalem that is above is free, which is our mother. ²⁷For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. ²⁷For it is written, Rejoice, thou barren that bearest not; Break forth and cry, thou that travailest not: For more are the children of the desolate than of her that hath the husband. ²⁸Now we, brethren, as Isaac was, are the children of promise.

²⁸Now we, brethren, as Isaac was, are children of promise. ²⁹But as then he that was born after the flesh persecuted him that was born after the Spirit, so also it is now. ²⁹But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. ³⁰Howbeit what saith the scripture? Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman. ³⁰Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. ³¹Wherefore, brethren, we are not children of a handmaid, but of the freewoman. ³¹So then, brethren, we are not children of the bondwoman, but of the free.

Gospel

weekly cycle

Mark — Mark 8.11-21

¹¹And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.

¹¹And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, trying him. ¹²And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. ¹²And he sighed deeply in his spirit, and saith, Why doth this generation seek a sign? verily I say unto you, There shall no sign be given unto this generation. ¹³And he left them, and entering into the ship again departed to the other side. ¹³And he left them, and again entering into the boat departed to the other side.

¹⁴Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.

¹⁴And they forgot to take bread; and they had not in the boat with them more than one loaf. ¹⁵And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. ¹⁵And he charged them, saying, Take heed, beware of the leaven of the Pharisees and the leaven of Herod. ¹⁶And they reasoned one with another, saying, We have no bread. ¹⁶And they reasoned among themselves, saying, It is because we have no bread. ¹⁷And Jesus perceiving it saith unto them, Why reason ye, because ye have no bread? do ye not yet perceive, neither understand? have ye your heart hardened? ¹⁷And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? ¹⁸Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? ¹⁸Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? ¹⁹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. ¹⁹When I brake the five loaves among the five thousand, how many baskets full of broken pieces took ye up? They say unto him, Twelve. ²⁰And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. ²⁰And when the seven among the four thousand, how many basketfuls of broken pieces took ye up? And they say unto him, Seven. ²¹And he said unto them, How is it that ye do not understand? ²¹And he said unto them, Do ye not yet understand?

Gospel

— St Anna

Luke — Luke 8.16-21

¹⁶No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.

¹⁶And no man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed; but putteth it on a stand, that they that enter in may see the light. ¹⁷For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. ¹⁷For nothing is hid, that shall not be made manifest; nor anything secret, that shall not be known and come to light. ¹⁸Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. ¹⁸Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken away even that which he thinketh he hath.

¹⁹Then came to him his mother and his brethren, and could not come at him for the press.

¹⁹And there came to him his mother and brethren, and they could not come at him for the crowd. ²⁰And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee. ²⁰And it was told him, Thy mother and thy brethren stand without, desiring to see thee. ²¹And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it. ²¹But he answered and said unto them, My mother and my brethren are these that hear the word of God, and do it.