“These Truths We Hold” (Part XVII)
25 Σεπτεμβρίου 2009
4. Feasts of the Orthodox Church.
The Twelve Great Feasts.
The Nativity of the Most-Holy Theotokos (Sept. 8)
The first Great Feast to fall in the Church Year is the Nativity of the Most-Holy Theoto-kos. It is entirely fitting that at the beginning of the new religious year all Orthodox Christians should come before the highest example of human holiness that the Orthodox Church holds pre-cious and venerates — that of Mary, the Theotokos and Mother of God. This day is seen as one of universal joy; for on this day — the boundary of the Old and New Covenants — was born the Most-Blessed Virgin, pre-arranged from the ages by Divine Providence to serve the mystical In-carnation of God the Word.
The first Old Testament Reading of Vespers (Gen. 28:10-17) speaks of the dream of Ja-cob, one of the Old Testament Patriarchs, when he fled the wrath of his brother Esau. He saw a ladder extending from earth to heaven, with angels ascending and descending. When he awoke, Jacob blessed with oil the stone on which he had slept and called it Bethel, meaning house of God. The Most-Pure Mother of God is seen here as that ladder between heaven and earth, uniting earth with heaven in her womb. She who carried God in her womb is truly Bethel, none other than the house of God…and the gate of heaven (Gen. 28:17).
The birth of the Most-Holy Theotokos took place in the following manner: Her father, the Righteous Joachim, was a descendant of King David, to whom God had promised that from the seed of his descendants would be born the Savior of the world. Her mother, the Righteous Anna, was the daughter of Matthan, and through her father was of the tribe of Aaron and through her mother was of the tribe of Judah. The spouses lived in Nazareth of Galilee.
Joachim and Anna had no children, and all their life they grieved about this, especially since they were now in old age. Scorn and mockery was their lot, for at that time childlessness was reckoned as a shame. But they never murmured and only the more fervently beseeched God, humbly trusting in His Will.
Once, during the time of a great Feast, the offering which Joachim took to Jerusalem to offer to God in the Temple, was not received by the priest, who reckoned that a childless man was not worthy to bring a sacrifice to God. This greatly grieved the old man and he, counting himself only a sinner among men, decided not to return home, but to flee to a place of solitude in a deserted place.
Anna, having heard how her husband had been humiliated by the priest, began to fast, and in prayer sadly beseeched God to grant her a child. In the wilderness, secluded and fasting, Joachim also prayed to God about this.
The prayers of the Holy Spouses were heard. The angel Gabriel came to them and an-nounced that a daughter would be born to them, whom the whole human race would call blessed. At the command of the Heavenly Messenger, Joachim and Anna returned to Jerusalem where, according to the promise of God, a daughter was born to them, whom they named Mary.
This child, the Most-Holy Virgin Mary, pure and virtuous, surpassed not only all men, but even the angels, being manifested as the Living Temple, “the Heavenly Gate, ushering in Christ to the Universe as the Salvation of our souls.” The Nativity of the Mother of God pre-announced the approaching time when the great and comforting promise of God concerning the salvation of the human race from the slavery of the devil was to be accomplished. The Mother of the First-Born of all Creation was revealed to all of us as a merciful Intercessor to whom we perpetually run for help in all things.
Troparion of the Feast (Tone 4).
Your Nativity, O Virgin, has proclaimed joy to the whole universe! The Sun of Righteousness, Christ our God, has shone from you, O Theotokos! By annulling the curse, He bestowed a bless-ing. By destroying death, He has granted us eternal life.
Kontakion of the Feast (Tone 4)
By your Nativity, O Most-Pure Virgin, Joachim and Anna are freed from barrenness; Adam and Eve, from the corruption of death. And we, your people, freed from the guilt of sin, celebrate and sing to you: The barren woman gives birth to the Theotokos, the Nourisher of our Life.
The Universal Exaltation of the Life-Creating Cross (Sept. 14)
Not long after the Nativity of the Most-Holy Theotokos, the Church celebrates the Exal-tation of the Most-Precious Cross of the Lord. The Savior Himself had spoken of His death on the Cross, saying: As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whoever believes in Him may have eternal life. For God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life (John 3:14-16). This was accomplished on Holy Friday when the Lord was “crucified under Pontius Pilate, suffered and was buried,” as the Creed proclaims. And just before He died He proclaimed It is finished (John 19:30)!
Truly, the Nativity of the Theotokos was seen as the beginning of our salvation, and the Cross is seen as the culmination of our salvation. By Christ’s death on It, our salvation was ac-complished. Mary is also closely associated with the Cross, for she was the “mystical paradise” in whom the Tree of Life sprouted; this Tree of Life, Christ our Savior, then “planted on earth the life-creating Tree of the Cross” (from the Feast). And as He suffered and died on the Life-giving Tree of the Cross, so too we are called upon to take up our own crosses on our shoulders and to die daily for the sake of Him Who died for us.
The Feast itself came about because of certain historical events. After the voluntary suf-fering and death on the Cross of the Lord, the sacred place of His suffering was scorned by the pagans. When the Roman Emperor Titus, in 70 A.D. conquered Jerusalem, he destroyed the city and leveled the Temple on Mt. Moriah, not leaving even a stone upon a stone, as had been fore-told by the Savior in a dialogue with His disciples (Mark 13:1-2).
The Emperor Hadrian (117-138), a backward, zealous pagan, constructed in place of the Jerusalem destroyed by Titus a new city, which he named Helio-Hadrianopolis. Further, it was forbidden for this city to be called by its previous name of Jerusalem. He commanded that the Holy Grave of the Lord be covered with earth and stones, raising on it an idol. On Golgotha, where the Savior was crucified, in 119 he erected a temple dedicated to the goddess Venus. Sa-crifices were offered before the statue and pagan rites were celebrated, accompanied by prostitu-tion. In Bethlehem, in the place where the Savior had been born of the Most-Pure Virgin, the im-pious monarch erected an idol to Adonis. All of this he did intending that the people completely forget about Christ the Savior and nevermore recollect the place where He lived, taught, suffered and arose with glory.
When Constantine the Great, Equal-to-the-Apostles (306-337) ascended the throne (being the first of the Roman Emperors to recognize Christianity) , he, together with his pious mother, Queen Helena, decided to restore the city of Jerusalem, and in the place of the suffering and re-surrection of the Lord Jesus Christ to erect a new church, to cleanse all of the places connected with the memory of Jesus from the pagan cult, and again to consecrate all of them. The Orthodox Queen Helena left for Jerusalem with a great quantity of gold, and the Emperor sent a letter to Patriarch Macarius I (313-323) in which he asked every kind of aid in the holy task of restoring the Christian holy places.
Having arrived in Jerusalem, the pious Queen destroyed all the idols and cleansed the city of pagan cult objects, consecrating the defiled places. She burned with the desire to raise up the Cross of Our Lord Jesus Christ; and so she commanded that digging proceed at the place where the Temple of Venus had stood. There the covered Grave of the Lord was discovered, as well as the place of execution, not far from which were found three crosses and four nails, as well as the sign board which had been nailed over His head.
In order to determine which of the three crosses belonged to the Savior, Patriarch Maca-rius ordered that the crosses, in turn, be placed on a dead person who was being brought to a place of burial. When the Cross of Christ touched the dead one, he immediately came to life. With great joy, the Orthodox Queen and the Patriarch together lifted up the Life-Creating Cross and showed it to all the people standing by. Later the Church of the Holy Sepulcher was con-structed on the site, enclosing within its walls the place of the crucifixion of the Savior, as well as His tomb, and a Feast was instituted for September 14, commemorating the glorious Exaltation of the Cross.
Troparion of the Feast (Tone 1).
O Lord, save Thy people, and bless Thine inheritance. Grant victories to the Orthodox Christians over their adversaries; and by virtue of Thy Cross, preserve Thy habitation.
Kontakion of the Feast (Tone 4).
As Thou wast voluntarily crucified for our sake, grant mercy to those who are called by Thy Name; make all Orthodox Christians glad by Thy power, granting them victories over their ad-versaries, by bestowing on them the invincible trophy, Thy weapon of peace.
The Entrance of the Theotokos into the Temple (Nov. 21).
Soon after the beginning of the Nativity Fast (Advent), the Holy Church celebrates the Feast of the Entrance of the Most-Holy Theotokos into the Temple. Here we encounter the holi-ness of Mary — a small child separated from the world, brought to live in the Temple — a life set apart, consecrated, and in a state of intimacy with God — something that all of us are called to be. We also see in this Feast a comparison between the Temple of stone and Mary, the Living Temple — the Temple of the Savior — for she will bear God the Word — the God-Man — in her womb, thus showing herself to be a holier Temple than that at Jerusalem. It is the Living Temple — the instrument of the Incarnation — which sanctifies the Temple built of stone.
According to the Inner Tradition of the Church, the Entrance into the Temple took place in the following manner: The parents of the Virgin, Joachim and Anna, when praying for the res-olution of their barrenness, gave a vow that if a child was born, it would be dedicated to the ser-vice of God. Thus, when the Most-Holy Virgin was three years old, her holy parents resolved to fulfill their vow.
Having gathered relatives and acquaintances, clothing the Most-Pure Mary in bright gar-ments, singing sacred hymns and carrying lit candles in their hands, they led her to the Jerusalem Temple. There the young Maiden was met by the High Priest with a multitude of priests. Leading up into the Temple were fifteen high steps, and the child Mary, it seems, was not able on her own to ascend these steps. But, as soon as she was put on the first step, being strengthened by the power of God, she quickly climbed the remaining steps to the top. Later, at an inspiration from Above, the High Priest led the Most-Holy Virgin into the Holy of Holies into which the High Priest entered only once a year on behalf of the people, after first making sacrifices for them and for himself. All who were present were astonished at this extraordinary event.
The righteous Joachim and Anna, having delivered the child voluntarily to the Heavenly Father, returned home; the Most-Blessed Mary remained in the rooms for virgins which were found at the Temple. Around the Temple, according to the witness of Holy Scripture (e.g., Luke 2:37), as well as that of the historian Josephus Flavius, there were many rooms in which remained those dedicated to the service of God.
A deep mystery covers the earthly life of the Most-Holy Theotokos from her childhood to her repose. Her life in the Jerusalem Temple was concealed. “If you were to ask me,” said the Blessed Jerome, “how the Most-Holy Virgin passed the time of her youth, I would answer that this is known only to God Himself and the Archangel Gabriel detailed to protect her.”
In Church Tradition, however, is preserved information that during her sojourn in the Je-rusalem Temple, the Most-Pure Virgin was educated in the community of pious virgins, diligently reading Holy Scriptures, occupied with handiworks, perpetually in prayer and growing up with love towards God.
In remembrance of the Entry into the Temple of the Most-Holy Theotokos, the Church, from ancient times, instituted a solemn Feast. Information concerning the celebration of the Feast in the first centuries of Christianity is found in the tradition of Palestinian Christians, which says that when the Holy Queen Helena came to Palestine, she erected a church in honor of the En-trance into the Temple of the Most-Holy Theotokos. Thus the Feast of the Entrance into the Temple of the Most-Holy Theotokos, pre-announcing the Incarnation of God on earth, proclaims salvation to all Christians.
Troparion of the Feast (Tone 4).
Today is the prelude of the good will of God, of the preaching of the salvation of mankind. The Virgin appears in the Temple of Cod, in anticipation proclaiming Christ to all. Let us rejoice and sing to her: Rejoice, O divine Fulfillment of the Creator’s dispensation!
Kontakion of the Feast (Tone 4).
The most pure Temple of the Savior; the precious Chamber and Virgin; the sacred Treasure of the glory of God, is presented today to the house of the Lord. She brings with her the grace of the Spirit, which the angels of God do praise. Truly this woman is the Abode of Heaven!
The Nativity of Our Lord God and Savior Jesus Christ (Dec. 25).
In the earliest days of Christianity, the Feast of the Nativity of Christ was not generally celebrated in the Church. First mention of the Feast is made by Clement of Alexandria, who mentions that certain Egyptians commemorated the birth of Christ on May 20. The Apostolic Constitutions of the first half of the 4th Century set forth that January 6 should be celebrated as both the Feast of the Nativity and Epiphany. St. Gregory of Nyssa in 380 wrote that the faithful of Cappadocia celebrated the Nativity on Dec. 25. The Feast was not celebrated in Jerusalem un-til the 6th Century, while St. John Chrysostom introduced it at Antioch in 386 and at Constanti-nople between 398-402. In Rome the Feast of the Nativity of Christ had been celebrated on Dec. 25 since 354.
December 25 was ultimately chosen by the Church as the date of the Nativity in order to Christianize the pagan Feast of Natalis Invicti or Invincible Sun, which was celebrated on that day. St. Cyprian of Carthage noted that this “anniversary of the invincible” was made actual only in the birth of Jesus — the only invincible One.
As the hymns of Christmas proclaim, “Our Savior, the Dayspring from the East, has vi-sited us from on high: And we who were in darkness and shadow have found the Truth. For the Lord is born of the Virgin” (Exapostilarion). And as the Prophet Isaiah foretold many centuries before, and as the Church proclaims at the Great Compline during the All-Night Vigil for the Na-tivity of Christ, “Understand all ye nations, and submit yourselves, for God is with us!”
The Christmas story is well-known from the witness of Holy Scripture:
In those days a decree went out front Caesar Augustus that all the world should be enrolled. This was the first enrollment, when Quirinius was governor of Syria. And all went to be enrolled, each to his own city. And Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and li-neage of David, to be enrolled with Mary his betrothed, who was with child. And while they were there, the time came for her to be delivered. And she gave birth to her first-born Son and wrapped Him in a manger, because there was no place for them in the inn [Luke 2:1-7].
Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, “Where is He Who has been born king of the Jews? For we have seen His star in the East, and have come to worship Him.” When Herod the king heard this, he was troubled, and all Jerusalem with him; and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. They told him, “In Bethlehem of Judea; for so it is written by the prophet: ‘And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will govern My people Israel/” Then Herod summoned the wise men secretly and ascertained from them what time the star appeared; and he sent them to Bethlehem, saying, “Go and search diligently for the Child, and when you have found Him bring me word, that I too may come and worship Him.” When they had heard the king they went their way; and lo, the star which they had seen in the East went before them, till it came to rest over the place where the Child was. When they saw the star, they rejoiced exceedingly with great joy; and going into the house they saw the Child with Mary His mother, and they fell down and worshipped Him. Then, opening their treasures, they offered Him gifts, gold and frankincense and myrrh. And being warned in a dream not to return to Herod, they departed to their own country by another way [Matt. 2:1-12].
And in that region there were shepherds out in the fields, keeping watch over their flock by night. And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with fear. And the angel said to them, “Be not afraid; for behold, I bring you good news of a great joy which will come to all the people; for to you is born this day in the city of David a Savior, Who is Christ the Lord. And this will be a sign for you: you will find a babe wrapped in swaddling cloths and lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host praising God and saying, “Glory to God in the highest, and on earth peace, good will among men” [Luke 2:8-14].
When the angels went away from them into heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.” And they went with haste, and found Mary and Joseph, and the Babe lying in a manger. And when they saw it they made known the saying which had been told them concern-ing this Child; and all who heard it wondered at what the shepherds told them. But Mary kept all these things, pondering them in her heart. And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them [Luke 2:15-20],
Now when [the wise men and shepherds] had departed, behold, an angel of the Lord ap-peared to Joseph in a dream and said, “Rise, take the Child and His mother, and flee to Egypt, and remain there till I tell you; for Herod is about to search for the child, to destroy Him.” And he rose and took the Child and His mother by night, and departed to Egypt, and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, “Out of Egypt have I called My son.” Then Herod, when he saw that he had been tricked by the wise men, was in a furious rage, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time which he had ascertained from the wise men. Then was fulfilled what was spoken by the prophet Jeremiah: “A voice was heard in Ramah, wailing and loud lamentation, Rachel weeping for her children; she refused to be consoled, because they were no more” [Matt. 2:13-18].
Troparion of the Feast (Tone 4).
Thy Nativity, O Christ our God, has shone to the world the light of wisdom! For by it, those who worshipped the stars, were taught by a star to adore Thee, the Sun of Righteousness, and to know Thee, the Orient from on high. O Lord, Glory to Thee!
Kontakion of the Feast (Tone 3).
Today the Virgin gives birth to the Transcendent One, and the earth offers a cave to the Unap-proachable One! Angels, with shepherds, glorify Him! The wise men journey with the star! Since for our sake the eternal God was born as a little child!