Some THOUGHTS ON THE IMMACULATE CONCEPTION (Sunday, December 8 ) by Sister Doctor Vassa Larin

“…And Joseph and His mother marveled at those things which were spoken of Him. Then Simeon blessed them, and said to Mary His mother, ‘Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against (yes, a sword will pierce through your own soul also), that the thoughts of many hearts may be revealed.’” (Lk 2: 33-35)

Today December 8 my Roman Catholic friends usually celebrate the “Immaculate Conception of Mary.” This feast is based on a teaching officially recognized by the Catholic Church in 1854, when Pope Pius IX declared: “The most Blessed Virgin Mary, in the first instant of her conception, by a singular grace and privilege granted by almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of original sin.”

While the “immaculate conception” is not a thing in Orthodox Christian tradition (the whole point is moot, because we have no clear teaching on “original sin”), tomorrow, on December 9 (a day following the Roman Catholic feast), the Orthodox celebrate a feast called, perplexingly, “The Conception *by the Holy Righteous Anna* of the Most Holy Theotokos.” In the Slavonic liturgical books, it is also called simply, “The Conception of the Holy Righteous Anna.” It’s a perplexing title, I think, because the Orthodox Church certainly does not teach that *only* Anna conceived the Theotokos, without Joachim. But there is an accentuation of St. Anna’s role in this picture, which we also see in the iconographic tradition, which more often depicts St. Anna holding the Theotokos (in the same position we see on icons of the Theotokos holding the Christ-child) than both Joachim and Anna with the Theotokos. I’ll also note this is different from the way the Conception of St. John the Baptist is traditioned, – it’s never called “The Conception of (or by) the Holy Righteous Elisabeth.”