The conception of the all-holy virgin Mary in the womb of Anna is celebrated on December 9 in the Byzantine tradition, for a natural reason, that the Eastern ancients thought a girl was in the womb one day less than a boy. However, in the Ruthenian Church in America, the feast is now celebrated together with the Roman Church on December 8, nine months before her birth on September 8, because she is the patron of the United States.
It is clear that this is a preparation for the birth of Christ on Christmas, for the first sticheron of the feast begins: “The barren Anna leaped for joy when she gave birth to Mary the Virgin who in turn will give birth in the flesh to God the Word.” Mary, the daughter of Anna and Joachim by way of natural birth is to be the temple of the Word of God incarnate for our sake and for our salvation.
The Eastern and Western Churches put the accent on different aspects of the feast. In the East, we celebrate the miracle of God taking away the barrenness of Anna’s womb. The Protoevangelium of James portrays the sadness of Joachim and Anna. Joachim lamented, “I have searched whether I am the only one who has not begotten offspring in Israel, and I have found of all the righteous that they had raised up offspring in Israel.” Anna wept, “I will bewail my widowhood, and bewail my childlessness.” (1,3 and 2,1) Two angels came, one to Joachim and another to Anna with a divine message that they would bear a child, even in their old age. When God takes away an emptiness, he fills us more than our faith can grasp, and they gave birth not only a child, but to the new Ark of God’s covenant with us.
The Western Church, on the other hand, puts the accent on Mary’s purity from all sin from her conception, defined by Pope Bl. Pius IX in 1848 as the Immaculate Conception. The theology behind this is that the incarnation of the sinless Word of God must come from a sinless temple, the womb of Mary which was never touched by sin, even from her conception.
It is unfortunate that this dogma has become a bone of contention between the Catholic and Orthodox Churches. Both believe in the ancestral sin, but in different ways, so that for the Orthodox the main curse of the sin of Adam and Eve is death, while for the Catholics, it is original sin. May we seek unity and not division. Most Orthodox theologians do believe that the “ancestral sin” has infected the human race, but might disagree about the way it does this. In our dialogue, we must seek a mutual understanding, perhaps in the words of Orthodox theologians who saw a “pre-purification” in Mary. “And in every way [the Lord] became a man, save sin, for he had been conceived from a virgin, after she had been pre-purified with respect to soul and body through the Holy Spirit.” (Gregory the Theologian, Homily 38 on the Theophany) or St. John Damascene, who wrote, “O all-blessed loins of Joachim, from which the all-pure seed was sown. O epic womb, in which the all-holy infant was born, after she was formed, and a little later increased by nutriments from Anne. Her (Anne’s) belly conceived in itself an ensouled heaven, wider than the wide space of heaven.” (Both quotes from Christian Kappes’ book, The Immaculate Conception 21 and 60).
December 8 is a Holy Day celebrating the Maternity of Saint Ann (AKA Immaculate Conception of Mary, the Mother of God in the Latin Church). You will also hear the feast as the Conception of the Blessed Virgin Mary.
Senator Blumenthal will explain in detail the recently passed Ukraine Security Assistance Initiative in the NDAA defense bill and his funding authorization proposal to aid Ukraine’s soldiers
St. Sabbas lived from 439-532. His connection with the Feast of Christmas is that, like Christ, he was dedicated to God from the beginning of his life, imitating him from his birth Therefore, he was called “the sanctified one.” He entered the monastery at the age of eight. He was the founder of the St. Sabbas monastery in the area of Bethlehem, close to the place of our Lord’s birth. It was the Typicon (the Rule of Life for a monastery) of this monastery that became the model for the Byzantine order of the Divine Office.
Today, the Byzantine and the Latin Churches liturgically recalls the Prophet of Zephaniah. In Hebrew, the name means “Yahweh has concealed.” Zephania is known in biblical study as the ninth of twelve minor prophets (taken in literary order). The Latin Church remembers the Prophet as the one who inspired the hymn, Dies irae. The Prophet gave his message to Jerusalem to be united in their worship and faith in the true God otherwise face God’s judgement, “the Day of the Lord.”
On the Fourth Sunday [that is, today] before Christmas, the Syrian Church remembers the Visitation of Mary to her cousin Elizabeth. In the Byzantine Church, there is no feast of the Visitation, though this gospel is the common gospel for Matins of Feasts of the Theotokos.
Parish hosting new book signing
Journey with female protagonist, Oksana as she shares her Ukrainian American experience. Thirty-eight pages of detailed color illustrations transport you through Oksana’s vibrant world filled with the customs, dance, food, craft, music and holiday traditions passed down from generations of Ukrainians. Oksana’s appreciation of her culture empowers children to celebrate their heritage.
Bishop Peter Stasiuk, C.Ss.R. of Australia