The Feast of the Nativity of the Blessed Virgin Mary belongs to the twelveth feast days of the Orthodox Church; this is one of the four (if not counting the “Lord's-Theotokos” feast of the Presentation of the Lord), the most important - along with the Entry into the Temple, the Annunciation and the Dormition - dedicated to the glorification of the Mother of God.
2) The connection of the holiday with the events of the Sacred history of the Old and New Testaments.
The ecclesiastical exegetical (interpreting the spiritual meaning of Holy Scripture) tradition sees in many of the books of the Old Testament prophecies that a pure Maiden should appear in the world, from whom the Savior of the world is to be born.
Already in the story of Adam's fall, it is said that after God learned about the crime committed against His will - about the eating by the first people of the forbidden fruit from the Tree of the Knowledge of Good and Evil, He announced to them that once, in the future, “Seed ( ie, the Son) of the wife will erase the head of the serpent (ie, Satan) ”(see Genesis 3:15). Under the Seed in church exegesis it is customary to mean Christ, and under the Wife - the Mother of God.
The Bible also tells how the Old Testament righteous man Jacob was rewarded with a miraculous vision of a ladder from earth to heaven, leading to the very throne of the Most High, along which angels ascend and descend. It is also customary to symbolically understand this staircase as the Mother of God, who united heaven and earth, reconciled them through Christmas from Her the God-man Christ (see Book of Genesis 28: 10-17).
There is also a number of other Old Testament prophecies about the Mother of God, which are associated with certain events of Her earthly life. They will be cited by us further - in their direct connection with the spiritual meaning of other holidays of the Orthodox liturgical year (see, for example: Book of Exodus 3: 1-5; Book of Numbers 17:19; Book of Isaiah 7:14; Book of Prophet Ezekiel 44 : 1-3).
Although the birth of the Blessed Virgin Mary took place on the very eve of the appearance of Jesus Christ in the world, we will not find any description of Her Nativity in the canonical Gospel. For two millennia, the Orthodox Church has kept the story of the Nativity of the Mother of God in its living memory precisely as a true Holy Tradition, supplementing and clarifying for us the story of the coming of the Savior to earth contained in the Holy Scriptures.
We learn the details of the event of the Nativity of the Most Holy from one of the so-called "apocryphal" (that is, for one reason or another, not recognized by the Church as authentic and not included in the canon of the Holy Scriptures of the New Testament) gospels - the "Proto-Gospel of James." It is the story contained here - of course, rethought and subject to correction by the ancient Church Orthodox consciousness - that formed the basis of the Christian Tradition accepted by the Church.
“Proto-Gospel” tells that once - at the turn of two eras of world history, separated by the birth of Christ - in the city of Nazareth lived already very elderly and childless spouses - Joachim and Anna. All their lives, dedicated to fulfilling God's will and serving others, they dreamed and fervently prayed that the Lord would give them a child. Joachim and Anna even made a vow: if they still have a son or daughter, then the life of this baby will be dedicated to serving God. Finally, their prayer was heard: they named their daughter Mary (which is translated from Hebrew as “Lady” or “hope”). This girl, who brought comfort and spiritual relief to the elderly and God-fearing spouses, was destined to become the Mother of the future Savior of the world, the Son of God. According to her father, She descended from the royal family, and according to her mother, from the hierarchical family.
This is how the story of this begins in the apocrypha itself: “In the twelve tribes of Israel there was a certain Joachim, a very rich man who brought double gifts to God, saying: Let it be from my wealth to all the people, and for me to be forgiveness and propitiation to the Lord. The great day of the Lord had come when the children of Israel brought their gifts. And Reuben came out against him (Joachim), saying: You cannot bring gifts to the first, for you did not create the offspring of Israel. And Joachim was very grieved, and began to look at the genealogy of the twelve tribes of the people, saying: I will look in the twelve tribes of Israel, whether I alone did not give offspring to Israel. And after researching, he found out that all the righteous left offspring to Israel. He also remembered Abraham, how in his last days God gave him a son Isaac. And Joachim felt so bitter, and he did not go to his wife, but went into the wilderness, set up his tent there and fasted for forty days and forty nights, saying: I will not come in either to eat or drink until the Lord descends to me. and prayer will be my food and drink ”.
The reason for such sufferings of Joachim will become fully understandable to us only if we learn about those special features that distinguish the Old Testament teaching about marriage and death, as well as about the coming deliverer of the Jewish people - the “messiah”.
According to the ideas of the ancient Jews, after death, a person found himself in a gloomy place, in “Sheol”, somewhat reminiscent of the ancient “Hades” - in the joyless kingdom of the dead. Here he had to drag out a hopeless ghostly existence. All hope in the future could be pinned by him only on his offspring, for only those whose direct descendants will survive until the coming of the Messiah - the powerful king and spiritual leader predicted by the prophets, called to bring power and glory to Israel - will gain eternal life and enter his everlasting kingdom. Thus, the immortality of a person, according to the ideas of the ancient Jews, directly depended on whether they had children; Proceeding from this, the most important goal of marriage in ancient Israel was thought to be childbirth. That is why the absence of offspring was assessed as God's punishment and curse, depriving a person of any hope for eternal life.
“And his wife (Joachim) Anna, - the author of the Apocrypha continues his story, - wept weeping and wept sobbing, saying: I will pay for my widowhood, I will pay for my childlessness. But then came the great day of the Lord, and Judith, her maidservant, said to her: How long will you torment your soul? After all, the great day of the Lord has come, and you cannot cry. Take the headband that my mistress gave me for work: it is not fitting for me to wear it, for I am a servant, and the headband bears the sign of royalty. Anna answered: get away from me, I will not do this: the Lord humiliated me. Didn't the seducer inspire you to come, so that I, too, would commit sin with you? And Judith answered: Why am I going to persuade you? The Lord has closed your bosom so that you will not have offspring in Israel. And Anna was very upset, but took off her clothes, adorned her head, put on wedding clothes and went into the garden, walking about the ninth hour, and saw the laurel, and sat down under it and began to pray to the Lord, saying: God of my fathers, bless me and listen my prayer, how you blessed Sarah and gave her a son Isaac.
And, lifting her eyes to the sky, she saw a sparrow's nest on the tree and began to cry, saying: Woe is me, who gave birth to me? What bosom brought me into the world? For I became a curse to the children of Israel, and with mockery I was rejected from the temple. Woe to me, who am I like? I am not like the birds of the air, for the birds of the air have offspring with You, Lord. I am not like dumb creatures, for even dumb creatures have offspring with you, Lord. I am not like these waters, for the waters also bear fruit with Thee, Lord. Woe to me, who am I like? I am not like the earth, for the earth bears fruit in due season and blesses You, Lord.
And then the angel of the Lord appeared before her and said: Anna, Anna, the Lord heeded your prayer, you will conceive and give birth, and they will talk about your offspring all over the world. And Anna said: As the Lord my God lives! If I give birth to a child, male or female, I will give it as a gift to my Lord, and it will serve Him all its life. And two messengers came and said to her: Your husband, Joachim, is coming with his flocks: for an angel appeared to him and announced: Joachim, Joachim, God has heeded your prayer. Get out of here, for your wife Anna will conceive in her womb. And Joachim went and commanded his shepherds, saying: Bring ten spotless lambs, they will be for the Lord my God, and bring me twelve young calves, and they will be for the priests and elders, and a hundred kids for all the people. And so Joachim came up with his flocks, and Anna, standing at the gate, saw Joachim walking, and, running up, hugged him, and said: I know now that the Lord has blessed me: being a widow, I am no longer a widow, being barren, I now I will conceive! And Joachim found peace in his house that day ...
The months allotted to her passed, and Anna gave birth in the ninth month and asked the midwife: whom did I give birth to? She answered: daughter. And Anna said, My soul is exalted on this day, and has laid down my daughter. As the days passed, Anna recovered, and gave the breast to the baby, and named her Mary. "
This is how the Proto-Gospel of Jacob tells about the Nativity of the Virgin. It was this story that formed the basis of the church tradition itself about the event of the Nativity of the Mother of God.
3) The spiritual meaning of the holiday.
“Today is the beginning of the salvation of the world” - says the Monk John of Damascus (VIII century) in a festive sermon dedicated to the theme of the Nativity of the Mother of God. From the point of view of the Orthodox doctrine, this simple and artless story about the bitterness of childlessness and the joy of fulfilling what God asked for - the legend of the Nativity of the Mother of God - tells, in fact, an event that summed up the spiritual result of the entire Old Testament history of Israel. The life of the great biblical righteous men, their striving for the acquisition of true holiness - against the background of the bloody and terrible reality of the pagan world, against the background of the bitterness and anger of mankind enslaved to sin - invariably served a single purpose. This goal was to achieve (through many, many generations of God's chosen people of Israel) that genuine inner and spiritual purity of man, thanks to which the birth of a Young Woman would be possible, capable of receiving and giving the world his Savior - the Divine Infant Christ.
Into the vague and very vague "twilight" of the pre-Christian relationship between God and man: into the incompleteness of the degree of revelation available to people then, into the naivety and "nebulousness" of their ideas about their Creator - with the miraculous Nativity of the Blessed Virgin, the light of the coming New Testament day, that day, suddenly begins to penetrate that will never end. Indeed, together with the future Mother of God in this world, the hope for a quick deliverance of man from slavery to sin and death is born, and at the same time with this hope - and the exultant joy of anticipation of an imminent meeting with God Himself, which before only commanded and punished, but now it is just about humbly will enter the world like an ordinary - weak and defenseless - child.
All the events that we remember in the life of Mary - from the flight to Egypt because of the mortal danger that threatened Her little Son, to the terrible painful presence at the Cross with the crucified Jesus - were the fulfillment, "accomplishment" of the saving goal of the earthly life of the Mother of God: this goal was prepared for Her together with Her Christmas and then consciously and freely accepted by Her later - at the moment of the Annunciation. As the Monk John Damascene says, addressing the Mother of God: “After all, You did not live for Yourself, and you were not born for Yourself. You lived for God, entered into life for Him, in order to serve world salvation, so that through You the ancient advice of God about the incarnation of the Word (the Son of God) and our deification (that is, the maximum grace-filled likeness, as far as possible for a person, to God Himself) would be fulfilled ) ”.
Why did the Mother of God have to be born in just such a miraculous way - from barren parents? The Monk John Damascene also explains this: "Because it was necessary that to the only news under the sun, the main of miracles should be paved the way by other miracles." By “the only news under the sun” the Monk John, of course, means the Nativity of Christ, in comparison with which any other - even the most noticeable - event in world history turns out to be unimportant and unworthy of attention ...
4) The history of the holiday.
Despite the fact that the feast of the Nativity of the Most Holy Theotokos is often called “the beginning of the holidays” - after all, chronologically (plot) it opens a series of twelve New Testament celebrations - by the time of its appearance in the Church, it is one of the later ones. It should be noted that the Twelve Feasts of the Theotokos began to be celebrated later than the Lord's. It is likely that they stood out from the oldest common holiday - the Cathedral of the Virgin. Note that this holiday is still present in the church calendar: it is celebrated the next day after the Nativity of Christ (December 26, Old Style / December 8, Old Style).
Previously, it was believed that the first mention of the celebration of the Nativity of the Theotokos we find in the words (sermons) of Proclus, Patriarch of Constantinople (439-446); however, most likely these words are only attributed to him, but in fact do not belong. The oldest testimony in the Orthodox East about the feast of the Nativity of the Virgin is contained in the Jerusalem Lectionary (the so-called collections containing statutory instructions regarding liturgical readings of Holy Scripture on the days of the most important holidays of the church year) of the 7th century. In the west, the holiday is mentioned for the first time in the sacramentary (a collection of liturgical texts) of Pope Gelasius (492-496), but this missal, according to church historical science, also refers to a much later time - it was compiled no earlier than the 8th century. It was by the beginning of the 8th century that this day began to be celebrated with great solemnity.
It is likely that the celebration of the Nativity of the Mother of God originally included the remembrance of Her Entry into the Temple. St. Andrew of Crete (d. C. 712) compiled a canon and wrote two words on the occasion of the Nativity of the Mother of God. Perhaps St. Andrei strove to achieve the equalization of the significance of this holiday with other celebrations of the Theotokos. From Western mesyatslov, the holiday was first mentioned in the Roman martyrology of the pseudo-Jerome (7th century). However, in the West, unlike in the East, this holiday at first did not receive wide and widespread distribution.
The Feast of the Nativity of the Virgin, was attributed to the day of September 8, probably, as mentioned above, as opposed to the pagan Olympic Games.
5) Characteristic features of the festive divine service in different historical periods. The authors of the liturgical texts.
Of course, church chants should have appeared from the very inception of the feast of the Nativity of the Most Holy Theotokos. However, from those original texts dating back to the 7th century inclusive, probably only the troparion of the holiday has come down to us.
The main festive chants in honor of the Nativity of the Mother of God appear in the 8th-9th centuries. Of these, only less than half were included in our worship today. Most of these ancient chants, once adopted by the ancient liturgical regulations, are now out of use.
The service of the Nativity of the Blessed Virgin Mary includes hymnographic works of such outstanding ancient hymnists as St. Andrew of Crete (d. About 712) - the second canon of the holiday, St. John Damascene (d. About 780) - the first canon of the holiday, Herman, Patriarch of Constantinople (d. 740) - stichera on the verse, Anatoly, Bishop of Thessalonia (?) (IX century) - some stichera on the lithium, Stephen and Sergius Svyatogradtsev (monks of the monastery of St. Sava near Jerusalem) (IX century) - stichera on the Lord's cry and some stichera on the litium and on the verse, Joseph the Hymnographer (died 886) - the canon for the forefeast.
We only approximately know - according to the brief data contained in the so-called “Jerusalem Cannon” (7th century), what was the charter of the service of the Nativity of the Virgin until the 11th century. Starting from the 11th century, this service had a form that was already very similar to the current divine service of the holiday. The differences from today's practice are insignificant: some stichera are still missing here, the canon is sung more briefly than now, another prokeimenon is pronounced, etc. The old Russian liturgical practice of celebrating the Nativity of the Virgin differed little from the modern and ancient Russian liturgical practice.
6) Preparatory period of the holiday. Forefeast and afterfeast.
The Feast of the Nativity of the Blessed Virgin Mary has one day of the forefeast and four days of the afterfeast. Thus, the entire period of the celebration of the Nativity of the Virgin covers six days. On the second day of the holiday (September 9, Old Style / September 22, New Style), the Church glorifies the parents of the Most Holy Theotokos, the righteous Joachim and Anna.
7) The most important features of the festive worship.
For the feast of the Theotokos (including the feast of the Nativity of the Most Holy Theotokos), it is customary in Russian churches to use blue priestly vestments - as a symbol of Her heavenly purity and purity. Divine services are performed here in the form of an all-night vigil. There are no special statutory features that distinguish the feast of the Nativity of the Theotokos from other Theotokos twelve church celebrations. The text of the festive service of the Nativity of the Most Holy Theotokos is contained in the monthly menaea, in its September volume (monthly menaea are the liturgical books of the Orthodox Church, which contain the sequence of the services of the “fixed” holidays of the church year). The service is built according to the usual scheme - on the eve of the holiday, in the evening, his great vespers with litiya (the preceding small vespers, strictly speaking, nevertheless refers to the services of the forefeast) and solemn matins. The festive Liturgy is celebrated the next day. The most important texts of the service of the Nativity of the Mother of God (as is commonly believed in relation to all other church holidays) are her troparion and kontakion.
Troparion of the holiday: "Thy Nativity to the Virgin Mary, joy to erect the whole universe: from Thee, the Sun of Righteousness, Christ our God, has risen, and having broken the oath, give a blessing: and having abolished death, has given us an eternal life." Translated into Russian, the troparion of the holiday will look like this: “Your Christmas, Virgin Mary, announced the joy of the whole universe, for out of You the Sun of Truth has shone, Christ our God; destroying the oath (curse), He gave a blessing and, abolishing death, bestowed eternal life ”.
This troparion summarizes the meaning that the Nativity of Our Lady has for the whole world. Thanks to the Mother of God, a new Sun shone over the world, the Sun of Truth - Christ, Who with His redemptive feat destroyed the curse for sin, and at the same time, death inextricably linked with sin, instead of them He gave us blessing and life. The Savior is here called the Sun of Truth, perhaps for the sake of theological parallelism of the troparion of the Nativity of the Mother of God with the troparion of the feast of the Nativity of Christ.
Holiday kontakion:“Joachim and Anna of reproach of iniquity, and Adam and Eve are free from mortal aphids, Most Pure One, in Thy Holy Nativity: then Thy people also celebrate, the guilt of sins will be delivered, always call Ty: the Mother of God and the Nourishment of our life is born.” Translated into Russian: “Joachim and Anna were freed from reproach for childlessness, and Adam and Eve from mortal corruption, Most Pure One, in Thy Holy Nativity. It is also celebrated by Your people (people), delivered (redeemed) from condemnation for sins, exclaiming to You: the barren gives birth to the Mother of God and the Nourishing of our life. "
The kontakion of the holiday reflects the special influence that the Nativity of the Mother of God had on the entire historical existence of the world - on the period closest to the events of the holiday itself in the person of Joachim and Anna, on the most ancient - in the person of the first people of Adam and Eve and on the later - in the person of all those Christians. on whose behalf this kontakion is sung.
The stichera of the holiday, its canon, and all other important liturgical texts are also distinguished by special solemnity. As the Church proclaims, now “God the Throne is holy (that is, the Mother of God herself) in the land prepared for Himself” and “from the barren root” “grow out His Mother for us”. "This day (today) Eve is permitted condemnation, and infertility is permitted, and the Adam of ancient oaths." “Mother of the Belly is born (Mother of Life, that is, Christ, Who is the true Life Himself, as having delivered a person from slavery to sin and death), which permits, Adam's renewal, Evino's appeal, and the incorruptible source, aphid (corruption) application ( termination) ”. "But for her sake we are deified (deified), and deliverance from death by our own."
During the service, some texts of the Holy Scriptures of the Old and New Testaments are read. So, at Vespers, three paremias are read: fragments from the book of Genesis (28: 10-17), the book of the prophet Ezekiel (43:27; 44: 1-4), the book of Proverbs of Solomon (9: 1-11). It is customary to read these three paremias on other important Mother of God feasts.
The first of them tells about a wonderful vision of the ladder from earth to heaven by the Old Testament patriarch Jacob. As already noted, the staircase ascending from the earth to the Throne of God is symbolically understood as the Mother of God herself.
The second paremia contains a fragment from a large and mysterious vision revealed to the prophet Ezekiel. Speech here, in particular, is about some mysterious closed gates of the temple sanctuary, through which the Lord must enter, and which at the same time remain closed. Here, according to the church interpreters, there is a prophecy about the Mother of God, who, being virgin before the Nativity of Christ, remains a Virgin even after the Nativity of the Savior. As Blessed Theodorite of Cyrus (5th century) writes, “in this image the prophet gives us to understand the virgin womb, into which no one enters or emanates, except for the Lord (God) Himself”.
The third paremia symbolically depicts the Divine Wisdom, who built a house for Herself on seven strong pillars. The Wisdom of God, according to the church interpretation, is the Second Person of the Most Holy Trinity, the Son of God. He makes himself a house, by which is usually meant either the New Testament Church or the Most Holy Theotokos, from whom He must be born. As the Monk John of Damascus writes, “For the Creator of all there is a temple for the reception of Him; A hospitable home has been prepared for the Creator of the Word (as the Son of God is called in the Gospel of John); a bright cloud is spread out for the Sun of Truth ”.
At matins, a passage from the Gospel of Luke (1: 39-49.56), which is common for the Theotokos church holidays, is also read. It tells about the visit of the Mother of God to Her relative Elizabeth - the future mother of St. John the Baptist. The Mother of God is filled with genuine greatness here and offers exalted praise to God. And at the same time, she is filled with a feeling of deep humility and gratitude to her Creator.
At the festive Liturgy, excerpts from the New Testament are heard - from the Apostle (a book containing the Acts and Epistles of the Holy Apostles) and the Gospel. Reading from the Apostle usually precedes reading from the Four Gospels - as if preparing those praying to listen to the words of Christ Himself. The Apostolic Reading of the Feast of the Nativity of the Virgin is one of the most widespread New Testament readings of the Theotokos. This is a passage from Paul's Epistle to the Philippians (2: 5-11). This fragment contains one of the most sublime aspects of the teaching about the Incarnation in the world of the Son of God, who voluntarily “humiliated Himself, taking on the form of a slave, becoming like men and looking like a man”. This passage is read on the feast days of the Theotokos because it speaks of the meaning of the Incarnation of Christ, accomplished precisely through the medium of the Mother of God. In addition, the Apostle Paul here calls upon his readers to that truly deep humility that was inherent in the Mother of God.
The Gospel passage read during this festive Liturgy - also the common Church of the Theotokos reading (only on the Annunciation in this place a different fragment of the New Testament text sounds) - tells about the visit of the Lord to the house of two sisters Martha and Mary (Gospel of Luke 10: 38-42; 11: 27-28). The end of the reading is directly related to the image of the Mother of God, where the testimony of a certain woman sounds: “Blessed is the womb that bore You (Christ), and the breasts that nourished You”. At the beginning of the passage, the Lord speaks of the privilege of those who listen to the word of God and do the will of Christ, and not those who care only about the earthly. Of course, it is the Mother of God who is in the Church the ideal of such obedience to God and the fulfillment of His will. It is in this that one of the two sisters - the eponymous Mother of God Mary - surpasses the other - Martha.
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- The first Canon of the Nativity of the Blessed Virgin Mary. Voice 2. Creation of the Monk John Damascene (VIII century).
- The second Canon of the Nativity of the Blessed Virgin Mary. Voice 8 Creation of St. Andrew of Crete (VII century).
- Prayers for the Feast of the Nativity of the Blessed Virgin Mary.
Place of Christmas.
According to the generally accepted tradition, the Virgin Mary was born in the house of Joachim and Anna, which was located in the northeastern part of Jerusalem. Now it is the territory of the Muslim Quarter of the Old City, near the Lion Gate. However, Orthodox and Catholics point out the exact place in different ways, and these places are about 70 m apart from each other.An Orthodox monastery was built on the Orthodox site, on the ground floor there is a church in honor of the Nativity of the Virgin, and under the monastery building a cave has been preserved , which, according to legend, was part of the house of Joachim and Anna. 
Catholics indicate the place of the house in the immediate vicinity of Bethesda and built the Basilica of St. Anne there, in the crypt of which there are also ancient underground chambers. Celebration date and history of the establishment of the Holiday.
The date of the Nativity of the Virgin (September 8) is exactly 9 months from the date of the Orthodox holiday of Conception (December 9). Like other feasts of the Theotokos, the establishment of the festival refers to a relatively late time. The festival originated initially in the Greek church and soon after appeared in Rome and spread to the daughter churches. In the East, the first mention of the feast of the Nativity of the Most Holy Theotokos is found in the 5th century in the words of Saint Proclus, Archbishop of Constantinople (439-446). The official introduction of this holiday in the Byzantine Empire is attributed to the emperor of Mauritius. The celebration is mentioned by St. John Chrysostom, St. Augustine the Blessed. Tradition says that St. Elena built a church in Jerusalem in honor of the Nativity of the Most Holy Theotokos.Festive Service in Orthodoxy.
Chants of the earliest period have not survived in the modern Orthodox service of the holiday. It is known that in the 6th century the Monk Roman the Sweet Singer made a kontakion for the feast, but it has not survived.The works of the hymnographers Leo VI, the Byzantine emperor, and George, Bishop of Nicomedia, were in liturgical use, but the current charter is not accepted. Of the holiday chants currently used by the Orthodox Church, only the troparion "Thy Nativity, Virgin Mary" belongs to the comparatively ancient V-VII centuries.
The modern holiday service includes the following ancient creations:
- Saint Andrew of Crete (VII century) - the second canon;
- the Monk John of Damascus (VIII century) - the first canon;
- Herman, Patriarch of Constantinople (VIII century) - stichera on verse;
- Anatoly, Bishop of Thessalon (IX century) - some stichera on the lithium;
- Stephen and Sergius Svyatogradtsev (IX century) - stichera on "Lord I have cried" and some on litiya and verse;
- Joseph the Hymnographer (IX century) - canon for the forefeast.
Troparion, Kontakion, Zadostinik, Magnification, Stanzas at the "Lord of Calls" of the Feast of the Nativity of the Virgin.
Troparion of the holiday.Thy Christmas, Virgin Mary, announced joy to the whole universe: for out of Thee the Sun of righteousness shone - Christ our God, and, breaking the curse, gave a blessing, and, destroying death, gave us eternal life.
Holiday kontakion.
Joachim and Anna were freed from reproach for childlessness, and Adam and Eve were freed from death by Your holy birth, Most Pure One. It is also celebrated by Your people, who have freed themselves from the burden of sinfulness, exclaiming loudly to You: the barren gives birth to the Mother of God and the nourishment of our Life.
Zadostinik.
Chorus: Glory, my soul, the glorious birth of the Mother of God. Virginity is alien to mothers, and childbirth is unusual for virgins; on You, Mother of God, both have been accomplished. Therefore, all of us, the tribes of the earth, ceaselessly praise You.
Exaltation.
We glorify You, Most Holy Virgin, and honor Your holy parents, and in all glorious we glorify Your birth.
Stichera on "Lord Calls". Feast of the Nativity of the Virgin.
Today God rest on the rational Throne, the Throne is holy on earth, He is pre-prepared for Himself: Heaven has been approved by wisdom, He has become animated by love of mankind: from a barren root, Grow a life-giving garden to us, His Mother, God of miracles, and hopeless ones, O Lord, glory to Thee.
This is the day of the Lord, rejoice, people: behold the Light of the palace, and the Book of the Word of the Animal, from the womb of origin. And even to the east, the door, having been born, awaits the entrance of the Holy Hierarch the Great, the One and the One who leads Christ into the universe, into the salvation of our souls.
Today the barren gates are opened, and the Divine Maiden Door is coming. Today, the Fruit of Grace begins to awaken, revealing the Mother of God to the world, She who is also earthly with heavenly mates, for the salvation of our souls.
Today, the proclamation of the universal joy, this day heaving the winds, the salvation of the proclaimer, our nature, infertility is resolved: the infertility of the mother will appear, Virgin and after Christmas the Zizditeleva, from Nothing more alien God appropriates by the same nature, and to the erring flesh Man is the one who loves salvation, and Christ is the Savior.
Today God rests on the rational Throne, the Throne is holy on earth, He was prepared for Himself: Heaven, which was confirmed by wisdom, He made the sky inspired by love of man: from the barren root, Grow the garden of life to us, His Mother, God of miracles, and hopeless ones Hope, Lord, glory to Thee..
Features of the divine service of the holiday
Features of Great Vespers
After the small entrance, read three paremias.
Genesis 1.28, verses 10 to 17. This pair speaks of a ladder (ladder) that Patriarch Jacob saw in a dream. According to interpretations, this vision represented the Most Holy Virgin, through whom the Son of God descended to earth and united with human nature.
2. 44th chapter of the book of the prophet Ezekiel, verses 2 to 4. This pair speaks of the closed gates seen by the prophet Ezekiel, through which no one ever passed. In a vision, the prophet receives a revelation that the Lord God of Israel will pass through these gates, but they will remain closed. According to the interpretation, this prophecy means that the Virgin Mary was virgin before the birth of Christ and remained virgin after Christmas.
Nativity of the Blessed Virgin
3. 9th chapter of Proverbs of Solomon, verses 1 through 11. In this pair, which begins with the words “Wisdom builds a house for itself and establish seven pillars,” the word “Wisdom” means the Lord Jesus Christ Himself, who “builds a house for himself” - the Most Pure Virgin Mary, from whom He was incarnate and was born.
At the litiya, five stichera of the holiday are sung, voice 6. And "on the verse" - 4 stichera with their own verses.
Three times during the all-night vigil, the troparion of the feast is sung:
1) at the blessing of the loaves at the lithium;
2) by singing "God is Lord";
3) at the end of matins.
Features of matins
In the morning on polyeleus the majesty of the Mother of God is sung: "We magnify Thee, Most Holy Virgin, and we honor Thy holy parents, and we glorify Thy Christmas all-glorious." And after the magnificence, the small litany and the sedal feast, the first antiphon of the 4th voice is sung "From my youth ..."
If the twelve feast of the Theotokos happens on Sunday, then they sing power antiphons the current voice, that is, the voice of this week.
Then in the morning they read two canons. The first canon - the Monk John of Damascus; the second - St. Andrew of Crete. The Irmos of both canons, according to the charter, are supposed to be sung twice.
On the 9th song We do not sing "the most honest Cherubim", but the first chorus of the holiday is sung: "Great, my soul, the glorious Nativity of the Mother of God" and the irmos of the 2nd canon - "Virginity is alien to mothers and childbirth is strange to virgins: on You, Mother of God, the wallpaper is settled. By this we constantly magnify all the tribes of the earth. "
Then the singing of the ninth canon of the canon begins with the choruses of the holiday.
1. Chorus to the troparion of the first canon: "Great, my soul, the glorious Nativity of the Mother of God."
2. Chorus to the troparion of the second canon: "Great, my soul, Virgin Mary, born of barrenness."
Features of the Liturgy
During the singing of the Blessed Ones, they are interspersed with the singing of four troparia from Canto 3 of the first canon and four troparia from Canto 6 of the second canon.
On the Feast of the Theotokos, at the small entrance one should sing “Come, let us bow ...”, and after the entrance verse - the troparion, “Glory, and now” and the kontakion of the feast. Then the prokeimenon, voice 3, the song of the Mother of God - "My soul will magnify the Lord ...", the verse: "I look upon humility ..." and the Apostolic reading - to Philip, the 240th conceived (Phil. 2; 5-
eleven). After the Apostle - the Gospel of Luke, the 54th conceived (Luke 10; 38–42. 11; 27, 28). At the Liturgy, instead of “It is worthy to eat ...”, a supporter of the holiday is sung - irmos “Virginity Is Alien to a Mother” with a chorus, since the irmos of the 9th canon canon, with or without a chorus, is usually a donor on these holidays.
Participated: "I will receive the cup of salvation and call upon the name of the Lord."
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Voice 2.
Irmos: Come, people, let us find a song to Christ God, who divided the sea and insisted on people, who will also learn from the work of Egypt, as I will be glorified.
Come, faith, rejoicing in the Divine Spirit, You have come to salvation for the salvation of the Ever-maiden Youth, the son of a son, from a good day.
Rejoice, Pure One, Mother and the Slave of Christ God, Along with the first Hodataits bliss, the human race, we all worthily praise you with songs.
Life is born during the day of the bridge, and men also glorify the proclamation of the fall, even from Hell, having been found, they glorify Christ the Life-Giver with songs.
Irmos: Confirm us in Thee, O Lord, with the Tree put to death sin, and Thy fears put into the heart of us who sing Thee.
It is blameless to God who has lived, to all the fathers of Salvation, God to the parent of the Creator of the Birth and our God.
The Lord exuded all life from a good virgin, it was good to dwell in Nyuzha, and by Christmas preserving the incorruptible.
Annin's fruit, Mary, with the day, the Thunder that gave birth to life-giving, as we will remember the Mother of God, the Representative of all and the Assistant.
Sedalen, voice 4.
The Virgin Mary and the Mother of God are truly, like a cloud of light, that ascend to us and from the righteous will come to our glory. It is not to whom Adam is condemned, and Eve be freed from the bond, and for this we call crying out with the boldness of the only Pure One: joy proclaims Your Christmas to all the universe.
Irmos: The Hearts of the Lord, the hearing of Thy look and glorification of Thee, One Human-loving.
We sing praises to the Lord, for the faithful the salutary haven given to all, who gave birth to you.
Thirsty God, I will praise all Christ who manifests and holds, who faithfully sing Your sacrament.
Unsophisticated Lady, by your prayers we deliver sins, prudently we all please you.
Irmos: The haunted darkness of fortune telling, having ruined the faithful with the arrival of truth, the Divine Mother, illuminating the hearts, and insist on us with Thy light, Christ.
Let us remember the guilt of all the guilt that we are guilty of: I also rejoice in the image of the prophets, the salvation manifested from Toy is fruitful.
From dry dry vegetation of the rod of Jeremiah to Israel is shown divination, and now the light of the vegetation shines gloriously, from a good all-glorious birth.
Irmos: I cried out to the Lord from the temple of John: Thou didst raise me out of the depths of Hell, I pray that it was to the Deliverer, in the voice of praise, but truths in the spirit I devoured Thee.
To the Lord, in sorrow of goodness, he cried out to God the God of God the parents and this in the generations of the genera, for common salvation and praise.
Priyasha Heavenly gift from God is worthy, God-mother of God-motherhood is the parent, the same Cherubim is the overbearing, the Word and the Creator is the Parent.
Kondak, voice 4.
Joachim and Anne are the motives of despair, and Adam and Eve are freed from the mortal, O Most Pure One, in Thy holy birth. Then Thy people also celebrate, the guilt of transgressions is abolished, always call Ty: the Mother of God and the Foster of our life is not bad.
Prayer is gourmet and the sighing of the goodness and despair of Joachim and Anne is good and in the ears of the Lord in the presence, and the fruit of vegetation is alive in the world. Oh, I do prayers in grief, but you have a burden in the garden, but with joy she bears the Mother of God and the Foster of our life.
Irmos: Bush in the mountain of fire and dust of Chaldean jave of the prescription of Ty, God of God, the Divine Bo Immaterial in the material womb Fire unpleasantly accepted Esi. The same from thee who was born I sing: blessed art thou, God our father.
Thine lawyer in material phenomena is forbidden to understand and the great, Most Pure, sacrament, we sometimes punish not the wisdom of the earthly manner. The same, marvel at the miracles, vowel: blessed is God our father.
Horus and Two of the heavenly and mental Grave of God, the face of God is divine, a vernacular, from Thee, the Rock was not cut off by the hands of men, and two, He also passed the Lord, Like the miracle of our Father.
Irmos: In the cave of the majesty he represented Thy Mother, Lord, but the image of Shining from the fire of removing the unopened entrance, I will sing the one that is Thy end of the day, and we are exalted.
Even to God of our reconciliation, the predetermined tabernacle is beginning to be now, having the birth of the Word, we have become a Plane, we will eat Him, of those who do not exist, we have all we can.
The goodness of the transcendence of the worldly blessings allow the goodness and clearly the miracle of Christ showing, having come to the earthly, I sing Him, from those who do not exist in the same way of receiving, and we are exalted for all ages.
Irmos: Even before the Sun of the Luminary of God ascended, he came to us flatly, from the side of Devich, incarnate unrepeatably, Blessed Omnipotent, Ty, Goddess, we magnify.
Along with the rebellious people, pouring water out of the stone, with the good-humored tongue it gives good fruit from the bowels for joy to us, Ty, God-maternal Most Pure, Yuzhe is worthy of greatness.
For the sake of the ancient Weaner of condemnation and the foremaster of correction, Yuzhe of the birth to God I take out the assignment, to the Creator of the bridge, You, the Mother of God, we magnify.
Svetilen.
From the good day of Anne, the flower of origin, Mother of God, all the goodness of the Divine fulfills the ends of the world, and joy fills all creatures, Yuzhe still more, worthily praise, who are the souls of the earthly.
Пѣ́сень а҃.
І҆rmos: Blessed, people, let us take the song of hrⷭ҇tꙋ̀ bg҃ꙋ, divided the sea, and insisted on the people, who were also the ones who bred and the work of the gѵѵpetsk, ꙗ҆ꙗ҆kѡ glorified.
Be proud of the truth, the dh҃om of the blessed joyful, yu҆že ѿ I have come a good day, a man to salvation, ever since she was almost dead.
Rádꙋisѧ, chⷭ҇taѧ, mt҃i and worker rⷭ҇tà bg҃a, ꙗ҆, human kindred, we all are worthy of praise.
Life is born during the day of the bridge, and also men will call out the fall, є҆že ѿ a҆da, brѣtshyi, the mother of the life-giver will glorify with dreams.
Пѣ́сень г҃.
І҆rmos: You will solidify us in thee, where, with the tree, you will kill the gruh, and your fear will enter the hearts of our singers.
Immaculate God who lived, all the fathers of salvation, who are the fathers of the fathers of the birth and who are ours.
All life is wasted where, ѿ you have made good two, in nyuzhe vselitisѧ and vol, and by rzhⷭ҇tvѣ̀ preserve immortal.
Annnin fruit, my day, a life-bearing thunderbolt, we will remember, the representatives of all and helpers.
Sѣdalen, voice d҃.
Two maria and҆ btsⷣa isstinnѡ, ꙗ҆kѡ ѻ҆blak sѣta day ascending to us, and҆ ѿ righteous will be foreseen in our glory. not whoꙋ̀ a҆damъѡ҆
Пѣ́сень д҃.
І҆rmos: Ou҆slyshah, where, hearing of your viewing, and glorifying tѧ̀ dene manvѣkolyubche.
Let us play you, where, in the right, the salvific haven was given to all that are born to you.
Tѧ̀, bg҃onevѣsto, praiseꙋ̀ all hrⷭ҇tó and҆ holdings, singing your sacrament.
Inextricably happy, with your prayers and we have eliminated our transgressions, we are well-disposed to all of you.
Пѣ́сень є҃.
І҆rmos: To destroy the dreamy darkness of fortune-telling, and to the inevitable arrival of truth, to light up the hearts, and to us with your light, damn it, insist.
Vospoim lyudїe vsѣh vinꙋ, sꙋschago of nam byti vinovnago: є҆ѧzhe ѻ҆brazꙋ radovahꙋsѧ spodoblѧemi prⷪ҇rotsy, ꙗ҆vlennoe spasenїe ѿ toѧ plodѧsche.
Ѿ with a good all-glorious birth.
Пѣ́сень ѕ҃.
І҆rmos: When ѿ kita і҆ѡ́na shrieked: you have erected from the depths of a҆da, molusѧ, yes kѡ and davitel, in the voice of praise, but the truths will devour you.
When in the sorrow of goodness you cried out, bg҃omt҃re bg҃omꙋdrii and parents, and siyù to the births of the parents, for the general salvation and praise.
The good one is the gift ѿ bg҃a worthy, bg҃omt҃re bg҃omꙋdrii and the parents, the very heart of the superior wore, the word and the founder of the parent.
Kondak, voice d҃:
I҆ѡakim and are the reasons for mischief, and a҆dam and҆ є҆a ѿ. then your people are also celebrating, guilt of transgressions and abnormalities, always call you: it is good for us, and our life is nourishing.
Prayer for sighing, goodness and despair, but for the same and a҆anna blgoprїѧtno, and in the moment where you come, and the fruit of the living is alive. в
Пѣ́сень з҃.
І҆rmos: Kꙋpinà in the mountain gneneѡpalnaѧ, and҆ the rosy sand of the Chaldeanѧ, ꙗ҆vѣ is prescribed tѧ, bg҃onevsto: the divinely unreal in the material womb, ѻ҆ѡгн. tѣmzhe and҆zє̀є̀, bzh҃e ѻ҆tє́ts ouŕs.
Thy lawyer is forbidden in material influences, and it is a great sacrament, not wishing to be earthly wicked, sometimes we are punished. tѣѣmzhe ᲂu҆divlsѧ chꙋdesѝ, vowel: blessed bg҃҃ ѻ҆tє́ts' our.
Górꙋ and҆ dvr nbⷭ҇nꙋu, and thoughtful tѧ̀ lѣ́stvitsꙋ bg҃olѣ́pnѡ lik the divine pronouncing: ѿ you are not rꙋkami men, and two ch́de dezhe prodzhe
Пѣ́сень and҃.
І҆rmos: In the cave three-dimensional prototype є҆sѝ sometimes your mt҃r, where, ѻ҆́braz, not
Ꙗ҆zhe kb bg҃ꙋ nashegѡ primirenїѧ, pred̾ѡpredѣlennaѧ skinїѧ, є҆zhe byti nynѣ nachinaet, i҆mꙋschi Roditi word nam debelstvom flesh ꙗ҆vlshasѧ, є҆gozhe poem, i҆z sꙋschih not be alone in є҆zhe tѣm prїemshїi, i҆ prevoznosim in vsѧ̑ vѣki.
The goodness of the offering, the good of the world, the goodness, and I don’t sing, and I don’t live in the same being, and we are exalted in all ages.
Пѣ́сень ѳ҃.
І҆rmos: Already before the sun, the saint was born, plotsky to us who came, and from the side two, the incarnate incarnate, blessed, blessed, great, tѧ̀,
Even the rebellious people and the stone and the waste of water, the well-submissive zykѡm, give ѿ the loins of good fruit for the weight of us, that is great, we are great.
Forwardly, the ancient lady of the cult, and the foremaster and correction: yu҆zhe of the birth to bg҃ꙋ wine appropriation, to the founder of the power, so we are great.
Svѣtilen:
Ѿ not bad days of anne bloom in the production of btsⷣa, all the blessings of the divine and fulfilling the ends of the world, and the joy of all that fills creatures: I love the most wonderful.
Feast of the Nativity of the Blessed Virgin celebrated on September 21 (New Art.) and has 1 day of forefeast and 4 days of afterfeast.
- Nativity of the Blessed Virgin Mary Archpriest Seraphim Slobodskoy
- Nativity of the Most Holy Theotokos. The Shepherd's Word Saint Thaddeus the Assumption
- Word for Christmas of the Most Pure Lady of our Theotokos and Ever-Virgin Mary Metropolitan Anthony of Sourozh
- Skaballanovich M.N. in DjVu format
- The life and works of the apostles - the Mother of God as the planter of the faith of Christ.
- Crossword "Nativity of the Blessed Virgin Mary"
- List of churches with the patronal feast of the Nativity of the Most Holy Theotokos
The Lord, who lives in heaven, desiring to appear on earth and live with men, first prepared on it a place for the settlement of His glory - His Most Pure Mother: for it is customary for kings, when they want to come to any city, to prepare for themselves in it to stay ward. And just as the chambers of earthly kings are built by the most skillful craftsmen from the most precious objects, on the most exalted place, more beautiful and vast than all other human dwellings, so the chamber of glory of the Heavenly King was created. In the Old Testament, when God wanted to live in Jerusalem, Solomon created a temple for Him (3 Kings 5-7 chapters; 2 Chronicles 2-4 chap.) Through the most skillful builder Hiram, who was full of art, reason and knowledge for every business. Solomon created a temple of the most precious substances, of excellent stone (1 Kings 5: 17-18), of aromatic trees: cedar and cypress (2 Kings 6: 9-10), brought from Lebanon, and of pure gold, in the most exalted place , on Mount Moriah. The temple was all the more beautiful because on its walls there were still images of cherubim, various trees and fruits (1 Kings 6: 18-35, 7: 18-22, 29-42). The size of the temple was so large that it could accommodate without crowding all the multitude of the people of Israel, and the glory of the Lord descended on it in fire and a cloud (1 Kings 8: 10-11). However, this temple was not enough to contain the Incompatible God. Solomon created a temple for Him, but the Most High does not live in temples made with hands. "What house will you build for me- says the Lord, or what is the place for My rest? "(Acts 7:49). And so God deigned that at the beginning of New Testament grace a temple not made by hands - the Most Pure, Most Blessed Virgin Mary - was created. What kind of builder was that temple created? Truly - the wisest, by the very Wisdom of God, as Scripture says: "Wisdom has built herself a home"(Proverbs 9: 1), and everything created by the Wisdom of God is beautiful and perfect. And since the Wisdom of God created an animated chamber of the Word, - therefore, a perfect temple was created for a perfect God, a bright chamber for the blessed King, a pure and undefiled palace for a pure and unclean Bridegroom, an immaculate village for the immaculate Lamb. Semu is a faithful witness in heaven, speaking to Her: "You are all beautiful, my beloved, and there is no spot on you!"(Song 4: 7). And Saint Damascene writes: "All is the palace of the Spirit, all is the city of God, the sea of grace, all is good, all is close to God" (Word 1 on the Nativity of the Most Holy Theotokos).
From what substances was this chamber created? Truly - from the most precious: for it came, as from a precious stone, from the royal family, from David, who with a stone embedded in a sling, representing the stone - Christ, struck Goliath (1 Sam.17: 39-51); and, as from the fragrant trees of cedar and cypress, the Virgin Mary was born from a hierarchical family, offering fragrant sacrifices to God. Her father, the holy righteous Joachim, was the son of Barlafir, descended from the son of David Nathan, and her mother, the holy righteous Anna, was the daughter of the priest Matthan from the tribe of Aaron; thus, the Blessed Virgin was a royal family by her father, and a bishop's by her mother. Oh, from what the most precious substances - I mean the most honorable origin - an animated chamber was created for the King of Glory! And how in the Solomon temple, stone and wooden buildings acquired special value from pure gold, with which they were gilded; so in the Nativity of the Most Holy Theotokos, the nobility of royal and hierarchical origin deserved even more respect from the chastity of Her saints' parents, which is more dear, "than gold: it is more precious than precious stones; and nothing you desire can compare with it"(Proverbs 3:15). For the Blessed Virgin was born of chaste parents, which is above all nobility. About this, Saint Damascene, addressing the holy righteous Godfathers, says this: "O blessed spouses, Joachim and Anna! Truly, by the fruit of your womb, you appeared blameless, according to the word of the Lord: "You will know them by their fruits"(Matthew 7:16, 20). You have arranged your life as pleasing to God and as worthy of this one born of you. For, living chastely and righteously, you have grown the treasure of virginity - I mean the Virgin: before the birth of the Virgin, in the birth of the Virgin, after the birth of the Virgin, and always the Virgin, one ever-virgin in mind, soul, and body. It was fitting that virginity, born of chastity, should be brought to the flesh by the Only Begotten Light itself. Oh, two of the purest verbal turtledoves, Joachim and Anna! you, observing chastely the law of nature, were divinely honored with supernatural gifts, and gave birth to the Virgin of the Mother of God. You, having lived piously and righteously in human nature, have produced the highest Daughter of the angels and who now has dominion over the angels. O fairest and sweetest Daughter! Oh, krin, who grew in the midst of thorns from the noblest royal root! The kingdom of the priesthood has been enriched by you. "With these words, Saint Damascene clearly shows from which parents the Mother of God was born, of how precious substances the house of the Heavenly King is built.
Where was this animate chamber arranged? Truly - on the highest, for the Church gives the following testimony about her: "verily above all, you are the pure virgin"; but higher - not by place, but by virtues and the height of God's gifts. The place where the blessed Virgin was born was a small city in the land of Galilee, called Nazareth, dependent on the large city of Capernaum, and its inhabitants were despised, which is why it was said about Christ: "from Nazareth, can there be anything good?"(John 1:46). But Lord, "Who, dwelling on high, bows down to look to heaven and earth"(Psalm 112: 5-6), deigned that His Most Pure Mother was born not in Capernaum, in her pride ascended to heaven, but in humble Nazareth, "for what is high among men is an abomination to God"(Luke 16:15), but what is despised and humiliated by them is high and precious with Him. The very name of Nazareth at the same time depicts the height of the virtues of the Blessed Virgin. For as in His birth, the Lord through Bethlehem, which means: "the house of bread," secretly represented that He is bread that came down from heaven to revive and strengthen people: so in the birth of His Most Pure Mother He, through Nazareth, depicts exalted objects; for the name "Nazareth" means a blossoming, fenced, crowned and secret place: and all this clearly depicts the Most Holy Virgin. She is a color that has grown from the barren and old womb of a dry tree, an unfading color, perpetually blooming with virginity, a fragrant color, giving birth to the fragrance of the One King, - a color that bears fruit - Christ God the Lord, the only fragrant apple. She is sanctified by the grace of the Holy Spirit who found on Her and overshadowed Her and is the holiest of all saints, as having given birth to "all saints is the most holy word"... She is excluded from the number of sinful earthly ones, as pure and immaculate, and not only is she herself alien to sin, but she also removes sinners from iniquity, as the Church calls to her: "Rejoice, you who take away bad deeds"... It is crowned with glory and honor: it is crowned with glory, for it has grown from the root of the king; crowned with honor, because she came from the tribe of the bishop. Crowned with glory, because she came from chaste parents; crowned with honor, because she was honored with the annunciation and the ministry of the archangel. Crowned with glory, like the Mother of God; for what could be more glorious than giving birth to God? Crowned with honor, like the Ever-Virgin; for what could be more honorable than to remain a virgin after birth? Crowned with glory "the most glorious seraphim" as a seraphim lover of God. Crowned with honor "most honest cherub", as surpassed the cherubim in wisdom and knowledge of the Divine: "glory and honor and peace to everyone who does good"(Rom. 2:10), says the Apostle. But is there anyone of the earth-born more virtuous than the Most Pure Virgin? She kept all the commandments of the Lord, fulfilled all the will of the Lord, kept all his instructions, hid all his words in her heart, showed her neighbors all the deeds of mercy. Therefore, She is worthily crowned, as the one who does all-good. She is also a kind of storage; for she kept the treasure of her virgin chastity so carefully that she did not even want to entrust it to an angel, because when she saw the angel, She was embarrassed by his words and wondered what this greeting would mean (Luke 1:29). All these things Nazareth represented in the Blessed Virgin by his name. And who does not say how high that chamber of Christ was raised according to the virtues and gifts of God? She is high, for she was given from heaven, although she was born on earth from earthly ones; - from heaven, for, as some of the divinely enlightened men say, the archangel Gabriel, who announced to Zechariah about the birth of John, announced to Joachim and Anna about the conception of the Most Holy Theotokos and brought Her blessed name from heaven, saying to the barren mother: “Anna, Anna! most blessed, and her name will be called: Mary. " So it, without a doubt, can be called the holy city, the new Jerusalem, descending from heaven from God (Rev. 21: 2), the tabernacle of God. High is this God's tabernacle, for, having given birth to the King of Christ, she was exalted more than the seraphim. Oh, the height, unacceptable for human thoughts!
And what is the beauty of that mental chamber of Christ, about this, listen to the same sweet-spoken John Damascene, broadcasting the following about Her: "She was brought to God, the King of all, clothed with the splendor of virtues, as if with a golden robe, adorned with the grace of the Holy Spirit, and Her glory is within Her. : for as for every woman her glory is a husband who comes from outside, so the glory of the Mother of God is within Her, that is, the fruit of Her womb. " And Damascene also says, addressing Her: "Oh, God-gracious Virgin, the holy Church of God, which was spiritually created by this world-creator Solomon (the Wise Creator of the world) and dwelt in Her! She is not adorned with gold, not soulless stones, but instead of gold, shines with the Spirit, instead of precious stones it has precious beads - Christ. Such is the decoration of that chamber, much more beautiful than the one in the Temple of Solomon, in which the likeness of cherubim, trees and flowers were depicted. ; for by her cherubim life she not only equaled the cherubim, but also surpassed them.If the Church used to call other saints cherubim, singing: "that we shall call you holy; cherubim, for Christ has rested on you", then the more the Virgin Mary is a cherubim, for in Her Christ rested in His body, and God sat on Her most pure hands, as on a throne: the Virgin became the throne of the cherubim. She has in Her likeness and fruitful trees, having spiritually become a fruitful olive tree in the house of God and a flowering date (Psalm 55:10), which is why it is now called a life-giving garden, when the Church sings: "From a barren root, grow a life-giving garden for us, My Mother, miracles like God. " All this is said about Her spiritual beauty. But She was not deprived of bodily beauty, as many church teachers testify, that in the whole sunflower there was not and will not be such a beautiful virgin as the Virgin Mary, having seen Whom, Saint Dionysius the Areopagite would like to call God, if he did not know God, begotten by her. For the Divine grace, with which She was filled within, shone on Her bright face. The Heavenly King has prepared for himself such a chamber on earth, a beautiful chamber in soul and body, "prepared as a bride adorned for her husband"(Revelation 21: 2), - moreover, the chamber is spacious: "Her womb has made her wider than heaven", and fit into her "incapable Christ God".
The royal chambers are usually built large, so that they could accommodate not only the king, but also the multitude of forthcoming servants and people who come to him from everywhere. The vast settlement of the Word, the Most Pure Virgin, is spacious not only for God the Word, as the King, but also for us, the inflowing servants of God who dwells in Her: it contains God in the womb, but us in His benevolence. The chosen vessel of God, the holy Apostle Paul, moved by love, spoke to his beloved children: "our heart is expanded. You are not cramped in us"(2 Cor. 6: 11-12). But who of the saints can find such a vast benevolence as Mariino's benevolence about God? The chaste one is contained here, and the sinner is not cramped here. The repentant has his place in Her, and for the desperate and unrepentant, She is an undiscovered refuge, just as Noah's ark served as a refuge not only for clean, but also for unclean animals. In Her benevolence, all the grieving, the offended, the hungry, the wandering, the overwhelmed, the sick are accommodated without tightness: for the womb that gave birth to the good God cannot but be merciful. The chambers of the kings of the earth are guarded by many armed guards, which does not admit anyone who wants to enter them, but keeps them, carefully investigating where and why they are coming. And the animated chamber of Christ, although it is surrounded by cherubim and seraphim and countless faces of angels and all saints, nevertheless, at the door of Her blessed mercy, no one hinders entry, if anyone wished it: neither the guards repel, nor the warriors drive away and they do not investigate why anyone is going, but everyone enters them without hindrance with prayer and accepts the gift at a useful request.
So, we will resort to the mercy of the Born from a barren womb with the following greeting:
Rejoice, all-blameless chamber of the King of all! Rejoice, village of God and the Word, to whom with the Father and the Holy Spirit, and to You, Daughter of the Father, Mother of the Son, Bride of the Holy Spirit, may honor and glory be from us mortals forever. Amen.
Notes (edit)
Solomon, the king of Israel, the younger son and successor of the king, the psalmist David, reigned with great glory from 993 to 953 BC. He strengthened the borders of the state, suppressed internal unrest, and started a lively trade with neighboring states. Solomon's age was the most brilliant for the arts and sciences. The fame of his riches and even more of his wisdom spread far beyond the kingdom of Israel. The name of Solomon later became synonymous with the sage. His divinely inspired writings (Book of Proverbs, Ecclesiastes, Song of Songs) will forever remain a school of wisdom and virtue for all people. - The end of Solomon's life was overshadowed by his fall; but at the very end of his days, he knew the vanity of all earthly things.
In biblical history, two persons are known with the name of Hiram, both of whom were closely related to the construction of the temple of Jerusalem: 1) the Tyrian king, who was on friendly terms with Solomon, who glorified himself with remarkable buildings; he sent to Solomon cedars and cypresses, carpenters and craftsmen to build the temple, and 2) the Tyrian architect, according to whose design the vessels for Solomon's temple were made. Here it is more natural to understand this latter. He mastered the art and ability to produce all kinds of products - from gold, silver, copper and iron, and from stones and wood, and from yarn, and fine linen, and purple. See 1 Kings 7: 13-40 and 2 Chronicles 2: 13-14, 4:11, 16.
Lebanon is a mountain range in the northern limits of Palestine on the border between Judea and Syria, separating Phenicia from the latter, along the entire length of which it stretches; famous for its beautiful trees, especially cedar, cypress and oak.
Moriah is a mountain near Jerusalem. This mountain represents one of the hills on which Jerusalem is built; lies northeast of Zion.
In this event, Sts. fathers: Ephraim the Syrian, Augustine and others see typical features in relation to Christ: David killed Goliath with a stone thrown from a sling - "in the image of Christ; Goliath - in the image of the devil: the devil was smitten with the word of God and humility, finally he was crushed at Calvary In the end".
The word of St. John of Damascus on the Nativity of the Most Holy Theotokos.
From the service to the Introduction of the Most Holy Theotokos. Canon, irmos 9.
Capernaum is a city on the northwestern shore of Lake Gennesaret or the Tiberias Sea, belonging to Galilee, on the border between the tribes of Naphtali and Zabulon. It lay on a promontory, not far from the confluence of the Jordan River into the sea. During the earthly life of the Savior, Capernaum was distinguished by flourishing prosperity and wealth. In the wars with the Romans, Capernaum was completely ruined, and now only a few fishing huts and some pitiful ruins remain here.
Bethlehem is a small, insignificant town in the tribe of Judah, not far from Jerusalem, about 2 hours south, named so, probably because of the fertility of the earth, - the place of the Nativity of Christ.
According to the words of the Savior Himself, who spoke about himself: "I am the living bread that came down from heaven; he who eats this bread will live forever" (John 6:51).
"Joy of the whole universe"
One of the Orthodox liturgical hymns rightly asserts that about the Mother of God it is "more convenient for us to be silent" (it is more appropriate to be silent)! This is indeed so, therefore the chaste narration of the canonical Gospels marks only some episodes of Her life, and even then only in connection with the Son. Not a word is said about birth, youth (before the betrothal to Joseph), a sufficiently long life after the feast of Pentecost (which became for us the Day of the Holy Trinity), and, finally, about the blessed dormition.
Understandable human curiosity, unwilling to put up with the fact that not all of us should know and speak, finds an outlet in numerous apocryphal texts that are not included in the Bible, do not have dogmatic authority and contain many dubious (to put it mildly) descriptions. Nevertheless, the Church elevates some of them to the rank of Sacred Tradition and fixes them in her liturgical heritage. One of these monuments - "The Book of the Birth of Mary" - is the basis of the feast of the Nativity of the Most Holy Theotokos.
In the Orthodox calendar, this celebration belongs to the category of the Twelve Theotokos feasts and is celebrated on September 8/21. Of course, we do not know the exact year, let alone the historical birthday of the Virgin. This happened about two decades before the beginning of the era from the birth of Christ, in which we now live. But since the birth of the future Mother of the Lord symbolically opens the history of the New, Christian era, it is logical that this particular holiday is placed at the beginning of the church year. It expresses the absolute meaning of the birthday of the Virgin Mary as an accomplice in the story of our Salvation.
The Messianic expectations of the Jews, which reached their apogee during the Roman occupation (63 BC), were expressed for the descendants of the dynasty of King David in the hope of becoming the parents of the Messiah-Liberator. The rest hoped for the participation of their heirs in His future eternal kingdom. Therefore, infertility was considered not as a physical handicap, but as a punishment from God for obvious or secret sins. He who did not leave posterity disappeared without a trace from the face of the earth and from human memory.
Tradition tells that Joachim, who once wanted to make a sacrifice in the Jerusalem temple, was publicly pointed out to his unworthiness. A certain temple scribe approached him and said: "You must not participate in the sacrifices offered to God, for God did not bless you and did not give you offspring in Israel!" “Disgraced before the people,” the elder retired into the wilderness to his flocks, vowing not to return until he received a sign from Above.
Anna, who remained at home, having learned about the dishonor that befell her husband, went out in tears and confusion into the courtyard and saw a nest of barely fledging birds among the branches of a laurel tree. This visible reproach to her infertility was the last straw that overflowed the cup of the unfortunate woman's suffering. Sobbing, Anna raised her voice to God: “Lord God Almighty, who gave the offspring and fertility of every creature, and animals, and snakes, and fish, and birds, who gave them joy in their young! I offer You gratitude, for You ordered me alone to be deprived of Your mercies of Your goodness, for You know, Lord, the secret of my heart, and I made a vow from the beginning of my path that if You give me a son or daughter, I will consecrate them to You in the Holy your temple. "
The prayer was heard, and an angel appeared to her to announce the birth of the blessed Daughter. Thanking God, Anna hurried to Jerusalem to meet Joachim at the Golden Gate, who received the same gospel at the same time.
The daughter, who was born soon after, was named by the name given to her earlier by the angel - Mariam (Mary), which means "mistress" or "princess". The girl asked of God, according to her parents' vow, had to return to Him in order to be brought up in an atmosphere of special ritual purity at the Jerusalem temple, preparing for her only service in human history. Therefore, at the age of three, Her ceremonial "Introduction to the Temple" took place (this is the topic of the next twelve feast of the Mother of God).
The unexpected and unspeakable birth of Mary from elderly parents repeats the miracle of the birth of Her distant ancestor Isaac among the aged Abraham and Sarah and continues the biblical theme of children “requested” from God, who, in view of this, have a great future (Joseph the Beautiful, the prophet Samuel, and shortly before the birth of the Savior - John the Baptist). Therefore, the Nativity of the Virgin is a holiday of universal joy, as is sung about this in the festive troparion(voice 4):
“Thy birth, Virgin Mary,
joy announced to the entire universe:
for out of You shone the Sun of righteousness - Christ our God.
He removed the curse and gave a blessing;
He destroyed death and gave us eternal life. "
In the eastern iconography of the Nativity of the Mother of God, the moment of bringing the newborn Mary to the chest of mother Anna, lying on the bed surrounded by midwives and household members, is most often depicted. The frescoes by Giotto di Bondone (Scrovegni Chapel in Padua, 1304-1306) illustrate in detail the story of the Nativity of Mary.
Yuri Ivanovich Ruban,
candidate of historical sciences, candidate of theology
Literature: The book about the birth of the Blessed Mary and the childhood of the Savior, written in Hebrew by the most blessed Evangelist Matthew and translated in Latin by the blessed Jerome Presbyter // Apocryphal legends about Jesus, the Holy family and the witnesses of Christ. M., 1999; Rashkovsky EB "From the height of the East ...": Twelve festive cycle in the Orthodox divine service. M., 1993, p. 78-81; Skaballanovich M. N. Nativity of the Most Holy Theotokos. Kiev, 2004; Ruban Yu. Joy of the whole Universe // "Living water". St. Petersburg Church Bulletin. 2007. No. 9.
