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University of Reading scholars in the Arab village of Nazareth in Israel have discovered the remains of an Eastern Orthodox church, encompassing a 1st Century AD Jewish home. Cross-referencing this with 7th century travellers accounts, it is believed that this church is the Church of the Nutrition, built during the period of the Eastern Roman Empire over the site traditionally believed to have been the dwelling of Saint Joseph, the Virgin Mary and Jesus Christ.

The video below explains the findings in more detail. While the veracity of Jesus’ residence in this home can not be proven, it is obvious that Christians in Nazareth in the early days of Christianity believed it to be the case and convinced the Church hierarchy of this.

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Today is the Feast of Transfiguration; while it falls during the Dormition fast, dietary restrictions are relaxed today.

Prior to the conversion of Georgia to Christianity in the 4th century, various folk religions and Greek-influenced pagan cults were present in the country. As Georgia has the world’s oldest winemaking tradition (over 8000 years), viticulture plays a very large role in the lives of lowland Georgians, and the management practices of the vineyard were often linked with religious festivals. Archaelogical ruins in Georgia indicate that Dionysian/Bacchan cults were widespread before Georgia’s conversion, and that rites to this god involving wine and grapes were common.

Orthodox Christian practice, past and present, has been to examine local pagan customs and, provided such customs are not wicked, to adapt and Christianise them.  For example, Orthodox priests in China commonly hold a liturgy in memory of the deceased for Chinese converts on the two Grave-Sweeping Festivals, which are ancient ancestor-worship festivals. The Church Fathers in the early days of the Church in the Roman Empire likewise evaluated local folk customs and pre-existing Jewish rites, and conflated them with Church festivals. The presentation of grapes at Transfiguration is one of these customs.

Presenting fruit and grapes at the temple is an ancient Jewish custom (Gen 4:2-4; Ex 13:12-13; Num 15:19-21; Deut 8:10-14).  It was Christianised by the Apostles  (1 Cor 16:1-2). Presentation of grapes at the temple is mentioned in the Third Rule of the Apostolic Canon, which is the earliest collection of written ecclesiastic laws (canons) in our possession, dating to the second century.

In the first centuries of the Church, the faithful presented to the temple the fruit and produce of each seaon’s new harvest: bread, wine, oil, incense, wax, honey and fruit . Bread, wine, oil and wax were taken to the altar, while the other offerings were used to feed the clergy and the poor who were under the Church’s care.

In Georgia, the date of the grape harvest or Rtveli is determined by the ripeness of the grapes rather than a fixed date, but traditionally it was forbidden to consume grapes during the Dormition fast before Transfiguration and so Rtveli always occurs no earlier than Transfiguration. In practical terms, Rtveli is usually no earlier than the last week of August, and in the mountainous areas of western Georgia it can be as late as November.

There is a theological significance to the blessing of grapes at Transfiguration. Just as we celebrate Christ’s Transfiguration today, we celebrate this with objects that undergo both physical and spiritual transformation. Grapes are physically transformed, from flower to fruit, from fruit to must, and from must to wine. Grapes are also spiritually transformed, from ordinary wine into the Blood of Christ during the Divine Liturgy.

It should also be recalled that the Church is frequently described as a vine, with the faithful being the fruit that it bears.

In addition, King Demetre 1st of Georgia in the 12th century wrote a hymn of praise to the Ghvtismshobeli, the Virgin Mary, describing her as a beautiful vineyard. As Georgia is the land allocated to the Virgin Mary by the Holy Spirit, the hymn functions almost as an unofficial national anthem and is very popular.  The melody by the 19th century composer Paliashvili is favoured today. The lyrics of the hymn “Shen Khar Venakhi/Thou Art a Vineyard” are:

Georgian text:
შენ ხარ ვენახი, ახლად აყვავებული,
ნორჩი კეთილი, ედემს შინა ნერგული,
(ალვა სუნელი, სამოთხეს ამოსული,)
(ღმერთმან შეგამკო ვერვინა გჯობს ქებული,)
და თავით თვისით მზე ხარ და გაბრწყინვებული.
Latin transliteration:
shen khar venakhi, akhlad aqvavebuli.
norchi k’etili, edems shina nerguli.
(alva suneli, samotkhes amosuli.)
(ghmertman shegamk’o vervina gjobs kebuli.)
da tavit tvisit mze khar da gabrts’qinvebuli.
English translation:
You are a vineyard newly blossomed.
Young, beautiful, growing in Eden,
(A fragrant poplar sapling in Paradise.)
(May God adorn you. No one is more worthy of praise.)
You yourself are the sun, shining brilliantly.

A blessed Transfiguration Feast to you all.

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The second half of August in Georgia is devoted to the Virgin Mary, or the Ghvtismshobeli as she is known in Georgia.  For two weeks, starting today, a fast is practiced and Orthodox Christians focus their prayers upon the Virgin Mary, as a prelude to the celebration of her death (“Dormition” or falling asleep) and reunion with her Son, Jesus Christ. As the Liturgical Calender starts on September 1, the Feast of the Dormition is the last major feast of the Church year.

During this season, the Transfiguration of Christ is also celebrated.

As Georgia is the country allocated to the Virgin Mary by the Holy Spirit, Georgians are quite dedicated to this season. Although Georgia is a conservative country with somewhat demarcated roles for men and women, the deep passions that this season arouses reflect or perhaps inspire the high status of women in this very traditional society.

The Scriptures have no accounts of the Virgin Mary’s death, but Church Tradition is rich with accounts of this event that are recounted in the hymns and iconography of the event. There are substantial traditional accounts of her life between the Ascension and her death.

“After the Ascension of the Lord, the Mother of God remained in the care of the Apostle John the Theologian, and during his journeys She lived at the home of his parents, near the Mount of Olives. She was a source of consolation and edification both for the Apostles and for all the believers. Conversing with them, She told them about miraculous events: the Annunciation, the seedless and undefiled Conception of Christ born of Her, about His early childhood, and about His earthly life. Like the Apostles, She helped plant and strengthen the Christian Church by Her presence, Her discourse and Her prayers.

The reverence of the Apostles for the Most Holy Virgin was extraordinary. After the receiving of the Holy Spirit on the day of Pentecost, the Apostles remained at Jerusalem for about ten years attending to the salvation of the Jews, and wanting moreover to see the Mother of God and hear Her holy discourse. Many of the newly-enlightened in the Faith even came from faraway lands to Jerusalem, to see and to hear the All-Pure Mother of God.

During the persecution initiated by King Herod against the young Church of Christ (Acts 12:1-3), the Most Holy Virgin and the Apostle John the Theologian withdrew to Ephesus in the year 43. The preaching of the Gospel there had fallen by lot to the Apostle John the Theologian. The Mother of God was on Cyprus with St Lazarus the Four-Days-Dead, where he was bishop. She was also on Holy Mount Athos. St Stephen of the Holy Mountain says that the Mother of God prophetically spoke of it: “Let this place be my lot, given to me by my Son and my God. I will be the Patroness of this place and intercede with God for it.”

The respect of ancient Christians for the Mother of God was so great that they preserved what they could about Her life, what they could take note of concerning Her sayings and deeds, and they even passed down to us a description of Her outward appearance.

According to Tradition, based on the words of the Hieromartyrs Dionysius the Areopagite (October 3), Ignatius the God-Bearer (December 20), St Ambrose of Milan (December 7) had occasion to write in his work “On Virgins” concerning the Mother of God: “She was a Virgin not only in body, but also in soul, humble of heart, circumspect in word, wise in mind, not overly given to speaking, a lover of reading and of work, and prudent in speech. Her rule of life was to offend no one, to intend good for everyone, to respect the aged, not envy others, avoid bragging, be healthy of mind, and to love virtue.”

When did She ever hurl the least insult in the face of Her parents? When was She at discord with Her kin? When did She ever puff up with pride before a modest person, or laugh at the weak, or shun the destitute? With Her there was nothing of glaring eyes, nothing of unseemly words, nor of improper conduct. She was modest in the movement of Her body, Her step was quiet, and Her voice straightforward; so that Her face was an expression of soul. She was the personification of purity.

All Her days She was concerned with fasting: She slept only when necessary, and even then, when Her body was at rest, She was still alert in spirit, repeating in Her dreams what She had read, or the implementation of proposed intentions, or those planned yet anew. She was out of Her house only for church, and then only in the company of relatives. Otherwise, She seldom appeared outside Her house in the company of others, and She was Her own best overseer. Others could protect Her only in body, but She Herself guarded Her character.

At the time of Her blessed Falling Asleep, the Most Holy Virgin Mary was again at Jerusalem. Her fame as the Mother of God had already spread throughout the land and had aroused many of the envious and the spiteful against Her. They wanted to make attempts on Her life; but God preserved Her from enemies.

Day and night She spent her time in prayer. The Most Holy Theotokos went often to the Holy Sepulchre of the Lord, and here She offered up fervent prayer. More than once, enemies of the Savior sought to hinder Her from visiting her holy place, and they asked the High Priest for a guard to watch over the Grave of the Lord. The Holy Virgin continued to pray right in front of them, yet unseen by anyone.

In one such visit to Golgotha, the Archangel Gabriel appeared to Her and announced Her approaching departure from this life to eternal life. In pledge of this, the Archangel gave Her a palm branch. With these heavenly tidings the Mother of God returned to Bethlehem with the three girls attending Her (Sepphora, Abigail, and Jael). She summoned Righteous Joseph of Arimathea and other disciples of the Lord, and told them of Her impending Repose.

The Most Holy Virgin prayed also that the Lord would have the Apostle John come to Her. The Holy Spirit transported him from Ephesus, setting him in that very place where the Mother of God lay. After the prayer, the Most Holy Virgin offered incense, and John heard a voice from Heaven, closing Her prayer with the word “Amen.” The Mother of God took it that the voice meant the speedy arrival of the Apostles and the Disciples and the holy Bodiless Powers.

The faithful, whose number by then was impossible to count, gathered together, says St John of Damascus, like clouds and eagles, to listen to the Mother of God. Seeing one another, the Disciples rejoiced, but in their confusion they asked each other why the Lord had gathered them together in one place. St John the Theologian, greeting them with tears of joy, said that the time of the Virgin’s repose was at hand.

Going in to the Mother of God, they beheld Her lying upon the bed, and filled with spiritual joy. The Disciples greeted Her, and then they told her how they had been carried miraculously from their places of preaching. The Most Holy Virgin Mary glorified God, because He had heard Her prayer and fulfilled Her heart’s desire, and She began speaking about Her imminent end.

During this conversation the Apostle Paul also appeared in a miraculous manner together with his disciples Dionysius the Areopagite, St Hierotheus, St Timothy and others of the Seventy Apostles. The Holy Spirit had gathered them all together so that they might be granted the blessing of the All-Pure Virgin Mary, and more fittingly to see to the burial of the Mother of the Lord. She called each of them to Herself by name, She blessed them and extolled them for their faith and the hardships they endured in preaching the Gospel of Christ. To each She wished eternal bliss, and prayed with them for the peace and welfare of the whole world.

Then came the third hour (9 A.M.), when the Dormition of the Mother of God was to occur. A number of candles were burning. The holy Disciples surrounded her beautifully adorned bed, offering praise to God. She prayed in anticipation of Her demise and of the arrival of Her longed-for Son and Lord. Suddenly, the inexpressible Light of Divine Glory shone forth, before which the blazing candles paled in comparison. All who it saw took fright. Descending from Heaven was Christ, the King of Glory, surrounded by hosts of Angels and Archangels and other Heavenly Powers, together with the souls of the Forefathers and the Prophets, who had prophesied in ages past concerning the Most Holy Virgin Mary.

Seeing Her Son, the Mother of God exclaimed: “My soul doth magnify the Lord, and my spirit hath rejoiced in God My Savior, for He hath regarded the low estate of His Handmaiden” (Luke 1:46-48) and, rising from Her bed to meet the Lord, She bowed down to Him, and the Lord bid Her enter into Life Eternal. Without any bodily suffering, as though in a happy sleep, the Most Holy Virgin Mary gave Her soul into the hands of Her Son and God.

Then began a joyous angelic song. Accompanying the pure soul of the God-betrothed and with reverent awe for the Queen of Heaven, the angels exclaimed: “Hail, Full of Grace, the Lord is with Thee, blessed art Thou among women! For lo, the Queen, God’s Maiden comes, lift up the gates, and with the Ever-Existing One, take up the Mother of Light; for through Her salvation has come to all the human race. It is impossible to gaze upon Her, and it is impossible to render Her due honor” (Stikherion on “Lord, I Have Cried”). The Heavenly gates were raised, and meeting the soul of the Most Holy Mother of God, the Cherubim and the Seraphim glorified Her with joy. The face of the Mother of God was radiant with the glory of Divine virginity, and from Her body there came a sweet fragrance.

Miraculous was the life of the All-Pure Virgin, and wondrous was Her Repose, as Holy Church sings: “In Thee, O Queen, the God of all hath given thee as thy portion the things that are above nature. Just as in the Birth-Giving He did preserve Thine virginity, so also in the grave He did preserve Thy body from decay” (Canon 1, Ode 6, Troparion 1).

Kissing the all-pure body with reverence and in awe, the Disciples in turn were blessed by it and filled with grace and spiritual joy. Through the great glorification of the Most Holy Theotokos, the almighty power of God healed the sick, who with faith and love touched the holy bed.

Bewailing their separation from the Mother of God, the Apostles prepared to bury Her all-pure body. The holy Apostles Peter, Paul, James and others of the Twelve Apostles carried the funeral bier upon their shoulders, and upon it lay the body of the Ever-Virgin Mary. St John the Theologian went at the head with the resplendent palm-branch from Paradise. The other saints and a multitude of the faithful accompanied the funeral bier with candles and censers, singing sacred songs. This solemn procession went from Sion through Jerusalem to the Garden of Gethsemane.

With the start of the procession there suddenly appeared over the all-pure body of the Mother of God and all those accompanying Her a resplendent circular cloud, like a crown. There was heard the singing of the Heavenly Powers, glorifying the Mother of God, which echoed that of the worldly voices. This circle of Heavenly singers and radiance accompanied the procession to the very place of burial.

Unbelieving inhabitants of Jerusalem, taken aback by the extraordinarily grand funeral procession and vexed at the honor accorded the Mother of Jesus, complained of this to the High Priest and scribes. Burning with envy and vengefulness toward everything that reminded them of Christ, they sent out their own servants to disrupt the procession and to set the body of the Mother of God afire.

An angry crowd and soldiers set off against the Christians, but the circular cloud accompanying the procession descended and surrounded them like a wall. The pursuers heard the footsteps and the singing, but could not see any of those accompanying the procession. Indeed, many of them were struck blind.

The Jewish priest Athonios, out of spite and hatred for the Mother of Jesus of Nazareth, wanted to topple the funeral bier on which lay the body of the Most Holy Virgin Mary, but an angel of God invisibly cut off his hands, which had touched the bier. Seeing such a wonder, Athonios repented and with faith confessed the majesty of the Mother of God. He received healing and joined the crowd accompanying the body of the Mother of God, and he became a zealous follower of Christ.

When the procession reached the Garden of Gethsemane, then amidst the weeping and the wailing began the last kiss to the all-pure body. Only towards evening were the Apostles able to place it in the tomb and seal the entrance to the cave with a large stone.

For three days they did not depart from the place of burial, praying and chanting Psalms. Through the wise providence of God, the Apostle Thomas was not to be present at the burial of the Mother of God. Arriving late on the third day at Gethsemane, he lay down at the tomb and with bitter tears asked that l he might be permitted to look once more upon the Mother of God and bid her farewell. The Apostles out of heartfelt pity for him decided to open the grave and permit him the comfort of venerating the holy relics of the Ever-Virgin Mary. Having opened the grave, they found in it only the grave wrappings and were thus convinced of the bodily ascent of the Most Holy Virgin Mary to Heaven.

On the evening of the same day, when the Apostles had gathered at a house to strengthen themselves with food, the Mother of God appeared to them and said: “Rejoice! I am with you all the days of your lives.” This so gladdened the Apostles and everyone with them, that they took a portion of the bread, set aside at the meal in memory of the Savior (“the Lord’s Portion”), and they exclaimed : “Most Holy Theotokos, save us”. (This marks the beginning of the rite of offering up the “Panagia” (“All-Holy”), a portion of bread in honor of the Mother of God, which is done at monasteries to the present day).

The sash of the Mother of God, and Her holy garb, preserved with reverence and distributed over the face of the earth in pieces, have worked miracles both in the past and at present. Her numerous icons everywhere pour forth signs and healings, and Her holy body, taken up to Heaven, bears witness to our own future life there. Her body was not left to the vicissitudes of the transitory world, but was incomparably exalted by its glorious ascent to Heaven.”

OCA

A neat summary of the accepted Tradition is documented for us. At the time of the Ecumenical Council of Chalcedon in 451, Byzantine Empress Pulcheria requested the Patriarch of Jerusalem, Patriarch Juvenal, to transfer a garment of the Virgin Mary to Constantinople.  Explaining that no bodily relics of the Virgin Mary existed,  he referred to a much earlier document, the Euthymian History.

There is nothing in the holy, inspired Scripture about the death of Mary, the holy Theotokos; but we know from an ancient and truest tradition that at the time of her glorious falling asleep, all the holy Apostles, who were traveling the world preaching salvation to the nations, were in an instant lifted up and brought to Jerusalem. As they stood before her, they saw an angelic apparition, and a divine chanting was heard from the higher Powers. And so, in a state of divine and heavenly glory she placed her soul into God’s hands in an ineffable way.

Her body, which had received God, was carried with angelic and apostolic hymns, was prepared and laid to rest in a coffin in Gethsemane. It was there and for three days that the angelic choruses and hymns continued unceasingly. After three days, however, the angelic hymnody ceased. The Apostles were there, and since one of them –Thomas– who had been absent from the burial, came after the third day and asked to reverence that body which had received God, they opened the coffin. They could not find anywhere her much-praised body, and since all they could find were her burial swaddling-clothes and the ineffable fragrance that came out of them and filled their bowels, they closed the coffin again. Amazed by the miracle of this mystery, they could only think this: that the One who willed to be incarnated and become human from her in his person, and to be born in the flesh he who is God the Word and Lord of Glory, and who preserved her virginity incorruptible after the birth, he was also the One that was well-pleased to honor her immaculate and spotless body, after her departure from this world, [by endowing it] with incorruptibility and with a transposition (metathesis) [to heaven] before the common, and universal resurrection.”

The iconography of the Dormition is fascinating and bears some explanation. A scholarly and detailed account of the symbolism of this icon can be found here

The Apostles are clearly assembled to witness her passing, some of them wearing their bishop’s sashes, and angels are present, as mentioned in the earlier account. The image of Christ bearing the soul of His mother, wrapped in swaddling clothes like an infant, is a fascinating reversal of the usual image of Christ as an infant embraced by His mother.

The Icon of the Feast of the Falling-asleep of the Theotokos depicts her body resting breathless in a bed while her soul, wrapped in swaddling clothes like a new-born baby, is upheld in the arms of the Risen and glorified Christ who stands behind the bed. This icon is the reversal of the usual icon of the Theotokos which depicts the Virgin holding Christ in her arms. Christ holding the Virgin’s soul in his arms indicates her entry into the Kingdom of Heaven which the Incarnate Christ opened up for us through his saving life and work. It indicates in the most concrete way St. Athanasius’ well known dictum: “God became human that we (humans) may be made divine.” Christ the Savior taking the soul of his Mother to Heaven marks the first resurrection, which Christians experience when they die, thanks to our Lord’s redemptive work. The full resurrection of our humanity, i.e. the resurrection of the body, will take place at the second coming of Christ which will be accompanied by the general resurrection and the last judgment of all human beings.”

Source: Father George Dion Dragas, Saint John the Baptist Hellenic Orthodox Church, http://www.saintjohnthebaptist.org

Church Tradition provides us with a great deal of information about the Virgin Mary’s later life and even her physical appearance;  according to Tradition, that from the compiler of Church history Nicephorus Callistus (fourteenth century), the Ghvtismshobeli “was of average stature, or as others suggest, slightly more than average; Her hair golden in appearance; Her eyes bright with pupils like shiny olives; Her eyebrows strong in character and moderately dark, Her nose pronounced and Her mouth vibrant bespeaking sweet speech; Her face was neither round nor angular, but somewhat oblong; the palm of Her hands and fingers were longish…

In conversation with others She preserved decorum, neither becoming silly nor agitated, and indeed especially never angry; without artifice, and direct, She was not overly concerned about Herself, and far from pampering Herself, She was distinctly full of humility. Regarding the clothing which She wore, She was satisfied to have natural colors, which even now is evidenced by Her holy head-covering. Suffice it to say, a special grace attended all Her actions.” (Nicephoros Callistus borrowed his description from St Epiphanius of Cyprus (May 12), from the “Letter to Theophilus Concerning Icons.”

A blessed fasting season to you all.

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Today is a dual commemoration. If you visit a temple today, you will see flowers decorating both the various icons of the Virgin Mary and icons of the Cross. The Annunciation is a fixed feast, and the Veneration of the Cross is a movable feast that always falls on the third Sunday of Great Lent.

March 25th in the Julian calendar (April 7 in the modern Gregorian calendar) is a fixed feast celebrating the Annunciation to the Ghvtismshobeli. It falls nine months before Shobas (Christmas), indicating that while the Incarnation of Christ was miraculous, the remainder of the pregnancy was in line with normal human conditions.

According to Church tradition, the Virgin Mary had spent much of her youth serving as a Temple attendant; her parents Saints Joachim and Anna were so grateful to God at having been granted a child so late in their lives that they dedicated her to serving God in this manner. Soon after returning home from the Temple, she was visited by the Angel Gabriel. The Annunciation and resulting conversation between teenage girl and mighty angel is recorded in the Gospel of Luke, Chapter 1:

28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.

29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.

30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God.

31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.

32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:

33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

34 Then said Mary unto the angel, How shall this be, seeing I know not a man?

35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.

37 For with God nothing shall be impossible.

38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

The Kontakion for today is one of many robust and seemingly martial hymns to the Virgin Mary. Given the humility and instantaneous obedience to God that Mary demonstrates upon receiving this momentous news, it may seem slightly incongruous, but it marks a turning point in the life of Mary from an innocent girl with few committments, to the human being with the fate of all humanity in her hands, a figure of strength and authority.

“O Victorious Leader of Triumphant Hosts!

We, your servants, delivered from evil, sing our grateful thanks to you, O Theotokos!

As you possess invincible might, set us free from every calamity

So that we may sing: Rejoice, O unwedded Bride!”

 

The third Sunday in Great Lent is always commemorated as the Sunday of the Holy Cross. The veneration of a wooden object, an instrument of torture, is seen as odd by outsiders and spurned by most Protestant sects, but this is an ancient tradition. After three weeks of fasting, it is tempting to believe we are making spiritual progress through our own efforts alone. This Sunday starkly reminds us that spiritual progress is only made possible through the voluntary submission to torture and death by the Son of God, and it is through Christ that we may move closer to God. Father Alexis Trader of Mount Athos explains this issue much better than I can here .

The hymns associated with the Sunday of the Holy Cross are likewise joyous and robust in character.

” Now the flaming sword no longer guards the gates of Eden;

It has mysteriously been quenched by the wood of the Cross!

The sting of death and the victory of hell have been vanquished;

For You, O my Savior, have come and cried to those in hell:“Enter again into paradise.””

 

 

 

 

 

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Today marks the commemoration of the Glorious Conception of the Virgin Mary, to the pious Saint Anna and Saint Joachim.

As the Gospels tell us, Saints Joachim and Anna were devout and upright people but had been afflicted with infertility. In ancient Israel, childlessness was seen as a curse and even a sign of punishment by God for sin. Saints Joachim and Anna were mocked and ostracised for their barrenness, even being turned away from the Temple in Jerusalem by the High Priest and their offerings being refused. Despite their grief and humiliation, the middle-aged couple continued to pray for a child and to live honourably and devoutly. Saint Anna was amazed when an angel appeared to her and announced “You will conceive and give birth to the Most Blessed Daughter, before whom all with knees to the ground will bless and who will be the salvation of the world; her name will be Mary”.

The Church of Rome in 1854 developed a new dogma regarding the Conception of the Virgin Mary, that stipulated that not only was Christ born of a virgin, but so also was the Mother of God born of a virgin, Saint Anna. The Orthodox Church has never accepted this dogma, and Ecumenical Patriarch Bartholomew 1 concisely refutes this here ; thanks to John Sanidopoulos for the link.

Icons of the Glorious Conception very frankly refute the idea of an Immaculate Conception; they show Saints Joachim and Anna embracing in front of a bed, conveying the idea that the Virgin Mary was conceived of a normal sexual union, albeit with the assistance of a miracle given their advanced age. More detail on the symbolism of these icons is given here.

As the Virgin Mary is the patron and protector of Georgia, this feast is a significant one for the Georgian Church.

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The Apostle Andrew is commemorated on the same day as Holy King Vakhtang.

He has a great significance for Georgians, as he preached here; according to Church tradition, the Apostles drew lots for which countries to evangelise, and the Virgin Mary was allocated Georgia. In a dream, she was advised to delegate this duty to the Apostle Andrew; the full story is presented in this video here.

The Apostle Andrew is also very significant to the Slavs, as he travelled throughout the Black Sea region to Crimea, and northwards up the Dniepr River to the Slav settlement of Novgorod. He was the first Patriarch of Constantinople, at that time a modest Greek city in Rome’s eastern provinces, and so is revered particularly by both the Patriarchates of Constantinople and Moscow.

He was the brother of the Apostle Peter.  According to Orthodoxwiki.org

Andrew was a fisherman by trade, born in Bethsaida. A disciple of John the Forerunner, he left St. John to follow Jesus Christ following his baptism and brought along his brother, the Apostle Peter. Both are numbered among the Twelve Great Apostles. After Pentecost, the lot fell to St. Andrew to preach in:

  • Byzantium: he appointed St. Stachys as its first bishop
  • Thrace, Peloponnese, Greece, and Epirus: he converted many to the Faith and ordained bishops and priests for them
  • Georgia: he entered Georgia from Ajara, preached Christianity in Atsquri, built small church there and left miracle-working icon of Theotokos.
  • Russian lands: in Kiev he planted a cross on one of the high hills of Kiev, and he prophesied a city that would have many golden-domed churches, and a bright Christian future for the Russian people.

He was martyred in the Greek city of Patras by the Roman governor Aegeatos by crucifixion, in spite of the Apostle having cured his wife and brother of serious illness. Surviving for two days on the cross, he continued preaching the word of God to witnesses until his eventual repose.

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Saint Luke is one of the most significant saints in the Church; his Feast is held today. As a Greek medical doctor from Antioch, schooled in Greek medicine, art and philosophy, his background was quite different from the many Jewish peasants and fisherman whom Christ called to serve. Saint Luke was a witness to Christ’s Resurrection on the road to Emmaus (Luke 24.13) , and became a constant companion to Saint Paul the Evangelist in his extensive travels. It is hard to imagine a more “odd couple” to work together as evangelists for so many years, one formerly a Pharisee, the other an affluent Greek physician, but obviously their talents were complementary and they were very effective at spreading the faith amongst both Jews and Gentiles throughout the Roman Empire.

He is attributed as being the first iconographer, painting under the direction of the Virgin Mary.

He is most widely known as the author of the Gospel of Saint Luke and the Acts of the Apostles. Icons of the saint usually show him as a well-dressed professional gentleman in Greek garb, carrying a copy of the Holy Gospel.

11th Century Georgian Miniature of Saint Luke

The Holy Disciple and Evangelist Luke, was a native of Syrian Antioch, a Disciple from amongst the Seventy, a companion of the holy Apostle Paul (Phil. 1: 24, 2 Tim. 4: 10-11), and a physician enlightened in the Greek medical arts. Hearing about Christ, Luke arrived in Palestine and here he fervently accepted the preaching of salvation from the Lord Himself. Included amidst the number of the Seventy Disciples, Saint Luke was sent by the Lord with the others for the first preaching about the Kingdom of Heaven while yet during the earthly life of the Saviour (Lk. 10: 1-3). After the Resurrection, the Lord Jesus Christ appeared to Saints Luke and Cleopas on the road to Emmaus.

The Disciple Luke took part in the second missionary journey of the Apostle Paul, and from that time they were inseparable. At a point when all his co-workers had left the Apostle Paul, the Disciple Luke stayed on with him to tackle all the toiling of pious deeds (2 Tim. 4: 10-11). After the martyr’s death of the First-Ranked Apostles Peter and Paul, Saint Luke left Rome to preach in Achaeia, Libya, Egypt and the Thebaid. In the city of Thebes he finished his life in martyrdom.

Tradition ascribes to him the writing of the first icons of the Mother of God. “Let the grace of He born of Me and My mercy be with these icons”, – said the All-Pure Virgin in beholding the icons. Saint Luke painted likewise icons of the First-Ranked Apostles Peter and Paul. His Gospel was written by Saint Luke in the years 62-63 at Rome, under the guidance of the Apostle Paul. Saint Luke in the preliminary verses (1: 3) spells out exactly the aim of his work: he recorded in greater detail the chronological course of events in the framework of everything known by Christians about Jesus Christ and His teachings, and by doing so he provided a firmer historical basis of Christian hope (1: 4). He carefully investigated the facts, and made generous use of the oral tradition of the Church and of what the All-Pure Virgin Mary Herself had told him (2: 19, 51).

In the theological content of the Gospel of Luke there stands out first of all the teaching about the universal salvation effected by the Lord Jesus Christ, and about the universal significance of the preaching of the Gospel [Lat. “evangelum” with Grk. root “eu-angelos” both mean “good-news”].

The holy disciple likewise wrote in the years 62-63 at Rome, the Book of the Acts of the Holy Apostles. The Acts, which is a continuation of the Four Gospels, speaks about the works and effects of the holy Apostles after the Ascension of the Saviour. At the centre of the narrative – is the Council of the holy Apostles at Jerusalem (year 51 A.D.), a Church event of great critical significance, with a dogmatic basis for the distancing of Christianity from Judaism and its independent dispersion into the world (Acts 15: 6-29). The theological objective of the Book of Acts is that of the Dispensation-Economy of the Holy Spirit, actualised in the Church founded by the Lord Jesus Christ, from the time of the Ascension and Pentecost to the Second Coming of Christ.

From “Calender, Saint John of Kronstadt Press”

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