The first of the feasts in this annual cycle is observed on September 8, the Nativity of the Theotokos. Our “life of Christ,” then begins with the birth of His Mother, just as it concludes with the commemoration of her Dormition. “This day is for us the beginning of all holy days” (St Andrew of Crete) because the birth of Mary is the overture to the coming of Christ. The Church Year thereby affirms that one cannot glorify Christ apart from His Mother nor can we honor the Theotokos apart from her Son.
This connection is made clear in the troparion of the feast, which moves quickly from honoring Mary to proclaiming Christ: “Your Nativity, O Mother of God, heralded joy to the whole universe, for from you rose the Sun of Justice, Christ our God. Taking away the curse, He imparted the blessings, and by abolishing Death, He gave us everlasting life.”
The Source of Our CelebrationsThe Gospels do not record anything about the Holy Virgin prior to the Annunciation. The account of her birth on which our feast is based is found in the Protoevangelium of James, a second-century collection of “infancy narratives,” stories describing the births of Jesus and Mary. The first part – which early manuscripts call The Story of the Birth of Saint Mary, Mother of God –describes her nativity and her dedication to the temple, an event which we also celebrate in our Church Year (November 21).
Written in Greek, the Protoevangelium was translated into a number of languages and was known throughout the early Christian world. In the early third century, the Alexandrian scholar Origen referred to it as a dubious and recent composition, despite its claim to have been written by James, the brother of the Lord. Today it is thought that the Protoevangelium contains a mixture of apostolic traditions coming down from the first Christians along with narrative embellishments to “fill in the blanks” in the stories of the Lord and His Mother.
This desire to shed light on the hidden lives of Christ and His Mother is especially evident in another work popular in the first millennium, known as The Book of the Nativity of Mary and the Childhood of the Savior or the Infancy Gospel of Matthew. It combines the story of Mary from the Protoevangelium and apocryphal stories of Jesus from the second-century Infancy Gospel of Thomas.
The Story of Mary’s BirthThe tradition preserved in the Protoevangelium is that Mary was the daughter of Joachim and Ann, born to them late in life. The literary embellishment in this work tells tell how Joachim, although a generous donor to the temple, was mocked for being childless. Recalling how Abraham had been given a child in his old age, Joachim retired to the wilderness to pray for a similar blessing. In response angels appeared to Joachim and Ann promising that their prayers have been heard and that Ann would conceive. Our feast of the Maternity of St Ann (December 9) recalls her conception of the Virgin Mary.
Then, “When her time was fulfilled, in the ninth month, Ann gave birth. And she said to the midwife: ‘What have I brought forth?’ And she said: ‘A girl’. Then Ann said: ‘My soul has been magnified this day.’ … when the days were fulfilled, Ann was purified, and gave her breast to the child, and called her name Mary” (Protoevangelium 5).
The Place of Mary’s BirthThe Protoevangelium does not identify the place where Mary was born. Different local traditions claim at least two possible locations: the village of Sepphoris, a few miles from Nazareth, and the neighborhood of the “shepherd’s pool” in the old city of Jerusalem. Byzantine basilicas were constructed in both places in the fifth century with the Jerusalem basilica designated as “the place where Mary was born.”
Mary’s birth is celebrated by most of the historic Churches on September 8 (Copts and Ethiopians observe it on May 9). The first mention of this feast is at the beginning of the sixth century when a new church, dedicated to St Ann, replaced the basilica at the Shepherds’ Pool. The present Church of St Ann, constructed by Crusaders in the twelfth century, occupies this site today. A shrine in the church’s crypt commemorates the conception and birth of Mary.
Our Celebration of This FeastThe principal theme of our feast is that “Today grace begins to bear fruit, showing forth to the world the Mother of God, through whom earth is united to Heaven for the salvation of our souls” (vespers).
Other than the names of Mary’s parents, almost none of the narrative details from the Protoevangelium find their way into the hymns of this feast. Rather the focus of our prayer is that now the mystery of our salvation in Christ is beginning to unfold. “Today the barren gates are opened and the virgin, the Gate of God, comes forth… Today ends our nature’s barrenness” (Orthros). Mary will become the one through whom the ancient prophecies will be fulfilled when Christ is incarnate in her. As St Andrew of Crete (650-740) expressed it: “Today’s solemnity is a line of demarcation, separating the truth from its prefigurative symbol, and ushering in the new in place of the old… This day is for us the beginning of all holy days. It is the door to kindness and truth. Today an inspired Temple is provided for the Creator of all, and creation prepares itself to become the divine dwelling place of its Creator.”
Andrew’s contemporary, St John of Damascus (676-749) says, “The day of the Nativity of the Theotokos is the feast of joy for the whole world, because through the Theotokos the entire human race was renewed and the grief of the first mother Eve was changed into joy.”
Hymns of Mary’s NativityToday, God who dominates the Spiritual Thrones of Heaven, welcomes on earth the holy throne which He had prepared for Himself. In His love for mankind, He who established the heavens in wisdom had fashioned a living heaven. From a barren stem He has brought forth for us His Mother as a branch full of life. O God of miracles, and hope of those who have no hope, Lord, glory to You!
Today glad tidings go forth to the whole world. Today sweet fragrance is wafted forth by the proclamation of salvation. Today is the end of the barrenness of our nature, for the barren one becomes a mother, the mother of the one who by nature will not cease to be a virgin, even after giving birth to the One who by nature is Creator and God. He it is who took from her His flesh by which He wrought salvation for the lost: He, the Christ, the Lover of Mankind and Savior of our souls! (Stichera at Vespers)