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The Burning Bush Now Blossoms

 from lthe website of the Melkite Greek Catholic Church
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The Churches of the East and the West generally commemorate the saints on the day of the death, their “heavenly birthday,” as some describe it.  In addition, the Church remembers three conceptions:  that of Christ (the Annunciation, March 25th), his Mother (December 8th), and Saint John the Forerunner (September 23rd).  We celebrate these days as festivals recognizing that each was sanctified even before their birth in lieu of the tremendous role they played in salvation history:  Christ by virtue of his divine nature and Mary and John by the grace of God given to them.  On the Byzantine calendar, as on that of the West, Christ’s conception is celebrated exactly nine months before the festival of his birth.  With the Theotokos and the Forerunner the nine months are not exact.  Mary’s conception is remembered on December 9th and her nativity on September 8th.  Saint John’s conception is remembered on September 23rd and his birth on June 24th.  This is a way of saying that the conceptions were not identical:  Christ’s was unique.


The conceptions of Christ and the Forerunner are recorded in chapter 1 of the Gospel of Luke.  The story of Mary’s conception is not found in the canonical Scriptures but in the mid-2nd century Protoevangelium (or Pre-Gospel) of Saint James.  This text tells that, for many years, Mary’s parents, Joachim and Anna, were childless and the couple suffered much reproach as a result.   When they were in Jerusalem to offer sacrifice to God, the High Priest Issachar upbraided Joachim:  “You are not worthy to offer sacrifice with those childless hands.”  Both spouses gave themselves to fervent prayer, and the Archangel Gabriel announced to each of them separately that they would be the parents of a daughter who would bring blessings to the whole human race.  The icon of this feast shows Saints Joachim and Anna embracing after each had run to share the news of their daughter-to-be.  It also very prominently displays a bed to indicate that this conception took place by the usual physical means, unlike the conception of Christ.    

The first record of this feast being celebrated is from 5th-century Palestine.  It spread to southern Italy during the 8th century and from there to England, France, Germany, and eventually to Rome. In the East this feast has always been called “the Conception (or Maternity) of Saint Ann,” stressing Ann’s conceiving of the Theotokos, just as the conception of Christ is revered as “the Annunciation to the Theotokos.”  In the West the feast came to be called “The Conception of the Blessed Virgin Mary” and later “the Immaculate Conception of the Blessed Virgin Mary.”


All the Churches of the East and West have always believed that the Virgin Mary was, from her conception, filled with every grace of the Holy Spirit in view of her calling as the Mother of our God.    This belief is even professed in Islam.  Muslim lore records a hadith or tradition which states that the only children born without the “touch of Satan” were Mary and Jesus for God imposed “a veil” between them and Satan. In the Middle Ages increased devotion to the Mother of God in the West saw the rise of opinions on the holiness of Mary.  Some came to believe that she was even conceived without human intercourse, as Christ was.   Finally, in the 17th century, Pope Benedict XIV formally condemned this opinion.  While it was generally believed that the Theotokos was filled with divine grace from her conception, there was no general understanding on how this happened.    

The Eastern Church calls Mary achrantos (spotless or immaculate), but has never defined exactly what this meant.    Following Saint Augustine’s thought on original sin, the Western Church gradually came to accept the doctrine of the Immaculate Conception as defined by Pope Pius IX in 1854:  “The most Blessed Virgin Mary, in the first instant of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of original sin.”  The Orthodox Churches rejected the dogmatic nature of this teaching pronounced by the pope on his own authority.  Many also objected to it because it defines Mary’s holiness in terms of a certain understanding of original sin.  What does “all stain of original sin” mean?   Was the Mother of God exempted from the consequences of the ancestral sin (death, corruption, the effects of sin)?    Some Western Catholics still believe Mary did not (in fact, could not) die but this has never been taught by the Western Church.  The “stain of original sin” was described by the 16th century Council of Trent as “the privation of righteousness that each child contracts at its conception.”   There is no such understanding in Eastern theology and to say that Mary was free of it has little meaning in the East.   Perhaps this is why many Eastern Catholics, when they hear of “the Immaculate Conception” assume that it refers to the conception of Christ.    

East and West agree that the Theotokos was fully human like the rest of us:  what Father Thomas Hopko calls “mere human” unlike her son who is a “real human” but not a mere human because he is the Word of God incarnate.  In his book, The Winter Pascha, he writes:  We are all born mortal and tending toward sin.  But we are not born guilty of any personal sin, certainly not one allegedly committed ‘in Adam.’  Nor are we born stained because of the manner in which we are conceived by the sexual union of our parents.”    

The Byzantine Churches celebrate the fact of Mary’s conception on December 9th, but commemorate her holiness on another feast:  that of her Entrance into the Temple (November 21st).  In the Kontakion for that feast we sing: 

“The most pure Temple of our holy Savior, the most precious and bright bridal chamber, the Virgin, sacred treasury of the glory of God, openly appears today in the Temple of the Lord, bringing with her the grace of the Most Holy Spirit.  Wherefore, the angels of God are singing:  This is the heavenly Tabernacle!”  

She did not become holy in the Temple – she brought the grace of God with her.  When and how did she acquire it?  Human reasoning does not help us there.  Nevertheless, we ceaselessly proclaim her as our “all–holy, immaculate, most highly blessed and glorious Lady, the Theotokos and ever-virgin Mary.


Behold! The promises of the prophets are realized, for the Holy Mountain is planted in the womb, the Divine Ladder is set up, the great Throne of the King is ready, the place for the passage of the Lord is prepared. The dry bush that fire cannot consume is blossoming and the treasure-house of sanctifying grace is like an abun-dant flow of blessings that heal the barren-ness of Ann, whom we glorify with faith. In the womb of Ann, a new heaven is created at the hand of God the Creator. From it will shine forth the Sun which knows no setting, illuminating the whole world with His divine rays in His love for mankind and His abundant mercy. Adam, behold your renewal! Eve, exult with joy! A barren, waterless wasteland has pro-duced the most beautiful fruit. She will bring forth the Bread of Immortality for the world, bringing all barrenness to an end. Today, let us also exult in joy together with them.

[Hymn of the Feast]

Please also see our page entitled The Eastern Church and the Doctrine of the Immaculate Conception