The Annunciation of Our Most Holy Lady The Theotokos and Ever-Virgin Mary.

Lord Jesus Christ, Son of God, have mercy on us.

Subdeacon Stachey, readers, and singers, brothers and sisters, we sincerely congratulate all of you. May the Lord bless you on this feast day—the true and most-blessed Lady of ours, the Theotokos, the Most Holy Mary, and the honorable and glorious name of the Annunciation.

Today, we heard in the hymns during the divine service the following words of praise:

"Revealing the eternal counsel, Gabriel appeared to you, O Maiden, kissing you and proclaiming..."

These words signify that the mystery, the divine plan of God—that is, the mystery of the salvation of mankind, accomplished through the Son of God—was foreordained from eternity in the unfathomable divine counsel.

On the first pages of the Bible, in the Book of Genesis, we read how the Lord created the world and mankind, and how the fall of man occurred. And we know that human life after the fall became filled with sorrows and sins. Sin and mankind gave rise to grief, and death became the consequence of disobedience to God’s will.

But the Lord foresaw something utterly new and previously unknown to the human race. We believe that God was among them even then, just as He was when He created heaven and earth. In the divine council, in which all three Persons of the Holy Trinity took part, it was foreseen that mankind would be saved by divine power. Even if man were to disobey God, it would not become an eternal curse for him.

Because God prepared special means for the salvation of humanity. And the appearance of Archangel Gabriel to the Most Holy Virgin—about which we read in today’s Gospel according to Luke—became the beginning of our salvation. That is why we call this feast the Annunciation of the Most Holy Theotokos, the beginning of our salvation—the first step on the path of our redemption.

And the Holy Theotokos had to receive within herself the Incarnate Word of God, so that He, who is Life from eternity, might be given temporal life on this earth. And for Him, as a man, this life was given through a human being, through a Mother. Christ was born, as we know, of the Holy Spirit and the Virgin Mary. There was no participation of a man in His divine and natural conception, but there was the action of the Holy Spirit, which entered into created human nature and formed the most divine fruit.

We see that in this unique union between God and man—a union that was realized through the Holy Virgin Mary—the earthly and the heavenly became one. The higher world was united with the lower.

And on the path that mankind had to walk—the path of obedience and ascent toward God—this path is walked by the God-Man, our Lord Jesus Christ. He descended to our earth, taking upon Himself human flesh. He became one of us. He was born like all children on this earth. He grew up and lived in obedience to His parents—His Most Holy Mother and Joseph, who was called His father, chosen by the high priests and protector of the childhood of the Holy Virgin, who cared for the holy family during the years when the Lord Jesus Christ grew and was strengthened in spirit.

The feast of the Annunciation of the Most Holy Theotokos, which often falls during Great Lent—when we prepare for Holy Week and contemplate the Passion of our Lord Jesus Christ—reminds us of the very beginning of that sacred journey.

For the Lord came to earth not to live a beautiful human life, not to partake in the joys and comforts of earthly existence, but to take upon Himself our sins, to bear our infirmities, and to offer Himself as a sacrifice for the transgressions of the human race. The sacrificial path of the Cross of our Lord Jesus Christ begins in the womb of the Holy Virgin. And there, in that place announced to her by the Archangel, it was both wondrous and strange—for she had never dared even to imagine such a thing. Yet, as one of deep faith and profound obedience to God, she responded, “Behold the handmaiden of the Lord; be it unto me according to thy word” (Luke 1:38).

The Most Holy Virgin Mary became the new Eve. Whereas Eve, tempted by the words of the Deceiver—who urged her to eat of the forbidden fruit, saying, “In the day you eat of it, your eyes will be opened, and you will be like gods” (Genesis 3:5)—fell into transgression and brought about the fall of all humanity, the new Eve, the Most Holy Virgin, upon hearing the voice of God through the Archangel, received the Word with the highest obedience and humility. And through her, salvation came to the whole human race.

On the Feast of the Annunciation of the Most Holy Theotokos, we glorify God, who has revealed to us His unfathomable mercy, made manifest in the incarnation of His Only-Begotten Son. Yet we also glorify the Most Holy Virgin, who became the new Mother of all the living—not according to the flesh, but according to the Spirit. By her obedience, her humility, and her assent to the divine will, she became the vessel of salvation for all mankind.

Together with her divine Son, she walked the entire path of His earthly life—from His very conception to the Cross and Resurrection. And after His Resurrection, as the Church was born and the apostolic preaching began, she remained present, participating in that sacred life, and became the Mother of the Church, founded by her divine Son.

On this day, as we contemplate the ineffable mystery of God’s divine counsel and providence for the whole of mankind—and for each one of us—we give thanks to God, who has bestowed upon us His mercy and the protection of His divine Son, our Lord Jesus Christ. He remains ever with us, granting us the nourishment of His most pure Body and Blood.

Just as the Most Holy Theotokos gave her whole self to God so that He might be formed in her flesh within her womb, let us glorify the Queen of Heaven. Through her life, her obedience, and her humility, she revealed the greatest nobility of human nature and sanctity. And now she intercedes at the throne of God for our salvation.

Finally, beloved brothers and sisters, I offer thanks for your presence in this holy temple, for this feast must be approached with reverence and solemnity—it is not a day for labor! For it is on this day that our salvation begins, when the Son of God was received into the womb of the Mother of God. This event must be acknowledged, it must be honored. If we fail to value it, if we withhold due reverence, we show disregard for the very foundation of our Christian life. We live only for the flesh, while the soul stands far off. And then, indeed, our spirit is eroded, and we are drawn away from the Church of Christ.

I would like to remind you, dear brothers and sisters, that we are approaching a great feast—Lazarus Saturday. If the Lord so wills and grants us health, then, of course, we shall begin the divine services on Friday evening, as is customary, at six o’clock. We will celebrate Vespers and Matins, and on Saturday morning we will strive to gather by eight o’clock for the celebration of the Divine Liturgy.

I also wish to remind you of a question that many have raised: How should we relate to the “Nikonians”? How should we regard those of a different confession of faith? That is—should we pray with them, or not? We have spoken on this matter many times and explained it clearly. The Canons of the Holy Apostles state the following: “If anyone prays with those who are excommunicated, let him also be excommunicated.” And the interpretation is thus: “If anyone prays with a heretic, whether in the church or at home, or with those cut off from the Church, let him likewise be considered cut off.” This is the 10th Canon of the Holy Apostles, found in the Rudder (Kormchaya), Chapter 1, page 3.

Canon 10

Правело 10-ое | Кормчая издательства 1 июля 1650 года

Of course, some ask the question: "But is it not allowed to pray there at the Narthex with them?" No! Because the Church has its own sacred boundaries. These are: the Altar, Νάος, Πρόναος Ἐξωνάρθηξ in Greek—that is, the Altar, the Nave, the area behind is the Narthex, and the outer narthex, respectively, in our simpler language.

Therefore, you see, within the structure of the Church—even if someone were merely present or intended to pray in the narthex, it is not permitted. Not only is it not permitted to pray on the narthex, it is not even permitted to pray in their homes, where they may gather and offer prayers. We do not have the right to engage in any form of prayerful communion with them.

Please keep this in mind: if someone goes and prays with them, they fall under the judgment of the Canons of the Holy Apostles. So let no one take offense at us if we are then obliged to take corrective measures. And indeed, we must correct those who transgress the Holy Apostolic Canons.

I wish you a peaceful and grace-filled day. And, of course, I would like to ask: according to the typikon, fish is permitted today?

Lord Jesus Christ, Son of God, have mercy on us. Amen!

Let us give thanks and receive the blessing to partake of fish and perhaps a small glass of wine. May God bless us. Eat and drink to the glory of God. May the Lord strengthen your health.