St. Demetrius of Rostov on the Nativity of the Virgin Mary
St. Demetrius of Rostov, a bishop of the Russian Orthodox Church, explained that grace at the dawn of the New Testament created a temple not made with hands, thanks to the Virgin Mary herself. The Savior entered the world. He described the birth as a deliberate act by heaven, revealing a pattern often seen in royal inceptions: a king prepares a place for his dwelling before arriving in a city. In this view, the Most Pure Mother served as that prepared dwelling for the divine glory.
Parents of the Virgin Mary
The New Testament does not provide details about the Virgin Mary’s origins, so early information comes from apocryphal writings and church authorities. The Proto-Gospel of James, dating from the second century, offers the earliest account of her birth. It presents Joachim and Anna as the pious parents of Mary. The narrative describes their childlessness despite a life of devotion and generosity, with Joachim giving much of his income to the temple and acts of charity while Anna prayed earnestly for a child.
One day, Joachim faced rejection at the Jerusalem Temple when the high priest refused his sacrifice, saying that he could not offer a gift without descendants for Israel. Grief-stricken, Joachim wandered into the desert for forty days of fasting and prayer, while Anna mourned her own longing for a child. In a moment of divine encounter, an angel reassured them that a child would come, and the couple would be blessed. The two eventually met at the Golden Gate in Jerusalem, and nine months later their daughter was born. Orthodox Christians commemorate the Conception of the Mother of God on December 22.
Demetrius of Rostov summarized the parentage with reverent detail, noting that Joachim was from a line connecting to David, while Anna was descended from priestly stock. He emphasized that Mary’s lineage fused royal and priestly lines, a description that underscores the honor given to her birth and destiny in the tradition. The passage portrays the birthplace and family as sacred, a preparation chamber appointed for the King of Glory.
When the Nativity of the Virgin Mary began to be celebrated
The Nativity of the Virgin Mary emerged as a feast during the early Middle Ages, aligning with the rising prominence of Mary after the Council of Ephesus in 431. It is believed the celebration was integrated into the church calendar toward the end of the sixth century or the beginning of the seventh, during the reign of Emperor Maurice. Earlier mentions of the feast appear in the writings of St. Proclus, archbishop of Constantinople, and in the sacramentary attributed to Pope Gelasius, though such references were later recognized as additions to earlier works.
The development of the Nativity’s canon law spanned centuries. The earliest known kontakion, a church hymn, is attributed to a Byzantine hymn writer of late antique times, though the original text has not survived. Contemporary liturgical practice in many churches assigns to the Nativity a sequence of canons attributed to venerable figures such as St. Andrew of Crete, St. John of Damascus, Patriarch Herman of Constantinople, and others spanning the seventh through ninth centuries. A related tradition includes the Kontakion of Joseph the Hymnographer from the ninth century, leading into a four-day celebration following the feast.
Signs surrounding the Nativity of the Virgin Mary
In Slavic folk culture, the Nativity marks the harvest season, signaling the completion of field work such as flax gathering and grain processing. The festival, closely tied to the autumn equinox, is known colloquially as Autumn. It is a time of gratitude to the Mother of God for a fruitful harvest. The celebration is often portrayed as a women’s festival, with communities visiting banks of rivers or lakes, sharing bread and jam, and offering hospitality or advice to newly married couples.
Common customs also include visiting relatives and neighbors, especially to observe newlyweds and exchange guidance on home life. Superstitions describe busy work as inauspicious on this day, with a moral emphasis on charity and generosity instead. Weather observations tied to the feast reflect agrarian beliefs: a sunny day suggested a bright autumn, while persistent fog or rain predicted a colder, wetter season ahead.
Pilgrimage sites connected with the Nativity of the Blessed Virgin Mary
Tradition offers several proposed birthplaces for Mary, with Jerusalem near the Lion’s Gate and Sepphoris near Nazareth among the most common. Catholic and Orthodox traditions do not always agree on the exact location, but both acknowledge pilgrim centers near these sites. St. Mother Orthodox monasteries and Catholic basilicas are commonly situated close to one another, allowing pilgrims to honor Mary and her family as they travel between sacred places.
New Athos in Abkhazia is a notable site for believers, perched on Iverskaya Mountain at 344 meters. Local legend speaks of an icon of the Most Holy Theotokos of Anakopia emerging from this mountain and becoming a revered symbol for worshippers. In Russia, travelers visit the Solotchinsky Nativity of the Blessed Virgin Mary Monastery, founded in 1390 in the Ryazan region, to reflect on Mary’s nativity and its spiritual significance.
The Nativity of the Blessed Virgin Mary is also celebrated at the Holy Trinity Seraphim-Diveevsky Monastery, where it serves as a patronal feast. A procession of the Cross follows the liturgy, drawing participants in a shared act of devotion.