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The Nativity
of Christ
The Great Mystery of
Piety
Bishop Alexander (Mileant).
Translated by Seraphim Larin
and Daniel Olson
Contents: The event of the Nativity of Christ. The adoration of the Magi. The Son of God and the Son of Man. The purpose of the incarnation of the Son of God. The divine service for the Nativity and the Nativity Canon.
In the history of mankind, there is no event greater and more joyful than the incarnation and coming of the Son of God into the world. It is an act of the endless love of God the Father, Who so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
The incarnation of the Son of God from the Virgin Mary changed the world for the better in a radical way: It gave men a new way of thinking, ennobled their morals and directed world events along a new course. It brought men power to struggle against sin, reconciled men to God, brought about the adoption of men by the Father, and regenerated their whole nature. It poured a stream of divine life into the corrupted human organism and thereby brought eternal life to men. For these reasons, the incarnation of the Son of God proved to be at the very center of world events, and chronology is reckoned relative to it — before and after the Nativity of Christ. The celebration of the Nativity of Christ became a most joyous festival of believing humanity.
In the present article, we shall recount the events surrounding the Nativity of Christ, we shall talk about the spiritual significance of this event, and finally we shall discuss the main features of the Nativity divine service.
The Event of the Nativity of Christ
Preceding the Nativity of Jesus Christ, there was a general expectation of the Saviour. The Jews expected His coming on the basis of prophecies, and all the prophecies relating to the coming of the Son of God had been fulfilled. For example, the Patriarch Jacob had foretold that the Saviour would come when the scepter would depart from Judah (Gen 49:10). The prophet Daniel had foretold that the Kingdom of the Messiah would begin at the seventieth week (490 years) after the issuance of a command concerning the restoration of Jerusalem, during the era of a powerful pagan kingdom, which would be as strong as iron (Dan 9:24-27). And, indeed, at the end of Daniel’s seventy weeks, Judæa fell under the dominion of the mighty Roman Empire, while the scepter passed from Judah to Herod, an Idumæan by birth.
The pagans also, in misery from unbelief and a general dissipation of morals, expected a Deliverer with impatience. Men, having fallen away from God, began to deify earthly good things, wealth and worldly glory. The Son of God rejected these worthless idols as the fruit of sin and human passions and was pleased to come into the world under the most modest conditions.
Two Evangelists describe the events of the Nativity: Apostles Matthew (of the twelve) and Luke (of the seventy disciples). Since the Evangelist Matthew wrote his Gospel for the Hebrews, he set himself the aim of proving that the Messiah descended from the forefathers Abraham and King David, as had been foretold by the prophets. Therefore, the Evangelist Matthew begins his narrative of the Nativity of Christ with a genealogy (Matt. 1:1-17).
Knowing that Jesus was not the son of Joseph, the Evangelist does not say that Joseph begat Jesus, but says that Jacob begat Joseph, the husband of Mary, from whom was born Jesus, Who is called Christ. But why, then, does he adduce Joseph’s genealogy and not Mary’s? The Hebrews did not have the custom of reckoning genealogies according to the female line, but their Law commanded a man to take a wife without fail from the tribe to which he belonged. Therefore, the Evangelist, not deviating from custom, adduces Joseph’s genealogy, to show that Mary, Joseph’s wife, and consequently also Jesus, descend from the same tribe of Judah and clan of David.
The most holy Virgin, informed by the Archangel Gabriel that she had been chosen to become the mother of the Messiah, set out for a meeting with Elizabeth, being only the espoused bride of Joseph. Almost three months had already passed since the good tidings of the angel. Joseph, who had not been initiated into this mystery, noticed her condition; her outward appearance gave him cause to consider unfaithfulness. He could have publicly denounced her and subjected her to the severe punishment established by the Law of Moses, but, in accordance with his goodness, he did not want to resort to such a drastic measure. After long vacillations, he decided to put his bride away secretly, without making any publicity, having delivered to her a bill of divorcement.
But an angel appeared to Joseph in a dream and declared that the bride espoused to him would give birth from the Holy Spirit; therefore he advised Joseph, 'fear not to take unto thee Mary thy wife.' And he was further instructed to name the Son born of her Jesus (Ieshua), that is, Saviour, since He would save His people from their sins. Joseph recognized this dream as inspiration from on high and obeyed it, taking Mary as his wife, but knew her not, that is, he lived with her not as a husband with a wife, but as a brother with a sister (or, judging from the enormous difference in years, rather as a father with a daughter). In narrating this, the Evangelist adds for himself: Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel (Isaiah 7:14). The name “Emmanuel” means “God with us.” Here, Isaiah is not calling the One born of the Virgin Emmanuel: he is saying that men will call him such. Thus, this is not the proper name of the One born of the Virgin, but only a prophetic indication that God will be in His person.
The holy Evangelist Luke notes that the time of the Nativity of Christ coincided with a census of the inhabitants of the Roman Empire. This census was carried out in accordance with the command of Cæsar Augustus, that is, the Roman emperor Octavian, who had received the title Augustus (“sacred”) from the Roman Senate. The edict on the census came out in the 746th year from the founding of Rome, but in Judæa the census began approximately in the 750th year, during the final years of the reign of Herod, who was surnamed the Great.
The Hebrews reckoned their genealogies according to tribes and clans. This custom was so strong that, having learned of the command of Augustus, they went to be registered each to the town of his clan. Joseph and the Virgin Mary descended, as is well known, from the clan of David. Therefore, they went to set out for Bethlehem, called the city of David because David was born there. Thus, by God’s Providence, the ancient prophesy of the Prophet Micah was fulfilled, that Christ would be born precisely in Bethlehem: But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall come forth unto me that is to be a ruler in Israel; whose goings forth have been from of old, from everlasting (Micah 5:2, Matt. 2:6).
According to Roman laws, women were subject to the universal census equally with men. Therefore, Joseph went to Bethlehem not alone, but with the Most Holy Virgin. An unexpected journey to his native Bethlehem, a journey so close to the delivery of the Infant, must have convinced Joseph that Cæsar’s decree was providential, directing events for the Son of Mary to be born precisely where the Messiah-Saviour ought to be born.
After an exhausting journey, the elderly Joseph and the Virgin Mary arrived in Bethlehem. There was no room in the inn for the mother of the Saviour of the world, and she, with her companion, was forced to lodge in a cave, where livestock were driven from pasture during bad weather. Here, during a winter night, under the most wretched conditions, the Saviour of the world — Christ — was born.
Having borne a Son, the Most Holy Virgin herself swaddled Him and laid Him in a manger. In these brief words, the Evangelist informs us that the Mother of God gave birth painlessly. The Evangelist’s expression, brought forth her firstborn son, causes unbelievers to say that, after Jesus the first-born, the Most Holy Virgin had other children, since the Evangelists mention the “brethren” of Christ (Simon, Joses, Judas and James). However, according to the Law of Moses (Ex. 13:2), every infant of the male sex that openeth the womb was called the first-born, even if he were the last. The so-called “brethren” of Jesus in the Gospels are not His own brothers, but only relatives, the children of the aged Joseph by his first wife, Salome, and also the children of Mary the wife of Cleophas (whom the Evangelist John calls his mother’s sister). In any case, they all were much older than Christ and therefore could not in any way be the children of the Virgin Mary.
Jesus Christ was born at night, when everyone in Bethlehem and its environs was sleeping. Only the shepherds, who were watching over the flock entrusted to them, were not sleeping. Unto these modest men, who labored and were heavy laden, an angel appeared with the joyous tidings of the birth of the Saviour of the world. The resplendent light surrounding the angel amidst the nocturnal darkness frightened the shepherds. But the angel at once calmed them, saying: Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. By these words, the angel gave them to understand the true purpose of the Messiah, Who had come not for the Jews alone, but for all people, for joy would be to all people who would accept Him as the Saviour. The angel explained to the shepherds that they would find Christ, the Lord Who had been born, in swaddling clothes, lying in a manger.
Why did an angel not announce the birth of Christ to the Jewish elders, to the scribes and the Pharisees, calling them also to worship the Divine Infant? Because these blind leaders of the blind had ceased to understand the true meaning of the prophecies concerning the Messiah and, on account of their exclusiveness and haughtiness, they imagined that the Deliverer would appear in the full splendor of a majestic conqueror-king, to subjugate the whole world. The modest preacher of peace and love toward one’s enemies was unacceptable to them.
The shepherds did not doubt that the angel had been sent to them from God, and therefore they were counted worthy to hear the triumphant heavenly hymn: Glory to God in the highest, and on earth peace, good will among men. The angels glorify God, Who had sent the Saviour to men, for from that time, the peace of the conscience has been restored and the enmity between heaven and earth, which arose as a consequence of sin, has been eliminated.
The angels withdrew, while the shepherds hastily set out for Bethlehem; they found the Infant lying in a manger and were the first to worship Him. They told Mary and Joseph about the event that had brought them to the cradle of Christ; they told the same to others also, and all that heard their story were astonished. But Mary kept all these things, and pondered them in her heart, i.e., she remembered all that she had heard. The Evangelist Luke, who describes many events in the life of the Virgin, such as the Annunciation and the details of the birth of Christ (Luke, Ch. 2), evidently wrote from her words. On the eighth day after his birth, the Infant was circumscribed as prescribed by the Law of Moses.
The Adoration of the Magi
A further Gospel story, concerning the adoration of the Magi (Matt., Ch. 2), is very edifying. This is, first of all, a story about the “epiphany” or manifestation of Christ to the pagans.
Joseph and the Most Holy Mother of God with the Infant Jesus were still in Bethlehem when Magi came to Jerusalem from a distant land to the east (Persia or Babylon). Learned men, engaged in observing and studying the stars, were called Magi or wise men. At that time, men believed that, at the birth of a great man, a new star appears in the sky. Many pagans within the confines of Persia, had learned from the dispersed Jews of the coming of the Messiah, the Great King of Israel. From the Jews, they could even have learned the following prophecy of Balaam relating to the Messiah: I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab (Num. 24:17). (“Moab” is a personification of the enemies of the Messiah.) The Persian Magi thus expected that, when the promised King would be born, a new star would appear in the sky. The prophecy of Balaam spoke of a star in the spiritual sense; nevertheless, the Lord, in His mercy, to bring the pagans to faith, gave a sign in the sky in the form of the appearance of an extraordinary star. Having seen it, the Magi understood that the expected King had been born.
After a protracted and long journey, they finally reached Jerusalem, the capital of the Jewish kingdom, and began to ask: Where is he that is born King of the Jews? For we have seen his star in the east, and are come to worship him. These words from such conspicuous strangers, stirred up many of the inhabitants of Jerusalem, including King Herod, to whom the arrival of the exotic eastern scholars was immediately reported.
From the first days of his accession, Herod’s throne had been shaky. The people hated him as a usurper of the Davidic throne and a tyrant, and they abhorred him as a pagan. The last years of Herod’s life were complicated still more by personal adversities and bloody reprisals. He became extremely suspicious, and for the least cause executed enemies both real and imagined. Thus perished several of Herod’s children and even his wife, whom earlier he had loved ardently. Ill and decrepit, Herod now resided in his new palace in Sion. Having heard of a King Who had been born, he became particularly agitated. Vulnerable in his old age, he feared that his rule would be overthrown and handed over to the new-born King.
In order to clear up just who this new pretender to the throne was, Herod gathered all the priests and scribes — men that knew the books of Sacred Scripture well — and he inquired of them where Christ should be born. They answered: In Bethlehem of Judæa: for thus it is written by the prophet Micah. Then Herod privately summoned the Magi, found out from them the time of the appearance of the star, and sent them on to Bethlehem. Feigning piety, the cunning Herod said to them: Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. In fact, Herod was going to use their report to put the Infant to death.
The Magi listened to King Herod without suspecting anything, and went to Bethlehem. There again that star appeared, which they had seen before in the east. Moving across the sky, it went before them, indicating the way. In Bethlehem, the star stopped over that spot where the Infant Jesus was, Who had been born.
The Magi went into the house and saw the Infant Jesus with His mother. They bowed down to the ground before Him and presented to Him their gifts: gold, frankincense and myrrh (a precious aromatic oil). In the gifts of the Magi, one may see the following symbolic significance. They brought gold to Him, as to a King (as tribute or taxes); frankincense, as to God (incense is used at divine services); and myrrh, as to a Man Who must die (the dead were anointed with oils mixed with aromatic myrrh).
Having worshipped the King awaited by all, the Magi would have returned to Jerusalem and to King Herod. However, an angel appeared to them in a dream, revealing Herod’s perfidious designs, and commanded them to return to their own country by another way, without passing through Jerusalem. Tradition has preserved the names of the Magi, who afterwards became Christians: Melchior, Gaspar and Balthasar.
Thus, the first to worship the Saviour Who had been born were shepherds, nature’s true children, who could open up before Him only the treasure of their hearts, full of simplicity, faith and humility. Significantly later came the Magi from the East, imbued with erudite wisdom, who laid down gold, frankincense and myrrh, together with reverent joy, before the Divine Infant. They had had to make a long journey to reach Judæa, and even from Jerusalem, they were not immediately able to find the birthplace of the King of the Jews. Does this not indicate that both simplicity of heart and profound, conscientious erudition lead equally to Christ? But the first way is more direct, short and sure than the second. The shepherds were guided directly by angels, while the Magi were “taught” by an unreasoning star, and, through Herod, by the scribes and the Jewish elders. Not without difficulties and dangers did they attain their desired goal, and they did not hear the heavenly harmony that sounded over the earth — Glory to God in the highest, and on earth peace, good will among men. (Metropolitan Anastasy’s thought).
The Son of God
and the Son of Man
“
Great is the mystery of godliness [piety]: God was manifest in the flesh” (I Tim. 3:16). These words of the holy Apostle testify that the miracle of the incarnation of the Son of God exceeds the understanding of our limited mind. Indeed, we can believe, but cannot explain, the event that took place two thousand years ago in Bethlehem: that, in the one Person of Jesus Christ, two natures so different and contrary in essence were joined together: the superterrestrial, eternal and infinite divine nature with the material, limited and feeble human nature.
Nonetheless, the Gospels and the apostolic epistles reveal to us, to the extent of our abilities, certain aspects of the miracle of the incarnation of the Son of God. Saint John the Theologian, at the very beginning of his Gospel, elevates our thought to the pre-eternal existence of the Second Person of the Most Holy Trinity, Whom he calls the Word, saying: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. And the Word was made flesh, and dwelt among us (John 1:1-3, 14).
The Son of God’s name, the Word, indicates that one must not understand His birth from the Father in the sense of an ordinary birth: it occurred passionlessly and without separation. The Son of God is born from the Father like a word is born from a thought. A thought and a word are distinct from one another, and at the same time inseparable. There is no word without a thought, and a thought is without fail expressed in a word.
The subsequent apostolic preaching reveals all the more fully the truth of Christ’s divine-human nature: He is the only begotten (the only) Son of God, Who was begotten of the Father before all ages, i.e., He is eternal, as God the Father is also eternal. The Son of God has the same divine nature that God the Father has, and is therefore omnipotent, omniscient and omnipresent. He is the Creator of the visible and invisible worlds, and of us men. In a word, He, being the Second Person of the Most Holy Trinity, true and perfect God. Faith in Jesus Christ as the incarnate Son of God represents the stronghold or rock upon which the Church is established, according to the word of the Lord: Upon this rock I will build my church; and the gates of hell shall not prevail against it (Matt. 16:18).
Being perfect God, Christ the Saviour is at the same time also perfect Man. He had a human body and soul with all its properties — reason, will and senses. As a man, He was born of the Virgin Mary. As the Son of Mary, He obeyed her and Joseph. As a man, He was baptized in the Jordan and went around the towns and villages with His salvific preaching. As a man, He experienced hunger, thirst, fatigue; he had a need for sleep and rest; he endured painful sensations and physical sufferings. Living the physical life inherent to a man, the Lord also lived a spiritual life as a man. He strengthened His spiritual powers by fasting and by prayer. He experienced human feelings — joy, wrath, sorrow; he shed tears. In this way, the Lord Jesus Christ, having taken on our human nature, was in all things like unto us, except for sin.
Having two natures, Jesus Christ also had two free wills. Jesus Christ’s rational, conscious, human will invariably subordinates its human aspirations and desires to His divine will. But the human will in Christ is clearly visible during His difficult experiences in the garden of Gethsemane: O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt (Matt. 26:39).
Thus, by His obedience to God the Father, the Lord Jesus Christ corrected our disobedience and taught us to put God’s will above our own desires.
The Purpose of the Incarnation
of the Son of God
The parable of the lost sheep speaks graphically and vividly of the purpose of the coming of the Son of God into the world. The good shepherd leaves the ninety-nine sheep, by which is meant the angelic world, and sets out for the mountains in order to seek out his lost sheep — the human race perishing in sins. The shepherd’s great love for the perishing sheep is evident not only in the fact that he solicitously seeks it, but especially in the fact that after finding it, he takes it upon his shoulders and carries it back. In other words, God, by His power, returns to man the innocence, holiness and blessedness lost by him; having united Himself with our human nature, the Son of God, according to the word of the Prophet, hath borne our griefs, and carried our sorrows (Isaiah, Ch. 53).
Christ became man not only to teach us the true way and to show us a good example. He became man in order to unite us with Himself, to join our feeble, diseased human nature to His divinity. The Nativity of Christ testifies to the fact that we attain the ultimate aim of our life not only by faith and by striving for good, but chiefly by the regenerating power of the incarnate Son of God, with Whom we are united.
Delving deeply into the mystery of the incarnation of the Son of God, we see that it is closely bound up with the mystery of Holy Communion and with the Church, which, according to apostolic teaching, is the mystical Body of Christ. In the Holy Communion of the Body and Blood of Christ, a man is joined to the divine-human nature of Christ; he unites with Him and in this union is wholly transfigured. At the same time, in Holy Communion, a Christian unites also with other members of the Church — and thus the mystical Body of Christ grows.
Heterodox Christians who do not believe in Holy Communion understand union with Christ in an allegorical, metaphorical sense, or in the sense of only a spiritual communion with Him. But for spiritual communion, the incarnation of the Son of God is superfluous. After all, even before the Nativity of Christ, the prophets and the righteous were counted worthy of grace-filled communion with God.
One must understand that man is ill not only spiritually, but also physically: all of human nature has been harmed by sin. It is essential, therefore, to heal the whole man, not only his spiritual part. To remove any doubt in the necessity for total communion with Himself, the Lord Jesus Christ, in His discourse on the Bread of Life, speaks thus: Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day… He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him (John 6:53-54, 56). Later, Christ uses the metaphor of the grapevine to explain to His disciples that it is precisely in close union with Him that man receives the strength essential for spiritual development and perfection: As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing (John 15:4-5).
Some holy Fathers have justly likened Holy Communion to the mystical tree of life, from which our primogenitors ate in Eden, and which afterwards St. John the Theologian saw in paradise (Gen. 2:9, Rev. 2:7, 22:2). In Holy Communion, a Christian is joined to the immortal life of the God-Man.
Thus, the purpose of the incarnation of the Son of God lies in the spiritual and physical regeneration of man. Spiritual renewal is accomplished throughout the course of a Christian’s whole life. But the renewal of his physical nature is completed on the day of the general resurrection of the dead, when the righteous shall shine forth as the sun in the kingdom of their Father (Matt. 13:43).
The Divine Services
on the Nativity of Christ
Next to Pascha, the Nativity of Christ is the most joyous festival, and may justly be called the “Winter Pascha.” The celebration of the Nativity of Christ was established very early, possibly already in the first century. But until the end of the fourth century, the Nativity of Christ was celebrated with His Baptism on the 6th of January (the 19th according to the New Style) and was called Theophany. Beginning in the fourth century, the Nativity of Christ began to be celebrated on the 25th of December (on the day of the pagan festival in honor of the “Invincible Sun”). At present, this takes place on the 7th of January according to the Gregorian Calendar. The Church prepares the faithful for a worthy celebration of the Nativity of Christ by a forty-day fast, which begins on the 15 th/28th of November, on the day after the commemoration of the Apostle Philip (hence “Philip’s Fast”). Orthodox Christians spend the Eve of the Nativity of Christ in strict fasting. According to the Typicon, on this day one may only eat sochivo (boiled wheat with honey), so this day is called Sochel’nik.
On the Eve of the Nativity of Christ, the “Royal Hours” are performed. This divine service differs from the usual “Hours” by the reading of special “paremias” (readings from the Bible, primarily from the Old Testament) corresponding to the feast. Furthermore, the Apostol and Gospel are read.
The Liturgy of St. Basil the Great is then performed with Vespers. At this Vespers, the stichera on “Lord, I have cried,” depict both the inner significance and the outward picture of the Nativity of Christ. Thus, we hear how, with the Incarnation of the Son of God, the strife between God and men ceases, the fiery sword of the angel (blocking the entry to paradise) is turned back, and we receive access to paradise. We also hear of the doxology of the angels, of Herod’s confusion, and of the unification of all men under the authority of the Roman emperor Augustus.
Additional paremias are read at Vespers. The first paremia (Gen. 1:1-13) speaks of the creation of man by God. The second (Num. 24:2-9, 17-18) speaks of the prophetic significance of the star out of Jacob and the birth of the Messiah, to whom all men will submit. The third (Micah 4:6-7, 5:2-4) speaks of the birth of Christ in Bethlehem. The fourth (Isaiah 11:1-10) speaks of the Rod (i.e., the Messiah) that would come forth from the root of Jesse and of the fact that the Spirit of God would rest upon Him. The fifth (Baruch 3:36-38; 4:1-4) speaks of the appearance of God on earth and of His life among men. The sixth (Dan. 2:31-36, 44-45) prophecies the restoration of the Heavenly Kingdom by God. After the conclusion of the Liturgy, the priests stand before the icon of the feast in the middle of the Church, and glorify Christ with the singing of the troparion and the kontakion of the feast.
In the evening, on the Eve of the Nativity of Christ, a solemn All-night Vigil is served. This begins with Great Compline and the triumphant singing of the verses: God is with us, containing a prophecy of the birth of the Messiah (see Isaiah 7:14, 8:8-15 and 9:6-7). The stichera at the Litia express the triumph of heaven and earth, of angels and men, who rejoice over the descent of God to the earth and the spiritual and moral change in men that followed. The stichera for the Aposticha proclaim that a most glorious miracle has been performed: the Word is born incorruptibly from a Virgin and is not separated from the Father. After “Now lettest Thou Thy servant depart,” the following troparion is sung.
Troparion
Thy Nativity, O Christ our God, shined the light of knowledge upon the world: for therein they that adored the stars were taught by a star to worship Thee, the Sun of righteousness, and to know Thee, the Dayspring from on high: O Lord, glory be to Thee.
Before the reading of the Six Psalms at the beginning of Matins, the church choir joins with the heavenly choir to sing: Glory to God in the highest, and on earth, peace, good will among men.
In the Canon, the thought is expressed that He Who was born of the Virgin is not a simple man, but God, Who has appeared in the flesh on earth for the salvation of men, as was foretold concerning Him in the Old Testament. In the Canon, Jesus Christ is called the Benefactor Who has reconciled us with God, and the Father Who has freed us from the authority of the devil and saved us from sin, the curse and death (see the Canon of Matins below). After the sixth ode of the Canon and the Small Litany is sung the following kontakion.
Kontakion
Today the Virgin giveth birth to Him Who is beyond being, and the earth offereth a cave to Him Who is unapproachable; angels doxologize with shepherds, and Magi journey with a star; for a young Child, the pre-eternal God, is born for our sake.
On the very feast of the Nativity, at the beginning of the Liturgy, instead of the psalms “Bless the Lord, O my soul” and “Praise the Lord, O my soul,” special antiphons are sung. The prokeimenon before the Apostol expresses the worship of Jesus Christ by all creation: Let all the earth worship Thee and chant unto Thee; let them chant unto Thy name, O Most High. The reading from the Apostol explains how, through the incarnation of Jesus Christ, we have become children of the Heavenly Father: But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ (Gal. 4:4-7). The Gospel reading tells of the adoration by the Magi of the Lord Who had been born.
Instead of “It is truly meet,” the following zadostoinik is sung:
Zadostoinik
It would be easier for us, because free from all danger, to keep
silence in fear: while it is hard indeed, O Virgin, in love to devise songs
harmoniously put together. But do thou, O Mother, give us strength so that we
may fulfill our good intent.
Canon for the Nativity
At the All-night Vigil for the Nativity of Christ, two canons are sung, written by the renowned hymnographers of the eighth century, St. Cosmas of Maiuma and St. John of Damascus. Both canons are saturated with sublime and profound thoughts, with beautiful images and majestic turns of speech: they are worthy of the solemnity of the feast.
The theme of the canon of St. Cosmas is that Christ, having become man, abides also as he was, as God. The writer of the canon, imbued with this event, glorifies with rapture and reverence the God-Man Who came down to earth, ascribing to him the names, properties and actions that were attributed to him by the ancient prophets. The inspired writer arouses others to joy and to a worthy meeting with the newborn King of glory, beginning the canon with the words of St. Gregory the Theologian: Christ is born, give ye glory (from a Nativity sermon by St. Gregory the Theologian), and at the end of the canon repeats the words of St. Chrysostom: A strange and most glorious mystery do I see. Saint John of Damascus, in his canon, depicts those salvific actions that took place for the human race because of the appearance of the Son of God in the flesh, events clearly revealed in the New Testament. We present here only the Canon of Cosmas of Maiuma. “Canons” always have nine “odes,” but the second ode exists only in the canons of Great Lent.
This canon was kindly provided by Michael Bishop, who can be reached at ReaderMB@Michael-Bishop.com. Other services in English can be obtained from his web page at http://www.Michael-Bishop.com.
Canon
Ode 1
First Canon. Tone 1
Irmos: Christ is born; glorify Him! Christ comes from heaven; go to meet Him! Christ is on earth; be exalted! Sing to the Lord, all the earth! And praise Him in gladness, O people, for He has been glorified!
Glory to Thee, our God, glory to Thee.
Man was made in the image of God, but he sinned, and lost immortality. He fell from the divine and better life, enslaved completely by corruption. Now the wise Creator fashions him again, for He has been glorified!
Glory to Thee, our God, glory to Thee.
The Creator shaped man with His own hands, but when He saw us perishing eternally, He bowed the heavens and came down to earth, and clothed Himself completely in our nature, truly incarnate from a pure and holy Virgin, for He has been glorified!
Glory to Thee, our God, glory to Thee.
Wisdom, and Word, and Power, Christ our God is the Father's Son, His Radiance. He was made man, a mystery concealed from every spirit above or on the earth. He has won us for Himself, for He has been glorified!
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
Katavasia: Christ is born, glorify Him. Christ is from heaven, receive Him. Christ is on earth, be lifted up; sing to the Lord, all the earth and praise Him with joy all people: For He has been glorified.
Second Canon
(written originally in iambic verse). Tone
1
Irmos: Of old the Master that works wonders saved His people, making the watery wave of the sea into dry land; and now of His own will has He been born from a maiden, and so He established a path for us whereby we may mount to heaven. We glorify Him Who in essence is equal to the Father and to mortal men.
Glory to Thee, our God, glory to Thee.
Plainly foreshadowed by the burning bush that was not consumed, a hallowed womb has borne the Word. God is mingled with the form of mortal men, and so He looses the unhappy womb of Eve from the bitter curse of old. We men give Him glory.
Glory to Thee, our God, glory to Thee.
A star showed plainly to the Magi the Word that was before the sun, Who has come to make transgression cease. They saw Thee wrapped in swaddling clothes, within a poor and lowly cave, Who sharest all our sufferings, and in joy they gazed upon Thee, Who art at once both man and Lord.
Katavasia: Of old the Master that works wonders saved His people, making the watery wave of the sea into dry land; and now of His own will has He been born from a maiden, and so He established a path for us whereby we may mount to heaven. We glorify Him Who in essence is equal to the Father and to mortal men.
Ode 3
First Canon
Irmos: To the Son, begotten of the Father, before all ages and incarnate of the Virgin without seed in these latter days— To Christ our God, let us cry out: “Thou hast raised up our horn. Holy art Thou, O Lord!”
Glory to Thee, our God, glory to Thee.
Adam was made from dust, yet he shared God's life-giving breath. He was deceived by woman and fell, but from the dead, he saw Christ born of woman. He shouted, “For my sake Thou hast become like me. Holy art Thou, O Lord!”
Glory to Thee, our God, glory to Thee.
Thou hast assumed a body of lowly clay, O Christ. By sharing our humble flesh, Thou hast made our race partakers of divinity. By becoming mortal man yet remaining God, Thou hast raised us from death to life. Holy art Thou, O Lord!
Glory to Thee, our God, glory to Thee.
Make merry, O Bethlehem! Thou art the King of Judah's princes. Christ, the Shepherd of Israel, who rides on the shoulders of the cherubim, has come forth from thee for all to see. He has raised us from death to life, and reigns over all.
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
Katavasia: To the Son who before all times was born immortal of the Father, and in these latter days became incarnate without seed of the Virgin, let us cry out to Christ our God, Thou who hast raised our horn, Holy art Thou, O Lord.
Second Canon
Irmos: Graciously accept, O Benefactor, the praises of Thy servants, and bring down the despiteful and haughty looks of the enemy. O blessed Lord Who sees all, raise us up far above sin, and establish Thy singers firm and unshaken upon the foundation of the faith.
Glory to Thee, our God, glory to Thee.
The choir of shepherds abiding in the fields was overwhelmed by the strange sight they were counted worthy to behold: For they looked upon the all-blessed Offspring of an all-pure Bride; and they saw also the ranks of bodiless angels, who sang in praise of Christ the King, incarnate without seed.
Glory to Thee, our God, glory to Thee.
He Who rules the heights of heaven, in His compassion, has become such as we are, born of a Maiden who has not known man. The Word Who before was wholly outside matter, in these last times has assumed the material substance of the flesh so that He might draw unto Himself fallen Adam, the first-formed man.
Katavasia: Graciously accept, O Benefactor, the praises of Thy servants, and bring down the despiteful and haughty looks of the enemy. O blessed Lord Who sees all, raise us up far above sin, and establish Thy singers firm and unshaken upon the foundation of the faith.
Hypakoe. Tone 8
Heaven brought the first fruits of the Gentiles as a gift for Thee: A star summoned the wise men to the babe in the manger. They were amazed to see neither throne nor scepter, but only abject poverty. What is more humble than a cave? What is more lowly than swaddling clothes? Yet the riches of Thy divinity shone through all these. O Lord, glory to Thee!
Kathisma Hymn. Tone 8
Let the heavens rejoice and let the earth be glad! The Lamb of God has been born on earth, Granting redemption to the world. The Word, Who rests in the bosom of the Father, Has come forth without seed from the Virgin. The wise men were struck with amazement, Seeing Him born as an infant in Bethlehem. Let all creation glorify Him!
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
Let the heavens rejoice...
Ode 4
Irmos: Stem and flower of the root of Jesse, Thou hast blossomed from the virgin, O Christ. From the mountain overshadowed by the forest Thou art come, made flesh from her that knew no man. O God, not formed from matter — glory to Thy power, O Lord!
Glory to Thee, our God, glory to Thee.
Thou art the Expectation of the nations, O Christ, foretold by Jacob in days of old. Thou have sprung from Judah's tribe, to plunder the might of Damascus and the spoils of Samaria, replacing error with faith acceptable to God. Glory to Thy power, O Lord.
Glory to Thee, our God, glory to Thee.
Thou hast filled the star-gazers with joy, O Lord. They knew the hidden meaning of the prophet Balaam's words. Thou hast made the star of Jacob to rise. As the first-fruits of the Gentiles it led them unto Thee. Thou didst openly receive their precious gifts. Glory to Thy power, O Lord!
Glory to Thee, our God, glory to Thee.
Thou hast descended into the Virgin's womb, O Christ, like rain on the fleece and as raindrops watering the earth. All earth's rulers fall down before Thee: Ethiopia and the islands of Arabia, the kings of Tarshish, of Sheba, and the Medes. Glory to Thy power, O Lord!
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
Katavasia: Rod of the stem of Jesse, and flower that budded forth from a virgin, O most lauded Christ. From the mountain covered with darkness Thou art come, made flesh from Her that knew no wedlock, O God who art not formed from matter. Glory to Thy might, O Lord.
Second Canon
Irmos: Of old Habakkuk the Prophet was counted worthy to behold ineffably the figure and symbol of Christ's birth, and he foretold in song the renewal of mankind. For a young babe, even the Word, has now come forth from the Mountain that is the Virgin, unto the renewal of the peoples.
Glory to Thee, our God, glory to Thee.
Of Thine own will, O Most High, Thou hast come forth equal to mortal men, Taking flesh from the Virgin, to purge the poison of the serpent's head. God by nature, Thou hast lead all from the gates that know no sun to the life-giving light.
Glory to Thee, our God, glory to Thee.
O you people that before were sunk in corruption, but now have escaped wholly from the perdition of the adversary, lift up your hands and clap them in songs of praise, honoring Christ alone, our Benefactor, Who in His compassion is come into our midst.
Glory to Thee, our God, glory to Thee.
O Virgin, sprung from the root of Jesse, thou hast passed beyond the boundaries of human nature, for thou hast borne the pre-eternal Word of the Father. According to His good pleasure, by a strange self-empting, He passed through thy womb, yet kept it sealed.
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
Katavasia: Of old Habakkuk the Prophet was counted worthy to behold ineffably the figure and symbol of Christ's birth, and he foretold in song the renewal of mankind. For a young babe, even the Word, has now come forth from the Mountain that is the Virgin, unto the renewal of the peoples.
Ode 5
Irmos: O God of Peace, Father of Mercies, Thou hast sent Thine angel of great counsel to grant us peace. We are guided to the light of the knowledge of God, and keeping watch by night, we glorify Thee, O Lover of Man!
Glory to Thee, our God, glory to Thee.
Thou wast registered as Caesar's subject, O Christ, in obedience to his decree. We were slaves of sin, and subject to the hateful enemy; by Thy poverty Thou hast set us free! Thou wast united to our nature in every way. Though we were formed from dust, by this communion we are made divine!
Glory to Thee, our God, glory to Thee.
Behold, the Virgin, as foretold of old, has conceived and given birth to God made man. She remains a virgin still. Through her we are reconciled to God. Let us sinners faithfully sing her praise: she is truly Theotokos.
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
Katavasia: O God of Peace, Father of Mercies, Thou hast sent Thine angel of great counsel to grant us peace. We are guided to the light of the knowledge of God, and keeping watch by night, we glorify Thee, O Lover of Man!
Ode 6
Irmos: The sea monster cast forth Jonah as it had received him, like a babe from the womb. And when the Word came to dwell in the Virgin and was made flesh, He came forth preserving her uncorrupt, for as He Himself was not subject to decay, He kept His mother free from harm.
Glory to Thee, our God, glory to Thee.
Christ our God has come in the flesh. The Father begot Him from the womb before the morning star. He rules the heavenly hosts, yet now He lies in a manger of dumb beasts. He Who looses the tangled knots of sin now is wrapped in swaddling clothes.
Glory to Thee, our God, glory to Thee.
A Son is born and given to the faithful, a newborn child of Adam's race, yet He is Father and Ruler of the world to come. He is called the Angel of Great Counsel. He is the Mighty God; He rules all creation by His might.
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
Katavasia: The sea monster cast forth Jonah as it had received him, like a babe from the womb. And when the Word came to dwell in the Virgin and was made flesh, He came forth preserving her uncorrupt, for as He Himself was not subject to decay, He kept His mother free from harm.
Kontakion. Tone 3
Today the Virgin gives birth to the transcendent One, and the earth offers a cave to the unapproachable One. Angels, with shepherds, glorify Him. The wise men journey with the star, since for our sake the Eternal God was born as a little child!
Ikos
Bethlehem has opened Eden: come let us see! We have found joy in a secret place: come, let us seize Paradise hidden in the cave! There the unwatered Root has appeared, blossoming with forgiveness. There is found the undug Well, from which David longed to drink of old. There the Virgin has borne a child, quenching Adam's and David's thirst. Let us hurry to this place, where the Eternal God was born as a little child!
Ode 7
Irmos: The children brought up together in godliness scorned the impious decree of the tyrant. They were not afraid of the threat of fire, but standing in the midst of the flames, they sang: “Blessed art Thou, O God of our fathers!”
Glory to Thee, our God, glory to Thee.
The shepherds abiding in the fields were terrified by a dazzling sight. Around them shone the glory of the Lord. An angel shouted unto them, “Sing praises. The Messiah is born!” Blessed art thou, O God of our fathers!
Glory to Thee, our God, glory to Thee.
After the angel spoke, the hosts of heaven suddenly cried out: “Glory to God in the highest. Peace on earth, good will to men. Christ has shone forth.” Blessed art Thou, O God of our fathers!
Glory to Thee, our God, glory to Thee.
“What news is this?” asked the shepherds. “Has God's Messiah truly come? Let us go to Bethlehem.” They saw Thee there, and worshipped Thee. With Thy mother, they sang: “Blessed art Thou, O God of our fathers!”
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
Katavasia: The children brought up together in godliness scorned the impious decree of the tyrant. They were not afraid of the threat of fire, but standing in the midst of the flames, they sang: “Blessed art Thou, O God of our fathers!”
Ode 8
Irmos: The furnace moist with dew was an image prefiguring a wonder beyond nature, for it did not burn the children whom it had received, nor did the Fire of Divinity consume the Virgin's womb when it entered it. So let us raise the song: “Let all creation bless the Lord and exalt Him throughout all ages!”
Glory to Thee, our God, glory to Thee.
The daughter of Babylon drove David's children from Zion with sword and spear. Now she sends her sons, the wise men, bearing gifts, to worship in David's city, where God has come to dwell. So let us raise the song: “Let all creation bless the Lord, and exalt Him throughout all ages!”
Glory to Thee, our God, glory to Thee.
Grief had silenced the harps. Zion's children would not sing in a foreign land. But now Christ has shone forth in Bethlehem destroying the din of Babylon's idolatries. So let us raise the song: “Let all creation bless the Lord, and exalt Him throughout all ages!”
Glory to Thee, our God, glory to Thee.
Babylon plundered Zion, and captured all her royal wealth. But now, with a guiding star, Christ lures her treasure-laden wise men back to Zion. So let us raise the song: “Let all creation bless the Lord, and exalt Him throughout all ages!
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
We praise, bless and worship the Lord, singing and exalting Him throughout all ages.
Katavasia: The furnace moist with dew was an image prefiguring a wonder beyond nature, for it did not burn the children whom it had received, nor did the Fire of Divinity consume the virgin's womb when it entered it. So let us raise the song: “Let all creation bless the Lord and exalt Him throughout all ages!”
Ode 9
Magnify, O my soul, the most pure Virgin Theotokos, more honorable and more glorious than the heavenly hosts!
Irmos: I behold a strange, most glorious mystery! Heaven—the cave! The cherubic throne—the Virgin! The manger—the place where Christ lay, the uncontainable God, Whom we magnify in song!
Magnify, O my soul, God born in the flesh, from the virgin.
The wise men saw a new, uncharted star, following an unexpected course. Its brightness surpassed every star in heaven. It foretold the Messiah's birth: Christ, the King, born on earth in Bethlehem, for our salvation.
Magnify O my soul, The King born in the cave!
The wise men...
Magnify, O my soul, God, worshipped by the wise men!
The wise men...
Magnify, O my soul, God worshipped by the wise men!
“Where is the newborn Infant-King? We have seen His star,” the wise men said. “We have come to worship Him.” Godless Herod trembled with fury. In his raging madness he plotted to kill Christ.
Magnify, O my soul, the Lord Who revealed Himself to the wise men by a star!
Where is the newborn...
Magnify, O my soul, the pure virgin who gave birth to Christ the King!
Herod inquired where the star appeared which had led the wise men to Bethlehem, but after they worshipped Christ with gifts, that same star led them back to their own land, confounding their pursuer, that godless murderer of children.
Wise men and shepherds came to worship Christ, born in the City of Bethlehem.
Herod inquired...
Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages. Amen.
Magnify, O my soul, the most pure Virgin Theotokos, more honorable and more glorious than the heavenly hosts!
Katavasia: I behold a strange, most glorious mystery! Heaven—the cave! The cherubic throne—the Virgin! The manger—the place where Christ lay, the uncontainable God, Whom we magnify in song!
The Exapostilarion
Our Savior, the dayspring from the East, has visited us from on high, and we, who were in darkness and shadow, have found the truth, for the Lord is born of the Virgin!
Conclusion
And so, the Nativity hymns remind those praying how, during this memorable night, each creature hastened to bring its gift to the Saviour-King: heaven — a star; the earth — a cave; the wilderness — a manger; the angels — singing; the shepherds — worship; the Magi — gifts. Therefore, we too should not come to Him “empty-handed,” but should bring to Him what is more valuable than anything else — our pure, believing hearts. For the high God has appeared on earth, in order to raise us up to heaven!
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Missionary Leaflet # E31
Copyright
© 2001 Holy Trinity Orthodox Mission
466
Foothill Blvd, Box 397, La Canada, Ca 91011
Editor:
Bishop Alexander (Mileant)
(Nativity.doc,
06-09-2001)
Edited
by Donald Shufran
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