Explanation of the Canon for the Feast of the Annunciation; Canticle 5

 

Canticle Five

(Irmos) The whole world was amazed at thy divine glory: for thou, O Virgin who hast not known wedlock, hast held in thy womb the God of all, and hast given birth to an eternal Son, who rewards with salvation all who sing thy praises

The Theotokos

I cannot understand the meaning of thy words. For there have often been miracles, wonders worked by the might of God, symbols and figures contained in the Law. But never has a virgin borne child without knowing a man.

The Angel

Thou art amazed, O all-blameless Virgin; and amazing indeed is the wonder that comes to pass in thee: for thou alone shalt receive in thy womb the King of all who is to take flesh. It is thou who art prefigured by the utterances and dark sayings of the prophets and by the symbols of the Law.

The Theotokos

How can He whom nothing can contain, upon whom none can gaze, dwell in the womb of a virgin whom He Himself has formed? And how shall I conceive God the Word, who with the Father and the Spirit has no beginning?

The Angel

He who promised to thy forefather David that of the fruit of his body He would set upon the throne of his kingdom,[7] He it is that has chosen thee, the only excellency of Jacob,[8] as His spiritual dwelling-place.

(Katavasia) The whole world was amazed at thy divine glory …

Explanation

Theological Significance of Canticle Five

Canticle Five of the Annunciation Canon continues to unfold the mystery of the Incarnation, particularly emphasizing the paradox of the Infinite God dwelling in the womb of the Virgin, the fulfillment of Old Testament prophecy, and the uniqueness of the Virgin Birth.

1. The Irmos: The World is Amazed at the Theotokos' Glory

"The whole world was amazed at thy divine glory: for thou, O Virgin who hast not known wedlock, hast held in thy womb the God of all, and hast given birth to an eternal Son, who rewards with salvation all who sing thy praises."

This opening verse establishes the theological foundation of the Theotokos' unique role in salvation history:

• The whole world marvels: The Incarnation is not just an event for Israel but for all nations.
  
  

• A virgin bears the "God of all": This is the great paradox—the Creator enters His creation through a womb He Himself formed.
  
  

• Christ as the "eternal Son": He is not merely a prophet or an anointed king but God the Son, eternally begotten of the Father, who enters time through Mary.
  
  

• The purpose of His birth is salvation: Those who acknowledge and sing the praises of the Theotokos recognize her unique role in God’s plan of redemption.
  
  

This theme of the amazement of creation at the Incarnation is echoed in hymns such as the Kontakion of the Nativity:
"The Virgin today gives birth to the Transcendent One, and the earth offers a cave to the Unapproachable One..."

2. The Theotokos' Struggle to Understand the Mystery

"I cannot understand the meaning of thy words. For there have often been miracles, wonders worked by the might of God, symbols and figures contained in the Law. But never has a virgin borne child without knowing a man."

Here, the Theotokos expresses the human reaction to the unprecedented nature of the Incarnation:

• She acknowledges that God has performed miracles before (parting the Red Sea, manna from heaven, raising the dead).
  
  

• The Law and Prophets contain types and figures, but nothing has prepared her for this: no miracle has involved a virgin conceiving.
  
  

• This highlights the uniqueness of the Incarnation—it is not simply a miraculous birth, like that of Isaac or Samuel, but a completely new reality, surpassing all previous signs.
  
  

Her response echoes human reason encountering divine revelation—faith must ultimately transcend logic, but the Theotokos is given assurance.

3. The Angel Explains the Fulfillment of Prophecy

"Thou art amazed, O all-blameless Virgin; and amazing indeed is the wonder that comes to pass in thee: for thou alone shalt receive in thy womb the King of all who is to take flesh. It is thou who art prefigured by the utterances and dark sayings of the prophets and by the symbols of the Law."

Gabriel reassures her:

• Her amazement is natural—the event is indeed beyond understanding.
  
  

• She alone is chosen to receive in her womb the King of all.
  
  

• The Law and Prophets contain mystical foreshadowings of her, even if these were not previously understood.
  
  

Old Testament Foreshadowings of the Theotokos:

• The Burning Bush (Exodus 3:2) – She contains the divine fire of Christ without being consumed.
  
  

• The Ark of the Covenant (Exodus 25:10-22) – She bears the divine presence just as the Ark carried the Law and the Glory of God.
  
  

• The Ladder of Jacob (Genesis 28:12) – She is the bridge between heaven and earth through which Christ comes.
  
  

• The Temple of God (Ezekiel 44:2) – The "Gate of the Lord" through which only the Lord may pass.
  
  

Gabriel's explanation confirms that Mary's role was always part of God’s plan, foretold in the Law and the Prophets, though its full meaning was hidden until now.

4. The Theotokos Questions How the Infinite Can Be Contained

"How can He whom nothing can contain, upon whom none can gaze, dwell in the womb of a virgin whom He Himself has formed? And how shall I conceive God the Word, who with the Father and the Spirit has no beginning?"

This is one of the most profound theological reflections in the Annunciation dialogue:

• God is infinite (“whom nothing can contain”)—how can He be enclosed within a womb?
  
  

• God is invisible (“upon whom none can gaze”)—yet He will take visible, tangible flesh.
  
  

• God is eternal—He has no beginning, yet He will enter time through birth.
  
  

This reflects the core paradox of the Incarnation:

• The Uncontainable One is contained.
  
  

• The Eternal enters time.
  
  

• The Creator is carried in the womb of His own creation.
  
  

This mystery is central to the Orthodox hymnography of Christmas:
"A young Child, the Pre-eternal God" (Nativity Troparion).

5. The Angel Connects the Incarnation to the Davidic Promise

"He who promised to thy forefather David that of the fruit of his body He would set upon the throne of his kingdom,[7] He it is that has chosen thee, the only excellency of Jacob,[8] as His spiritual dwelling-place."

Gabriel now confirms that:

• Jesus is the fulfillment of God’s promise to David (2 Samuel 7:12-13, Psalm 132:11).
  
  

• The Messiah must come from David’s lineage, and Mary, a descendant of David, is the chosen vessel.
  
  

• She is the “excellency of Jacob”, the pinnacle of the Old Testament covenant people, through whom God will now dwell with His people.
  
  

This passage directly connects the Incarnation to the Messianic Kingship of Christ:

• Christ is the Son of David, fulfilling the Old Testament expectation of a king.
  
  

• But His kingdom is not earthly and political, but heavenly and eternal.
  
  

• The Theotokos becomes the throne of the King, the dwelling place of the divine Son.
  
  

Conclusion: The Canticle's Theological Depth

Canticle Five presents the Incarnation as a divine paradox, affirming key theological themes:

1. The Theotokos' Glory – She is chosen as the vessel for God’s entrance into the world.
   
   

2. The Virgin Birth is Unique – No miracle in history compares to this new reality.
   
   

3. The Old Testament Prefigured Mary – The Law and the Prophets spoke of her in hidden ways.
   
   

4. The Infinite God Takes Flesh – The greatest mystery of Christianity.
   
   

5. The Davidic Covenant is Fulfilled – Jesus is the eternal King, and Mary is the chosen dwelling place.
   
   

This canticle calls the faithful to marvel at the mystery of the Incarnation, affirming that God, in His love, chose to become man through the humble obedience of the Theotokos, bringing salvation to all.

Are we Catholic, Orthodox, or Christian? Neither, Some, or ALL?

The Eastern Orthodox Church is often mistaken for just another Christian denomination, yet it is neither a mere sect nor a branch of a fragmented whole. Rather, it is the One, Holy, Catholic, and Apostolic Church, preserving the fullness of the faith as handed down by Christ and the Apostles. Unlike Western Christianity, where distinctions between "Catholic" and "Orthodox" are often seen as separate identities, Eastern Orthodoxy embodies all three: we are Orthodox, Catholic, and Christian. We are Orthodox because we worship rightly through the Divine Liturgy, preserving the unbroken traditions of apostolic worship. We are Catholic because we hold the universal and complete doctrine of the faith, not as a denomination but as the Church in its fullness. We are Christian because we are called to follow Christ, taking up our cross and living in the hope of the Resurrection. Understanding these three identities together reveals the true nature of the Eastern Orthodox Church—not as one among many, but as the continuation of Christ’s Church throughout history.

The differentiation of the names Orthodox, Catholic, and Christian arose from historical, theological, and cultural developments within the Church. While all three terms originally applied universally to the early Christian community, over time, they became associated with different branches of Christianity.

• Orthodox (Ὀρθόδοξος) and the East: The term "Orthodox," meaning "right belief" and "right worship," was used to distinguish those who upheld the apostolic faith from various heresies. After the Great Schism of 1054, the Eastern Churches, which rejected certain doctrinal innovations from Rome, came to be known as the Eastern Orthodox Church to emphasize their continuity with the unaltered faith of the early Church.
  
  

• Catholic (Καθολικός) and Rome: Originally, "Catholic" meant "universal" and was used by early Church Fathers to describe the one, undivided Church. However, following the Schism, the term became closely associated with the Roman Catholic Church, which, under the papacy, claimed to be the sole custodian of catholicity, despite the Eastern Churches maintaining the same claim.
  
  

• Christian and Protestantism: The name "Christian," meaning "follower of Christ," was first given to believers in Antioch (Acts 11:26) and applied to all who professed faith in Christ. However, after the Reformation in the 16th century, many Protestant groups, rejecting both Roman Catholic and Orthodox traditions, began identifying primarily as "Christians" rather than adhering to historical church labels, emphasizing personal faith over institutional continuity.
  
  

Thus, while Orthodox, Catholic, and Christian all originate from the same early Church, historical events and theological disputes led to their distinct modern associations with the East, Rome, and Protestantism, respectively.

We are Orthodox (Ὀρθόδοξοι) because of the Divine Liturgy

The term Orthodox comes from the Greek words ὀρθός (orthos), meaning "right" or "correct," and δόξα (doxa), meaning "glory" or "worship." Thus, Orthodoxy means "right worship" or "correct belief."

1. Right Worship (Lex Orandi, Lex Credendi – "The law of prayer is the law of belief")
   
   

• Eastern Orthodox Christianity is deeply rooted in liturgical worship, which has remained unchanged in its core elements since the time of the Apostles. The Divine Liturgy, especially that of St. John Chrysostom and St. Basil the Great, is the means by which the faithful participate in the mystical reality of Heaven on Earth.
  
  

• The Orthodox Church believes that its liturgy preserves the faith of the Apostles without deviation. The Eucharist, central to Orthodox worship, is not merely symbolic but the actual Body and Blood of Christ.
  
  

• Orthodox liturgical services include chant, incense, processions, iconography, and scriptural readings, all of which contribute to the fullness of true worship.
  
  

2. Right Doctrine (Doctrine and Dogma)
   
   

• The Orthodox Church holds to the faith as it was once delivered to the saints (Jude 1:3) and refuses innovations that alter the essence of Christianity.
  
  

• It affirms the Seven Ecumenical Councils (325-787 AD) as the foundation of its theology, rejecting heresies such as Arianism, Nestorianism, Monophysitism, and Iconoclasm.
  
  

• The Orthodox faith upholds the belief in the Holy Trinity, the Incarnation of Christ, the Theotokos (Mary as Mother of God), the veneration of icons, and the real presence of Christ in the Eucharist.
  
  

Thus, to be Orthodox means to preserve the unchanged apostolic faith in doctrine and worship, particularly through the Divine Liturgy.

We are Catholic (Καθολικοί) because we hold the universal doctrine

The term Catholic comes from the Greek καθολικός (katholikos), which means "according to the whole" or "universal."

1. Universality of the Faith
   
   

• The Orthodox Church is not a local or ethnic sect, but the One, Holy, Catholic, and Apostolic Church that Christ established.
  
  

• The universality of the Orthodox faith means that it is not limited to one culture, but is for all people, in all places, at all times.
  
  

• While different Orthodox jurisdictions (Greek, Russian, Serbian, Antiochian, etc.) may have cultural differences, the faith remains the same everywhere.
  
  

2. Catholicity of Doctrine
   
   

• The Orthodox Church does not have "private interpretations" of Christianity but holds fast to the universal (catholic) teachings of the Church Fathers and the Ecumenical Councils.
  
  

• It does not allow for personal or papal innovations, which is why it rejects doctrines like the Filioque (the addition to the Nicene Creed that the Holy Spirit proceeds from the Father "and the Son") and Papal Infallibility.
  
  

• The Orthodox Church teaches that salvation is not individualistic, but a communal reality—salvation happens within the Church, the Body of Christ.
  
  

Thus, to be Catholic means to belong to the wholeness of the Christian faith, not as a denomination but as the unbroken continuation of the Church founded by Christ.

We are Christian (Χριστιανοί) because we are called to be like Christ through baptism, the cross, and the resurrection

The term Christian comes from the Greek Χριστιανός (Christianos), meaning "follower of Christ" or literally "little Christ."

1. Baptism: Becoming One with Christ
   
   

• In Orthodox theology, Baptism is a true spiritual regeneration (John 3:5).
  
  

• Through Baptism, the believer is buried with Christ and raised with Him (Romans 6:3-4), receiving new life and becoming part of the Body of Christ.
  
  

• The newly baptized receives Chrismation, the gift of the Holy Spirit, which is the personal Pentecost of each Christian.
  
  

2. The Cross: A Life of Asceticism and Sacrifice
   
   

• Christ calls His followers to "take up their cross and follow Him" (Matthew 16:24).
  
  

• This means embracing a life of prayer, fasting, and repentance—the spiritual struggle of every Orthodox Christian.
  
  

• The Orthodox Church teaches that suffering is not meaningless but a means of sanctification and participation in Christ’s sufferings.
  
  

3. The Resurrection: Our Hope and Theosis
   
   

• The ultimate goal of Christian life is Theosis (θέωσις)—union with God.
  
  

• Christ's Resurrection is not only a historical event but a present and future reality—Orthodox Christians partake in the Resurrection every time they receive the Eucharist.
  
  

• The Orthodox Church emphasizes that salvation is not just being "forgiven" but being transformed into the likeness of Christ through grace.
  
  

Thus, to be Christian means to not only believe in Christ but to live as He lived, carrying the cross and embracing the power of the Resurrection.

Conclusion

In a world that often categorizes Christianity into competing denominations, the Eastern Orthodox Church stands as the living continuation of the faith established by Christ and His Apostles. Eastern Orthodoxy is not just a denomination—it is the fullness of Christianity as it was taught by Christ and handed down through the Apostles. We are Orthodox because we worship rightly through the Divine Liturgy, preserving the unaltered traditions of apostolic worship. We are Catholic because we hold the universal and apostolic faith, embracing the wholeness of Christian doctrine without deviation. We are Christian because we follow Christ in His death and resurrection, striving for transformation through the cross and the hope of eternal life. The world often misunderstands Orthodoxy, seeing it as either too exotic, too ancient, or just another branch of Christianity—but in reality, it is the Church of Christ in its fullness, calling all people to communion with Him.