Explanation of the Canon for the Feast of the Annunciation; Canticle 3

 Canticle Three

(Irmos) O Mother of God, thou living an plentiful fount, give strength to those united in spiritual fellowship, who sing hymns of praise to thee: and on this feast of thy holy conceiving vouchsafe unto them crowns of glory.

The Theotokos

There is no more a prince from Judah’s line,[2] but the time is at hand in which Christ, the hope of the Gentiles, shall appear. But do thou make plain to me how I, being a virgin, shall bear Him?

The Angel

O Virgin, thou dost seek to know from me the manner of thy conceiving, but this is beyond all interpretation. The Holy Spirit shall overshadow thee in His creative power and shall make this come to pass.

The Theotokos

My mother Eve, accepting the suggestion of the serpent, was banished from divine delight: and therefore I fear thy strange salutation, for I take heed lest I slip.

The Angel

I am sent as the envoy of God to disclose to thee the divine will. Why are thou, O Undefiled, afraid of me, who rather am afraid of thee? Why, O Lady, dost thou stand in awe of me, who stand in reverent awe of thee?

(Katavasia) O Mother of God, thou living and plentiful fount …

Sessional hymn, Tone eight

The Word of God is now come down upon earth. The Angel stood before the Virgin and cried aloud: ‘Hail, blessed Lady, who alone among women hast preserved the seal of thy virginity, while yet receiving in thy womb the pre-eternal Word and Lord, that He as God may save mankind from error.’

Glory … Both Now …

Repeat.

Explanation

This canticle from the Annunciation Canon continues the profound theological reflection on the mystery of the Incarnation, highlighting key themes such as the fulfillment of prophecy, divine omnipotence, the restoration of humanity through the Theotokos, and the paradox of the Virgin Birth.

1. The Theotokos as the Living and Plentiful Fount

The Irmos (introductory hymn) describes the Theotokos as a "living and plentiful fount," emphasizing her role as the vessel through whom Christ, the source of life, enters the world. This imagery recalls both:

• Christ’s words in John 7:38, "Whoever believes in me, as the Scripture has said, out of his heart will flow rivers of living water."
  
  

• The Church’s liturgical tradition of referring to Mary as the Life-giving Spring because she bears within her the One who gives life to the world.
  
  

The petition for crowns of glory reflects the Orthodox understanding that participation in divine grace, particularly through faith in the Incarnation, leads to eternal reward.

2. Fulfillment of Prophecy and the End of the Old Covenant

Mary’s words, “There is no more a prince from Judah’s line”, refer to the cessation of the Davidic monarchy. This fulfills Genesis 49:10, which prophesied that the scepter would not depart from Judah until the coming of the Messiah:
"The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh comes; and to Him shall be the obedience of the peoples."

Mary recognizes that the time has come for the Messiah’s appearance but remains perplexed as to how she, as a virgin, will bear Him. This moment shows her faith and discernment—she is not doubting, but seeking understanding.

3. The Mystery of the Incarnation Beyond Human Comprehension

The Angel’s response highlights that the Incarnation is beyond human understanding:
"O Virgin, thou dost seek to know from me the manner of thy conceiving, but this is beyond all interpretation."

This affirms the doctrine that Christ’s conception is a divine mystery, wrought not by human means but by the overshadowing of the Holy Spirit (cf. Luke 1:35). The word "overshadow" (ἐπισκιάσει) recalls the Shekinah glory—the divine presence that overshadowed the Ark of the Covenant (Exodus 40:35). Just as God’s glory dwelt in the Ark, so now it dwells in Mary.

4. The Theotokos as the New Eve

Mary contrasts herself with Eve, saying:
"My mother Eve, accepting the suggestion of the serpent, was banished from divine delight: and therefore I fear thy strange salutation, for I take heed lest I slip."

This reveals her profound humility and vigilance. Whereas Eve was deceived by Satan’s cunning words and led to disobedience, Mary is cautious and seeks clarity before consenting to God’s will. This contrast establishes her as the New Eve, whose obedience reverses Eve’s fall and restores humanity to divine grace (cf. Romans 5:19).

5. The Angel’s Reverence for the Theotokos

A striking theological moment occurs when Gabriel expresses awe toward Mary:
"Why art thou, O Undefiled, afraid of me, who rather am afraid of thee?"

This reveals the unique status of the Theotokos:

• Even angels, who stand in the presence of God, reverence Mary, for she will bear in her womb the One whom the angels worship.
  
  

• This affirms Orthodox theology, which venerates Mary not as divine, but as the highest of all created beings, exalted even above the angels.
  
  

6. The Preservation of Mary’s Virginity in the Incarnation

The Sessional Hymn (Tone 8) emphasizes a key doctrine:
"Hail, blessed Lady, who alone among women hast preserved the seal of thy virginity, while yet receiving in thy womb the pre-eternal Word and Lord."

This confirms the Orthodox belief that Mary remained a virgin before, during, and after birth (ἡ ἀειπάρθενος—“Ever-Virgin”). Unlike natural conception, Christ’s entry into the world did not break the seal of her virginity, affirming that His birth was divine and miraculous.

Conclusion

This canticle presents a rich theological meditation on the Annunciation, emphasizing:

• The fulfillment of Old Testament prophecy in the coming of Christ.
  
  

• The Incarnation as a divine mystery, beyond human explanation.
  
  

• Mary’s role as the New Eve, whose obedience restores humanity.
  
  

• The reverence of the angelic realm for the Theotokos, showing her exalted status.
  
  

• The doctrine of Mary’s perpetual virginity, which underscores the miraculous nature of Christ’s birth.
  
  

This hymn, sung in Orthodox services during the Feast of the Annunciation invites the faithful to contemplate the wonder of the Incarnation and to imitate Mary’s humility and faith in accepting God’s will.