Explanation of the Canon for the Feast of the Annunciation; Canticle 6 and Akathist

 Canticle Six

(Irmos) Prefiguring Thy three-day burial, the prophet Jonah cried out in the belly of the whale: ‘Deliver me from corruption, O Jesus, King and Lord of hosts.’

The Theotokos

Receiving thy glad tidings, O Gabriel, I am filled with divine joy. For thou dost speak to me of joy, a joy without end.

The Angel

Divine joy is given to thee, O Mother of God. All creation cries unto thee: ‘Hail, O Bride of God.’ For thou alone, O pure Virgin, wast foreordained to be the Mother of the Son of God.

The Theotokos

May the condemnation of Eve be now brought to naught through me; and through me may her debt be repaid this day. Through me may the ancient due be rendered up in full.

The Angel

God promised to our forefather Abraham that in his seed the Gentiles would be blest,[9] O pure Lady; and through thee today the promise receives its fulfillment.

(Katavasia) As we celebrate this sacred and solemn feast of the Mother of God, let us come, clapping our hands, O people of the Lord, and give glory to God who was born of her.

Kontakion, Tone Eight

To thee, O Theotokos, victorious leader of triumphant hosts, we thy servants,[10] delivered from calamity offer hymns of thanksgiving. In thine invincible power, keep us free from every peril, that we may cry to thee: Hail, thou Bride unwedded.

Ikos

A prince of the angels was sent from heaven to say to the Theotokos, ‘Hail!’ And seeing Thee, O Lord, take bodily from at the sound of his bodiless voice, he was filled with amazement and stood still, crying to her thus:

Hail, thou through whom joy will shine forth:

Hail, thou through whom the curse will cease.

Hail, thou restoration of fallen Adam:

Hail, thou redemption of the tears of Eve.

Hail, thou Height hard to climb for the thought of man:

Hail, thou Depth hard to perceive even for the eyes of angels.

Hail, thou that art the throne of the King:

Hail, thou who dost hold Him who holdeth all.

Hail, thou Star who dots make the Sun appear:

Hail, thou Womb of the divine incarnation.

Hail, thou through whom the creation is made new:

Hail, thou through whom the Creator becomes a newborn child.

Hail, thou Bride unwedded!

Explanation

The theological significance of Canticle Six and its related hymns centers on the fulfillment of Old Testament prophecy, the role of the Theotokos (Mother of God) in salvation history, and the cosmic joy brought about by the Incarnation of Christ.

1. Prefiguring Christ’s Death and Resurrection

The Irmos refers to the Prophet Jonah, who was swallowed by the great fish and remained in its belly for three days before being delivered (Jonah 2:1-10). This foreshadows Christ’s burial and resurrection after three days (Matthew 12:40). By incorporating this reference, the hymn underscores that the Incarnation—God taking on human flesh—is ultimately directed toward Christ’s redemptive sacrifice.

2. The Theotokos as the Bearer of Joy and Salvation

The conversation between the Theotokos and the Archangel Gabriel highlights Mary’s essential role in undoing the effects of the Fall:

• The Theotokos expresses joy upon receiving Gabriel’s message, recognizing that her participation in God’s plan will bring eternal joy to the world.
  
  

• She sees herself as the means through which the condemnation of Eve is overturned. Whereas Eve’s disobedience led to the Fall, Mary’s obedience allows for the Incarnation and redemption of humanity (Luke 1:38; Romans 5:19).
  
  

• Gabriel reassures her that God’s promise to Abraham—that through his seed all nations would be blessed (Genesis 22:18)—is fulfilled through her.
  
  

3. Victory Over the Curse of Sin

The Ikos is a poetic meditation on the mystery of the Incarnation, marveling at how an infinite God dwells in the womb of a virgin. Several key themes emerge:

• Mary is the vessel through whom joy replaces the curse of sin.
  
  

• She is the new Eve, reversing the consequences of humanity’s fall by bringing forth Christ, the New Adam (1 Corinthians 15:22).
  
  

• She is depicted as both throne and temple, containing within her womb the infinite God.
  
  

• The paradox of the Incarnation is emphasized—the uncontainable God becomes contained within her.
  
  

4. A Cosmic Celebration of the Incarnation

The Katavasia and Kontakion invite all believers to rejoice, clapping hands in worship, as Mary becomes the victorious leader of those redeemed by Christ. The Kontakion is particularly significant because it expresses gratitude to the Theotokos for her intercessory power and role in human salvation.

Conclusion

Canticle Six and its associated hymns encapsulate the core theological message of the Annunciation and Incarnation:

• The prophetic fulfillment of God’s plan for salvation
  
  

• The reversal of the Fall through Mary’s obedience
  
  

• The cosmic joy of God becoming man
  
  

• The paradox of divine majesty entering human frailty
  
  

This canticle reflects the deep mystery of God’s condescension and the Theotokos' unique role in His salvific work, making it a powerful hymn of praise and theological reflection in Orthodox Christian worship.

An Exploration of the Akathist Hymn 

The Akathist verses embedded in Canticle Six—beginning with the repeated exclamation “Hail” (Χαῖρε)—are drawn from the Akathist Hymn to the Theotokos, one of the most important liturgical hymns in the Orthodox Church. These verses hold deep theological significance, celebrating the mystery of the Incarnation and the role of the Theotokos in salvation history.

1. The Origins and Liturgical Context of the Akathist Hymn

The Akathist Hymn is traditionally attributed to St. Romanos the Melodist (6th century) and was formally incorporated into Orthodox worship in the 7th century after the miraculous deliverance of Constantinople from foreign invaders, believed to be through the intercession of the Theotokos. It is a hymn of gratitude and theological reflection on how Mary, through her obedience and purity, becomes the means by which God enters the world.

By including these verses in the Annunciation Canon, the Church links the Angel Gabriel’s greeting to Mary (Luke 1:28) with the cosmic significance of her role, inviting all of creation to recognize her as the vessel of divine grace.

2. The Theological Significance of the "Hail" Verses

Each "Hail" (Χαῖρε) verse is an exclamation of praise, structured as a series of paradoxes that express the mystery of the Incarnation. They focus on six major theological themes:

A. The Theotokos as the Source of Joy and Salvation

• "Hail, thou through whom joy will shine forth"
  
  

• Mary is the new Eve, whose obedience undoes Eve’s disobedience. Through her, Christ—the source of joy—enters the world (Luke 1:42).
  
  

• "Hail, thou through whom the curse will cease"
  
  

• Refers to the reversal of the Fall (Genesis 3:16-19). Where Eve's sin brought death, Mary’s fiat ("Let it be to me according to your word" - Luke 1:38) brings life and salvation.
  
  

B. The Theotokos as the Restoration of Fallen Humanity

• "Hail, thou restoration of fallen Adam"
  
  

• Mary is the mother of the New Adam, Christ (1 Corinthians 15:45), who restores mankind to communion with God.
  
  

• "Hail, thou redemption of the tears of Eve"
  
  

• The sorrow of Eve—symbolizing the suffering of fallen humanity—is healed through Mary’s role in the Incarnation.
  
  

C. The Theotokos as the Bridge Between Heaven and Earth

• "Hail, thou Height hard to climb for the thought of man"
  
  

• "Hail, thou Depth hard to perceive even for the eyes of angels"
  
  

• These lines express the mystery of the Incarnation: how the infinite God chooses to dwell within a finite human womb, a reality incomprehensible to both human and angelic minds.
  
  

D. The Theotokos as the Throne and Temple of God

• "Hail, thou that art the throne of the King"
  
  

• The Ark of the Covenant in the Old Testament held God’s presence (Exodus 25:10-22). Mary, in the New Covenant, becomes the living Ark, carrying God Incarnate in her womb.
  
  

• "Hail, thou who dost hold Him who holdeth all"
  
  

• The paradox of the Creator being held within His creation—the infinite being contained within the womb of a human mother.
  
  

E. The Theotokos as the Light-Bearer

• "Hail, thou Star who dost make the Sun appear"
  
  

• Mary is like the morning star that precedes the rising of the Sun of Righteousness (Malachi 4:2), Christ Himself.
  
  

• "Hail, thou Womb of the divine Incarnation"
  
  

• Her womb is the place where the divine and human natures of Christ are united, fulfilling the prophecy of Isaiah 7:14.
  
  

F. The Theotokos as the Agent of the New Creation

• "Hail, thou through whom the creation is made new"
  
  

• The Incarnation is a re-creation of the fallen world, restoring humanity to its original destiny.
  
  

• "Hail, thou through whom the Creator becomes a newborn child"
  
  

• The paradox of God becoming a helpless infant underscores the profound humility of the Incarnation (Philippians 2:6-7).
  
  

3. The Akathist Verses as a Liturgical Response

The Akathist verses in Canticle Six are not just poetic expressions of praise; they serve as a liturgical response to the Annunciation. Just as Gabriel first greeted Mary with "Hail" (Luke 1:28), the Church continues this greeting, recognizing that Mary’s role in salvation extends beyond that moment in history. The faithful, in echoing these praises, participate in the joy and wonder of the Incarnation.

4. Conclusion: The Theotokos as the Mediator of the Incarnation

The presence of the Akathist verses in the Annunciation Canon serves a dual theological purpose:

1. It reinforces the mystery of the Incarnation—how God becomes man through the Virgin, uniting divinity and humanity in His Person.
   
   

2. It proclaims the Theotokos as the central figure of salvation history, through whom the joy of redemption enters the world.
   
   

By weaving the Akathist hymn into the Annunciation Canon, the Church proclaims that Mary’s role is not only historical but also eternal and cosmic. The repeated "Hail" affirms her as the highest honor of the human race, the one through whom Christ enters the world, fulfilling the divine plan for humanity’s redemption.