“Annunciation” means an announcing, like the Greek “Evangelismos”, in this case the news given to the Virgin that she was to be the Mother of Christ.

“Today is the beginning of our salvation” in the words of the troparion for the day. This feast marks the entrance of God, physically, into history, when He took upon Himself our human nature.  This new beginning was illustrated for a long time by the calendar. Dating based on years since the Incarnation was worked out in 525 by St Dionysius Exiguus and came into common use over the following three hundred years. The scheme included the year starting on 25th March, often called in England “Lady Day”. The New Year remained on this date in England until 1750 and for the tax year it still does, by the old calendar.

The feast deals with recorded history.  St Luke’s Gospel starts with an introduction which includes: “I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus”. (Luke 1:3). Consider how very different this is from the claims of other religions, where stories of manifestations of the gods are in the realm of myth and folk tales. The Church’s teaching and Tradition are clearly distinct from that. We are dealing with real events which occurred in real places.  How shocking it is that the awesome and all-powerful God is content to become a child, then a man in due course, and suffered death for us before rising again. This transcends the natural order; it has to.  The Incarnation was a revolution, making possible a relationship with God on a truly personal level.

There is a mystery here. Exactly how things happened is a matter for God, although we know their historical reality. Heretics speculate about the manner of the virgin birth or even try to deny it. Such speculations are arid, and indeed damaging for faith. The arguments are made by those who seek to limit the power of God and who, often, would also deny the divinity of Christ.

St John Chrysostom wrote:  “Shame on those who attempt to pry into the miracle of generation from on high! For this birth can by no means be explained, yet it has witnesses beyond number and has been proclaimed from ancient times as a real birth.”  (St John Chrysostom’s Homily on Matthew 4:3). The Church has been clear throughout the ages that this was a miracle and that Mary the Mother of God was a virgin and remained so after Christ’s birth. It is a miracle beyond human understanding, so let us rejoice in that. In the words of the stichera for the Annunciation: “When God so wills the order of nature is overcome and what is beyond humankind comes to pass”. Similarly the work of the Holy Trinity in our lives is a mystery and speculation about how this is so in any particular case is unnecessary. Sometimes we may recognise God’s work directly or at least in part. We are aware of His working through the Church for instance. That He does act and uses various means is all that matters.

The Annunciation showed God acting in love and power yet also showed that human co-operation was needed in order to bring the plan to fruition.  The announcement was made by the Archangel Gabriel. The holy icons of the feast bring out certain aspects. Gabriel is shown with a staff, as befits a messenger or herald, bringing a message from an important personage.  He is shown in a dynamic posture, arriving, because he was sent from God to the Theotokos, making a direct connection between Earth and Heaven. Gabriel is recognised by the Fathers as the leader of the heavenly host and one of the seraphim. It is fitting that such an important task be given to the senior angel.  The Virgin is usually shown as being on some form of a throne or else standing on a platform. Thus she is higher than the Archangel and more honoured even than the leader of the heavenly host. She is: “More honourable than the Cherubim and beyond compare more glorious than the Seraphim”.

We honour the Theotokos as a great lady. The Gospel account also shows her humility, grace and obedience. She was troubled on hearing the news and asked how such a thing could happen, since she was a virgin. She did not speculate but rather quietly accepted the assurance that this would be by the action of the Holy Spirit.  She then simply submitted to God’s will.  Her gesture in the icons shows this. She said: “I am the Lord’s servant, May your word to me be fulfilled.” (Luke 1:38). We know that she was already full of grace by her up-bringing and time in the Temple. God’s plan depended on her obedience, but yet she still had a choice. “As Eve was seduced by the word of [a fallen] angel to flee from God, having rebelled against his word, so Mary by the words of an angel received the glad tidings that she would bear God by obeying his word.” (St Irenaeus of Lyon: Against the Heresies).  Her obedient co-operation was part of a relationship with God and led to the salvation of mankind.

Let us consider how the event also shows the gentle loving nature of God. Christ received flesh from His Mother. The Virgin’s role was not imposed upon her; she voluntarily took it up.  That it was not forced upon her is an example of the humility of God Himself, indeed a kenosis, an emptying of Himself. The will of God is not forced upon anyone. We are all called to follow Christ, yet it requires our voluntary co-operation. We have that choice and responsibility. How we choose leads to our improvement or detriment.  Consider what results follow those choices. Pleasing God is a step towards theosis.

The Theotokos returned God’s love. Her obedience was not mere compliance to a superior’s orders, but the serving of a loved one. She was prepared to face hardship, initially because of the pregnancy which was not by her betrothed. She was brave and is the pattern for Christians throughout the ages. We too respond to the teachings of Christ because we love Him. Christ said to His disciples: “I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you.” (John 15:15). The disciples followed Christ because they loved Him. Likewise St Paul talks of the need to be loving and to: “Submit to one another out of reverence for Christ.” (Ephesians 5:21). Christian life is based in love. It is not merely an ethical code or a set of demands. It is a relationship with God.

Loving co-operation and following Christ allows God to act and often produces results extending far beyond the lifetime of the person concerned. The Theotokos has a unique place in the Church and had a unique choice to make, but we all have our own specific callings. We all have unique choices to make at certain points in our lives. Following Christ leads to extending the Kingdom of Heaven and this is true regardless of what our calling is.

May we all follow our own particular calling and may our love for Christ be ever stronger.