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Dear Parish Faithful & Friends in Christ, "Rejoice, O divinely chosen pair who gave birth to her who would become the Mother of One of the Trinity!" (Akathist to the Righteous Joachim and Anna) On the day following the Feast of the Nativity of the Theotokos – today, September 9 – we commemorate the “ancestors of God,” Joachim and Anna, the father and mother of the Virgin Mary according to the Tradition of the Church. This is a consistent pattern within our festal and liturgical commemorations: On the day after a particular feast, we commemorate the persons who are an integral part of that feast day’s events. For example, the day after Theophany we commemorate St. John the Baptist; and on the day after Nativity, we commemorate the Theotokos. Therefore, because of the (obviously!) essential role of Joachim and Anna in the current Feast of the Virgin Mary’s Nativity, September 9 is the “Synaxis of Joachim and Anna” and we thus bring them to mind in an effort to discern and meditate upon their important place in this festal commemoration. The source of their respective roles is the Protoevangelion of James, a mid 2nd c. document. As Archbishop Ware has written:
One of those “spiritual truths” alluded to by Archbishop Ware is the account of both Joachim and Anna continuing to pray with faith and trust in God’s providence even though they were greatly discouraged over the “barrenness” of Anna. This is no longer our perception today, for not being able to have a child is hardly a sign of "barrenness!" And it also implies that this is a "woman's" problem, thus disengaging the man's role in the process of conception. Yet, it is true that a lack of children in ancient Israel could easily be taken for a sign of God’s displeasure, thus hinting at hidden sins that deserve rebuke. Though disheartened, they continued to place their trust in God, refusing to turn away from God though thoroughly tested as to their patience. Perseverance in prayer in the face of discouragement is a real spiritual feat that reveals genuine faith. The conception and then birth of the Virgin Mary reveals the joyous outcome of their faith and trust in God. Perhaps this is why we commemorate Joachim and Anna as the “ancestors of God” at the end of every Dismissal in our major liturgical services, including the Divine Liturgy: We seek their prayers as icons of an everyday faith that is expressed as fidelity, faith and trust in God’s Law and providential care. Joachim and Anna could also be witnesses to a genuine conjugal love that manifests itself in the conception and birth of a new child. Their union is an image of a “chaste” sexual love that is devoid of lust and self-seeking pleasure. The strong ascetical emphases of many of our celibate saints may serve to undermine or obscure the blessings of conjugal love as envisaged in the Sacrament of Marriage. In fact, through its canonical legislation going back to early centuries, the Church has struggled against a distorted asceticism that denigrates sexual love even within the bonds of marriage as a concession to uncontrollable passions. The Church is not “anti-sex.” But the Church always challenges us to discern the qualitative distinction between love and lust. The icon of the embrace of Joachim and Anna outside the gates of their home as they both rush to embrace each other following the exciting news that they would indeed be given a child, is the image of this purified conjugal love that will result in the conception of Mary, their child conceived as all other children are conceived. The Feast of the Nativity of Our Most Holy Lady the Theotokos has four days of Afterfeast, thus ending with the Leavetaking on September 12. That allows us to then prepare for the Feast of the Elevation of the Cross on September 14! |
