John the Baptist – Akathist to The Theotokos Section 3
Let’s keep going through our series on exploring the Akathist to the Theotokos! This week features John the Baptist as the unborn child of Elizabeth’s womb. If you missed the first two articles, be sure to read them first! Start with https://thebyzantinelife.com/akathist-to-the-theotokos/ and then follow it up with https://thebyzantinelife.com/ineffable-akathist/.
The Third Set of Prayers of The Akathist to the Theotokos
Kontakion 3:
When the power of the Most High over shadowed the one who had never known the nuptial bed, her fruitful womb conceived, and she became for all a delicious field for those who wished to reap salvation by singing: Alleluia!
Oikos 3:
Pregnant with God, the Virgin hastened to Elizabeth, and her unborn child rejoiced, immediately knowing her embrace. Bouncing and singing, he cried out to the Theotokos:
Rejoice, O Tendril whose Bud shall not wilt;
Rejoice, O Soil whose Fruit shall not perish!
Hail, O Tender of humanity’s loving Tender;
Hail, O Gardener of the Gardener of life!
Rejoice, O Earth who yielded abundant mercies;
Rejoice, O Table full–laden with appeasement!
Hail, for you have greened a new the pastures of delight;
Hail, for you have prepared a haven for the souls!
Rejoice, acceptable Incense of prayer;
Rejoice, Expiation of the whole universe!
Hail, O Favour of God to mortals;
Hail, O Trust of mortals before God!
(Refrain): Rejoice, O Bride and Maiden ever pure! /OR/ Rejoice O Unwedded Bride!
*Note, I alternated the verses beginning with hail or rejoice to give a taste for how each sounds. When praying, however, you should either begin each line with Rejoice, or begin each line with Hail. These are simply two translations of the same word. I typically use rejoice, as it is more common to Byzantine translations of the “Hail Mary” prayer, as well as I find the two syllable word to be more effective for the tones.
Akathist Kontakion 3
When the power of the Most High over shadowed the one who had never known the nuptial bed, her fruitful womb conceived, and she became for all a delicious field for those who wished to reap salvation by singing: Alleluia!
In this Kontakion we move away from the scene of the Annunciation with the Angel Gabriel. Here we specifically move our focus directly on the mystery of the incarnation occurring within Mary. Also, the imagery is moving toward earthly images of gardening or farming. In particular, the words fruitful, field, and reap draw our attention.
Here we see the Theotokos as a virgin now with child. But more than that, we turn to her in order to receive the fruit of her womb, Jesus.
Oikos 3 – John the Baptist in the Akathist to the Theotokos
The Introduction
The beginning of the Oikos again gives us the perspective for the further lines of the prayer:
Pregnant with God, the Virgin hastened to Elizabeth, and her unborn child rejoiced, immediately knowing her embrace. Bouncing and singing, he cried out to the Theotokos:
From this we learn that the context of this Oikos is the visitation of Mary to Elizabeth. But it is not Elizabeth who responds to the Theotokos; it is John the Baptist from the womb. We are moving from the wonder of an angel speaking to Mary, the the voice of the unborn child John the Baptist!
When we think of John the Baptist, what better imagery could we use than that of the earth? He spent his life simply, fasting in the desert and baptizing in the river. And so the words spoken as by John the Baptist in these prayers are filled with earthly metaphors, that nonetheless raise our minds to heavenly realities.
Rejoice, O Tendril whose Bud shall not wilt;
Here the word tendril is referring to branch. This brings to our minds the imagery of Jesse and Christ’s family tree. The bud which shall not wilt is Christ. For Christ will never fade nor lose the divine life within Him. And so the fruit of Mary’s branch remains ever green!
Rejoice, O Soil whose Fruit shall not perish!
Another translation here calls Mary the “acquisition of Immortal Fruit.” It is through Mary that we receive the fruit of the tree of life. The life that was lost to us in the garden through the tree of the knowledge of good and evil has here been regained for us by Christ through Mary. Sin and death prevail over us no longer! The fruit of eternal life is now our reward!
This moment is particularly significant for John the Baptist, whom we traditionally view as saved from the effects of sin in the womb, at the moment of the visitation. Through Mary’s greeting to Elizabeth, Christ passes salvation to His cousin so that John the Baptist might fulfil his role in preparing the way for Christ’s ministry. Also significantly, the end of John the Baptist’s ministry (his beheading) is the transition that brings upon the beginning of Christ’s ministry. This is why we celebrating the beheading at the end of August, and then September first marks a new church year!
Hail, O Tender of humanity’s loving Tender; Hail, O Gardener of the Gardener of life!
In these two lines we appreciate the role of the Theotokos in caring for the Christ child. She spent her energy working for, caring for, the one who works for our Salvation. She carried Him in her womb, then in her arms. And then she bathed Him and fed Him… and provided a loving and prayerful home for Christ. She gave Jesus His human flesh and life, so that He could give His flesh and life to and for us. How beautiful!
Rejoice, O Earth who yielded abundant mercies; Rejoice, O Table full–laden with appeasement!
The Theotokos is like a land bringing forth a rich crop of mercy, like a table bearing such wealth of forgiveness! Another translation of the akathist calls Mary a “meadow of mercies.” God chose Mary to bring forth His mercy and forgiveness. Her virtuous heart brought God down to Earth, appeasing His heart with hers. And so it is through her that God showers us with mercy and forgiveness, most especially with the gift of His divine son.
Hail, for you have greened a new the pastures of delight; Hail, for you have prepared a haven for the souls!
These lines remind us that Mary is the new Jerusalem, the new garden of Eden.In her blooms the new tree of life: Christ. She tends the garden of her heart as a suitable dwelling place for Jesus. And so she prepares a resting place for all our souls, that we may rest in Christ with her.
Rejoice, acceptable Incense of prayer; Rejoice, Expiation of the whole universe! Hail, O Favour of God to mortals; Hail, O Trust of mortals before God!
God is pleased by the intercession of the Theotokos for all mankind. She is the acceptable incense of prayer. Her prayers are always offerings accepted by God. She pleases God by interceding for the whole universe before Him!
John the Baptist reminds us of the confidence we have in the intercession of the Theotokos. This reminds me of the Roman prayer, the Memorare, which likewise reminds us of these facts:
Remember, O most gracious Virgin Mary, that never was it known that anyone who fled to thy protection, implored thy help, or sought thy intercession, was left unaided. Inspired by this confidence, I fly unto thee, O Virgin of virgins, my Mother. To thee do I come, before thee I stand, sinful and sorrowful. O Mother of the Word Incarnate, despise not my petitions, but in thy mercy hear and answer me.
So as John the Baptist reminds us, we can place our trust in the Theotokos. She is our boldness before God. She brings the goodwill of God to mankind. Her prayers are the sweetest smelling flowers before the throne of God. God has made her His Queen, the Empress of Heaven and Earth. He wills us to turn to her for help, that she may intercede for us before Him. And like the greatest of all mothers, she will never ignore our pleas or cries.
The Byzantine Life
Thank you for checking out this week’s article. As July nears, be sure to check out our article on the Robe of Our Lady.
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