The Ineffable Theotokos – Continuing the Akathist
Recently, we started a series exploring the Akathist to the Theotokos. There is just so much gold in the Akathist! It will take a while to explore the whole prayer. But the time involved is worth it. So join me for this instalment in this akathist series! This week we explore the second section of the Akathist.
One word in particular really strikes me from this section: ineffable. I am sure I asked my husband what it meant two or three times before I remembered. So, ineffable means unspeakable, or beyond words. If something is ineffable it is too great or astounding to be put into words. Honestly, this word is so suited to the mystery of God and the Theotokos. How often do we say, in our prayers, that we cannot put it into words great and glorious enough? It is so true, though!
Also, one thing I forgot to mention last time: Although I prefer the numbering Kontakion 1, Ikos 1, etc (because it shows how they are paired), the short ikos to long ikos numbering is probably more accurate to the Greek original. This is because each “ikos” in this case begins with a different letter of the Greek alphabet.
I think that means the Akathist receives top of place for all alphabet introduction books!
The Second Set of Prayers of The Akathist to the Theotokos
Kontakion 2:
Knowing that she was a virgin, the Blessed One courageously answered the Angel: Your surprising words seem hard for my mind to accept; how can you speak of a birth that is to come from a conception with out seed? And why do you cry: Alleluia!
Ikos 2:
Trying to grasp the meaning of this mystery, the Virgin asked the holy messenger: “How is it possible that a son be born from a virginal womb? Tell me.” And he answered her with awe, crying out in these words:
Rejoice, O hidden Sense of the ineffable plan;
Rejoice, O Belief in silence that must be!
Hail, O Forecast of the marvels of Christ;
Hail, O Fountainhead of truths concerning him!
Rejoice, celestial Ladder by whom God came down;
Rejoice, O Bridge leading earthly ones to heaven!
Hail, O Wonder ever–thrilling to the angels;
Hail, O Wound ever–hurting to the demons!
Rejoice, O you who gave birth to light ineffably;
Rejoice, O you who told no one how it was done!
Hail, O you who surpass the wisdom of the wise;
Hail, O you who enlighten faithful minds!
(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 2 (Ikos 3)
Knowing that she was a virgin, the Blessed One courageously answered the Angel: Your surprising words seem hard for my mind to accept; how can you speak of a birth that is to come from a conception with out seed? *And why do you cry: Alleluia!
*Some translations read “And so she cried: Alleluia“
In this kontakion we see a narration of part of the event of the annunciation from Luke’s gospel. Here we see that even the Theotokos is surprised to learn of her role as God-bearer. And so even with her desire to serve God and the coming messiah above all else… And even with the miraculous wisdom and graces with which she herself was conceived… she did not imagine herself as the one who would be the mother of Israel’s salvation. After all, she has dedicated herself to God as a virgin, and how can a virgin give birth?
Ikos 2 (Ikos 4) – The Ineffable
The Introduction
The beginning of the ikos repeats the focus of the kontakion: how can a virgin give birth?
Trying to grasp the meaning of this mystery, the Virgin asked the holy messenger: “How is it possible that a son be born from a virginal womb? Tell me.” And he answered her with awe, crying out in these words:
Then we see that the Angel Gabriel speaks again, and his response provides the rest of the ikos.
Rejoice, O hidden Sense of the ineffable plan;
We must here, have some empathy for those who set about translating such deep and mystical language, rich in religious meaning. And so now we can look at what this translation is attempting to get at.
First, O hidden sense of the ineffable plan. The ineffable plan is simply the unspeakably grand will of God. And Mary is the “hidden Sense” in that she, though living as quiet and private of life as any humble woman of her day, is aware of God’s will beyond understanding. She is a sort of “seer” of God’s ineffable will. And she is also an active participant in following the ineffable plans of God.
Rejoice, O Belief in silence that must be!
“O Belief in silence that must be,” is a rather flowery translation of the Greek. Other English translations I was able to find make the meaning of this line much clearer. “Rejoice, O surety of those praying in silence” or “Rejoice, assurance of those who pray in silence!”
It is also great to just admire Mary for her faithfulness in answering prayers – which is also noted in a common Roman Catholic prayer, the Memorare. “Never was it known that anyone who fled to thy protection, implored thy help, or sought thine intercession was left unaided.” However, we can go deeper than that with this line. Not only are we able to have total confidence in the Theotokos answering our prayers, silent or otherwise, but she is also able to hear our silent prayers!
Not even angels know our exact thoughts (so, quick reminder, say your guardian angel prayers aloud). Angels, although they are spiritual beings (and their hell bound counterparts) are unable to hear our thoughts. Or prayers said in our minds and hearts. I was surprised to learn this, as they are immaterial, like thoughts. However, knowing our interior language is not within their ability. Though they can do an exceptional job of reading our body language, so not knowing our “exact” thoughts isn’t much of a barrier for them.
Anyway, only God and the most Holy Theotokos are able to hear prayers said in the silence of our hearts. And what a wonder it is that God has gifted the Theotokos with this awesome ability!
Hail, O Forecast of the marvels of Christ; Hail, O Fountainhead of truths concerning him!
The Theotokos is the beginning of Christ’s public appearances. That is, she brings forth the incarnation and nativity of Christ, bringing Him into the world. But she also initiates His public ministry, at the wedding of Cana. In this way, she is the beginning of Christ’s miracles, and thus the forecast of His marvels.
It is Christ Himself who teaches us to honour His mother. And she, in turn, always points us back to Him. She knows and loves God better than all the saints combined. And therefore she hold the divine truth in her heart better than any other in all creation. Let us admire her love of truth, and her knowledge of God. And pray that we may also learn to love God more and understand Him better!
Rejoice, celestial Ladder by whom God came down; Rejoice, O Bridge leading earthly ones to heaven!
These verses are quite clear. We admire Mary for her ability to draw God down from heaven, to the abode of her womb. But we also recognize her role in bringing us to Christ, her son. And so we thank her for leading us to heaven!
Hail, O Wonder ever–thrilling to the angels; Hail, O Wound ever–hurting to the demons!
The Theotokos is a miracle, even to the Angels. Which the Angel Gabriel draws our attention to in these lines. O, that a human could be made queen of Angels, and bring so much joy and glory to God! It is such a beautiful mystery, and one that the angels themselves never cease to appreciate.
Then, also, we recognize the young virgin of Galilee. She has the power to crush the enemy beneath her feet. The demons tremble before her power. And they find the strength of her mercy even more unbearable! How the mercy of the Theotokos wounds the demons, even in the pits of hell!
Rejoice, O you who gave birth to light ineffably; Rejoice, O you who told no one how it was done!
These verses bring our attention to Mary’s humility. She keeps silent regarding the mysteries of God. She does not brag “Look, I am carrying God in my womb.” Nor does she say, “God chose me to be the mother of the messiah!” And it is precisely for this humility that God admires her so.
Mary gave birth to Christ, like “light passing through glass,” as the saying goes. Christ is the light, for He is God. But this also reminds us that the Theotokos remained a virgin, even in giving birth.
If something that wonderous and miraculous happened to us, we would probably spread the news immediatly. There would be phone calls, social media posts… and yet Mary remained silent. She knew her place was to glorify God by giving birth to the Christ child. And the Angels and the star announced Christ’s birth to the rest of the world.
Hail, O you who surpass the wisdom of the wise; Hail, O you who enlighten faithful minds!
The Theotokos is wiser than the greatest scientist, and than the greatest theologian. And through her intercession and by graces delivered through her most pure hands, we are able to grow in faith and wisdom.
The Byzantine Life
Thank you for checking out this week’s article. As we continue to enjoy the Easter season, consider checking out our article on the Feast of Pentecost!
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