The Annunciation (from the Latinannuntiatio; also referred to as the Annunciation to the Blessed Virgin Mary, the Annunciation of Our Lady,[1] or the Annunciation of the Lord; Ancient Greek: Ο Ευαγγελισμός της Θεοτόκου) is, according to the Gospel of Luke, the announcement made by the archangel Gabriel to Mary that she would conceive and bear a son through a virgin birth and become the mother of Jesus Christ, the Christian Messiah and Son of God, marking the Incarnation.[2]
The Gospel of Luke recounts the Annunciation to the Blessed Virgin Mary:
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.
And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. For with God nothing shall be impossible. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.
Various Bible translations also give Gabriel's salutation as a variation on: "Hail, full of grace" (Luke 1:28, DRV). In this variation, commonly used by Roman Catholics, the archangel Gabriel's greeting to Mary forms the first part of the prayer Hail Mary. Mary's response to the archangel also forms the second versicle and response of the Angelus prayer.
A separate, briefer and different annunciation is that given to Joseph in the Gospel of Matthew:
But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins.
[X] shall be great upon the earth. O king, all people shall make peace, and all shall serve him. He shall be called the son of the Great God, and by his name shall he be hailed as the Son of God, and they shall call him Son of the Most High.
— Dead Sea scrolls manuscript Q4Q246, translated in "An Unpublished Dead Sea Scroll Text Parallels Luke's Infancy Narrative", Biblical Archaeology Review, April/May 1990[3]
It has been suggested that the similarity in content is such that Luke's version may in some way be dependent on the Qumran text.[4]
Both the Roman Catholic and Eastern Orthodox churches hold that the Annunciation took place at Nazareth, but differ slightly as to the precise location. Roman Catholic tradition holds that the Annunciation occurred in Mary's home, while Eastern Orthodox tradition holds that it occurred at the town well, known as Mary's Well. The Basilica of the Annunciation marks the site preferred by the former, while the Greek Orthodox Church of the Annunciation (around half a mile away) marks that preferred by the latter.
When the calendar system of Anno Domini was first introduced by Dionysius Exiguus in AD 525, he assigned the beginning of the new year to 25 March since, according to Christian theology, the era of grace began with the Incarnation of Christ. The first certain mentions of the feast are in a canon of the 656 Council of Toledo, where it is described as celebrated throughout the Church.[2] The 692 Council of Constantinople "in Trullo" forbade observance of any festivals during Lent, excepting Sunday and the Annunciation. An earlier origin had been claimed for it on the grounds that it appeared in manuscripts of the sermons of Athanasius and Gregory Thaumaturgus but they were subsequently discovered to be spurious.[2]
Along with Easter, 25 March was historically used as the New Year's Day in many Christian countries.[6] The holiday was moved to January 1 in France by Charles IX's 1564 Edict of Roussillon. In England, the feast of the Annunciation came to be known as Lady Day,[7] and Lady Day marked the beginning of the English new year until 1752.[7]
In the Eastern Orthodox, Eastern Catholic, and Oriental Orthodox Churches, the Feast of the Annunciation is one of the twelve "Great Feasts" of the liturgical year, and is among the eight of them that are counted as "feasts of the Lord". Throughout the Orthodox Church, the feast is celebrated on 25 March. In the churches that use the new style Calendar (Revised Julian or Gregorian), this date coincides with 25 March on the civil calendar, while in those churches using the old style Julian calendar, 25 March is reckoned to fall on 7 April on the civil calendar, and will fall on 8 April starting in the year 2100. Greek Independence Day is celebrated on the feast of the Annunciation and 25 March is also a national holiday in the Lebanon.
Today is the beginning of our salvation,
And the revelation of the eternal mystery!
The Son of God becomes the Son of the Virgin
As Gabriel announces the coming of Grace.
Together with him let us cry to the Theotokos:[n 2]
"Rejoice, O Full of Grace, the Lord is with you!"
As the action initiating the Incarnation of Christ, the Annunciation has such an important place in Orthodox Christian theology that the festal Divine Liturgy of St. John Chrysostom is always celebrated on the feast, even if it falls on Great and Holy Friday, the day when the crucifixion of Jesus is remembered. The Divine Liturgy is celebrated on Great and Holy Friday only when the latter coincides with the feast of the Annunciation.[citation needed] If the Annunciation falls on Pascha (Easter Sunday) itself, a coincidence which is called Kyriopascha, then it is celebrated jointly with the Resurrection, which is the focus of Easter. Due to these and similar rules, the rubrics surrounding the celebration of the feast are the most complex of all in Orthodox Christian liturgics.
Ephraim the Syrian taught that the date of the conception of Jesus Christ fell on 10 Nisan on the Hebrew calendar, the day in which the passover lamb was selected according to Exodus 12 (Hymn 4 on the Nativity). Some years 10 Nisan falls on 25 March, which is the traditional date for the Feast of the Annunciation and is an official holiday in Lebanon.
The Annunciation has been one of the most frequent subjects of Christian art.[9][10] Depictions of the Annunciation go back to early Christianity, with the Priscilla catacomb including the oldest known fresco of the Annunciation, dating to the 4th century.[11] It has been a favorite artistic subject in both the Christian East and as Roman Catholic Marian art, particularly during the Middle Ages and Renaissance, and figures in the repertoire of almost all of the great masters. The figures of the virgin Mary and the angel Gabriel, being emblematic of purity and grace, were favorite subjects of Roman Catholic Marian art, where the scene is also used to represent the perpetual virginity of Mary via the announcement by the angel Gabriel that Mary would conceive a child to be born the Son of God.
^Dead Sea scrolls manuscript Q4Q246, translated in "An Unpublished Dead Sea Scroll Text Parallels Luke's Infancy Narrative", Biblical Archaeology Review, April/May 1990
^VanderKam, James C.; Flint, Peter W. (2005). The meaning of the Dead Sea scrolls: Their significance for understanding the Bible, Judaism, Jesus, and Christianity. Continuum. p. 335. ISBN0-567-08468-X.
^Speaking the Truth in Love: Theological and Spiritual Exhortations by John Chryssavgis, Ecumenical Patriarch Bartholomu 2010 ISBN978-0-8232-3337-3 page 85
^The Oxford Companion to Christian Art and Architecture by Peter Murray and Linda Murray 1996 ISBN0-19-866165-7 page 23
^Images of the Mother of God: by Maria Vassilaki 2005 ISBN0-7546-3603-8 pages 158–159
^LaVerdiere, Eugene (2007). The Annunciation To Mary. LiturgyTrainingPublications. p. 29. ISBN978-1-56854-557-8.
^Ross, Leslie (1996). Medieval Art: A Topical Dictionary. Bloomsbury Academic. p. 16. ISBN0-313-29329-5.
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![The Annunciation by Paolo de Matteis, 1712, Saint Louis Art Museum, Saint Louis. The white lily in the angel's hand is symbolic of Mary's purity[n 3] in Marian art.[12]](File:Paolo_de_Matteis_-_The_Annunciation.jpg)
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