Miracles of Saint Anna at her Shrine in Vori of Prokonisos (1 - 5)

1. In 1900, Aglaia Augerino Voutsa, of the family of Alexios Skamnas, from Artaki in Asia Minor.

She became seriously ill and the doctors could not find what was wrong with her. Then her mother took her to Vori, to Saint Anna, where they shut themselves in the Monastery for forty days, fasting and praying. Morning and evening the Priest performed the sanctification of holy water service and read the exorcisms.

At the last sanctification service, Saint Anna took her out and brought her to the sea, where Saint Anna dipped the sick woman three times in the water, then took her out. After she vomited, she got well.

She lived with good health from then on and died at the age of 95 in Aigion.

How Saint Anna Saved a Greek Family from a Nazi Assault

Hieromonk Hesychios Agiannanites

During the years of the German occupation of Greece, the following incident happened.

Father Hesychios Agiannanites (1909-1982) was passing through a village with the relic of the foot of Saint Anna, the Grandmother of the Lord. In a certain house, when they learned that the Holy Relic of Saint Anna had arrived, they ran to welcome it with longing.

With many tears and words of thanks, they venerated and kissed the Saint.

The Miraculous Icon of Saint Anna in Vori of Marmara

In the beautiful coastal Corinthian city of Aigio, a group of uprooted Greeks were transplanted in 1922 after the terrible Asia Minor Catastrophe.

The refugees in Aigio built, with effort and struggle, starting from scratch, their new life. The Aegean refugees came from Proikonisos, where there were then five villages: Aloni, Vori, Skoupia and Houchlia. Leaving while persecuted, the pious people of Proikonisos took with them above all the precious objects of their churches, holy icons, holy utensils, etc. Even their children show special love for these sacred relics.

The Underground Chapel of Saint Anna in Rhodope

There is a small underground chapel dedicated to Saint Anna between Xylagani and Maroneia in Rhodope of Northern Greece, in the middle of nowhere. Eugenia Katrani has given her own testimony about how she located the chapel:

"25-30 years ago, I worked at the Forest Service on the mountain. While I was sleeping I had a dream that I was entering a chapel, but it was like an furnace, because I was going down some stairs and the oil lamp was extinguished and I lit it. I saw the icon and I saw that it was of Saint Anna. I remembered in the dream that it was in the area of Maroneia; I saw nothing else.

The 11th Century Chapel of Saint Anna, known as "Panagiopoula", in Northern Epirus

At the foot of Mali i Gjerë, or Platyvouniou, at the exact location southwest of the Byzantine settlement of Koukoulia, there is a remarkable chapel dedicated to Saint Anna, the mother of the Theotokos.

A Byzantine structure unknown to many, dominates intact within the other ruins of the ancient Greek and later Byzantine village, since the beginning of the 11th century AD.

This particular Christian church was for many years - according to the testimonies of locals - the main church and the ossuary of this city. Its construction is different from the well-known Byzantine, with the direction of the sanctuary facing the South. There is also a small vault with porphyry and plinth above the interior door, which can be compared to relatively early Byzantine Christian monuments.

The Blessing of the Panagia by the Priests When She Was a One Year Old

Kaisariani Monastery is located on the north side of Mount Hymettus, near Athens. There we find a fresco depicting a scene from the sixth chapter of the Protoevangelium of James, which describes the blessing of the Panagia when she was a one year old by the Jewish priests, who were invited by Joachim and Anna to their home for a feast. Below is the description of the scene from the Protoevangelium:

And the child grew strong day by day; and when she was six months old, her mother set her on the ground to try whether she could stand, and she walked seven steps and came into her bosom; and she snatched her up, saying: "As the Lord my God lives, you shall not walk on this earth until I bring you into the temple of the Lord."

Monk Joachim the Hesychast and Former Bandit (+ 1889)

Cave of Monk Joachim

By Hieromonk Anthimos Agiannanitis

A famous Kleft and Armatolos during the years of Turkish rule in Crete, a great protector of Christians, and a cause of fear to the Turks.

The following events are characteristic of this man, which show his patriotism, his pure faith, and his guileless character.

Crete was ruled by a terrible pasha who constantly persecuted the Christians and subjected them to horrible tortures. Then John, as was the name of the Kleft and Armatolos, swore to avenge the sufferings of his fellow believers.

The Cave Where Saint Joachim, the Father of the Theotokos, Prayed for Forty Days and Nights

The cave where Saint Joachim, the father of the Theotokos, spent forty days and nights in prayer and fasting, as recorded in the Protoevangelion of James, is located above the Monastery of Chozeba in the Holy Land, which is dedicated to the Theotokos. Weeping here for forty days and nights, with fasting and praying over the infertility of Saint Anna his wife, who was doing the same as her husband within the confines of their home, because they were considered outcasts for being childless, Joachim said: "I shall not descend even for a drink until my Lord and my God visits me." He was visited by an Angel at this time who proclaimed to him the good news of the conception of the Panagia, through whom the salvation of humanity was accomplished. This cave had also previously been visited by the Prophet Elijah, when he fled the wrath of Queen Jezebel, and he went on from here to eventually settle for a time at Mount Sinai.

The Wonderworking Icon of Saint Anna with the Theotokos from Smyrna

The icon of Saint Anna with the twelve-year-old Theotokos was originally located in Smyrna of Asia Minor. During the Asia Minor Catastrophe of 1922, the Turks set the city of Smyrna on fire to banish the Greeks who formed the majority population of the city, including the Cathedral of Saint Photini in the city square, in which was this icon of Saint Anna and the Theotokos. The icon was saved from the fire by a faithful Christian.

Saint Chrysostomos, Metropolitan of Smyrna at the time, who was ripped to pieces and slaughtered by the Turkish mob, would bring childless couples to this icon. He would have them fast for forty days, say prayers to Saint Anna, and at the end of the forty days to commune of the Divine Eucharist. When this was completed, the faithful couple could be sure that they would now be able to have a child. And when they did have a child, they would make a metallic offering to the icon. Because this icon was so wonderworking, it was full of vow offerings, even from childless Muslims who would come and pray before this icon and become partakers of the miraculous grace.

The Grandparents of Christ and Soteriology

The soteriological plan for the salvation of humanity was realized in the birth of Mary, so honoring those who were selected to bring Mary forth is an idea that developed in Byzantium from the eighth century onward. In the eighth century, Kosmas Vestitor summarized the reasons for celebrating Mary's parents, "through whom the beginning of salvation for all has come about."

From the eighth to the eleventh century, Byzantium developed feast days to include the grandparents of Christ into the ecclesiastical calendar in order for the Church to form a more holistic view of salvation in its liturgical life. This is when we begin celebrating the Nativity of the Theotokos (Sept. 8), Saints Joachim and Anna (Sept. 9), the Entry of the Theotokos (Nov. 21), the Conception of Saint Anna (Dec. 9) and the Dormition of Saint Anna (July 25).

Dormition of Saint Anna: Epistle and Gospel Reading

Dormition of Saint Anna, 
Mother of the Most Holy Theotokos

July 25

 Epistle Reading

Prokeimenon. Mode 4.
Psalm 67.35,26
God is wonderful among his saints.
Verse: Bless God in the congregations.

The reading is from St. Paul's Letter to the Galatians 4:22-27

English

Brethren, Abraham had two sons, one by a slave and one by a free woman. But the son of the slave was born according to the flesh, the son of the free woman through promise. Now this is an allegory: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free, and she is our mother. For it is written, "Rejoice, O barren one who does not bear; break forth and shout, you who are not in travail; for the children of the desolate one are many more than the children of her that is married."

Conception of Saint Anna: Epistle and Gospel Reading

Conception of Saint Anna

December 9th

 Epistle Reading

Prokeimenon. Grave Mode.
Psalm 63.11,1
The righteous shall rejoice in the Lord.
Verse: Oh God, hear my cry.

St. Paul's Letter to the Galatians 4:22-27

English

Brethren, Abraham had two sons, one by a slave and one by a free woman. But the son of the slave was born according to the flesh, the son of the free woman through promise. Now this is an allegory: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free, and she is our mother. For it is written, "Rejoice, O barren one who does not bear; break forth and shout, you who are not in travail; for the children of the desolate one are many more than the children of her that is married."

Προκείμενον. Ήχος βαρύς.

ΨΑΛΜΟΙ 63.11,1

Εὐφρανθήσεται δίκαιος ἐν Κυρίῳ.

Στίχ. Εἰσάκουσον, ὁ Θεός, τῆς φωνῆς μου.

Πρὸς Γαλάτας 4:22-27 τὸ ἀνάγνωσμα

Greek

Ἀδελφοί, Ἀβραὰμ δύο υἱοὺς ἔσχεν· ἕνα ἐκ τῆς παιδίσκης, καὶ ἕνα ἐκ τῆς ἐλευθέρας. Ἀλλʼ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διὰ τῆς ἐπαγγελίας. Ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι· μία μὲν ἀπὸ ὄρους Σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ. Τὸ γὰρ Ἅγαρ Σινᾶ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλήμ, δουλεύει δὲ μετὰ τῶν τέκνων αὐτῆς. Ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶν μήτηρ πάντων ἡμῶν· γέγραπται γάρ, Εὐφράνθητι, στεῖρα, ἡ οὐ τίκτουσα· ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα· ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.

Gospel Reading

Gospel According to Luke 8:16-21

English

The Lord said, "No one after lighting a lamp covers it with a vessel, or puts it under a bed, but puts it on a stand, that those who enter may see the light. For nothing is hid that shall not be made manifest, nor anything secret that shall not be known and come to light. Take heed then how you hear; for to him who has will more be given, and from him who has not, even what he thinks that he has will be taken away." Then his mother and his brothers came to him, but they could not reach him for the crowd. And he was told, "Your mother and your brothers are standing outside, desiring to see you." But he said to them, "My mother and my brothers are those who hear the word of God and do it."

Greek

Εἶπεν ὁ Κύριος· Οὐδεὶς δὲ λύχνον ἅψας καλύπτει αὐτὸν σκεύει ἢ ὑποκάτω κλίνης τίθησιν, ἀλλ᾿ ἐπὶ λυχνίας ἐπιτίθησιν, ἵνα οἱ εἰσπορευόμενοι βλέπωσι τὸ φῶς. οὐ γάρ ἐστι κρυπτὸν ὃ οὐ φανερὸν γενήσεται, οὐδὲ ἀπόκρυφον ὃ οὐ γνωσθήσεται καὶ εἰς φανερὸν ἔλθῃ. βλέπετε οὖν πῶς ἀκούετε· ὃς γὰρ ἐὰν ἔχῃ, δοθήσεται αὐτῷ, καὶ ὃς ἐὰν μὴ ἔχῃ, καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπ᾿ αὐτοῦ. Παρεγένοντο δὲ πρὸς αὐτὸν ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ, καὶ οὐκ ἠδύναντο συντυχεῖν αὐτῷ διὰ τὸν ὄχλον. καὶ ἀπηγγέλη αὐτῷ λεγόντων· ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἑστήκασιν ἔξω ἰδεῖν σε θέλοντες. ὁ δὲ ἀποκριθεὶς εἶπε πρὸς αὐτούς· μήτηρ μου καὶ ἀδελφοί μου οὗτοί εἰσιν οἱ τὸν λόγον τοῦ Θεοῦ ἀκούοντες καὶ ποιοῦντες αὐτόν.

An Orthodox Correction to the Catholic Doctrine of the Immaculate Conception

By Metropolitan Hierotheos of Nafpaktos

No one is born free of the ancestral sin. The fall of Adam and Eve and its consequences were inherited by the whole human race. Of course even the Panagia could not be freed from the ancestral sin. The words of the Apostle Paul are clear: “for all have sinned and fall short of the glory of God” (Rom. 3:23). In this apostolic passage we see that sin is understood as a deprivation of the glory of God and also that no one is exempt from sin. So the Panagia too was born with the ancestral sin. But when was she released from it? The answer to this question must be free of any scholastic conceptions.

On the Conception of Saint Anna (George of Nicomedia)

By George of Nicomedia

(Excerpt from his ninth century sermon titled "On the Child-b­egetting of Saint Anna".)

We had been made out of nothing by a pure act of the divine goodness, and we were destined to serve our Creator in the earthly Paradise, by the practice of holy works; but, repelling just commands, we drew upon ourselves the punishment of death by our own will. Nevertheless our Creator, acting according to His mercy, promised us our redemption and freedom; but we had to wait for the time appointed and for those who were to deliver us. Ages rolled by, the prophecies were slow in their fulfillment: all the Patriarchs and the Souls of the Just waited in painful expectation. Abraham had passed, and his descendants ardently yearned for the day which would behold the fulfillment of the mystery of Reparation. Moses caught a glimpse of it through the veils of the figures; he hoped to be the happy witness of the great event. That hope crossed the desert, it upheld the Judges, it was again confirmed unto Samuel. David made those of his own time skip with joy by announcing the nearness of its fulfillment. The choir of the Prophets proclaimed in bold accents that the Christ was soon to come forth; but one after another they disappeared deceived in their hope, for the appointed hour had not yet come, and those who were worthy had not yet shown themselves. At last the Creator of all things found unto Himself among His ancestors the worthy instruments of His designs, Anna and Joachim, the parents of Her who was to determine the accomplishment of the promise. To them, therefore, do we owe the Author of our joy and the first pledge of our happiness.

History of the Feast of the Conception of Saint Anna

By John Sanidopoulos

To determine the origin of the feast of the Conception of Saint Anna, which is celebrated by the Church on December 9th, we must take into account the genuine documents we possess, the oldest of which is the Canon of the feast, composed by Saint Andrew of Crete, who wrote his liturgical hymns in the second half of the seventh century, when a monk at the Monastery of Saint Savvas near Jerusalem (he died as Archbishop of Crete at about 720). But the celebration cannot then have been generally accepted throughout the Church, for John, first monk and later bishop on the island of Evia (Euboea), at about 750 in a sermon, speaking in favor of the propagation of this feast, says that it was not yet known to all the faithful (ei kai me para tois pasi gnorizetai; P.G., 96, 1499). But a century later George of Nicomedia, made Metropolitan by Patriarch Photios in 860, could say that the celebration was not of recent origin (P.G., 100, 1335). It is therefore safe to affirm that the feast of the Conception of Saint Anna appeared in the East not earlier than the end of the seventh or the beginning of the eighth century.

Why Was the Virgin Mary Born of a Sterile Woman? (St. John of Damascus)

By St. John of Damascus

(Execerpt from Homily 2, Oration on the Nativity of the Holy Theotokos Mary)

But why has the Virgin Mother been born from a sterile woman? For that which alone is new under the sun, the culmination of miracles, the way had to be prepared by means of miracles, and what was greater had to advance slowly from what was more humble. And I have another more exalted and divine reason. Nature has been defeated by grace and stands trembling, no longer ready to take the lead. Therefore when the God-bearing Virgin was about to be born from Anna, nature did not dare to anticipate the offshoot of grace; instead it remained without fruit until grace sprouted its fruit. For it was necessary for her to be the first-born, she who would bear the “Firstborn of all creation” in whom “all things subsist” (Col 1.15,17).

Conception of Saint Anna Resource Page

Conception of Saint Anna (Feast Day - December 9)

Verses

Not like Eve do you bear a child in sorrows.

You give joy by that which you carry in your womb.

On the ninth Mary the Mother of God was conceived by Anna.

Synaxarion for the Conception of Saint Anna

Conception of Saint Anna: Epistle and Gospel Reading

The Conception By Saint Anna of the Most Holy Theotokos

The Glorious Conception of the Theotokos

History of the Feast of the Conception of Saint Anna

 

December: Day 9: Teaching 1: Feast of the Conception of Saint Anna, When the Most Holy Theotokos was Conceived

Why Was the Virgin Mary Born of a Sterile Woman? (St. John of Damascus)

On the Conception of Saint Anna (George of Nicomedia)

 

The Reversal of the Barrenness of Saint Anna

The Theotokos and Ancestral Sin

An Orthodox Correction to the Catholic Doctrine of the Immaculate Conception

The Immaculate Conception and the Orthodox Church

Patriarch Bartholomew on the Immaculate Conception

The Error of the Immaculate Conception of the Virgin

The Cave Where Saint Joachim, the Father of the Theotokos, Prayed for Forty Days and Nights

Saints Joachim and Anna Resource Page

The Wondrous History of the Chapel of Saint Anna in Steni of Evia

Miltiadis Angelis (known as Meletis in Steni) had married Maria Beligianni (known as Mario in Steni). They had many children, but only five survived till their old age - Kosta, who died in America unmarried; Stella, who married Apostolis Beligianni (who was so-called landless, fat or rich); Spyro, who married Panagiota Gatou (Poula); Giagkos, who married Kalliopi Apostolidou from Avlonari; Odysseus, who did not have a family. Meletis was a shepherd who kept his sheep in Steni during the summer and in Halia (now known as Drosia in the region of Soros) during the winter.

Oration on the Nativity of the Holy Theotokos Mary (St. John of Damascus)

Oration on the Nativity of the Holy Theotokos Mary

By St. John of Damascus

1. Come, all nations, every race of men, every language, every age and every rank! Let us joyfully celebrate the nativity of joy for the whole world! For if children of pagans used to mark with every honor the birthdays of demons, who deceive the mind with a false story and obscure the truth, as well as of kings, each offering a gift according to his ability, and [they did] this even while [the objects of devotion] were destroying their lives—by how much more ought we to honor the nativity of the Theotokos, through whom the whole human race has been restored, [and] through whom the pain of our ancestress Eve has been transformed into joy? For whereas the latter heard the divine statement, “In pain you shall bring forth children” (Gen 3.16), the former [heard], “Rejoice, favored one!” (Luke 1.28). The latter [heard], “Your recourse shall be towards your husband!” (Gen 3.17)5 and the former, “The Lord is with you!” (Luke 1.28).

Supplicatory Canon to Saints Joachim and Anna, the Ancestors of God

Supplicatory Canon to Saints Joachim and Anna, the Ancestors of God

PRIEST: Blessed is our God, always, now and ever, and unto the ages of ages.

PEOPLE: Amen.

PRIEST: Glory to Thee, our God, glory to Thee.

Heavenly King, O Comforter, the Spirit of truth, Who art everywhere present and fillest all things, O Treasury of every good and Bestower of life: Come and dwell in us, and cleanse us from every stain, and save, O Good One, our souls.