Our parish is named and consecrated in honour of one of the major icons in most churches — “The Sign of the Theotokos” spoken of by the Prophet Isaiah (7:14) in the Old Covenant, and quoted by the Evangelist Matthew (1:23) in the New: “The Virgin shall conceive and bear a son, and they shall call his name Emmanuel, which means, ‘God is with us’.” (“Theotokos” in Greek means “birthgiver of God”). Our liturgical services are celebrated primarily in English (with some French, and a little Greek and Slavonic).
Our mission is to bear witness to the Kingdom of God as transmitted through Sacred Scripture, the Apostles, the Ecumenical Councils and the Holy Fathers of the One, Holy, Catholic and Apostolic Church of God; worship and glorify the Lord God in Holy Trinity according to the liturgical practices of the Orthodox Church … and to be a spiritual home for all those who choose to dwell therein.
The Feast of The Meeting of the Lord in the Temple (February 2nd)
Lord, now let Your servant depart in peace, according to Your word, for my eyes have seen Your salvation which You have prepared in the presence of all peoples, a light to enlighten the Gentiles and for the glory of Your people Israel.
The extraordinary event that is celebrated on this feast day by the Church is much more than the affirmation that both Mary and Jesus fulfilled the Law with respect to the requirements of the rite of purification of the mother following the birth of a child and the simultaneous presentation and redemption of the firstborn male.
Instead the feast reminds us of the attestation of fulfillment of the Divine Plan for the salvation of mankind by two witnesses, in accordance with the Law, who were brought together at the appointed time by the Holy Spirit. Mary is the one of whom Isaiah spoke about when he prophesied that the Lord will give to the house of David a sign in that a young virgin will conceive and bear a son and his name shall be Emmanuel. The joint testimony of Simeon and Anna is the proof necessary according to the Law that the infant Jesus is truly the Incarnate Word, the long awaited for Emmanuel and that Mary is truly the Theotokos. For the Church the mystery of the incarnation is equally reflected in the mystery that an ordinary, fallen human being could be so holy and so pure as to be worthy to give her flesh to God.
After His birth it is recorded that shepherds and magi came to worship the “newborn king”, but they had no authority within the Law to attest as to the true identity of this child. After Simeon and Anna, the next one to testify that Jesus is the long awaited for Messiah is John the Baptist who saw the Holy Spirit descend upon Jesus when He was being baptised, but according to the Law the testimony of one man is not legally binding. The Gospels do tell us that the Lord’s immediate family had great difficulty at times understanding what He was all about and at one occasion they even thought that He had lost His mind.
The fulfillment of God’s promise to Simeon and the prophecies that were proclaimed by both Simeon and Anna on seeing Jesus serve to bear witness to the revelation. These things were said so that the world will know that when they did come to pass that Simeon’s attestation as to the fulfilment of the scriptures was indeed true. In considering the available evidence that has been preserved in the tradition of the Church it is very likely that this feast was celebrated from early on since even Saint Irenaeus (2nd Century) refers to Simeon’s all revealing affirmation that the Lord’s Salvation has been given to mankind as the son of Mary. This feast of the Meeting of the Lord in the Temple in now celebrated with an intellect (nous), cradled in a Hebraic heart, directing a reason whose pedagogy is the fruit of the Christianised Hellenism of the Church Fathers.
Illuminate my soul and the light of my senses, that I may see Thee in purity: and I will proclaim that Thou art God.
O pure Virgin Mother, why dost Thou bring into the Temple a newborn babe and commit Him into the hands of Simeon? (Matins)
For information on the GREAT and HOLY PAN-ORTHODOX COUNCIL go to : https://www.orthodoxcouncil.org
On Christian Almsgiving …
The bread which you do not use is the bread of the hungry; the garment hanging in your wardrobe is the garment of him who is naked; the shoes that you do not wear are the shoes of the one who is barefoot; the money that you keep locked away is the money of the poor; the acts of charity that you do not perform are so many injustices that you commit. – St. Basil the Great