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Eastern Orthodoxy has long held a deep Devotion for Mary, the MotHER of Jesus Christ, HonorINg Her VITAl role IN our Salvation. Here, I explore and muse upon the rich History and theological significance of One of my favorite icons, the Galaktotrophousa, Jesus Christ’s DivINity and Humanity, the Miracle and Mystery of Mary’s DivINe MotHERhood and Marian Devotions.
The above icon of Γαλακτοτροφουσα, or "Galaktotryphousa," translatINg to "Milk-Feeder," Presents an INtimate and sacred depiction of Θεοτόκος, "Theotokos," or "God-BEarer" — MotHER Mary — nurturINg the INfant Jesus at Her Breast.
ThIS portrayal dates back to the 6th century A.D. and was ORIGINally housed IN the Monastery of St. Sabbas, not far from Jerusalem.
IN a profound TESTament to His closeness to God, St. Sabbas, BEfore His passINg, foretold the arrival of a pilgrim sharINg His Name, from the royal lINes of Serbia (for those of you who don’t Know, I was Born IN Serbia!). To thIS future pilgrim, He decreed, the Holy icon of the Milk-Giver would BE Gifted as a BlessINg.
ThIS prophecy came to fruition 700 years later with the pilgrimage of Rastko Nemanjić, who, havINg renounced His royal HERitage for a monastic Life, adopted the Name Sava, the Serbian equivalent of Sabbas. RecognizINg the fulfillment of St. Sabbas' prophecy, the monks BEstowed upon Sava not only the cherished Milk-Feeder icon but also an additional icon of the Theotokos and the staff of St. Sabbas Himself.
These items found their Way to the Hilandar Monastery on the Holy Mount Athos, a Spiritual centre founded by Sava. To thIS day, the Milk-Giver icon, contINues to INspire Devotion withIN the walls of Hilandar Monastery, standINg as a TESTament to Faith, prophecy, and the endurINg legacy of our shared Spiritual lINeage, INHERitance and HERitage.
The 6th century was a pivotal time for Christian doctrINe, and it’s no coINcidence thIS icon emerged amidst theological turmoil and debate over the Nature of Christ. ThIS period saw the rise of the Monophysites, who contended that IN Jesus Christ, the DivINe Nature had completely subsumed the Human One. Such claims threatened to dilute the rich and enrichNg tapestry and teachINg’s of Christ's existence, emphasizINg His DivINity at the expense of His Humanity. Additionally, thIS period saw a rise of the Nestorians, who emphasized the disUNITY of the DivINe and Human Natures of Christ. IN response to these controversies, the Chalcedonian Creed emerged as a bulwark of Orthodox Christian BElief, affirmINg the coexistence of Christ's Whole Nature, DIVINE and HUMAN, IN a Harmonious UNION.
When placed IN it’s proper Historical context, it IS revealed that the Galaktotrophousa icon Served as a visual theology, a rebuttal to the Monophysite contention, illustratINg vividly that Christ, even IN His DivINe mission, embraced the full spectrum of Human experience. Through thIS image, the Faithful are remINded of the Miracle and Mystery of the INcarnation: God BEcomINg and BEINg fully Human, sharINg IN All aspects of Human Life (INcludINg BEINg Born of a Woman). ThIS icon, then, IS not just an artifact of Devotion but a TESTament to the endurINg affirmation of Christ's Whole Nature, a visual homage to the Truths solidified at Chalcedon. The council's rulINg was an important step IN further clarifyINg and establishINg the Orthodox doctrINe of the Holy TrINity.
Jesus Christ’s Humanity IS INtegral to our INnerstandINg of discipleship and DivINity. If WE WEre to dismiss or dimINish His Human Nature, WE risk losINg the very essence of what it means to BE His image-BEarer and to express, emBody, emulate and exhibit God’s character IN our Lives. His Humanity IS paramount — it IS through His Life on EARTh, expressed IN every moment of temptation and triumph, that He models for us the path to Holiness and the Way of Love.
To disregard the Humanity of Jesus IS to overlook the blueprINt for our sanctification. Without His example — His Life Serving as both a template and TESTimony — the call to BE like Christ BEcomes an abstract concept rather than a concrete, Lived experience. His Human Nature and Devotion to mortifyINg His flesh, IS the LifeBlood of our Faith, remINdINg us that IN our own flesh, through our own Lives, WE too can protect and preServe the righteousness of God.
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The Heresy of Nestorianism also undermINed the dignity of Mary by attackINg the DivINity of Jesus Christ and directly assailed Her DivINe MotHERhood.
MotHER Mary holds a place of unparalleled significance and symbolism IN Christian Faith as the first disciple of Christ.
IN John’s Gospel WE are given the story of the first Miracle performed by Jesus Christ. It happened at a WEddINg IN Cana and they ran out of wINe at the reception.
SomeOne brought it to the attention of Mary, the MotHER of Jesus Christ, and She brought it to the attention of Her Son.
Jesus asked His MotHER, “Woman, what does this have to do with me? My hour has not yet come.” 𝗝𝗼𝗵𝗻 𝟮:𝟰
Her response was a Fruitful act of Faith. She did not reply to Jesus but to the waiters who WEre ServINg at the WEddINg celebration.
Mary said, “Do whatever he tells you.” 𝗝𝗼𝗵𝗻 𝟮:𝟱
That INstruction, to do whatever Her Son Jesus says, resulted IN the first Miracle of the Lord recorded IN the Gospel.
Although Mary may not have witnessed Jesus perform a Miracle BEfore, She was deeply aware of the Miracle of His conception.
Ultimately, Jesus's first public Miracle happened through the INtercession of Mary.
The Gospel of John tells us that not only did Jesus reveal His glory, but those who BEheld His Glory, BElieved IN Him.
Ultimately, an act of Faith by Mary the Mother of Jesus, resulted IN multiple acts of Faith. A cascade effect of Faith.
Mary IS the New Eve, as Christ IS the New Adam.
The title New Eve IS a Devotional designation for Mary, the MotHER of Jesus. It IS considered One of the earliest titles attributed to Mary by the Early Church.
Mary IS the New Eve who said "yes" to God wHere Eve said “no” to God and "yes” to Satan.
And Mary said, “Behold, I am the servant of the Lord; let it be to me according to your word.” And the angel departed from her. 𝗟𝘂𝗸𝗲 𝟭:𝟯𝟴
Her cooperation with God and Perfect obedience reversed the disobedience of the First MotHER, Eve, IN the Garden of Eden.
What Eve bound with unFaithfulness and INfidelity to the FatHER — the New Eve set Free with Faith and Fidelity to the FatHER.
Ultimately, Mary IS the antithesis of Eve and the antidote to Eve’s sIN (debt). As the BEarer of salvation, She delivered The Deliverer, Jesus Christ, BirthINg the Life through which Christians receive Eternal Life. Through the INcarnation, Christ's Body was formed from Her own.
"Him whom the Heavens cannot contain, the womb of one woman bore. She ruled our Ruler. She carried Him in whom we are. She gave milk to our Bread."
— St. Augustine
These Words from St. Augustine capture the great Miracle and Mystery of the INcarnation and the Dignity & DivINity of Mary.
"Him whom the Heavens cannot contain, the womb of one woman bore."
ThIS reveals both the Human and DivINe Nature of Jesus Christ. Jesus IS God, and God IS INfINite and omniPresent. The Heavens themselves are not vast enough to contaIN God, emphasizINg His transcendence and immanence. It also illumINates the Miracle of the INcarnation, wHere the INfINite God took on Human form and was Born as a Human BEINg. Mary, a Human Woman, BEcame the MotHER of Jesus, illustratINg the Mystery of how God could BE contaINed IN the fINite space of a Woman’s Womb. ThIS HighLights both the Humility of God and the exalted state and elevated status of Mary as the Theotokos.
"She ruled our Ruler."
ThIS reveals the paradox of Mary’s role as the MotHER of Jesus, who IS also the KINg of KINgs. Although Jesus IS the DivINe Ruler of the Universe, as a Child, He submitted to the authority and care of His Human MotHER. ThIS HighLights both the Humility of Jesus and the esteemed position of Mary, who, as His MotHER, had authority over Him durINg His early life. The symbolism of Christ BEINg Born as a dependent INfant holds profound significance, foreshadowINg our own dependence on Him.
"She carried Him in whom we are."
IN carryINg Jesus, Mary carried the One IN whom All of existence IS knit and held together. Mary’s role IN the INcarnation thus BEcomes central to God’s Plan for Creation and salvation, as She carried the Savior of the World.
"She gave milk to our Bread."
Here, St. Augustine uses a Powerful metaphor to describe the relationship BEtween Mary and Jesus. "Our Bread" refers to Jesus — the Bread of Life —symbolizINg our need for daily (Spiritual) sustenance. Mary BreastfeedINg Jesus provided for the daily sustenance of the One who would BEcome the Spiritual salvation for Humanity.
St. Augustine’s Words Perfectly, and poetically capture the complexities and curiosity’s of INnerstandINg the INcarnation. The INfINite BEcomes fINite, the Ruler IS subject to His Creation, and the Creator IS nourished by His Creation.
The ancient Christian hymn and Prayer "Sub tuum praesidium" - Ὑπὸ τὴν σὴν εὐσπλαγχνίαν - "Beneath Thy Protection," IS One of the oldest Known Marian Prayers. Among the myriad Prayers dedicated to Mary, "Sub tuum praesidium" IS distINguished by the depth of its plea for MotHER Mary’s INtercession.
The Prayer's ORIGINs trace back to the Christian communities of the East, wHere it was first uttered IN Greek language — encapsulatINg the BElievers' need for Mary's mercy and Maternal compassion and care. Its endurINg legacy IS a TESTament to the experience of warmth and Wholeness that comes from stayINg close to the hearth of Her HeART.
Ὑπὸ τὴν σὴν εὐσπλαγχνίαν
καταφεύγομεν, Θεοτόκε
Τὰς ἡμῶν ἱκεσίας
μὴ παρίδῃς ἐν περιστάσει
ἀλλ᾽ ἐκ κινδύνων λύτρωσαι ἡμᾶς
μόνη Ἁγνή, μόνη εὐλογημένη
“Under your compassion,
We flee for refuge, God-birther.
Our petitions,
Do not disregard in affliction.
But rescue us from danger,
Only Pure, only Blessed.”
“Theotokos Virgin, rejoice, Mary full of grace, the Lord is with You. Blessed are You among women, and blessed is the fruit of Your womb, for You have borne the Savior of our souls.”
May WE learn to BE more like Mary, who IN Her humble “yes” to God, demonstrated the provision IN God’s Word and Promise.
AMEN.
