Salutations To The Theotokos: History & Meaning in Orthodox Christianity

Introduction: What Are the Salutations to the Theotokos?

In Orthodox Christianity, the Salutations to the Theotokos are one of the most beloved and spiritually rich hymns dedicated to the Virgin Mary, the Mother of God.

Known in Greek as “Χαιρετισμοί της Θεοτόκου” (Chairetismoi tis Theotokou), this hymn holds a central place in the Orthodox liturgical life, especially during the period of Great Lent.

The term “Salutations” comes from the repeated use of the word “Rejoice” (Greek: “Χαῖρε”), reflecting the greeting of the Archangel Gabriel to the Virgin Mary at the Annunciation.

Orthodox Christians around the world chant this hymn both in communal worship and personal prayer, seeking the protection and intercession of the Theotokos.

The Connection Between the Salutations and the Akathist Hymn

Within Orthodoxy, the Salutations to the Theotokos are closely linked to the Akathist Hymn to the Theotokos. The term “Akathist” comes from the Greek word “ἀκάθιστος”, meaning “not seated”. This title reflects the Orthodox practice of standing during the entire hymn as a sign of respect and reverence.

While the Salutations refer to the individual sections of the hymn chanted on the first four Fridays of Great Lent, the Akathist Hymn refers to the full composition, which contains 24 stanzas (oikoi).

The entire Akathist Hymn is traditionally chanted on the fifth Friday of Great Lent, when all four sections are recited together in one service.

Why the Orthodox Church Uses the Term “Salutations to the Theotokos” in English Translations

In official Orthodox liturgical calendars, bulletins, and service books written in English, the hymn is commonly titled “Salutations to the Theotokos”. This translation remains faithful to the Greek term “Χαιρετισμοί”, which literally means “Greetings” or “Rejoicings”.

The use of “Theotokos” instead of simply “Virgin Mary” is intentional and doctrinally precise. The word Theotokos, meaning “God-bearer”, was affirmed by the Third Ecumenical Council in Ephesus in 431 AD.

It safeguards the Orthodox belief in the divine and human natures of Christ and Mary’s unique role in salvation history.

By preserving this terminology, the Orthodox Church ensures that its English-speaking faithful remain connected to the authentic theological understanding expressed in the original Greek.

The Historical Background: When and Why Was the Akathist Hymn Written?

The origins of the Akathist Hymn lie deep within the history of Orthodox Christianity during the Byzantine Empire.

The most well-known event linked to the hymn occurred in 626 AD, during a time when Constantinople faced a devastating siege by the Avars and Persians.

The Byzantine Emperor Heraclius was away on a military campaign, leaving the city vulnerable. The faithful, led by Patriarch Sergius I of Constantinople, turned in fervent prayer to the Theotokos. They carried her holy icon in a procession along the city walls, beseeching her intercession.

According to Orthodox tradition, a miraculous storm arose, destroying the enemy fleet and forcing the attackers to retreat.

In gratitude, the people gathered in the Church of the Virgin of Blachernae, where they stood and chanted the entire hymn, thus giving it the title “Akathist”, meaning sung while standing.

Although this event solidified the hymn’s place in Orthodox liturgical life, scholarly discussions continue regarding the exact date of composition. Many Orthodox sources suggest the hymn may have been composed earlier and used in different settings before this famous siege.

Who Wrote the Akathist Hymn? Exploring All Orthodox Views on Its Authorship

The exact authorship of the Akathist Hymn remains a subject of theological and historical discussion within Orthodox Christianity.

One widely held opinion attributes the hymn to Saint Romanos the Melodist, a renowned sixth-century Orthodox hymnographer. Saint Romanos was famous for composing many Kontakia and hymns used in Orthodox worship, characterized by theological depth and poetic beauty that matches the style of the Akathist.

Other Orthodox historians and scholars suggest Patriarch Sergius I of Constantinople as the author, given his leadership during the siege and his known liturgical contributions.

Another possibility mentioned in Orthodox sources is Patriarch Germanos I of Constantinople, a defender of Orthodox doctrine during the early Iconoclastic controversies.

Despite these varying views, the Orthodox Church focuses less on the human author and more on the hymn’s spiritual message and its role in glorifying the Theotokos and her Son, our Lord Jesus Christ.

When Are the Salutations to the Theotokos Chanted in Orthodox Worship?

In Orthodox Christianity, the Salutations to the Theotokos hold a special place during Great Lent. The Church designates the first four Fridays of Lent for chanting one section (Stasis) of the Salutations each week.

On the fifth Friday, the faithful chant the entire Akathist Hymn.

This pattern helps the faithful maintain a continuous focus on the mystery of the Incarnation and the intercessory power of the Theotokos throughout the Lenten period.

The Salutations are usually chanted during the Small Compline (Mikro Apodeipno) service on Friday evenings. This Lenten practice allows Orthodox Christians to balance the penitential tone of Lent with the joy of praising the Mother of God.

In addition to their liturgical use during Lent, many Orthodox Christians choose to pray the Salutations privately throughout the year, making it a regular part of their daily prayer life.

Tradition tells us…

that in one appearance of the Theotokos, she gave this breathtaking promise: Whoever reads Her Salutations daily, she Herself will be by their side on the day they stand before Christ to defend them.

Theological Structure: The Symbolism Behind the First and Last 12 Stanzas

The structure of the Akathist Hymn is both poetic and theological, following an alphabetical acrostic pattern based on the 24 letters of the Greek alphabet, from Alpha to Omega.

The first 12 oikoi (stanzas) focus on historical events related to the Virgin Mary and Christ’s Incarnation, as drawn from the Gospels and Orthodox tradition. These include:

• The Annunciation by the Archangel Gabriel
• The Visitation to Elizabeth
• Joseph’s doubt and reassurance
• The Nativity of Christ
• The Adoration by the Shepherds and Magi
• The Presentation in the Temple
• The Flight into Egypt

These historical stanzas highlight the direct participation of the Theotokos in the divine plan of salvation, making them central to Orthodox Christian understanding of the Incarnation.

The last 12 oikoi shift towards dogmatic and theological reflections. They explore themes such as:

• The perpetual virginity of the Theotokos
• Her role in the defeat of heresies
• Her intercession for the faithful
• The divine mysteries surrounding Christ’s incarnation
• The universal veneration of the Theotokos in Orthodox Christianity

This dual division between historical and theological content shows how the life of the Theotokos reveals both earthly events and heavenly realities.

Spiritual Benefits: Why Orthodox Christians Read the Salutations Daily

Orthodox tradition strongly encourages daily reading of the Salutations to the Theotokos. One especially beautiful tradition recounts that the Theotokos herself appeared to a devout Christian and said:

Whoever reads my Salutations daily, I will stand beside them on the Day of Judgment to defend them before My Son and Savior.

This promise reflects the Orthodox belief in the powerful intercession of the Theotokos. Many Orthodox faithful include the Salutations in their daily prayer rule, seeking:

• Protection from spiritual and physical dangers
• Help in times of sorrow, sickness, or temptation
• Growth in humility, gratitude, and repentance
• Assistance in developing a deeper relationship with Christ

The Salutations serve as both praise and supplication, offering the faithful a means to express their love for the Theotokos and their trust in her maternal care.

Other Orthodox Reasons for Daily Reading of the Salutations

Beyond the famous tradition about Judgment Day, the Orthodox Church offers additional reasons for daily reading of the Salutations.

• They provide defense against demonic attacks, acting as spiritual armor
• They help maintain prayerful focus and combat spiritual laziness
• They foster love for the Theotokos and, through her, love for Christ
• They serve as a means of daily theological education, reminding the faithful of the Incarnation and the mystery of salvation

Monastic communities within Orthodoxy often include the Salutations in their nightly prayers, and many Orthodox laypeople have adopted the same practice for personal spiritual benefit.

Differences Between the Orthodox Salutations and Western Christian Prayers Like the Hail Mary

It is important to clarify that the Salutations to the Theotokos in Orthodox Christianity are not the same as the Hail Mary prayer used in Roman Catholicism.

The Orthodox Salutations are a long, liturgical, and poetic hymn composed of 24 elaborate stanzas, each filled with theological affirmations and references to Orthodox doctrine. The focus is Christ-centered, emphasizing the Incarnation and the Virgin Mary’s role in salvation history.

By contrast, the Hail Mary prayer, while also drawing from the words of the Archangel Gabriel and Elizabeth, evolved in the West over many centuries and was finalized only in the Middle Ages. Its structure is short and repetitive, and its use is often tied to the Rosary, a devotion not found in Orthodox Christianity.

The Orthodox Church does not use the Rosary, nor does it employ the Western form of the Hail Mary in its liturgical life. Instead, Orthodox Christians use the “komboskini” (prayer rope), a traditional tool for repetitive prayer centered on the Jesus Prayer: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.”

The Salutations to the Theotokos remain firmly rooted in Byzantine hymnography, with a focus on Scripture, Orthodox theology, and Christological truth, offering a distinct form of Marian devotion that differs both in structure and theology from Western practices.

Most Holy Theotokos, save us

However, many Orthodox Christians also use the prayer rope to offer short invocations to the Theotokos, most commonly saying: “Most Holy Theotokos, save us”.

This brief yet powerful prayer reflects the Orthodox understanding of the Theotokos as an intercessor and protector, never as a source of salvation herself, but always as one who prays for us before Christ.

While the Western Rosary consists of structured decades and focuses heavily on Marian repetition, the Orthodox komboskini remains flexible, emphasizing inner repentance and personal communion with God and the saints.

Orthodox Christians may repeat the Jesus Prayer or prayers to the Theotokos like “Most Holy Theotokos, save us” on each knot, always keeping their mind attentive and their heart contrite.

This practice, combined with hymns like the Salutations to the Theotokos, forms a beautiful balance in Orthodox Christianity between unceasing prayer, theology, and devotion to the Mother of God, always directing the soul toward Christ and His saving grace.

The Enduring Power of the Salutations in Orthodox Christianity Today

The Salutations to the Theotokos continue to inspire Orthodox Christians around the world.

Whether chanted during Great Lent, prayed daily at home, or invoked during times of crisis, this hymn serves as a profound reminder of the Theotokos’s loving intercession and the saving work of Christ.

In Orthodox Christianity, the Salutations are more than just a hymn. They are a spiritual bridge that connects the faithful to the Theotokos, to the Incarnation, and ultimately to the hope of salvation.

By participating in this ancient tradition, Orthodox Christians today join their voices with generations of believers who, in moments of both joy and suffering, have turned to the Theotokos with the same words of love, gratitude, and trust.

The Full Text of the Salutations to the Theotokos

Stanza 4
Divine power of the Most High, to effect her conception, overshadowed the unwedded Damsel; and it made her luxuriant womb to appear as a luscious field for everyone who desires to reap salvation while chanting, Alleluia.
 
Stanza 5
Eagerly did the Virgin, hosting God in her body, then hasten to visit Elizabeth, whose own infant recognized the voice of her greeting at once and rejoiced in the womb; and with leaps and bounds for songful sounds, he shouted to the Theotokos:
Rejoice, the branch with its shoot unwithered.
Rejoice, the ranch with its fruit unblemished.
Rejoice, for the man-loving Husbandman you cultivate.
Rejoice, for the Gardener of our life you germinate.
Rejoice, arable land yielding tender mercies hundredfold.
Rejoice, banquet table whereupon has forgiveness overflowed.
Rejoice, for the meadow of delight you make flourish.
Rejoice, for a haven of our souls do you furnish.
Rejoice, accepted incense of intercession.
Rejoice, the universe’s expiation.
Rejoice, the good pleasure of God unto mortals.
Rejoice, the confidence of mortals before God.
Rejoice, O unwedded Bride.

Stanza 6
Fraught within with confusion brought about by doubtful thoughts, the temperate Joseph was troubled as he looked upon you the unwed and suspected adultery, O blameless one. But when he learned that your conception was by the Holy Spirit, he uttered, Alleluia.

Stanza 7
Gloriously extolling the incarnate appearance of Christ did the shepherds hear the Angels. And running as though to a shepherd, they perceived Him to be as it were a blameless lamb that had been pastured in the womb of Mary whom they lauded saying:
Rejoice, O Mother of the Lamb and Shepherd.
Rejoice, O sheepfold of sheep with reason.
Rejoice, who ward off invisible enemies.
Rejoice, who open the portals of Paradise.
Rejoice, for the things of heaven are now exulting with the earth.
Rejoice, for the things of earth along with heaven dance for joy.
Rejoice, indefatigable voice of the Apostles.
Rejoice, undefeatable valiance of the Martyrs.
Rejoice, the mighty foundation of faith.
Rejoice, the bright indication of grace.
Rejoice, through whom is Hades divested.
Rejoice, through whom we are vested in glory.
Rejoice, O unwedded Bride.
 
Stanza 8
Having visibly sighted the star proceeding Godward, the Magi followed after its brightness; and thereto clinging as to a light did they search thereby for a mighty King; and reaching the Unreachable they rejoiced and shouted to Him: Alleluia.
 
Stanza 9
In the hands of the Virgin saw the Chaldeans’ children Him who fashioned mankind with His own hand; and perceiving that He was the Lord, even though He had taken the form of a slave, they hastened to pay tribute with gifts and salute the blessed Maiden:
Rejoice, O Mother of the unsetting Star.
Rejoice, O dawn of the mystical Day.
Rejoice, who extinguished the furnace of fallacy.
Rejoice, who enlighten initiates of the Trinity.
Rejoice, for you have deposed the inhuman tyrant from his reign.
Rejoice, for you have disclosed Christ the Lord who is humane.
Rejoice, O redeemer from the Magian religion.
Rejoice, who deliver from the clay of the burdens.
Rejoice, for the cult of fire you terminate.
Rejoice, from the flame of passions you liberate.
Rejoice, the guide of believers to temperance.
Rejoice, the gladness of all generations.
Rejoice, O unwedded Bride.
 
Stanza 10
Keeping to the oracles that bore on You, the Magi, having now become God-bearing heralds, proclaimed to all that You are the Christ as they journeyed back to their own country Babylon, abandoning Herod as a babbling king who knew not how to sing, Alleluia.

Stanza 11
Lightening in Egypt the true illumination, You dispelled the darkness of delusion; O Savior, for the idols thereof, unable to endure Your might, tumbled down, while they who were delivered from them shouted to the Theotokos:
Rejoice, man’s rehabilitation.
Rejoice, the demons’ ruination.
Rejoice, who crushed the delusion of fallacy.
Rejoice, who uncovered the ruse of idolatry.
Rejoice, sea that caused the spiritual Pharaoh to drown.
Rejoice, rock that gave those thirsting for life to drink.
Rejoice, pillar of fire that guides those in darkness.
Rejoice, shelter of the world that is wider than the cloud was.
Rejoice, supplanting manna as edibles.
Rejoice, supplying holy delectables.
Rejoice, for you are the land of promise.
Rejoice, from you flow the milk and the honey.
Rejoice, O unwedded Bride.
 
Stanza 12
Master, You were presented as a babe unto Symeon on the threshold of being transported out of this present beguiling age, but also perceived by him to be perfect God; for which cause did he marvel at Your ineffable wisdom, crying: Alleluia
 
Stanza 13
New creation was shown by the Creator in showing himself unto us whom He created, sprouting up from an unseeded womb, while pre-serving it just as it was, inviolate, so that beholding the miracle we might extol her, exclaiming:
Rejoice, O flower of incorruptness.
Rejoice, O crown of laurel for continence.
Rejoice, for in you resurrection is typified.
Rejoice, for angelical life you exemplified.
Rejoice, fertile tree with luscious fruit, by which believers are sustained.
Rejoice, foliaged tree beneath which are many sheltered in its shade.
Rejoice, for you were pregnant with the Guide for the errant.
Rejoice, for of the Freer of captives you are the parent.
Rejoice, who plead till the just Judge surrenders.
Rejoice, forgiveness for many offenders.
Rejoice, the vesture of those stripped of confidence.
Rejoice, the tender love that conquers every longing.
Rejoice, O unwedded Bride.

Stanza 14
On seeing the strange childbirth, let’s be estranged from the mundane, transporting our mind unto heaven. For this purpose the supernal God as a humble human being appeared down on earth, intending to attract unto the summit those who cry out to Him, Alleluia.
 
Stanza 15
Present below completely and above nowise absent was the uncircum-scribable Logos. For it was no migration through space, but divine con-descension that had taken place, and childbirth from a God-possessed Virgin who hears this that follows:
Rejoice, the uncontainable God’s container.
Rejoice, the magnificent mystery’s doorway.
Rejoice, for unbelievers a doubtful story.
Rejoice, for the believers the doubtless glory.
Rejoice, all-holy vehicle of Him who rides the Cherubim.
Rejoice, exquisite domicile 20 of Him who mounts the Seraphim.
Rejoice, who integrate in yourself a contradiction.
Rejoice, who incorporate both virginity and parturition.
Rejoice, through whom the trespass was nullified.
Rejoice, through whom was Paradise opened wide.
Rejoice, the opener to Christ’s kingdom.
Rejoice, the hope of eternal blessings.
Rejoice, O unwedded Bride.
 
Stanza 16
Quite amazed by the great deed of Your incarnation was the entire nature of Angels. For the once inaccessible God they beheld accessible to all as a man, with us together sojourning while thusly hearing from everyone: Alleluia.
 
Stanza 17
Richly eloquent rhetors we see speechless as fishes when they contem-plate you, O Theotokos. For at a loss are they to explain how you managed childbirth and a virgin yet remain. But we, in marveling at the mystery, cry out with conviction:
Rejoice, God’s Wisdom’s repository.
Rejoice, His providence’s depository.
Rejoice, who prove the philosophers wisdomless.
Rejoice, who reprove the sophists as ridiculous.
Rejoice, for the fierce debaters becoming fools lost their taste.
Rejoice, for the creators of the myths have faded away.
Rejoice, you who rend the webs of the Athenians.
Rejoice, you who fill the nets of the Fishermen.
Rejoice, who drag out from the deep of ignorance.
Rejoice, who illumine many with cognizance.
Rejoice, the barge for those seeking salvation.
Rejoice, the harbor for life’s navigators.
Rejoice, O unwedded Bride.
 
Stanza 18
Set on saving the cosmos, He who set all things in order came down to it of His own volition. And though being the Shepherd as God, for us He appeared like us, as a man; and having called His own, like by like, as God He hears, Alleluia.
 
Stanza 19
Theotokos, O Virgin, you are the fortress for virgins and all who to you run for refuge. For the Maker of heaven and earth, O immaculate Maiden, thus constructed you. He inhabited your womb and instructed all how to address you:
Rejoice, O pillar of the virgin station.
Rejoice, O portal of man’s salvation.
Rejoice, initiator of interior renaissance.
Rejoice, administrator of God’s beneficence.
Rejoice, for you regenerated those who were shamefully conceived.
Rejoice, for you reeducated those whose intellects had been seized.
Rejoice, incapacitator of the deflowerer of sanity.
Rejoice, procreator of the Sower of chastity.
Rejoice, of ungamic 22 union the bridal room.
Rejoice, who unite believers to the Lord as Groom.
Rejoice, O beautiful nursemaid of virgins.
Rejoice, O bridesmaid of souls that are holy.
Rejoice, O unwedded Bride.
 
Stanza 20
Unsuccessful is every hymn that hastens to pay tribute to the multitude of Your tender mercies. For even if we offer You odes in number equal to the sands, O holy King, yet we do nothing worthy of what You have given us who cry to You: Alleluia.
 
Stanza 21
Viewing the holy Virgin, we see a light-bearing lantern that shone upon those who were in darkness. For she lit the immaterial light, and to divine knowledge thus conducts everyone, enlightening the intellect, and honored by such acclamations:
Rejoice, the ray of the intelligible daystar.
Rejoice, the beam of the unwaning luster.
Rejoice, flash of lightning that brightly illumines souls.
Rejoice, who like thunder have stunned our enemies.
Rejoice, for you cause the rising up of the light that brightly glows.
Rejoice, for you cause the gushing up of the stream that mightily flows.
Rejoice, who illustrate the baptismal font’s image.
Rejoice, who eliminate the stain of sin’s stigma.
Rejoice, the laver washing out consciences.
Rejoice, the krater 23 serving what gladdens hearts.
Rejoice, the fragrance of Christ’s aroma.
Rejoice, the life of mystical feasting.
Rejoice, O unwedded Bride.
 
Stanza 22
Wishing to grant remission of ancient obligations, He who cancels the debts of all people came himself as a stranger and dwelt among those who were from His divine grace estranged; and tearing up the bond of sin, He hears from everyone, Alleluia.
 
Stanza 23
Extolling your birthgiving with songs, we all praise you as a live temple, O Theotokos. For the Lord who encompasses all in His hand, having made His abode in your womb, sanctified you and glorified you and taught all people to cry to you:
Rejoice, O tabernacle of God the Logos.
Rejoice, O holier than the holies.
Rejoice, ark that was gilt by the Spirit.
Rejoice, life’s inexhaustible treasure.
Rejoice, exquisite diadem of kings with true beliefs.
Rejoice, reverential pride of profoundly pious priests.
Rejoice, the Church’s unshaken citadel.
Rejoice, the Empire’s fortress that never fell.
Rejoice, through whom rise trophies of victory.
Rejoice, through whom fall enemies utterly.
Rejoice, my bodily health’s restoration.
Rejoice, my soul’s everlasting salvation.
Rejoice, O unwedded Bride.
 
Stanza 24
You, all-laudable Mother who gave birth to the Logos Who is holiest of all who are holy: (thrice) O accept this offering now, and from calami-ties all deliver everyone, and redeem from the future torments of hell those who cry out with zeal: Alleluia.