The Great Feasts

The Twelve Great Feasts (Dvenadesiaty Prazdniki), together with Pascha (the Feast of Feasts), form the highest tier of the Orthodox liturgical calendar. They celebrate the central events of salvation history: the life of the Theotokos and the earthly ministry, death, resurrection, and glorification of Christ. Pascha, being in a class above all other feasts, is not counted among the Twelve.

Tradition: Pan-Orthodox (dates given in Old Style / New Style for Julian Calendar churches)

Overview

The Great Feasts are divided into two categories:

Feasts of the Lord (Gospodskie Prazdniki) – 8 feasts celebrating events in the life of Christ
Feasts of the Theotokos (Bogorodichnye Prazdniki) – 4 feasts celebrating events in the life of the Mother of God

Three of the Great Feasts are moveable (their dates depend on Pascha): Palm Sunday, Ascension, and Pentecost. The remaining nine are fixed (falling on the same calendar date each year).

Each Great Feast has:

An eve (navecheriye) with prescribed preparatory services (for some feasts)
A forefeast (predprazdnstvo) of one or more days
The feast day itself
An afterfeast (poprazdnstvo) of several days
A leave-taking (otdaniye) of the feast

The liturgical texts, troparia, kontakia, and icons for each feast are found in the Festal Menaion (trans. Mother Mary and Kallistos Ware, Faber and Faber, 1969 / St. Tikhon’s Seminary Press).

Feasts of the Theotokos

1. Nativity of the Theotokos

September 8 (OS) / September 21 (NS)

The birth of the Virgin Mary to the righteous Joachim and Anna, who had been childless into old age. The first Great Feast of the liturgical year.

Theological significance: The birth of the Theotokos is the beginning of the fulfillment of God’s promise of salvation. She is the “gate” through which the Creator will enter creation. The feast celebrates the faithfulness of Joachim and Anna and the providence of God in preparing a “temple” for the Incarnation.

Troparion (Tone 4): “Thy nativity, O Theotokos, hath proclaimed joy to the whole universe; for from thee hath dawned the Sun of Righteousness, Christ our God. He hath abolished the curse, and hath bestowed the blessing; and by abolishing death, He hath granted us life everlasting.”

Icon: Joachim and Anna are depicted with the infant Mary. Anna reclines on a bed (as in Nativity icons); attendants bathe the child. Joachim is often shown standing to the side in prayer.

Source of the narrative: The Protoevangelium of James (2nd century apocryphal text), which provides the traditional account of Joachim and Anna and the birth and childhood of the Theotokos. While not a canonical text, its narrative is deeply embedded in Orthodox liturgical tradition.

2. Entry of the Theotokos into the Temple (Presentation)

November 21 (OS) / December 4 (NS)

The three-year-old Mary is brought to the Jerusalem Temple by Joachim and Anna and entrusted to the care of the priests. She enters the Holy of Holies, where she is fed by an angel.

Theological significance: Mary’s entry into the Holy of Holies prefigures her own role as the living Temple – the one who will contain the Uncontainable. The old Temple receives the one who will surpass it. The feast also celebrates the consecration of one’s life to God from earliest youth.

Troparion (Tone 4): “Today is the prelude of the good will of God, and the proclamation of the salvation of mankind. The Virgin is clearly revealed in the Temple of God, and she foretelleth Christ to all. Let us also cry out to her with a loud voice: Rejoice, O fulfillment of the Creator’s dispensation!”

Icon: The child Mary ascends the steps of the Temple. The High Priest (traditionally identified as Zechariah) receives her at the top. Joachim and Anna stand below with a procession of maidens bearing candles.

3. Annunciation of the Theotokos

March 25 (OS) / April 7 (NS)

The Archangel Gabriel announces to the Virgin Mary that she will conceive and bear the Son of God (Luke 1:26-38).

Theological significance: The Annunciation is the moment of the Incarnation – the decisive “yes” of human freedom cooperating with divine will. Mary’s response, “Behold the handmaid of the Lord; be it unto me according to thy word,” is the act of free human consent that opens the way for God to become man. The Annunciation is thus the theological counterpart of Eve’s disobedience: through Eve, the fall; through Mary, salvation. Celebrated exactly nine months before Christmas.

Troparion (Tone 4): “Today is the beginning of our salvation, and the revelation of the eternal mystery. The Son of God becometh the Son of the Virgin, and Gabriel announceth the glad tidings of grace. Wherefore, let us also cry out to the Theotokos: Rejoice, O thou who art full of grace; the Lord is with thee!”

Icon: The Archangel Gabriel stands before the seated or standing Theotokos, his right hand extended in greeting. Mary holds a spindle of scarlet thread (from the Protoevangelium tradition, where she was weaving the Temple veil). A ray of divine light descends from heaven.

Liturgical note: The Annunciation is the only occasion in the entire liturgical year when a full Divine Liturgy is celebrated on a weekday of Great Lent. Fish is permitted regardless of the day of the week (unless the feast falls in Holy Week). If the Annunciation falls on Great Friday or Great Saturday, special rubrics apply – the feast is never transferred, and a full Liturgy is served even on Great Friday.

4. Dormition of the Theotokos (Falling Asleep)

August 15 (OS) / August 28 (NS)

The death (or “falling asleep,” uspenie) of the Mother of God and her bodily assumption into heaven. The last Great Feast of the liturgical year.

Theological significance: The Dormition affirms that Mary, having been the Temple of God in life, was not abandoned to corruption in death. Christ receives her soul, and her body is taken up to heaven. The feast is a celebration of the final victory over death and a foretaste of the general resurrection. It is preceded by the strict two-week Dormition Fast (August 1-14 OS / August 14-27 NS).

Troparion (Tone 1): “In giving birth, thou didst preserve thy virginity; in falling asleep, thou didst not forsake the world, O Theotokos. Thou wast translated to life, being the Mother of Life, and by thine intercessions thou dost deliver our souls from death.”

Icon: The Theotokos lies on a bier, surrounded by the apostles (who were miraculously transported from their places of ministry). Christ stands behind the bier, holding a small figure wrapped in white – the soul of His Mother. Angels attend. In some icons, the apostle Thomas is shown arriving late (parallel to the Thomas narrative in the Resurrection accounts).

Feasts of the Lord

5. Exaltation of the Precious and Life-Giving Cross

September 14 (OS) / September 27 (NS)

The finding of the True Cross by St. Helen (mother of Emperor Constantine) in Jerusalem (c. 326) and its exaltation (solemn elevation) for the veneration of the faithful. Also commemorates the recovery of the Cross from the Persians by Emperor Heraclius (628/629).

Theological significance: The Cross is the instrument of salvation – “the weapon of peace, the invincible trophy.” The feast celebrates the paradox at the heart of Christianity: that the instrument of shameful death is the means of life and victory. This is a strict fast day (even though it is a Great Feast) in recognition of Christ’s suffering.

Troparion (Tone 1): “O Lord, save Thy people, and bless Thine inheritance. Grant victories to the Orthodox Christians over their adversaries; and by virtue of Thy Cross, preserve Thy habitation.”

Kontakion (Tone 4): “As Thou wast voluntarily raised upon the Cross for our sake, grant mercy to those who are called by Thy Name, O Christ. Make all Orthodox Christians glad by Thy power, granting them victories over their adversaries, by bestowing on them the invincible trophy, Thy weapon of peace.”

Icon: The bishop (representing the Patriarch of Jerusalem) stands on an elevated platform (amvon) and lifts the Cross for the people to venerate. The faithful surround the platform. In some versions, St. Helen stands to one side.

Liturgical note: At the Vigil, the priest carries the Cross to the center of the church and elevates it, while the choir sings “Lord, have mercy” repeatedly. The faithful prostrate themselves. The Cross remains in the center of the church for veneration throughout the afterfeast (through September 21 OS / October 4 NS).

6. Nativity of Christ (Christmas)

December 25 (OS) / January 7 (NS)

The birth of Jesus Christ in Bethlehem (Luke 2:1-20; Matthew 1:18-2:12).

Theological significance: God becomes man – the Incarnation. “The Word became flesh and dwelt among us” (John 1:14). The Nativity is not merely the birthday of a great teacher but the entry of the Creator into His creation, the union of the divine and human natures. The Nativity Fast (40 days) prepares the faithful for this feast.

Troparion (Tone 4): “Thy Nativity, O Christ our God, hath dawned upon the world the light of knowledge; for therein those who worshipped the stars were taught by a star to worship Thee, the Sun of Righteousness, and to know Thee, the Dayspring from on high. O Lord, glory to Thee!”

Kontakion (Tone 3): “Today the Virgin giveth birth to Him who is above all being, and the earth offereth a cave to the Unapproachable One. Angels with shepherds give glory, and Magi journey with a star; for unto us is born a young Child, the Pre-eternal God.” (Attributed to St. Romanos the Melodist, 6th century.)

Icon: The Theotokos reclines in the center. The Christ Child lies in a manger in a cave. Angels attend from above; shepherds approach from one side, Magi from the other. The star shines overhead. Joseph sits apart in contemplation (sometimes with a figure representing the devil tempting him to doubt). Below, attendants bathe the infant – a detail emphasizing the reality of the Incarnation.

Liturgical notes: The Nativity has a forefeast of five days (from December 20/January 2). Royal Hours are read on the eve (or on Friday if the eve falls on a Saturday or Sunday). The Liturgy of St. Basil the Great is served on the eve (or on the feast itself if it falls on Sunday or Monday). The Nativity is followed by the Synaxis of the Theotokos (December 26 OS / January 8 NS).

7. Theophany (Baptism of the Lord / Epiphany)

January 6 (OS) / January 19 (NS)

The Baptism of Jesus Christ in the River Jordan by St. John the Baptist (Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22).

Theological significance: The revelation (theophany) of the Holy Trinity: the Father’s voice from heaven (“This is my beloved Son”), the Son in the waters, the Holy Spirit descending as a dove. Christ sanctifies the waters and, through them, all of material creation. The emphasis is not on Christ’s need for baptism (He is sinless) but on the sanctification of water and matter, and the revelation of the Triune God.

Troparion (Tone 1): “When Thou, O Lord, wast baptized in the Jordan, the worship of the Trinity was made manifest. For the voice of the Father bore witness to Thee, calling Thee His beloved Son, and the Spirit in the form of a dove confirmed the truthfulness of His word. O Christ our God, who hast revealed Thyself and hast enlightened the world, glory to Thee!”

Icon: Christ stands in the Jordan. St. John the Baptist extends his hand to baptize Him from the right bank. Angels attend on the left bank, holding cloths. The Holy Spirit descends as a dove. A ray of light or the hand of God the Father appears from above. Personifications of the Jordan River and the Sea are sometimes depicted fleeing (from Psalm 113/114).

Liturgical notes: The Great Blessing of Water (Velikoye Vodosvyatiye) is performed twice: on the eve of Theophany and on the feast day itself. The blessed water (Svyataya Voda or Bogoyavlenskaya Voda) is taken home by the faithful and used throughout the year. The eve of Theophany is a strict fast day. The Liturgy of St. Basil is served on the eve. The Royal Hours are read.

8. Meeting of the Lord in the Temple (Presentation)

February 2 (OS) / February 15 (NS)

The 40-day-old Christ Child is brought to the Jerusalem Temple by the Theotokos and Joseph, in fulfillment of the Law. The Elder Simeon receives the Child and prophesies (Luke 2:22-39).

Theological significance: The meeting (sretenie) between the Old Covenant and the New. Simeon represents the old dispensation, which has waited for centuries and now receives the fulfillment of the promise: “Lord, now lettest Thou Thy servant depart in peace, for mine eyes have seen Thy salvation” (the Nunc Dimittis, Luke 2:29-32, sung at every Vespers). Simeon also prophesies Mary’s suffering: “A sword shall pierce through thy own soul also” (Luke 2:35).

Troparion (Tone 1): “Rejoice, O Virgin Theotokos, full of grace, for from thee hath dawned the Sun of Righteousness, Christ our God, enlightening those who sat in darkness. Rejoice and be glad, O righteous Elder, for thou hast received in thine arms the Deliverer of our souls, who granteth us the Resurrection.”

Icon: The Theotokos presents the Christ Child to the Elder Simeon, who receives Him with veiled hands (a gesture of reverence). The Prophetess Anna stands to one side. Joseph often carries the two turtledoves (Luke 2:24). The scene is set in the Temple.

9. Palm Sunday (Entry of the Lord into Jerusalem)

Moveable: The Sunday before Pascha

Christ’s triumphal entry into Jerusalem, riding on a donkey, with the crowds waving palm branches and crying “Hosanna!” (Matthew 21:1-11; John 12:12-19).

Theological significance: Christ enters Jerusalem as King – but a King who goes to His death. The crowds who cry “Hosanna” will cry “Crucify Him” days later. The feast is simultaneously triumphant and poignant. It marks the beginning of Holy Week. In Russian, the feast is called Verbnoe Voskresenie (“Willow Sunday”) because pussy-willow branches (verba) are used in place of palms in northern climates. The branches are blessed at the Vigil.

Troparion (Tone 1): “By raising Lazarus from the dead before Thy Passion, Thou didst confirm the universal resurrection, O Christ God. Like the children with the palms of victory, we cry out to Thee, O Vanquisher of Death: Hosanna in the highest! Blessed is He that cometh in the Name of the Lord!”

Icon: Christ rides a donkey toward the gates of Jerusalem. The apostles follow behind. A crowd comes out of the city, laying garments and palm branches on the road. Children climb trees to cut branches. The scene conveys joyful movement.

Liturgical note: Lazarus Saturday (the day before Palm Sunday) and Palm Sunday together form a liturgical unit. On Lazarus Saturday, the Liturgy of St. John Chrysostom is served (unusual for a Saturday of Lent, when normally St. Basil’s Liturgy is used). Fish is permitted on Palm Sunday; fish roe (caviar) is permitted on Lazarus Saturday.

10. Ascension of the Lord

Moveable: 40 days after Pascha (always a Thursday)

Christ ascends to heaven from the Mount of Olives in the sight of His disciples (Acts 1:9-12; Luke 24:50-53).

Theological significance: The Ascension is not a departure but a glorification. Christ takes human nature into the very life of the Holy Trinity. “He ascended into heaven and sitteth at the right hand of the Father” (Creed). The Ascension is the completion of the Incarnation: human nature, united to the divine in Christ, is now enthroned in heaven. The disciples are told: “This same Jesus… shall so come in like manner as ye have seen Him go into heaven” (Acts 1:11).

Troparion (Tone 4): “Thou hast ascended in glory, O Christ our God, granting joy to Thy disciples by the promise of the Holy Spirit. Through the blessing, they were assured that Thou art the Son of God, the Redeemer of the world.”

Icon: Christ ascends in a mandorla (almond-shaped aureole) borne by angels. Below, the Theotokos stands in the center with the apostles on either side, gazing upward. Two angels in white address the apostles (“Men of Galilee, why stand ye gazing up into heaven?”).

11. Pentecost (The Descent of the Holy Spirit / Trinity Sunday)

Moveable: 50 days after Pascha (always a Sunday)

The descent of the Holy Spirit upon the apostles in the form of tongues of fire (Acts 2:1-4). Also called Trinity Sunday (Troitsa) in Russian tradition.

Theological significance: The “birthday of the Church.” The Holy Spirit, promised by Christ, descends and empowers the apostles to preach the Gospel to all nations. Pentecost completes the revelation of the Holy Trinity: the Father sends the Spirit through the Son. In Russian piety, Pentecost/Trinity is deeply beloved – churches are decorated with fresh green branches and grass (especially birch boughs), symbolizing the life-giving power of the Spirit.

Troparion (Tone 8): “Blessed art Thou, O Christ our God, who hast revealed the fishermen as most wise, by sending down upon them the Holy Spirit, and through them Thou didst draw the world into Thy net. O Lover of mankind, glory to Thee!”

Icon: The twelve apostles sit in a semicircle (sometimes in an architectural setting representing the “upper room”). Tongues of fire descend upon each. In the lower center, a crowned figure in a dark space represents “Cosmos” (the world) – the world in darkness, to which the apostles are now sent with the light of the Spirit. The Theotokos is absent from the traditional Byzantine icon – which presents not a historical snapshot of Acts 2 but an image of the inner life of the Church – though she was present at Pentecost according to Acts 1:14; icons that place her enthroned in the center among the apostles are a later development under Western influence, and both types are encountered today (Ouspensky and Lossky, The Meaning of Icons, on the Pentecost icon).

Liturgical note: The day after Pentecost is Holy Spirit Monday (Dukhovden’), and kneeling prayers are read at Vespers on the evening of Pentecost – the first time the faithful kneel since Pascha (per Canon 20 of the First Ecumenical Council, kneeling is set aside on all Sundays of the year and throughout the fifty days from Pascha to Pentecost).

12. Transfiguration of the Lord

August 6 (OS) / August 19 (NS)

Christ reveals His divine glory to Peter, James, and John on Mount Tabor (Matthew 17:1-9; Mark 9:2-10; Luke 9:28-36).

Theological significance: The Transfiguration reveals that the glory of God dwells in Christ’s human body – and, by extension, in all deified human nature. The “Tabor Light” is the uncreated divine energy, the light of God Himself. St. Gregory Palamas (14th century) defended the teaching that the light of the Transfiguration was not a created symbol but the real, uncreated light of God, perceived by the purified senses of the apostles (Palamas, Triads in Defence of the Holy Hesychasts). The Transfiguration is a key feast for the Orthodox theology of deification (theosis).

Troparion (Tone 7): “Thou wast transfigured on the mountain, O Christ God, revealing Thy glory to Thy disciples as far as they could bear it. Let Thine everlasting Light also shine upon us sinners, through the prayers of the Theotokos. O Giver of Light, glory to Thee!”

Icon: Christ stands on the summit of Mount Tabor, radiant with white light in a mandorla. Moses and Elijah stand on either side, conversing with Him. Below, the three apostles are cast to the ground, shielding their eyes from the brilliance.

Liturgical note: The Blessing of Fruits (especially grapes, and in the Russian tradition, apples – hence the folk name “Apple Feast Day”, Yablochny Spas) takes place after the Divine Liturgy. This falls during the Dormition Fast, and fish is permitted on this day.

Pascha: The Feast of Feasts

Moveable: First Sunday after the Paschal Full Moon (see Church Calendar for the Paschalion)

The Resurrection of Jesus Christ from the dead.

Pascha is not counted among the Twelve Great Feasts because it transcends them all. It is the “Feast of Feasts and the Triumph of Triumphs” (Prazdnikov Prazdnik i Torzhestvo iz Torzhestv). Everything in Orthodox theology, worship, and spiritual life finds its center here.

Troparion (Tone 5): “Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!” (Khristos voskrese iz mertvykh, smertiyu smert’ poprav, i sushchim vo grobekh zhivot darovav!)

This troparion is sung innumerable times throughout the Paschal season (from Pascha to the leave-taking of Pascha, 39 days later). It is the most frequently sung hymn in the Orthodox Church.

Kontakion (Tone 8): “Though Thou didst descend into the grave, O Immortal One, yet didst Thou destroy the power of Hades. And didst arise as victor, O Christ God, calling to the myrrh-bearing women: Rejoice! And giving peace to Thine apostles: Grant resurrection to the fallen.”

Icon (Resurrection / Anastasis): The Orthodox icon of the Resurrection does not depict the moment of Christ rising from the tomb (this is a Western artistic convention). Instead, the canonical icon shows Christ’s Descent into Hades (Soshyestviye vo Ad): Christ stands on the shattered gates of Hades, reaching down to grasp Adam and Eve by the hand and pull them from their tombs. Saints of the Old Testament stand behind them. Death, depicted as a bound figure in darkness, is conquered. This image emphasizes that the Resurrection is not merely one man’s escape from death but the cosmic defeat of death itself and the liberation of all humanity.

For the Paschal services in detail, see Great Lent (the Pascha section).

Summary Table

#	Feast	Date (OS/NS)	Type	Moveable?
1	Nativity of the Theotokos	Sep 8 / Sep 21	Theotokos	Fixed
2	Exaltation of the Cross	Sep 14 / Sep 27	Lord	Fixed
3	Entry of the Theotokos into the Temple	Nov 21 / Dec 4	Theotokos	Fixed
4	Nativity of Christ	Dec 25 / Jan 7	Lord	Fixed
5	Theophany (Baptism of the Lord)	Jan 6 / Jan 19	Lord	Fixed
6	Meeting of the Lord	Feb 2 / Feb 15	Lord	Fixed
7	Annunciation	Mar 25 / Apr 7	Theotokos	Fixed
8	Palm Sunday	(moveable)	Lord	Moveable
9	Ascension	(moveable)	Lord	Moveable
10	Pentecost	(moveable)	Lord	Moveable
11	Transfiguration	Aug 6 / Aug 19	Lord	Fixed
12	Dormition of the Theotokos	Aug 15 / Aug 28	Theotokos	Fixed
–	Pascha	(moveable)	Feast of Feasts	Moveable

References

The Festal Menaion. Trans. Mother Mary and Archimandrite Kallistos Ware. London: Faber and Faber, 1969; South Canaan, PA: St. Tikhon’s Seminary Press.
Schmemann, Alexander. The Eucharist: Sacrament of the Kingdom. St. Vladimir’s Seminary Press, 1988.
Ouspensky, Leonid, and Vladimir Lossky. The Meaning of Icons. Rev. ed. Crestwood, NY: St. Vladimir’s Seminary Press, 1982.
Bulgakov, Sergei V. Handbook for Church Servers (Nastolnaya Kniga). 2nd ed., 1900.
Palamas, Gregory. Triads in Defence of the Holy Hesychasts. Trans. Nicholas Gendle. Mahwah, NJ: Paulist Press, 1983.