The feast also carries miraculous overtones, given the barrenness suffered by her parents, Joachim and Anna.
By your holy birth, O pure one, Joachim and Anna were freed from the curse of barrenness, and Adam and Eve from the corruption of death; your people also, who have been freed from the guilt of their sins, celebrate the feast of your birth by crying unto you: "The barren woman gives birth to the Theotokos, who nursed [Christ], our life.
The entire canticle reflects on the conversion of barrenness to fruitfulness through the stories of Joachim and Anna, Sarah and Abraham, and Zacharias and Elizabeth, (28) and throughout the canticle, Romanos calls on the people to rejoice because of the mystery that has been fulfilled on earth.
Romanos's canticle on the birth of Mary is instructive, as it conveys the significance of the feast of Mary's Birth itself, with specific references to the characters of Joachim and Anna.
44) The text itself centers on Mary's parents, Joachim and Anna.
While the author of the Protoevangelion has reintroduced some basic theological themes by patterning Joachim and Anna after Abraham and Sarah, and the angelic visitation after the conception of John and the Annunciation, he does not use the occasion to make any bold soteriological statements about Mary or the event of her birth.
Their interpretations of Mary's birth evidence its growing independence from the traditional christocentric events of salvation, and emphasize the contributions of an expanded cast of characters, especially Joachim and Anna.
The feast recalls the story of Joachim and Anna, culminating in the birth of Mary.
The readings do not mention Joachim and Anna, nor do they directly reflect on Mary's own birth.
The real substance for the festal reflections on Mary's birth, its consequences for humanity, the participation of Joachim and Anna, and Mary's role in salvation history comes from the hymnography.
The Church remembers the parents of the Blessed Virgin Mary, Joachim and Anna
, as well as the Presentation of the Most Holy Lady in the Temple, not just because of the influence of certain apocryphal writings, but also because of a long liturgical and oral tradition.