According to Google’s online search trends, the most popular religious topic among Romanian internet users in 2019 was prayer.[1]
Closely linked to this interest was the growing curiosity about the type of hymn known as an “Akathist.”[2]
What is an Akathist?
An Akathist is a structured Orthodox Christian hymn composed of 24 specific stanzas. Its form follows a traditional model that, according to Orthodox belief, has stood the test of time and has been credited with many divine interventions. The hymn recounts the life of a saint, extols their virtues, and aims to foster a spiritual connection with the saint to seek their protection and intercession in prayer. By praising the saint’s qualities, the Akathist nurtures the worshipper’s faith, admiration, and desire to emulate their example.
Akathists may be dedicated to the Holy Trinity, the Virgin Mary, saints, or to sacred objects and places such as the Cross, miracle-working icons, or the tomb of Jesus. Few Akathists are addressed directly to God; most are focused on saints, reflecting the central role of saintly intercession in Orthodox devotion.
In daily life, a believer may choose a particular saint to pray to, based on personal connection or need. The practice of reading an Akathist can span 40 days—often accompanied by fasting, confession, and good deeds—or can become a lifelong spiritual habit.
The Akathist is a form of dialogue. Through regular repetition, the worshipper becomes increasingly familiar with the saint being invoked. The recurring phrase “Rejoice!” punctuates each stanza, building in intensity until the saint’s presence becomes a tangible spiritual reality. The Akathist embodies the relationship between protector and protected, saint and believer. Father Ioachim Pârvulescu, abbot of Lainici Monastery, encourages the Akathist to be read by multiple people—family, friends—so its power may be amplified. Over time, with persistence, this devotion can grow into a true friendship with the saint.[3]
The idea of a relationship with an invisible companion has a long-standing tradition in Christianity—and beyond. One of the most notable examples is the bond between Bishop Paulinus of Nola (353–431) and the martyr Saint Felix, a relationship that transcended death. Paulinus referred to Saint Felix with deep admiration and persistence, building a connection that was personal, intimate, and, for him, essential. This relationship, described more as a kind of spiritual possession, has been compared to the equally famous bond between the 2nd-century pagan orator Aelius Aristides and the healing god Asclepius—about whom Christ has nothing favorable to say (see Revelation 2:13).[4]
The Akathist has always had a communal dimension: it can be prayed privately or publicly. In the Byzantine liturgical tradition, it is recited with great solemnity during the Matins (Orthros) service on the Friday evening of the fifth week of Great Lent.
The beginning
The history of the Akathist hymn closely follows the development of Byzantine hymnography. Orthodox liturgical scholars have sought to trace its origins as far back as possible. Some believe its roots can be found in the writings of Saint Ephrem the Syrian (late 4th century) or in the homilies of Basil of Seleucia (late 5th century), in which the preacher expands the angelic greeting “Rejoice!” into a series of epithets addressed to the Virgin Mary. Another key figure in the development of this hymnographic tradition was Romanos the Melodist (early 6th century), who achieved in Greek what Saint Ephrem had done in Syriac.
The first known Akathist is the Akathist to the Annunciation. Its authorship and exact date of composition remain uncertain.
Theologian Alexandru Prelipcean suggests the hymn may have collective authorship, with Romanos the Melodist likely giving it its final form.[5] The Synaxarion of Nikephoros Kallistos Xanthopoulos connects the hymn to the miraculous defense of Constantinople during the siege of 626 by a coalition of Avars, Slavs, and Persians.[6]
Tradition has embraced a legendary retelling of the event. According to church accounts—omitting critical military details—the situation was dire: Emperor Heraclius (r. 610–641) was absent from the city, and the Byzantine forces were outnumbered. Defeat seemed inevitable. In response, Patriarch Sergius organised a procession along the city walls, bearing the most powerful relics of Constantinople. He urged the people to call upon the Virgin Mary for protection.
The defenders of the Byzantine capital successfully repelled the invaders, and in an act of gratitude, the people stood throughout the night in the Church of the Virgin in Blachernae, singing hymns of praise to the Theotokos. From this vigil—during which no one sat down (hence the term akathist, meaning “not seated”)—the Akathist hymn is believed to have been born.
The belief that Constantinople was saved by the Virgin Mary in response to the recitation of the Akathist hymn gained widespread traction over time. This tradition was further reinforced by legends surrounding other sieges of the city—in 672–678, 718, and 860. The Akathist came to symbolise the Byzantine people’s unwavering trust in the protective power of the Mother of God.
After the fall of Constantinople to the Ottoman Turks in 1453, the notion of the Virgin’s protection underwent a spiritual transformation. As Makarios of Simonopetra notes, just as she once defended the city’s physical walls, “now the Mother of God intervenes to save souls, continually besieged by various passions.”[7]
The Akathist today: a living tradition
In the veneration of saints, the Akathist hymn has played a role comparable to that of the passio in the cult of the martyrs. The passio was a legendary account of a martyr’s life, testimony, death, and miracles. Unlike the more objective acta martyrum (martyrdom acts), the passio aimed to create a vivid, emotionally charged portrait of the martyr in the minds of its audience. Such texts were essential for a martyr to be properly venerated—without a passio, some martyrs were not formally honored.[8]
An Akathist can be composed using a standard template, requiring only a few biographical details about a saint—real or imagined. The official institutionalisation of saint veneration at the Seventh Ecumenical Council (Nicaea, 787 AD) led to the widespread adoption and standardisation of this devotional practice. The Akathist hymn served as a key tool in this liturgical unification.
Recent history shows that the Akathist remains a successful and enduring liturgical format, particularly among Orthodox Christians in Romania and Slavic countries. Just two decades ago, Akathist collections—known as acatistiers—typically included around 50 hymns, dedicated to the most prominent saints.
Today, Orthodox websites offer a significantly larger selection. Roughly half the days of the year are now associated with downloadable Akathist hymns dedicated to specific saints. In December alone, there are 27 Akathists available. The Romanian Patriarchate has published a collection that now exceeds 150 titles. Online bookstores feature an extensive range of Akathist books, while YouTube and Facebook host countless instructional videos and readings. The translation and composition of new Akathists is an ongoing, dynamic process.
The Akathist phenomenon has become a spiritual toolkit for believers, offering prayers tailored to a wide range of personal needs. There are Akathists for casting out evil spirits, healing sick children, succeeding in exams, finding a spouse, legal troubles, protection against curses, deliverance from addiction, recovery from cancer, financial loss or debt, childbirth, family conflicts, thanksgiving, forgiveness, inner peace, repentance for aborted children, and prayers for the departed.
By contrast, Akathists addressed to God tend to be more general in focus. Lacking a direct connection to specific problems, they often attract less attention.
Meanwhile, many saints have come to be associated with particular needs or struggles. In essence, for nearly every difficulty, a saint can be found to intercede. Recently canonised saints—whether local or adopted from neighbouring Orthodox traditions—have increasingly been seen as patrons for addressing modern-day challenges.
Concern regarding the Akathist
There are so few Akathists dedicated to God Himself. The fact that hymns addressed directly to God are not the primary focus is a real loss for the spiritual life of Christians. Inspired poets like Saint Gregory of Nazianzus or Saint Symeon the New Theologian left behind profound writings that express a deep, intimate communion with God alone. It is no coincidence that Saint Symeon’s poems are titled “Hymns of Divine Love”.[9]
The second commandment of the Decalogue forbids the creation of material, intellectual, or spiritual idols (Exodus 20:4–6; John 14:21). Nothing and no one—not even “in the form of anything in heaven above”—should obstruct our relationship with God, the only relationship that shapes us in the image and likeness of the divine.
There is a significant difference between the utilitarian nature of Akathists addressed to saints and the hymns offered to God. Our love can have no worthier object than God Himself. Such love brings Heaven into our hearts and transforms us from self-focused consumers of divine blessings into true children of God.
Is there anything more important or more beneficial—for this life or the next—than fixing our gaze solely on God? Is there anything more important than praising Him for the grace He shows us when He pauses beside us, when He looks at us as He once looked at Peter in the high priest’s courtyard, when we feel His mercy and encouragement in our failures, when we are clothed in light from the heavenly sanctuary, when we experience the embrace of the Holy Spirit, sweeter than manna in the wilderness, and when the Father grants us golden moments in which the world feels just as He made it in the beginning?
