The Circumcision (Obrezanie) of the Lord: On the eighth day after His Nativity, our Lord Jesus Christ – in accordance with the Old Testament Law, accepted circumcision, which was decreed for all infants of the male gender as a sign of the Covenant of God with the Forefather Abraham and his descendants (Gen. 17: 10-14, Lev. 12: 3).
Upon the performing of this ritual the Divine Infant was given the name Jesus, which had been announced by the Archangel Gabriel on the day of the Annunciation (Blagoveschenie) to the MostHoly Virgin Mary (Lk. 1: 31-33, 2: 21).
According to the explanation of the fathers of the Church the Lord, the Creator of the Law, accepted circumcision, giving example for people how faithfully the Divine ordinances ought to be fulfilled. The Lord accepted circumcision for this reason – so that later on no one should be in doubt that He was truly Man, rather than merely being the bearer of illusion-seeming flesh as certain heretics (Docetism) happened to teach.
In the New Testament (Covenant) the ritual of circumcision gave way to the sacrament of Baptism, which it pre-figured (Col. 2: 11-12).
Accounts about the feastday of the Circumcision of the Lord in the Eastern Church continue right up through the IV Century. The Canon of the feast was written by the Monk Stephen Savvaites (Comm. 28 October and 13 July). Together with the Circumcision, accepted by the Lord as a sign of the Covenant of God with mankind, He received also the Name Jesus (Saviour) as the seal of His service – the deed of the Salvation of the world (Mt. 1: 21; Mk. 9: 38-39, 16: 17; Lk. 10: 17; Acts 3: 6, 16; Phil. 2: 9-10).
These two events, the Circumcision and Naming, remind Christians that they have entered into a New Covenant (Testament) with God and “are circumcised with a circumcision not done by hand, in putting off the sinful body of the flesh, by the Circumcision of Christ” (Col. 2: 11). The very name “Christian” witnesses to an entrance of mankind into a New Covenant with God.