An Akathist (Greek Ἀκάθιστος ὕμνος — “hymn not sat through”) is a distinct genre of Orthodox hymnography: a song of praise to Christ, the Theotokos or a saint, which the typikon requires to be read standing. At first the word was a proper name for one work — the great hymn to the Most Holy Theotokos which Constantinople sang all night after the miraculous deliverance of the city in 626. Later “akathist” came to mean a whole type of prayer with 13 kontakia and 12 oikoi. [1][2][3]
Today akathists are read both in church and at home: in Great Lent, the full Akathist to the Theotokos on the Saturday of the Akathist; through the year, dozens of later akathists to the saints. Below: the origin of the word, the history of the Constantinopolitan hymn, the structure of the text, when and how to read it, the best-known akathists, and answers to common questions.
What the word “akathist” means
Greek ἀκάθιστος is the negative particle ἀ- plus the verb καθίζω — “to sit.” Literally: “that during which one does not sit.” The synaxarion of the fifth Saturday of Great Lent calls this hymn a “non-sitting song.” [2][4]
In ordinary Eastern services the faithful are sometimes allowed to sit (for example during the kathismata of the Psalter). During an akathist all who are healthy stand — clergy and laity — as a sign of special honour to the one being praised. The Church has never made standing a law for the sick: the exception is pastoral, not a “breach.” [5][6]
Two uses of the word must be distinguished:
- The Akathist as a proper name — the classic hymn to the Theotokos (“Rejoice, Bride Unwedded”), bound to the year 626 and to the Saturday of the Akathist;
- an akathist as a genre — later imitations of the same form (to the Sweetest Jesus, to St. Nicholas, to the Great-Martyr George, and so on). [3][7]
Where the Akathist came from: Constantinople, 626
The siege of the Queen City
According to the synaxarion of the Triodion the feast was established in memory of the deliverance of Constantinople under the emperor Heraclius. In August 626 the city was besieged on land by the Avars (and allied Slavic contingents) and from the Persian side by the armies of Khosrow; the emperor himself was on the eastern front. Patriarch Sergius I (610–638) went round the walls with the icon of the Theotokos Hodegetria and the robe from the Blachernae church. Church tradition says a storm scattered the enemy fleet near Blachernae, and the city was saved. [1][2][4][8]
The grateful people gathered in the church of the Most Holy Theotokos at Blachernae and, standing all night, sang a hymn of praise. From that night the hymn received the name “akathist.” Then was added (or brought to the beginning) the kontakion which still opens the service:
“To Thee, the Champion Leader, we ascribe the victory…”
(Greek Τῇ ὑπερμάχῳ στρατηγῷ τὰ νικητήρια). [1][8][9]
The synaxarion also recalls two similar deliverances — under Leo the Isaurian (the Arab siege of 717–718) and in other crises of the seventh–eighth centuries — which the Church likewise ascribed to the intercession of the Theotokos. [4][8]
The hymn was older than that night
Scholars agree on one point: the 24 stanzas could not have been written in a single night. The text does not mention Avars, Persians or the walls of Constantinople; it is a poetic theology of the Incarnation and the Annunciation. Thus 626 is the date of a solemn popular performance and of a new “victory” frame, not the birth-date of the poetry itself. [4][8][9]
In content the hymn cannot be earlier than the Third Ecumenical Council at Ephesus (431), where the dogma of the Theotokos was defended against Nestorius. Many researchers date the core of the work to the first half of the sixth century, still under Justinian (527–565), when the feast of the Annunciation was finally fixed on 25 March. [1][8][9]
Who is the author?
The manuscript tradition transmits the hymn anonymously. Later ascriptions diverge. [1][8][9]
- St. Romanos the Melodist († c. 560) — “father of the kontakion.” Most modern hymnologists (Wellesz, Maas and others) consider him the most likely author because of the poetic quality, dogmatic completeness and closeness to his kontakia. [1][9]
- Patriarch Sergius I — contemporary of the siege of 626; he is more often credited with the victorious prooimion “To Thee, the Champion Leader,” not with the whole corpus. [8][9]
- George of Pisidia — deacon of Hagia Sophia, author of poems on the war with the Avars; his name appears in some Menaia at the kontakia of the Annunciation. [2][10]
- Patriarch Germanos I — contemporary of the Arab siege of 718; so a Latin translation by Christopher, bishop of Venice, names him. [8]
The soberest conclusion of the Fathers and of scholarship: the hymn is a masterpiece of sixth-century Byzantine poetry (probably the circle of Romanos), which in 626 became a nationwide thanksgiving song and from the seventh–ninth centuries a feast of its own. [1][9]
The structure of an akathist
A classic akathist consists of 25 hymns: 13 kontakia and 12 oikoi (ikoi), in alternation. [2][3][7]
- Kontakion (Greek κοντάκιον — originally the “little stick” on which a scroll was wound) — the shorter stanza. In an akathist each kontakion ends with the refrain “Alleluia.”
- Oikos / ikos (οἶκος — “house,” an addition) — the longer stanza. After a short introduction comes a wreath of (usually) 12 salutations, each beginning with “Rejoice” (Greek χαῖρε — as Gabriel greeted Mary in Lk. 1:28). An oikos is never read without the preceding kontakion. [2][7][11]
In the original Akathist to the Theotokos the 24 stanzas are bound by an alphabetic acrostic of the Greek alphabet (Α–Ω). The thirteenth kontakion is read three times; then the first oikos and the first kontakion are repeated — the circle closes. The Catechism of the UGCC (§ 525) puts it thus: the akathist ends with the repetition of the first song. [11][12]
In content the Theotokos Akathist falls into two halves: [2][8]
- Historical part (the first six pairs): the Annunciation, the visit to Elizabeth, Joseph’s doubts, the shepherds and Magi, the flight into Egypt, the Presentation — along the line of Luke’s Gospel.
- Dogmatic part: the Incarnation, the deification of man, Mary’s dignity as Theotokos.
The refrain of the oikoi of the classic hymn is “Rejoice, Bride Unwedded.” The refrain of the kontakia is “Alleluia.” The opening kontakion “To Thee, the Champion Leader” replaced an older prooimion (“Having secretly received the command”) after 626, when the hymn became also a song of victory. [1][9]
In the ninth century a canon by Joseph the Hymnographer (“I shall open my mouth…”) was added to the service. After the seventh century the kontakion as a genre was largely displaced by the canon of Andrew of Crete; the only complete ancient kontakion that survives in worship as a separate service is the Akathist itself. [1][9]
When akathists are read
Saturday of the Akathist — the heart of the liturgical year
The fifth Saturday of Great Lent in the Eastern Church is called the Saturday of the Akathist (or the Praise of the Most Holy Theotokos). At Matins of that Saturday the entire Akathist of the Annunciation is sung. The feast does not “flow” from the logic of the Forty Days as does the Sunday of Orthodoxy; it stands in Lent by the historical memory of Constantinople and as a joyful praise of the Theotokos in the midst of the penitential season. [2][10][13]
In Greek practice the hymn is divided into four staseis. On the first four Fridays of Lent, at Compline, one stasis is read (the “Salutations,” Chairetismoi, to the Theotokos); on the fifth Friday/Saturday — the whole text. In Constantinople the Ecumenical Patriarch still goes on the third Friday of Lent to the Blachernae church to read the third stasis — in memory of the night of 626. [8][9]
Originally the hymn was tied to the Annunciation (25 March) or to the Synaxis of the Theotokos after Nativity. When the Annunciation can fall in Holy Week or on Pascha, the full recitation was moved to a fixed Saturday of Lent — so that the hymn never drops out of the year. [1][9]
Through the year and at home
Outside Great Lent akathists are read:
- on the feast of the saint to whom an akathist is composed;
- at parish akathist services (often on Fridays or before great feasts);
- in the home rule — as a separate office of praise, thanksgiving or petition. [5][6]
There is no canonical ban on reading an akathist in a fast — on the contrary, the principal akathist of the year stands inside the fast. Nor is there a rule of “so many days”: the folk custom of reading an akathist for 40 days is a pious practice, not a law of the Church. [5]
How to read an akathist rightly
- Standing, before the icons, if health allows. [5][6]
- Entirely, in one sitting. An akathist is not a “snippet on the run”; ordinary reading takes about 20–30 minutes. [5]
- With the opening prayers. If no priest is present, a layperson begins: “Through the prayers of our holy fathers, O Lord Jesus Christ our God, have mercy on us. Amen,” then the usual beginning (O Heavenly King, Trisagion, Our Father). The order for a home akathist is in the Horologion / prayer book (including the Jordanville book). [6]
- Do not imitate the Liturgy. Home reading does not replace the church: no censer, no “priestly” exclamations. Words, a candle and attention are enough. [5]
- With a spiritual father’s blessing — especially if you take on a long rule. This is not magic and not an “obligation to extract mercy,” but the labour of praise. [6]
The infirm are allowed to sit. Reading aloud or in a whisper is a matter of attention, not of form. To chant the troparia if you can is good; to read in prose is equally a full prayer. [5]
The best-known akathists
The genre blossomed in late Byzantium. A new stage of composing akathists is linked with the names of Patriarchs Isidore I Boucheiras (1341–1349) and Philotheos Kokkinos (14th century). They reached the Slavic world already in the fourteenth century: in 1525 Francis Skaryna printed in Vilnius, in Cyrillic, the Akathist to the Theotokos and the Akathist to Jesus Christ. [7][14]
- Akathist to the Most Holy Theotokos (the classic hymn of the Annunciation) — the only “Akathist” in the strict historical sense; the summit of Eastern Marian hymnography. [1][2]
- Akathist to the Sweetest Jesus — penitential and doxological; the Slavic translation is known from the 14th century. It is sometimes linked with the Palestinian presbyter Hesychius, but authorship remains disputed. [14][15]
- Akathist to St. Nicholas the Wonderworker — one of the most used in home prayer.
- Akathist to the Great-Martyr George the Trophy-Bearer — often read for soldiers and in time of war.
- Akathist to the Theotokos “Pantanassa” (Queen of All) — bound to the Vatopedi icon; the faithful turn to it in grave illness.
- Akathists to St. Paisios of the Holy Mountain, St. Spyridon of Trimythous, Equal-to-the-Apostles Mary Magdalene and other saints — later, but already in parish use.
The Latin West already knew the classic Akathist around the year 800 (in translation). In the Catholic Encyclopedia the hymn appears as Acathistus; for the Eastern Church it has remained not a museum text but a living service. [4]
What an akathist is not
An akathist is not a “stronger prayer” than the Psalter or the Liturgy, and not a substitute for the mysteries. It does not promise automatic healing or a “solved case” if one reads it N days. It is a hymn of praise: first glory to Christ and His saints, then our petition. The kontakion “To Thee, the Champion Leader” gives thanks for a deliverance already granted, and does not “order” a future one. [2][5]
That is why the Fathers insist on attention and on standing: the body bears witness that we are not “consuming a text,” but standing before God.
Frequently asked questions (FAQ)
What is an akathist in simple words?
A church hymn of praise with 13 shorter stanzas (kontakia) and 12 longer ones (oikoi), read standing. The first and principal akathist is the hymn to the Theotokos after the deliverance of Constantinople in 626. [2][3]
Where does the name come from?
From the Greek “not to sit.” After the first defence of the Queen City the people sang thanksgiving all night on their feet. [2][4]
When must an akathist be read?
In the liturgical year — at Matins of the fifth Saturday of Great Lent (the full Theotokos Akathist). The rest is according to zeal, on a saint’s day, in the home rule. [2][13]
May one read an akathist at home and sitting?
At home — yes; it is ordinary lay practice. Sitting — if health does not allow standing; the typikon requires standing of the healthy as a sign of honour, not as a magical gesture. [5][6]
May one read an akathist in a fast?
Yes. The principal akathist of the year falls precisely in the fast. [2][13]
How many days is an akathist read?
Canonically — as many as a person can with attention. The custom of “40 days” is popular. It matters more to finish each single recitation than to pile up a number. [5]
How does a kontakion differ from an oikos?
The kontakion is shorter and ends with “Alleluia.” The oikos is longer, with a wreath of “Rejoice…,” and always follows the kontakion. [2][7][11]
Who wrote the first Akathist?
It is not known for certain. Most likely St. Romanos the Melodist (6th century) or his circle; the victorious opening “To Thee, the Champion Leader” is linked with Patriarch Sergius and the year 626. [1][8][9]
Which akathist should one begin with?
With the classic Akathist to the Most Holy Theotokos — it is the pattern of the genre and stands in the Triodion. Then — to the Sweetest Jesus, or to the saint whose icon you have at home. [1][5]
Conclusion
The Akathist was not born as a “content format,” but as a night of thanksgiving: the city survived, and the people did not sit down. Sixth-century Greek poetry on the Incarnation met the historical deliverance of 626 — and the Church still, on the fifth Saturday of Lent, sings the same refrain: “Rejoice, Bride Unwedded.”
From one hymn a whole genre grew. But the rule remained simple: stand if you can; read to the end; praise before you ask. Whoever seeks “what an akathist is” and “when to read it” has the answer in the name itself: it is a song during which one does not sit — neither in seventh-century Blachernae, nor in the home icon-corner today.
Sources
- The Akathist Hymn. Greek Orthodox Patriarchate of Antioch. https://www.antiochpatriarchate.org/en/page/the-akathist-hymn/362/
- What is the Saturday of the Akathist? Dukhovna velych Lviv. https://velychlviv.com/shho-take-akafistova-subota/
- What is an akathist. Protection parish, Nizhyn. http://pokrova.nezhin.org/2016/12/24/about-akafist/
- Acathistus (Akathistos). Catholic Encyclopedia / New Advent. https://www.newadvent.org/cathen/01092c.htm
- Can I read Akathists at home? St. Michael Antiochian Orthodox Church. https://stmichaeltx.org/orthodox-101/prayer-spiritual-life-orthodox-101/can-i-read-akathists-at-home/
- What Is an Akathist and How to Read It? St. Nicholas Orthodox. https://www.saint-nicholas-orthodox.com/post/what-is-an-akathist-and-how-to-read-it
- The Akathist — a hymn during which one does not sit. Bogoslov.org. https://bogoslov.org/akafist/
- Ti Ypermacho: The August night 1,400 years ago that gave birth to the Akathist Hymn. Protothema. https://en.protothema.gr/2026/08/10/ti-ypermacho-the-august-night-1400-years-ago-that-gave-birth-to-the-akathist-hymn/
- Friday of the Akathistos Hymn / Saturday of the Akathist Hymn. OMHKSEA. https://omhksea.org/archives/4257
- Saturday of the Akathist. charnetskyj.org.ua. https://charnetskyj.org.ua/articles/holidays/akafystova-subota/
- Akathist. Catechism of the UGCC “Christ Our Pascha,” § 525. http://catechismugcc.org/…/a-akafist
- The Saturday of the Akathist. Priest Seraphim Alpatov. OrthoChristian. https://orthochristian.com/168685.html
- Saturday of the Akathist. Kapelanstvo.info. https://kapelanstvo.info/event/akafistova-subota/
- Narodoznavchi zoshyty, 2018, no. 6 — the akathist genre; Skaryna 1525. https://nz.lviv.ua/archiv/2018-6/20.pdf
- THE AKATHISTOS HYMN OF PRAISE of the MOST HOLY MOTHER OF GOD. Archeparchy of Pittsburgh. https://archpitt.org/th-e-akathistos-hymn-of-praise-of-the-most-holy-mother-of-god/