Feast: September 8Information: Feast Day: September 8
NOVENA FOR BIRTH OF MARY http://jceworld.blogspot.ca/2012/08/novena-for-nativity-of-virgin-mary-day.html
Though few commentators adhere to this view of St. Luke's genealogy, the name of Mary's father, Heli, agrees with the name given to Our Lady's father in a tradition founded upon the report of the Protoevangelium of James, an apocryphal Gospel which dates from the end of the second century. According to this document the parents of Mary are Joachim and Anna. Now, the name Joachim is only a variation of Heli or Eliachim, substituting one Divine name (Yahweh) for the other (Eli, Elohim). The tradition as to the parents of Mary, found in the Gospel of James, is reproduced by St. John Damascene , St. Gregory of Nyssa , St. Germanus of Constantinople , pseudo-Epiphanius , pseudo-Hilarius , and St. Fulbert of Chartres . Some of these writers add that the birth of Mary was obtained by the fervent prayers of Joachim and Anna in their advanced age. As Joachim belonged to the royal family of David, so Anna is supposed to have been a descendant of the priestly family of Aaron; thus Christ the Eternal King and Priest sprang from both a royal and priestly family .
The hometown of Mary's parents
According to Luke 1:26, Mary lived in Nazareth, a city in Galilee, at the time of the Annunciation. A certain tradition maintains that she was conceived and born in the same house in which the Word became flesh . Another tradition based on the Gospel of James regards Sephoris as the earliest home of Joachim and Anna, though they are said to have lived later on in Jerusalem, in a house called by St. Sophronius of Jerusalem  Probatica. Probatica, a name probably derived from the sanctuary's nearness to the pond called Probatica or Bethsaida in John 5:2. It was here that Mary was born. About a century later, about A.D. 750, St. John Damascene  repeats the statement that Mary was born in the Probatica.
It is said that, as early as in the fifth century the empress Eudoxia built a church over the place where Mary was born, and where her parents lived in their old age. The present Church of St. Anna stands at a distance of only about 100 Feet from the pool Probatica. In 1889, 18 March, was discovered the crypt which encloses the supposed burying-place of St. Anna. Probably this place was originally a garden in which both Joachim and Anna were laid to rest. At their time it was still outside of the city walls, about 400 feet north of the Temple. Another crypt near St. Anna's tomb is the supposed birthplace of the Blessed Virgin; hence it is that in early times the church was called St. Mary of the Nativity . In the Cedron Valley, near the road leading to the Church of the Assumption, is a little sanctuary containing two altars which are said to stand over the burying-places of Sts. Joachim and Anna; but these graves belong to the time of the Crusades . In Sephoris too the Crusaders replaced by a large church an ancient sanctuary which stood over the legendary house of Sts. Joachim and Anna. After 1788 part of this church was restored by the Franciscan Fathers.
Her Immaculate Conception
The birth of Mary
As to the place of the birth of Our Blessed Lady, there are three different traditions to be considered.
First, the event has been placed in Bethlehem. This opinion rests on the authority of the following witnesses: it is expressed in a writing entitled "De nativ. S. Mariae"  inserted after the works of St. Jerome; it is more or less vaguely supposed by the Pilgrim of Piacenza, erroneously called Antoninus Martyr, who wrote about A.D. 580 ; finally the popes Paul II (1471), Julius II (1507), Leo X (1519), Paul III (1535), Pius IV (1565), Sixtus V (1586), and Innocent XII (1698) in their Bulls concerning the Holy House of Loreto say that the Blessed Virgin was born, educated, and greeted by the angel in the Holy House. But these pontiffs hardly wish to decide an historical question; they merely express the opinion of their respective times.
A second tradition placed the birth of Our Blessed Lady in Sephoris, about three miles north of Bethlehem, the Roman Diocaesarea, and the residence of Herod Antipas till late in the life of Our Lord. The antiquity of this opinion may be inferred from the fact that under Constantine a church was erected in Sephoris to commemorate the residence of Joachim and Anna in that place . St. Epiphanius speaks of this sanctuary . But this merely shows that Our Blessed Lady may have lived in Sephoris for a time with her parents, without forcing us to believe that she had been born there.
The third tradition, that Mary was born in Jerusalem, is the most probable one. We have seen that it rests upon the testimony of St. Sophronius, St. John Damascene, and upon the evidence of the recent finds in the Probatica. The Feast of Our Lady's Nativity was not celebrated in Rome till toward the end of the seventh century; but two sermons found among the writings of St. Andrew of Crete (d. 680) suppose the existence of this feast, and lead one to suspect that it was introduced at an earlier date into some other churches . In 799 the 10th canon of the Synod of Salzburg prescribes four feasts in honour of the Mother of God: the Purification, 2 February; the Annunciation, 25 March; the Assumption, 15 August; the Nativity, 8 September.
The Presentation of Mary
According to Exodus 13:2 and 13:12, all the Hebrew first-born male children had to be presented in the Temple. Such a law would lead pious Jewish parents to observe the same religious rite with regard to other favourite children. This inclines one to believe that Joachim and Anna presented in the Temple their child, which they had obtained by their long, fervent prayers.
As to Mary, St. Luke (1:34) tells us that she answered the angel announcing the birth of Jesus Christ: "how shall this be done, because I know not man". These words can hardly be understood, unless we assume that Mary had made a vow of virginity; for, when she spoke them, she was betrothed to St. Joseph.  The most opportune occasion for such a vow was her presentation in the Temple. As some of the Fathers admit that the faculties of St. John the Baptist were prematurely developed by a special intervention of God's power, we may admit a similar grace for the child of Joachim and Anna. 
But what has been said does not exceed the certainty of antecedently probable pious conjectures. The consideration that Our Lord could not have refused His Blessed Mother any favours which depended merely on His munificence does not exceed the value of an a priori argument. Certainty in this question must depend on external testimony and the teaching of the Church.
Now, the Protoevangelium of James (7-8), and the writing entitled "De nativit. Mariae" (7-8),  state that Joachim and Anna, faithful to a vow they had made, presented the child Mary in the Temple when she was three years old; that the child herself mounted the Temple steps, and that she made her vow of virginity on this occasion. St. Gregory of Nyssa  and St. Germanus of Constantinople  adopt this report; it is also followed by pseudo-Gregory of Nazianzus in his "Christus patiens".  Moreover, the Church celebrates the Feast of the Presentation, though it does not specify at what age the child Mary was presented in the Temple, when she made her vow of virginity, and what were the special natural and supernatural gifts with which God endowed her. The feast is mentioned for the first time in a document of Manuel Commenus, in 1166; from Constantinople the feast must have been introduced into the western Church, where we find it at the papal court at Avignon in 1371; about a century later, Pope Sixtus IV introduced the Office of the Presentation, and in 1585 Pope Sixtus V extended the Feast of the Presentation to the whole Church. Shortened from Text source the Catholic Encyclopedia