an Icon of the Dormition of the Most Holy Theotokos
(Mother of God)

The feast is known under many names. In the Orthodox Church, it is called the Dormition, the "sleeping" or "falling asleep," of the Great Theotokos - "Mother of God." In the Roman Catholic church, the feast is known under the name of the Assumption of the Blessed Virgin. Other names were once current, such as: Transitus - the Passing, Deposition - the Placing in the Graves, Pausatio - Resting, Nativity (in heaven), and several others. Under whatever title it may have been known, the Dormition is the most ancient and most solemn feast of the Theotokos. It actually commemorates two events:
- the happy death of the Mother of God and
- the assumption of her body into heaven.

This double aspect is evident in the Divine Liturgy, which commemorates both "the glorious asleep of the Mother of Life" and "her noble assumption." One of the Troparia of Vespers states: "O marvelous wonder! The fount of life has been laid in the grave, and the tomb has become a ladder leading to heaven." Another hymn declares: "How strange are your mysteries, O undefiled Virgin, for you did appear as a throne for the highest and today are translated from earth to heaven."

The entire Divine Liturgy in poetic from describes this double aspect, but the assumption theme itself strikes the stronger note: "Today heaven opens its bosom to receive her who gave birth to Him Whom the universe cannot contain" (Stichera for Litija). The first Kathisma of matins asks: "Tell forth, O David, what is this present feast? He said: verily, she whom I praised in the Psalms as daughter, Mother of God as Virgin, has been taken by Christ ... to the distant mansions." Saint John Damascene writes in his Canon: "... Christ has taken her to the most worthy and divine abode ..."

The Dormition of the Most Holy Theotokos is often compared to the Nativity, since Mary through her death was born in heaven. "As for you birth-giving, it was death without corruption" (third Kathisma of Matins). Cosmos the Anchorite, in the ninth ode of Matins, repeats the same idea: "In you, O spotless Virgin, the laws of nature were suspended; for your virginity was preserved in your childbearing, and life is joined with your death. You, O Mother of God remain a Virgin after childbirth and after death are still alive." Similarly in the antiphons of the Holy and Divine Liturgy the mystic birth of Mary is mentioned.

The Dormition in all probability is the earliest of the Marian feasts. It probably originated in the pilgrimages to the place honoured as her tomb. The Monks of Palestine are considered the first to celebrate this feast. In Ephesus, it had been kept as early as the first century. Pope Gelasius I (496 A. D.) mentioned it as being "very old" in one of his letters. The feast is also mentioned in the sermons of Saint Andrew of Crete, Saint John of Damascus (Damascene), Saint Modestus of Jerusalem, and others. It can be safely said that in the sixth century the feast had spread to the entire church.

Both in Palestine and at Rome, August 15 was kept as the day of Mary's death. In Egypt and Arabia, however, it was celebrated in January. In the Greek Church, some kept this feast in January in agreement with the monks of Egypt; others kept it in August after the custom of Palestine. In the sixth century, the Emperor Maurice established the date throughout the Byzantine Empire on August 15.

Sacred Scripture gives no account of the death of the Mother of God. As to the day, the year, and the manner of her death, nothing certain is known. Only centuries later do we find statements placing its date anywhere between three and fifteen years after Christ's ascension. As for the place, two cities claim the site: Jerusalem and Ephesus. Common consent has always favoured Jerusalem, as it does now. The Ephesus tradition is based on a sermon of Saint Cyril of Alexandria, who, at the time of the Council of Ephesus, (431 A. D.) spoke in the local church which was dedicated to the Mother of God. Since the churches of antiquity ware almost invariably erected over the tomb of some saint or martyr, it can be argued that many believed that Mary had been buried in that place.

The Jerusalem tradition, on the other hand, is founded largely on the apocryphal writings. Saint John of Damascus, sometimes known as the Doctor of Assumption, relates, although with hesitation and reserve, an interesting narrative told by an otherwise unknown Euthymius. According to this informant, Pulcheria, wife of the Emperor Marcian (450-457 A. D.), had erected a church in honour of the Mother of God in the suburb of Constantinople called Blachernae, to which she wished to transfer Mary's earthly remains. With this in view, she turned to Bishop Juvenal of Jerusalem, but he informed her that the body of the Mother of God was not found in Jerusalem. She (the Theotokos) had been buried in the Garden of Gethsemane in the presence of the Apostles, except Thomas, who was late for the burial. In order that he too might venerate to body of the Mother of God, the tomb was opened; but nothing was found except the linen winding clothes which gave forth a fragrant perfume. Whereupon the Apostles concluded that our Lord had taken up into heaven the body which had bore Him.

The feast of the Dormition has a pre-festive period of one day, and post-festive of eight days. The Holy Church prepares Herself with two-week period of fasting for the worthy observance of the feast. This was already mentioned in the ninth century by Pope Nicholas in a letter to the Bulgarians.

taken from the archives of Saint Barbara Church

Of her Nativity - which in many ways are considered the same - go figure
http://www.melkite.org/Mediation4.html
http://www.byzantines.net/SaintAthanasius/tract58.htm

This paragraph  is refering to the Theotokos as

Last edited on Thu Aug 14th, 2008 06:06 pm by NorthStar

1. "And many of those who
sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt. Dan 12:2
2. "Our friend Lazarus has fallen
asleep; but I go, that I may awaken him out of sleep." The disciples therefore said to Him, "Lord, if he has fallen asleep, he will recover." Now Jesus had spoken of his death, but they thought that He was speaking of literal sleep. Then Jesus therefore said to them plainly, "Lazarus is dead". Jn 11:11-14
3. Ps 90:5 Thou hast swept them away like a flood, they fall
asleep
4. Mt 9:24 He began to say, "the girl has not died, but is
asleep." And they began laughing at Him.
5. Mt 27:52 tombs were opened; and many bodies of the saints who had fallen
asleep were raised;
6. Mk 5:39; Lk 8:52 The child has not died, but is
asleep
7. Ac 7:60 "Lord, do not hold this sin against them!" And having said this, Stephen fell
asleep.
8. Ac 13:36 "For David ... fell
asleep, and was laid among his fathers, and underwent decay
9. 1 Co 15:6,18,20,51 some have fallen
asleep ... those who are asleep, we shall not all sleep,
10. 1 Th 4:13-15 those who are
asleep ... have fallen asleep in Jesus
11. 2 Pe 3:4 ever since the fathers fell
asleep

I have got to get off to Church, the Council of Ephasis in 431 defined Mary as Theotokos