Prayer of the Trisagion (Thrice-Holy Hymn)

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

+

PRAYER OF THE TRISAGION (Thrice-Holy Hymn)

Deacon, Let us pray to the Lord.

Priest (inaudibly): Holy God, Who rests among the holy ones, praised by the Seraphim with the thrice-holy hymn, glorified by the Cherubim and worshipped by all the heavenly powers; Who has brought all thing out of non-existence into being and created man in You image and likeness, adorning him with all Your gifts; Who gives wisdom and understanding to those who ask, and do not reject the sinner, but have established repentance for our salvation; Who has enabled us, Your lowly and unworthy servants, to stand at this hour before the glory of Your holy altar, and to offer You due worship and praise: Master, accept the Thrice-Holy Hymn also from the lips of us sinners and visit us in Your goodness. Forgive us every offense, voluntary and involuntary, sanctify our souls and bodies, and grant that we may worship You in holiness all the days of our lives, by the intercessions of the Holy Theotokos and of all the Saints who have pleased You throughout the ages.

Priest: For You are Holy, our God, and to You we send up glory Father, Son, and Holy Spirit, now and forever.

People: Amen.

The power of the Trisagion (Thrice-Holy Hymn) should be read out loud, as this has always been the practice of the Church. Saint Nicholas Cavasilas attests to this practice, when he says that the prayer was read, "before the Trisagion is begun." He specifically testifies that the prayer of the Trisagion was read out loud: "When he has recited this [prayer] aloud, he adds the doxology, thus giving the congregation of the faithful the signal for beginning the Trisagion.

Prior to the prayer, the Deacon prompts the faithful to pray, let us pray to the Lord.

This prayer is truly magnificent and serves as a model of prayer, God, Who is unapproachable and incomprehensible, is known from His attributes, Holiness is His chief characteristic. Yet God is known particularly from the world He created out of non-existence, and especially from the human beings, whom He endowed with the imprint of His image and after His likeness. Although He is the Most High God Who dwells in the highest, He does not disdain to also dwell among the lowly and the weak and the contrite in heart, with whom He is pleased to rest. Mercy is His other characteristic, for He is acknowledged by human beings as their Savior, Who accepts their worship despite their sinfulness.

The priest, on behalf of all the faithful, implores God to forgive them and accept from their mouths the Thrice-Holy Hymn as He accepts it from the Seraphim. As the unworthy creature dares to praise the Triune God, the priest humbly acknowledges God's utter Holiness and recognizes the human being's complete dependence on Him. It is tragic that in many instances this meaningful prayer is left out, in order to shorten the Liturgy by a whole minute!

People: Holy God, Holy Mighty, Holy Immortal, have mercy on us.

Glory to the Father and to the Son and to the Holy Spirit; both now and forever and unto the ages of ages. Amen.

Holy Immortal, have mercy on us.

Deacon: Dynamis.

People: Dynamis. Holy God, Holy Mighty, Holy Immortal, have mercy on us.

In the early Liturgy, the Trisagion served as the entrance hymn. This function of the hymn is seen today at funeral services, as we process into and out of the church chanting this hymn.

The roots of the Trisagion reach back to the ecstasy of Prophet Isaiah and the vision of Saint John the Evangelist (John 4:8). It is a magnificent hymn in its simplicity because it is addressed to the Holy Trinity, the One God in three Persons. The triple repetition of the word "Holy" and the triple repetition of the hymn indicate the Trinity of Persons worshiped, Father, Son, and Holy Spirit. However, the three are addressed as one, because the verb have mercy (in Greek eleison), is in the second person singular to indicate the unity of the Three Persons into one Divine Being.

The first liturgical use of the Trisagion hymn is attested by the Fourth Ecumenical Synod (451 A.D.), but it was widely known prior to this time. The hymn originally accompanied the entrance of the bishop into the church and his ascent to the holy Amvon or vema, which then stood in the middle of the nave.

At the Divine Liturgies the Trisagion hymn is chanted alternatively between chanters and clergy, who chant an elaborate version of it, known as tou vematos, "from the vema". In the days of Saint John Chrysostom, the bishop blessed the people with a simple blessing. Today the bishop solemnly blesses the people with the dikerotrikera--two sets of bundled candles, one with three, the other with two--which are said to signify respectively the Three Persons of the Holy Trinity and the two natures of Christ.

God is called Holy. But what does "holy" mean? The word holy, (Greek - agios), means "set apart." So a person or an object devoted, consecrated to God is deemed Holy, set apart for the service of the Lord. How holy then is He for Whom something or someone is set apart! God is the One Who is totally apart from anything else, He is unlike anything we know. What we know of Him is that He is unlike anything that we know. What we know of Him is that He is unlike anything that we know and will ever know. He is the One Who is absolutely different from anything else that exists. He is truly one of a kind. Therefore to say that God is Holy is to acknowledge Him as the unique Being. In the moral sense, God is apart as totally pure, completely separate from evil, perfect in every respect.

Besides being Holy, God is also Almighty, another of His attributes. Nothing lies outside His power. He is the Pantocrator, the Ruler of the universe. Another attribute of God is immortality, meaning He is without beginning or end, without change, always the same. Everything else has a beginning. The Angels and our souls have no end, but only God's grace. Holiness, might, and immortality are predicated upon God in an absolute sense.

"Here the congregation does not offer its own thoughts or poetry but is taken out of itself and given the privilege of sharing in the cosmic song of praise of the Cherubim and Seraphim". Let us then sing this hymn with fear of God, great piety and contrition of heart, praising and glorifying the Triune God, Father, Son, and Holy Spirit, worshipping Him "in spirit and truth" (John 4:23) resembling the Holy Angels in heaven. (Source: The Heavenly Banquet by Fr. Emmanuel Hatzidakis)

_________________

"Glory Be To GOD For All Things!" - Saint John Chrysostom

+++

With sincere agape in His Holy Diakonia
The sinner and unworthy servant of God

+Father George

The Holy Dormition (Koimisis) of the Theotokos: The Garden of Gethsemane

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,

CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

+

THE HOLY DORMITION (KOIMISIS) OF THE THEOTOKOS: THE GARDEN OF GETHSEMANE, THE SACRED ABODE OF THE THEOTOKOS

The tomb in the Garden of Gethsemane is east of Jerusalem, across the Kedron Valley. Finally, the Holy Apostles with all the multitude of Christians reach the Garden. When they laid down the bier with the Most Precious body, again the Christians began to weep. All bewailed their orphanhood at the loss of such a treasure. In giving the last kiss and veneration, the Christians prostrated themselves before the body of the Theotokos. Kissing it, they shed copious tears, so that only toward evening could the most honorable body he placed in the new tomb. Her Sacred Relics were interred with the greatest honor while chanting and weeping took place. When the Holy Apostles stepped before her bier to bid her farewell, each according to the inspiration of the Holy Spirit, they uttered psalms of triumph and thanksgiving and chanted prayers.

In the falling asleep, death was without corruption

It must be remembered it is not the Assumption that the Holy Orthodox Church observes on the 15th of August, but the feast of the Dormition (Keemeesis or Koimisis) or "falling asleep' of the Holy Virgin. This most sacred feast the falling of asleep of the Mother of God, which was followed by the translation (metastasis) of her Sacred Body three days later into heaven. The Feast, therefore, marks her soul being commended into her Son's hands and the short sojourn of her body in the tomb. Death is not the annihilation of our existence, but a passage from earth to heaven.

The glorification of the Ever-Virgin Mary is a result of the voluntary condescension of the Son Who is incarnate of her and made "Son of Man," capable of dying. The Mother of God is now established beyond the General Resurrection and the Last (Final) Judgment, having passed from death to life, from time to eternity, from a terrestrial condition to celestial beatitude. Hence, the Feast of August 15th is a second mysterious Pascha, since the Church celebrates, before the end of time, the secret first-fruits of its Eschatological Consummation.

The Theotokos is Bodily Translated (Metastasis) on the Third Day

The Holy Apostle Thomas

While Thomas was enlightening the lands of India by preaching the Gospel, the honored Dormition of the Mother of God took place. All the Holy Apostles had been caught up from the various lands on the clouds of heaven and were transported to Gethsemane, to the bier of the All-Blessed Virgin. By God's special arrangement, Thomas was not brought there. This was permitted by the will of God, that the faithful might be assured that the Mother of God was bodily translated (metastasis) into the Heavens. For just as they were more greatly assured of the Resurrection of Christ through the disbelief of the Holy Apostle Thomas, so did they learn of the bodily translation into Heavens of the All-Pure Virgin Mary, the Theotokos, through the delay of Saint Thomas.

On the third day after the burial, the Holy Apostle Thomas was suddenly caught up in a cloud in India. He was transported to a place in the air above the tomb of the Virgin. From that vantage point, he beheld the translation of her Holy body into the heavens, and cried out to her, "Whither goest thou, O All-Holy one?" And, removing her cincture, she gave it to Thomas, saying, "Receive this, my friend." And then she was gone.

Taking pity on him, the Apostles then did as Thomas requested and opened the tomb that he might at least behold and venerate the Sacred Relics. The Holy Apostles then rolled away the stone and opened the tomb. All were aghast when they discovered that her remains had vanished, not realizing that just moments before she had been bodily transported to Paradise. All that remained were the burial clothes, which emitted a wonderful fragrance. Thus they stood in amazement and then each of the Apostles kissed the burial clothes which were lying in the tomb. They then prayed to the Lord that He would reveal to them where the body of the Mother of God had been transported.

Rejoice, thou whose incorruptible body is glorified together with the soul!

From that time, the Holy Tradition of the Holy Orthodox Church affirms the bodily translation of the Theotokos into the heavens on the third day after her burial. We observe two things from this occurrence: that it was not fitting that the Mother of Life should remain in the tomb and partake of corruption; and that the Lawgiver proved a doer of the Law that children should honor their parents. Hence, He bestowed upon His Mother the same honor as Himself. Like He was raised on the third day in glory, thus He raised His Mother with glory on the third day and took her to Himself.

Saint Gregory Palamas affirms that "it is meet that the Mother of God now has her dwelling in heaven; for this is a suitable place for her. She now stands at the Right Hand of the King of All, 'arrayed in a vesture of inwoven gold, adorned in varied colors' (Psalm 44:8)...

"...Through the Mother of God alone did the Lord come to us and appear and live on earth among men, being invisible to all before this time. The Ever-Virgin Mother is incomparably superior to all. "Likewise," says Saint Gregory Palamas, "in the endless age to come, without her mediation, every emanation of illuminating Divine Light, every revelation of the mysteries of the Divinity, ever form of spiritual gift, will exceed the capacity of every created being. However, she alone has received the all-pervading fullness of Him that fills all things. Through her, all may now attain it, for she dispenses it according to the power of each, in proportion, and to the degree of the purity of each. Thus, she is the treasury and presides over the riches of the Divinity.

Mary Theotokos and the Church

From what we have previously read, we see that the Virgin Mary is more than an example of piety. She is more than a Saint. She is "All-holy," "Ever-virgin," and "Mother of God." She is the Church's greatest Theologian. She is the one human--body and soul resurrected, united divinized person who is "more honorable than the Cherubim and beyond compare more glorious than the Seraphim." "In her," writes Saint John of Damascus "the whole mystery of the Divine Economy" is personified. (Source: The Great Synaxarites of the Orthodox Church)

______________

"Glory Be To GOD For All Things!" -- Saint John Chrysostom

+++

With sincere agape in His Holy Diakonia
The sinner and unworthy servant of God

+Father George

August 6 - The Holy Transfiguration (Metamorphosis)

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

+

ON AUGUST 6th OUR HOLY ORTHODOX CHRISTIAN CHURCH CELEBRATES THE GLORIOUS AND MOST HOLY FEAST OF THE TRANSFIGURATION (METAMORPHOSIS) OF OUR LORD, GOD, AND SAVIOR JESUS CHRIST

The Holy Transfiguration (Metamorphosis tou Soteros) which actually took place in February, forty days before the Passion. If we celebrated this feast at that time, it would be necessary to celebrate it during the Great Fast, when according to tradition such a feast should be celebrated for eight days. The feast was moved by the Church Holy Fathers to the month of August for the following reasons: since the Transfiguration took place forty days before the Passion and the Cross, by choosing the 6th of August it would be forty days before the Feast of the Elevation of the Honorable and Life-Giving Cross, celebrated by the Church on the 14th of September.

The Holy Evangelist Luke records that "about eight days after these words," Jesus took Peter and Iakovos (James) and John up on the mountain to pray (Luke 9:28). Saint Matthew says "after six days" (Matthew 17:1). Saint Luke "does not contradict the writer," comments Saint John Chrysostom, "but most fully agrees with him...Why does Christ take with Him these three only? Because these were supreme to the rest. Peter indeed showed his superiority by exceedingly loving Him, but John by being exceedingly loved by Him, and Iakovos again by his answer which he gave with his brothers, saying, 'We are able to drink the cup." But it was not only by his answer but also by his works...For so earnest was Iakovos, and grievous to the Jews, that Herod himself supposed that he had bestowed a very great favor on the Jews when he slew him.

Blessed Theophylactos (11th Century) observed that Christ "brings them up onto a high mountain, showing that unless a man is raised up high, he does not become worthy of such Divine visions. A mountain set apart because Christ would often perform the most wondrous of His miracles in secret, lest the multitude should see Him as God and think that He was human in appearance only." Continuing Blessed Theophylact says, "When you hear 'He was transfigured,' do not think that He cast off the body at that moment; for His body remained in its own form, as you hear mention of His face and clothing. But it appeared more resplendent, the Divine exhibiting in small part its effulgence as much as they were able to see." He further explains that when we read "the Lord 'went up into the mountain to pray' (Luke 9:28), it is to show that when we pray we must be alone, and we must ascend in spirit and not incline ourselves to anything earthly. "And it came to pass, as He was praying, the appearance of His countenance became different, and His garment became white, flashing as with lightning" (Luke 9:29). He was not changed in nature. He remained what He was, except that the appearance of His face was brighter than before. And the same thing happened with His clothing. It was only the appearance of His clothing and only the surface appearance was different.

Saint Ephraim adds, "Christ also showed them before His death, when the appearance of His countenance became different, that it was changed in some way or other; and that however it was changed, they nevertheless would know that it was somehow He, Jesus instructed them in advance, so that when He would rise from the dead, and be changed, they would not be in doubt. Further, he adds, "After His death, they would know that He, Who changed the garments which He was wearing, is also the One Who will raise to life the body with which He was clothed. He, Who gave His body a glory which no one can attain, is able to raise it to life from death--which everyone tastes.

The Restoration of Fallen Man

Saint Gregory Palamas: "Now that our nature has been stripped of this Divine Illumination and radiance as a result of the transgression, the Logos/Word of God has taken pity on our disgrace. Indeed, in His compassion, He has assumed our nature and has manifested it again to His chosen disciples, clothed more remarkably on Mt. Tabor. He indicated what we once were and what we shall become through Him in the future age, if we choose here below to live according to His ways as much as possible.

Our restoration is a repeated theme in the hymns of this Divine service. Christ has shown His Disciples the nature of man, arrayed in the original beauty of the Image. And He made that nature, which grew dark in Adam, to shine again like lightning, by "transforming it into the glory and splendid of His own divinity." The Savior of our souls in His love and mercy "transfigured the disfigured man and made him shine with light upon Mount Tabor." (Source: The Great Synaxaristes of the Orthodox Church)

___________________

Divine Services Wednesday August 6th:

Orthros (Matins) at 9:00 a.m.
Divine Liturgy at 10:00 a.m.

____

"Glory Be To GOD For All Things!" -- Saint John Chrysostom

+++

With sincere agape in His Holy Diakonia (Ministry)
The sinner and unworthy servant of God

+Father George

The Dormition (Koimisis) of the Theotokos (Part II)

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

+

THE CHOIR OF APOSTLES IS MOST WONDROUSLY BROUGHT TOGETHER FROM THE ENDS OF THE WORLD

While the Mother of God was making arrangements for her death, all of a sudden a noise was heard similar to a clap of thunder. A cloud then encircled the home of Saint John the Theologian. By the command of God, Angels had seized the holy Apostles that were scattered to the ends of the world and brought them on clouds to Jerusalem. All, save the holy Apostle Thomas, were then transported to Mount Sion, before the door of the house where the Theotokos dwelt.  

Why should we wonder at this miraculous occurrence of their transferal? We have read of this when the Prophet Abbakoum carried food to Daniel, who was in the lions' den in Babylon and quickly returned to Judea or in the case of the holy Apostle Philip who, after baptizing the eunuch from Ethiopia, the Spirit caught him and brought him to Azotus.

Therefore, on seeing one another, the holy Apostles rejoiced, but at the same time, they wondered and said, "Why has the Lord gathered us together in this place?" Saint John the Theologian then went out to them and greeted them with joyful tears. He then informed them of the speedy departure of the Most Holy Mother of God. Then the Holy Apostles understood that the Lord had gathered them from the various parts of the world to be present at the blessed end of His immaculate Mother, and for the honorable burial of her body, as is meet. Nevertheless, her departure from among them brought intense sorrow to their hearts.

Entering the house, they beheld the Mother of God wearing a joyful countenance, sitting upon her bed. Then, "Reaching thine immaculate body, the source of Life, they (the Apostles) greeted it with mighty honor." The holy Apostles then greeted the Mother of Life with these words: "Blessed art thou of the Lord Who made heaven and the earth!" The immaculate Lady replied, "Peace to you, brethren, chosen by the Lord Himself." Then she asked, "How did you arrive here?" The Holy Apostles revealed how, by the power of the Spirit of God, each of them was caught up from the place where he had been preaching the Gospel. Then when the Mother of God learned that Peter came from Rome, Mark from Alexandria, Matthew from a boat, and the others from diverse situations, she glorified God Who had hearkened to her prayer and fulfilled the desire of her heart to behold the Holy Apostles at the hour of her death. Also present were the rest of the Seventy Holy Apostles...Then the immaculate Lady called to herself each of the Holy Apostles by name, and she praised their faith and labors in the preaching of Jesus Christ. To each one, she wished everlasting beatitude and she prayed for the peace of the whole world...

"...She then said, "Watch and pray with me, that when the Lord comes to receive my soul, He may find you watching." Then the beloved Disciple John said, "My Lady Mother of God and my Mother, thy beloved Son had left thee as a consolation. And now shalt thou leave us? In all the world what will we humble Apostles have as our consolation? Who will teach us and who will guide us?" This, too, caused the Theotokos to weep, and she said, "Do not sorrow, my children, for you make me sad when I see you cry so. Although I shall be going to my Son, O friends of my Son, yet I will not be apart from you, nor from them that call upon me. Nay, I shall be an intercessor and mediatress for all the Christians before my beloved Son." Therefore, do not weep, O friends and Disciples of my Son and God. Do not darken my joy by your sorrow and mourning. Much rather, rejoice with me, for I am going away to my Son and God. My body, which I have myself prepared for burial, commit to the earth in Gethsemane. Afterward, return again to the preaching of the Gospel appointed to you.  If the Lord should will it, you shall see me after my departure."

The Theotokos delivers her soul, full of Light

It was the Lord's day, and the 15th day of the month of August, when that blessed hour that all were awaiting drew near. It was the third hour of the day (nine o'clock in the morning). In the room, a number of lamps were burning. The Holy Apostles were offering praise to God. Upon a beautifully adorned bed, the Theotokos was lying and preparing herself for her blessed end when her beloved Son and Lord would come to her. She then greeted each of the Holy Apostles with a blessing. 

She then stretched her hands heavenward and prayed, saying, "I revere, praise, and glorify Thy much to be praised name, O Lord because Thou hast looked upon the low estate of Thy slave. For behold, from henceforth all generations shall call me blessed." After this prayer, she said to the Holy Apostles, "Cast incense and pray, because Christ is coming with a host of Angels. And, behold, Christ is at hand, sitting on a throne of Cherubim!" When they had prayed, there was thunder from heaven and there came a fearful voice, as if of chariots. Behold, a multitude of a host of Angels and Powers, and a voice, as if of the Son of Man was heard!

Then there shone in the room an ineffable Light of Divine Glory which dimmed the lamps. Those that were granted this vision were struck awestricken. Many beheld the roof of the room open and the glory of the Lord descending from heaven. It was Christ the King of Glory with Hosts of Angels and Archangels, and all the Heavenly Powers. Also with them were the holy Fathers and Prophets, those who prophesied of old concerning the pure Virgin. Together with them, there also approached Christ's immaculate Mother all the righteous souls.

"May it be to me according to Thy word!"

At the sight of the approach of her Son, the Theotokos cried with great joy unto her Son, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior" (Luke 1:46-47). And, beheld, a stream of Light come upon the Ever-Virgin because of the presence of her Son, and all the powers of the heavens fell down and adored Him! He then said, "Mariam." And she answered, "Here am I, Lord."

Raising herself from her bed as if she were trying to go to meet her Son, she worshipped the Lord. Looking at her with love, He said, "Arise, come, My beloved, My fair one, My dove. Arise from the dead with authority, because Thou art My Mother. Arise and come to My Kingdom, for Thou art the Queen of all. Arise to receive My Divine Glory. O, My sweet Mother.

"...Bowing, the Mother of God replied, "Blessed is Thy Name, O Lord of Glory and my God! For Thou wast pleased to choose Thy humble handmaid for the service of Thy mystery...And now receive my soul in peace and defend me from all the snares of the dark power of Satan. The Lord then consoled His Mother with words full of love and persuaded her not to fear the power of Satan, which was already conquered by her. He called her with love to pass fearlessly from earth to heaven.

"...Then the Lord stretched forth His undefiled right hand and blessed His Mother. She then took hold of His hand and kissed it, saying, "I venerate this right hand, which created the heaven and the earth."

While uttering this, the Holy Apostles went up to her feet. They venerated her and said, "O Mother of the Lord, leave a blessing to the world since thou art going away from it. For thou hast blessed it and raised it up when it was ruined, by bringing forth the Light of the world."

Feeling unspeakable joy at the right of the radiant face of her Son and God, the Mother of God, filled with spiritual rapture out of love for Him, surrendered her pure soul into the hands of the Lord and Son. And the Lord stretched forth His undefiled hands and received her holy and blameless soul. She felt no pain whatsoever, but it was as if she had fallen into a sweet sleep. He Whom she conceived without destroying her virginity and bore without pain, now received her soul from her pure and holy body. At once there began wonderful and joyous Angelic singing repeating the former words of Gabriel; "Rejoice, thou who hast been shown grace, the Lord is with thee, blessed are thou among women" (Luke 1:28).

"...With such triumphant hymns did the heavenly Hosts accompany the Holy soul of the Theotokos as she went in the arms of the Lord to the dwelling above...When they (the Apostles) came to themselves, the Holy Disciples worshipped the Lord Who had raised His Mother's soul to heaven with glory, and they surrounded her bed with weeping. ( Source: The Great Synaxaristes of the Orthodox Church)

(To be continued)

___________________

"Glory Be To GOD For All Things!" - Saint John Chrysostom

+++

With sincere agape in His Holy Diakonia
The sinner and unworthy servant of God

+Father George

The Dormition (Koimisis) of the Theotokos (Part I)

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

+

THE DORMITION (KOIMISIS) OF THE THEOTOKOS
The Virgin at the Garden of Gethsemane

At the foot of the Mount of Olives, there is the Garden of Gethsemane. At that time, there was a small plot belonging to the house of Zebedee, the father of Saint John the Theologian. The Theotokos would visit the very place where our Lord kneeled down and fell upon His face, praying to God the Father. She would prostrate herself on this spot and, watering the earth with her tears, she offered up fervent prayers. However, toward the end of her earthly sojourn, she received consolation from the Lord's Angel when he revealed her imminent departure to heaven.

The Dormition of Our Most Holy Lady, the Theotokos, and Ever-Virgin Mary

Preparation for life that knows no end

Saint John of Damascus writes: "If her Fruit, Whom none may comprehend, on Whose accounts she was called a heaven, submitted of His own will to burial as a mortal, how should she, who gave Him birth without knowing a man, refuse it?"

In accordance with Divine Providence, the Theotokos, having come from mortal loins, had a death conformable to nature for the consolation of all people, so that they too might not fear to proceed to heaven by the same gates of death through which the Queen of heaven passed, sharing lot of all the earthborn. Saint John of Damascus writes: "It was necessary that that which was composed of earth should return to earth and only then pass to heaven, having embraced on earth a most pure life through the subjection of the flesh. It was necessary that the body would be purified through death, as gold through fire, from every darkness and coarse burden of filth, and should rise from the grave incorrupt, pure and illumined by the Light of immortality.

"O pure Virgin, sprung from mortal loins, thine end was conformable to nature: but because thou hast borne the true Life, thou hast departed to dwell with the Divine Life Himself."

Saint John of Damascus' brother, the bishop and poet Kosmas (8th century), speaks of the Virgin's death as "a crossing into a better and eternal life, that is, it has translated her from this mortal life to that which knows no end and is indeed divine," where she may "look with joy upon her Son and Lord."

The Theotokos prays for release from the bonds of the flesh

The Theotokos had now reached an advanced age. If she were born in about 20 B.C., when construction of Herod's temple commenced, and Saint Dionysios the Areopagite came to visit her and received her blessing after A.D. 52, she had to be about 70 years old. As we know, she dwelt many years among the first Christians, for our Lord Jesus Christ intended to have her live among His Disciples. It was their desire to behold her Most Holy countenance constantly and to receive strength, grace, and spiritual reinforcement throughout the afflictions, misfortunes, and adversities of life. Thus, through her personal presence, holy sayings, and sweet words, the holy Apostles indeed received strength, energy, and consolation. They not only accorded her reverence but even glorified and blessed her. With the rapid advance of the young Church, the Theotokos would rejoice over her Son's boundless mercy. She was also thankful for the growing number of faithful and those who maintained reverential fear of Christ.

Nevertheless, her fervent and unceasing desire was to leave the body and to be with her beloved Son and God that she might behold His sweet face. She shed copious tears and prayed that the Lord might remove her from this vale of tears to the blessed abodes on high. The Mother of God neither feared death nor sought to avoid it. She knew that death had already been overcome by her Son and God. One Church account records that she asked the Lord for one thing: "That I may not see the dismal sight of the demons." Why? This is because they are vile and foul. It is natural for chastity and modesty to seek to avoid all contact and even proximity with those who bear filth, impudence, or shamelessness."

One account records the following: She would call to mind her Son's words to her before His Passion when she asked Him about many things and concerning her own future departure. She said to Him, "O most dear Son, I pray Thy Holiness, that when my soul goes out of my body, that Thou will let Angels receive it, and cause all the Apostles to be present at my departure." Christ answered His beloved Mother's prayer, saying, "O palace and temple of the Living God, O Blessed Mother, O Queen of all Saints, and blessed above all women, before thou didst carry Me in thy womb, I always guarded thee and caused thee to be fed daily with My angelic food, as thou knowest. How can I desert thee, after thou hast carried Me, and nourished Me, and brought Me down in flight into Egypt, and endured many hardships for Me?...Know for certain that thy soul will be separated from the body, and I shall carry it into the heavens, where it shall never have tribulation or anguish."

As she was praying on the Mount of Olives that the Lord quickly take her to heaven, there appeared before her the Archangel Gabriel. It was the very Archangel who had served the Virgin from her earliest childhood. For he fed her in the Holy of Holies, announced to her the Good News of the Birth of her Divine Son, and constantly guarded her throughout her life on earth. With a radiant countenance, the celestial ambassador disclosed to the Theotokos the following: "Thus commands thy Son: 'The days are approaching when I will take My Mother unto Me.' Thus, my Mistress and my Lady, Queen of heaven, and the Creator's Most Immaculate Mother, thine Only-begotten Son, and God sent me to tell thee that mightest sit at the right hand of His Throne. He awaits thee. Therefore, do not be troubled over these words, but receive them with delight, for thou shalt be translated to life eternal."

As a sign of the truth of all his words, the Archangel gave into her hand a date of palm branch from Paradise. It shined with the Light of heavenly grace. It signified victory and that bodily death would not have power over her, just as spiritual death had not had dominion over her. She would merely fall asleep for a short time and, then, as if waking from sleep, would rise and shake off death-like sleep from the eyes. She would then see in the Light of the Lord's countenance the immortal life and glory to which she would go with shouts of joy and spiritual happiness. The Archangel informed her that the branch was to be carried before the bier of her Most Honorable and Pure body. Upon learning these words, the Theotokos was filled with ineffable joy and spiritual rapture. For what could be more joyous and acceptable to her than life in heaven with her Son and the happiness of contemplating His face? Then, falling to her knees she fervently thanked her Creator.

The Theotokos also desired to behold the holy Apostles who were then scattered throughout the world preaching the Gospel. So when our Lady knelt and offered her petition and thanksgiving to her Creator, her prayer was accompanied by a wonderful manifestation: the olive trees growing on the Mount of Olives bowed with the Theotokos as though they were animate. When the Theotokos knelt, the trees bend down, when she arose, the trees straightened themselves out again. Thus, even trees revered and honored the Lady and Mistress of the cosmos. (Source: The Great Synaxaristes of the Orthodox Church)

(To be continued)

_____________________

"Glory Be To GOD For All Things!" -- Saint John Chrysostom

+++

With sincere agape in His Holy Diakonia
The sinner and unworthy servant of God,

+Father George

The Holy Dormition (Koimisis) of the Mother of God

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

+

THE HOLY DORMITION OF THE MOTHER OF GOD
Introduction

After the Ascension of Jesus Christ, the Mother of God was one consolation for His holy Disciples, their joy in sorrow and their firm teacher in the Faith. All the words and wondrous events which She had laid up in her heart, from the beginning, she then disclosed to them. She related to them the Archangels Gabriel's joyful tiding regarding the seedless conception and the incorruptible birth of Christ from her virgin womb. She strengthened Her Son's Disciples when She spoke to them about His earlier years prior to the Baptism by the Forerunner John.

She was present at the Ascension of the Lord and the day of Pentecost. The Gifts of the Holy Spirit were also poured out upon the Most Blessed Virgin Mary, and in greater abundance than upon the Apostles--just as a larger vessel can contain more water. The Theotokos was a vessel most rich in the Gifts of the Holy Spirit, for She had been a worthy temple of Him before this, in which He constantly dwelt. The Theotokos (Mother of God) was possessed of all the virtues in Her blessed soul. She is higher than the Apostles, Prophets, and all the Saints.

According to Saint Gregory Palamas ( +1359 A.D.), Mary's ultimate purpose, through the Divine Maternity, has a vastness which inclines all creatures in its influence and calls for the highest Gifts in her person. "Mary is the cause of what had gone before, the pioneer of what has come after her; She distributes Eternal goods. She is the thought of the Prophets, the head of the holy Apostles, the support of the holy Martyrs, the certainty of the holy Fathers. She is the glory of the earth, the joy of heaven, the ornament of creation. She is the source and the root of ineffable good things. She is the summit and the fulfillment of all that is holy."

The idea of mediation on the part of the Theotokos is not open to doubt or question for Saint Gregory Palamas, who is quite explicit when he says, "No Divine Gifts can reach either Angels or men, save through her mediation. As one cannot enjoy the lamp...save through the medium of this lamp, so every movement toward God, every impulse toward good coming from Him is not realizable, save through the mediation of the Virgin. She does not cease to spread benefits on all creatures not only on us men but also on the celestial incorporeal ranks." Saint Gregory Palamas also says that Mary received Gifts of Knowledge precociously. The mutual love between Her and Jesus was perfect.

Hence, the Orthodox Church chants with Saint George of Nicomedia: "O pure Virgin, thou art truly highly exalted above all!" Saint John of Damascus writes:  'Rejoice, O Bride of God, thou who art more sacred than the noetic hosts and higher than all created nature."

After the Pentecost, at Jerusalem, She blessed Mary Magdalene to go to Rome and speak with Tiberius Caesar. The Virgin Theotokos dwelt in the house of Saint John the Theologian at Mount Sion. She influenced many and strengthened the desire for virginity in not a few. On account of Her companionship, the Evangelist John spoke more than others of Divine Mysteries. She remained constant in Her ascetic labor of fasting and prayer. She ever harbored a fervent desire to behold Her Son.

Epiphanios the Monk, in his writings, left us the legacy that the Virgin Theotokos "healed many sick people and freed those overcome by impure spirits; She gave alms and sympathy to the poor and to the widows." Indeed, all who beheld the Mother of God considered themselves blessed. Truly blessed were the eyes that beheld Her and the ears that were granted to hear Her most precious words, which renew us to the spiritual life; verily, what joy and grace they received! Elsewhere, Saint Ignatios commented that "he who is devout to the Virgin Mother will certainly never be lost." The Evangelist Luke, chief of the iconographers, depicted her image. She approved the making of sacred icons (images), saying, "may the grace of Him Who was born of me, through me, be imparted to the icons."

Some ten years after the Crucifixion, the Theotokos traveled abroad. Saint John the Theologian and Apostle, believing it prudent to escape persecution, thought to flee with her. They departed Jerusalem for Ephesus, which was the lot that had fallen to the Apostle. The Theotokos and the Apostle John spent some time in that city. She continued in prayer and meditation. Together, they did not confine their stay to Ephesus. They traveled to other cities, illuminating many with the Light of Christian teaching. The Theotokos visited Antioch, where She visited with Saint Ignatius. The Theotokos did return to Jerusalem, to the house of Saint John the Evangelist. The all-powerful hand of God preserved His Mother from the plots of the synagogue of the Jews. After this period in Jerusalem, she journeyed to Cyprus. A storm blew Her vessel off course to a divinely appointed destination: Athos. She went ashore with Saint John the Theologian. She also preached to the inhabitants of that peninsula. After praying for the new flock, She entered a ship and set sail for Cyprus and Bishop Lazarus, presenting him with vestments that She had sewn with Her own hands. Following Cyprus, She returned to Jerusalem. (Source: The Great Synaxaristes of the Orthodox Church)

(To be continued)

__________________

"Glory Be To GOD For All Things!"

+++

With sincere agape in His Holy Diakonia,
The sinner and unworthy servant of God

+Father George