The Treasury
 |
 |
 |
 |
August 2009
The Dormition of the Theotokos
The feast of the Dormition probably dates from the
late fifth century (though it may be earlier). It refers to an actual
event remembered from the beginning but not celebrated liturgically
until somewhat later. It was always celebrated in Jerusalem on the same
date as now. In Egypt it was celebrated on January 18th. Later it spread
to other places, some choosing August 15th and some January 18th. In the
7th century, however, the Byzantine Emperor Maurice decreed that the
Dormition was to be celebrated everywhere on August 15th, Later the Pope
adopted the same date for the feast in the West, and it has been
celebrated on that date in both East and West ever since.
In the West the feast is called the Assumption, for both Roman Catholics
and Orthodox believe that Mary was assumed bodily into heaven. There is,
of course, no mention of this in the New Testament. The story comes from
apocryphal sources but it has a secure place in the memory and Tradition
of the Church for all that. We believe it, because it accords with the
experience of the Church and her theology of Incarnation and
Resurrection.
The Old Testament tells us that Enoch and Elijah were assumed bodily
into heaven. We believe, however, that Mary, being sanctified by grace
was chosen because of her purity to be the Mother of God. This purity
and God-bearing in her womb, together with her total dedication to her
Son fitted her in this life to share immediately in the resurrection of
her Son and so she, like Enoch and Elijah before her, was assumed into
heaven. This Assumption attests to the fact that she has been deified,
that is, her humanity has been glorified by God and united with him. As
followers of Jesus Christ, we are promised that we also shall all be
deified, achieving the likeness as well as the image of God, and receive
Resurrection bodies (though for most of us all this will happen beyond
this life). The Mother of God is therefore our example and inspiration.
She is the first to receive her crown of glory as Queen in heaven, but
no less shall we with her be kings and queens also by the saving work of
God.
Although Orthodox Christians believe in the Assumption of the Theotokos,
it has never been made into a dogma of the Church (as it has in the
Roman Catholic Church). This is because the Dormition or Assumption is
something that follows on from the resurrection of Christ but is not
part of our public preaching of salvation by Christ, which dogma can
only can be.
Indeed apart from "Theotokos" or "God-bearer" which is a title defending
the Incarnation, the Orthodox Church has generally avoided formulating
doctrines about the Mother of God. "Theotokos" requires that we believe
that she is the Virgin Mother of our Lord and God and Saviour, Jesus
Christ, who is both God and man. The Dormition is perhaps best summed up
in one of the great hymns sung at Vespers for today (it is the last
idiomelon of the aposticha):
"When you were translated to him who was born of you in an inexplicable
manner, O Virgin Theotokos, there were present James, the brother of the
Lord and first of the Chief Priests, and Peter, the honoured head and
leader of theologians, with the rest of the divine rank of Apostles,
clearly uttering divine words, praising the amazing divine mystery, the
mystery of the dispensation of Christ God, and with joy preparing your
body which was the God-receiving originator of life, O most glorified
one, while the most holy angels looked on from on high, struck with
astonishment and surprise, and saying one to another; Lift up your gates
and receive the Mother of the Maker of heaven and earth. Let us praise
with song her sanctified, noble body, which contained the Lord,
invisible to us. Therefore we, too, celebrate your memory, O all-praised
one, crying; Exalt the state of Christians and save our souls."
February 2009
The Meeting of the Lord
from the Prologue from Ochrid
The fortieth day after His birth, the All-Holy Virgin brought her Divine Son into the Temple of Jerusalem, in accordance with the Law, to dedicate Him to God and to purify herself. "Consecrate to me every first-born that opens the womb among the Israelites both of man and beast, for it belongs to me" (Exodus 13:2). "Tell the Israelites: when a woman has conceived and gives birth to a boy, she shall be unclean for seven days, with the same uncleanness as at her menstrual period. On the eighth day, the flesh of the boy's foreskin shall be circumcised, and then she shall spend thirty-three days more in becoming purified of her blood; she shall not touch anything sacred nor enter the sanctuary till the days of her purification are fulfilled. If she gives birth to a girl, for fourteen days she shall be as unclean as at her menstruation, after which she shall spend sixty-six days in becoming purified of her blood. When the days of her purification for a son or for a daughter are fulfilled, she shall bring to the priest at the entrance of the meeting tent a yearling lamb for a holocaust and a pigeon or a turtledove for a sin offering. The priest shall offer them up before the Lord to make atonement for her, and thus she will be clean again after her flow of blood. Such is the law for the woman who gives birth to a boy or a girl child" (Leviticus 12:2-7). Even though neither the one nor the other was necessary, nevertheless the Lawgiver did not, in anyway, want to transgress His own Law whom He had given through Moses, His servant and prophet.
At that time, the high-priest Zaccharias, the father of John the Forerunner [Precursor], was on duty in the Temple["serving as a priest before God in the order of his division" St. Luke 1:8]. Zaccharias placed the Virgin, not in the temple area reserved for women but rather in the area reserved for virgins. On this occasion, two unusual persons appeared in the Temple: the Elder Simeon and Anna, the daughter of Phanuel. The righteous Simeon took the Messiah in his arms and said: "Now, Master, You may let Your servant go in peace, according to Your word, for my eyes have seen Your salvation" (St. Luke 2: 29-30). Simeon also spoke the following words about the Christ-child: "Behold, this child is destined for the fall and rise of many in Israel" (St. Luke 2:34). Then Anna, who from her youth served God in the Temple by fasting and prayers, recognized the Messiah and glorified God and proclaimed to the inhabitants of Jerusalem about the coming of the long-awaited One. The Pharisees present in the Temple, who having seen and heard all, became angry with Zacharias because he placed the Virgin Mary in the area reserved for virgins and reported this to King Herod. Convinced that this is the new king about whom the Magi from the east spoke, Herod immediately sent his soldiers to kill Jesus. In the meantime the Holy Family had already left the city and set out for Egypt under the guidance of an angel of God. The Feast of the Meeting of our Lord in the Temple was celebrated from earliest times but the solemn celebration of this day was established in the year 544 A.D. during the reign of Emperor Justinian.
January 2009
The Theophany (Liturgical Texts)
From the Great Blessing of the Waters
Today the grace
of the Holy Spirit hath descends on the waters in the likeness of a
dove. Today has shone the Sun that does not set, and the world is lit by
the light of the Lord. Today the moon shines upon the world its
radiating beams. Today the shining stars adorn the universe with the
splendour of their radiance. Today the clouds from heaven moisten
mankind with showers of justice. Today
the Uncreated One accepts of His own will the laying on of hands by His
own creation.
Today the Prophet and Forerunner draw nigh to the Master, and halts in
trembling when he witnesses
the condescension of God
towards us. Today the waters of the Jordan are changed into
healing by the presence of the Lord.
Today the whole universe is watered by mystical streams. Today the
sins of mankind are blotted out
by the waters of the Jordan. Today hath
paradise been opened to mankind,
and the
Sun of righteousness has shone upon us.
Today
the bitter water is
changed at the hands of Moses to sweetness by the presence of the Lord.
Today we are
delivered from the ancient mourning,
and like a new Israel we have been
saved.
Today we have
escaped from darkness
and, by the light of the knowledge of God,
we have been illumined.
Today the darkness of the world vanishes with the appearance of our God.
Today the whole creation is lit from on high. Today
error is annulled,
and the coming of the Lord prepares for us a way of salvation. Today the
celestials
celebrate
with the terrestrials, and the terrestrials commune with the celestials.
Today the assembly of noble and great-voiced Orthodoxy
rejoices.
Today the Lord comes to baptism to
elevate mankind
above. Today the
Unbowable bows to His servant to deliver us from slavery.
Today we have
bought the kingdom of heaven, for the kingdom of heaven has no end.
Today the land and the sea have divided between them the joy of the
world, and the world hath been filled with
rejoicing.
