The Feast of the Dormition of the Mother of God is this Saturday, one of the twelve Great Feasts of the liturgical year, arguably the most important and most beautiful of the Feasts of Our Lady.
All are invited to celebrate the feast at St. Michael’s as fully as your schedule may allow, with:
- Great Vespers and Litya, Friday, Aug. 14, 6:15 PM
- Festal Divine Liturgy, with blessing of flowers and herbs, Saturday, Aug. 15, 10 AM
- Post-liturgy open house next door at the rectory (upstairs)
You’re encouraged to bring family and friends, especially those with a special love for the Mother of God and who may have never been to St. Michael’s before!
The glorious feast of the Dormition of the Most Holy Mother of God is sometimes called the “Summer Pascha.” For indeed, with this feast, we celebrate our Lady’s participation in the Paschal mystery of her Son, our Lord Jesus Christ—his death, resurrection, and ascension. Although not divine, Mary was conformed to this pattern of her Son: she died (this is what word “dormition” means), she was raised from the dead (as the firstfruits of the general resurrection that we all await after the Second Coming), and she was translated (that is, “assumed”) body and soul into heaven.
As Pope St. John Paul II taught in a catechesis on June 25, 1997:
“Involved in Christ’s redemptive work and associated in his saving sacrifice, Mary was able to share in his suffering and death for the sake of humanity’s Redemption … To share in Christ’s Resurrection, Mary had first to share in his death.”
In the same catechesis, John Paul notes the witness of the Fathers:
“St Modestus of Jerusalem (†634), after a lengthy discussion of ‘the most blessed dormition of the most glorious Theotokos,’ ends his eulogy by exalting the miraculous intervention of Christ who ‘raised her from the tomb,’ to take her up with him in glory (Enc. in Dormitionem Deiparae, nn. 7 and 14).
“St John Damascene (†704) for his part asks: ‘Why is it that she who in giving birth surpassed all the limits of nature should now bend to its laws, and her immaculate body be subjected to death?’ And he answers: ‘To be clothed in immortality, it is of course necessary that the mortal part be shed, since even the master of nature did not refuse the experience of death. Indeed, he died according to the flesh and by dying destroyed death; on corruption he bestowed incorruption and made death the source of resurrection.’ (Panegyric on the Dormition of the Mother of God, n. 10)
