Dormition of the Theotokos (August 15)

 

Introduction

The Dormition Fast, observed from August 1st to August 14th, is a deeply significant period of spiritual preparation for Eastern Orthodox Christians. Leading up to the Feast of the Dormition of the Theotokos on August 15th, this fast—often referred to as “the Virgin’s Fast”—calls the faithful to a season of repentance, prayer, and focused devotion. Just as Lent prepares the Church for Pascha, so too the Dormition Fast prepares us to contemplate the mystery of the death, burial, and assumption of the Mother of God.

One of the central elements of this fast is abstinence from certain foods, mirroring other major fasts of the Church. Orthodox Christians abstain from meat, dairy products, fish (with backbones), wine, and oil during the fast. However, there are modest relaxations: on Saturdays and Sundays, the consumption of wine and oil is permitted. A special exception occurs on August 6th, the Feast of the Transfiguration of Christ, when the faithful are allowed to partake of fish, wine, and oil. While dietary restrictions form a visible part of the fast, they are not an end in themselves. Rather, they function as tools for cultivating self-control, humility, and spiritual vigilance.

In addition to fasting, the Dormition Fast is marked by an increase in prayer and spiritual attention. The faithful are encouraged to participate more fully in the liturgical life of the Church, to attend weekday services, and to spend more time in personal prayer and spiritual reading. The goal is to detach from worldly distractions and to draw near to Christ through the example and intercession of His Mother.

A unique and beautiful feature of the Dormition Fast—particularly in the Greek Orthodox tradition—is the chanting of the Paraklesis services. These are supplicatory canons addressed to the Theotokos, offered most evenings during the fast. There are two forms: the Small Paraklesis, traditionally sung when August begins on an even-numbered day, and the Great Paraklesis, used when August begins on an odd-numbered day. Alternating between them, these services offer a heartfelt appeal for the intercessions of the Mother of God in times of illness, sorrow, and trial. They are deeply pastoral and personal, giving voice to the cries of the faithful seeking comfort and strength.

Alongside fasting and prayer, the Church also urges the faithful to renew their commitment to almsgiving and charitable acts. As with all fasts in the Orthodox tradition, the Dormition Fast must be accompanied by love and mercy toward others. Donating to the poor, caring for the sick or lonely, and offering one’s time or resources to those in need are tangible expressions of repentance. Without charity, fasting becomes an empty ritual; with it, the fast becomes transformative.

The fast culminates on August 15th with the Feast of the Dormition of the Theotokos, one of the great feasts of the Orthodox Church. This day commemorates the falling asleep of the Virgin Mary, her burial by the Apostles, and her bodily translation into heaven. It is sometimes called the “Summer Pascha” due to the profound theological significance and joy it brings. Liturgical observances include Great Vespers on the eve and the Divine Liturgy of Saint John Chrysostom on the feast day. In many communities, a Lamentations Service is held, featuring hymns and processions surrounding a beautifully adorned bier representing the Theotokos—echoing the services of Holy Friday.

Within the fast, the Church also celebrates the Feast of the Transfiguration of the Lord on August 6th. This feast commemorates the moment on Mount Tabor when Christ revealed His divine glory to His disciples. The light of this feast illuminates the fast with joy and hope, and the Church lightens the fasting rules for the day to reflect the celebration.

In all these practices—fasting, prayer, hymnography, and charity—the faithful are invited to walk with the Theotokos in her final earthly days, to mourn her falling asleep, and to rejoice in her glorification. The Dormition Fast is not merely a remembrance of the Virgin Mary’s death, but a participation in the mystery of life in Christ, made visible through her. As she bore Christ into the world, so now the faithful, through spiritual effort, prepare to receive Him anew—by walking the path of humility, prayer, and love that she exemplifies.

The Feast of the Dormition of the Theotokos: An Orthodox Christian Perspective

Overview and Celebration Date

The Feast of the Dormition of the Theotokos, also known as the Assumption of Mary in Western Christianity, is one of the Great Feasts of the Orthodox Church. It commemorates the "falling asleep" (Dormition) and bodily assumption of Mary, the Mother of God (Theotokos), into heaven. The feast is celebrated on August 15th (August 28th in the Julian calendar).

Theological Significance

The Dormition signifies the Theotokos' role in salvation history and underscores the Orthodox belief in the bodily resurrection. It celebrates her passing from earthly life into eternal life, emphasizing that Mary, who bore the incarnate God, was honored with a blessed end. The feast reflects the hope and assurance of resurrection for all faithful Christians.

Biblical References to the Virgin Mary

Old Testament Prefigurement

While the Old Testament does not directly reference the Dormition, several events and symbols are seen as prefigurements:

- Ezekiel 44:2: "Then said the Lord unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the Lord, the God of Israel, hath entered in by it, therefore it shall be shut." This verse is interpreted as a prophecy of Mary's perpetual virginity and unique sanctity.

- Psalm 132:8: "Arise, O Lord, into Thy rest; Thou, and the ark of Thy strength." The ark is often seen as a type of Mary, who bore the Divine Word.

- Song of Solomon 2:10-11: "My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. For, lo, the winter is past, the rain is over and gone." This passage is interpreted as an allegory of the Theotokos being called to heavenly rest.

New Testament

- Luke 1:28: "And the angel came in unto her, and said, Hail, thou that art highly favored, the Lord is with thee: blessed art thou among women." The Annunciation underscores Mary’s unique role and favor with God.

- Luke 1:48: "For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed." This verse highlights the perpetual honor given to Mary.

- John 19:26-27: "When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home." This passage illustrates the care and honor Christ extended to His mother.

Eastern Patristic Commentaries

- He describes the Dormition as the fulfillment of Mary's life and her entry into the fullness of the resurrection, prefiguring the final resurrection of all Christians.

- "She, who by her surpassing purity became the dwelling place of the Creator of all things, has passed into eternal life, being translated from this temporal life to the eternal."

 St. John of Damascus

St. John of Damascus, in his homilies on the Dormition, emphasizes the miraculous and unique nature of Mary’s death and assumption: - "O most blessed one, in thee alone is the miracle, which passes all understanding, accomplished."

 St. Gregory Palamas

St. Gregory Palamas speaks of Mary’s role in the divine economy and her exaltation:

- He highlights the Dormition as a celebration of Mary’s entrance into eternal life, which serves as a model for the faithful.

 St. Andrew of Crete

St. Andrew of Crete, in his homilies, speaks of the Dormition as a transition from earthly life to heavenly glory:

- "What words of praise shall we weave as a garland for the Virgin? For she is exalted above all other creatures."

- He emphasizes the honor and exaltation given to Mary, reflecting the hope and future glorification of all Christians.

The Feast of the Dormition of the Theotokos is a profound celebration within the Orthodox Church, deeply rooted in theological significance and biblical typology. It reflects the honor given to Mary, her unique role in salvation history, and the hope of resurrection and eternal life promised to all faithful Christians. Through the teachings and commentaries of the Eastern Church Fathers, the Dormition is celebrated not only as an event in the life of Mary but as a testament to the ultimate victory over death through Christ.

Catechetical Lesson on the Feast of the Transfiguration; Celebrated Annually August 6

 Section 1:  Feast of the Transfiguration

The Eastern Orthodox Feast of the Transfiguration is celebrated on August 6th. It commemorates the event when Jesus Christ was transfigured on Mount Tabor, revealing His divine glory to the apostles Peter, James, and John. This feast is one of the Twelve Great Feasts in the Orthodox Church.

 Old Testament Prefigurement

1. Moses on Mount Sinai: The appearance of God's glory on Mount Sinai, where Moses received the Law, prefigures the Transfiguration. In both instances, the mountain symbolizes a place of divine revelation.

2. Elijah on Mount Horeb: Elijah's encounter with God on Mount Horeb, where he experiences God's presence, also prefigures the Transfiguration. Elijah's presence at the Transfiguration links the Law (Moses) and the Prophets (Elijah) with the fulfillment in Christ.

 New Testament Biblical References

- Matthew 17:1-9: This account describes Jesus taking Peter, James, and John up a high mountain where He was transfigured before them. His face shone like the sun, and His clothes became white as light. Moses and Elijah appeared, talking with Him.

- Mark 9:2-10: Mark's account also describes the Transfiguration, emphasizing the transformation of Jesus' appearance and the voice of God declaring, "This is my beloved Son; listen to Him."

- Luke 9:28-36: Luke adds that the event took place while Jesus was praying, highlighting the importance of prayer in experiencing God's glory. It also mentions that Moses and Elijah spoke with Jesus about His impending departure in Jerusalem.

 Theological Implications

1. Revelation of Christ's Divinity: The Transfiguration reveals Jesus' divine nature. The apostles witness His glory, affirming His identity as the Son of God.

2. Fulfillment of the Law and Prophets: The presence of Moses and Elijah signifies that Jesus fulfills both the Law and the Prophets, confirming His role as the Messiah.

3. Foreshadowing of the Resurrection: The Transfiguration anticipates Jesus' resurrection and glorification. It provides a glimpse of the future glory that awaits all believers.

4. Transformation of Believers: The event underscores the transformative power of Christ's presence in the lives of believers, calling them to a life of holiness and divine communion.

 Selected Patristic Commentaries from Eastern Fathers

Here are selected insights from Eastern Fathers on the Feast of the Transfiguration along with citations:

1. St. John Chrysostom:

   - Chrysostom emphasizes the purpose of the Transfiguration in strengthening the disciples' faith before Christ's passion. He writes, "He took these three with Him and led them up into a high mountain apart from the rest, and was transfigured before them, not that He might be seen in His glory by these alone, but to show the disciples what manner of Son He was, and how He was to come again in the glory of His Father" (Homily 56 on Matthew). 

St. John Chrysostom emphasizes the pedagogical purpose of the Transfiguration, showing that it was meant to strengthen the disciples' faith before the passion of Christ. He also notes the connection between the Transfiguration and the future glory of the resurrection.

2. St. Gregory Palamas:

   - Palamas focuses on the experience of divine light during the Transfiguration, interpreting it as an example of theosis (deification). He states, "And, further, the Light which shone round about the Lord was uncreated and eternal, just as it was at His ineffable birth and the same as it will be at His future second coming" (Homily 34, The Triads).

St Gregory highlights the experience of divine light in the Transfiguration, seeing it as an example of theosis (deification), where human nature is filled with divine light and grace. For Palamas, the light witnessed by the apostles is uncreated and eternal, revealing God's essence.

3. St. Cyril of Alexandria:

   - Cyril links the Transfiguration with Christ's dual nature, emphasizing its significance in revealing both His humanity and divinity. He writes, "Christ, though God by nature, underwent no change in His being, but displayed Himself in the ineffable brightness of His own glory, by which He also illuminated the holy apostles" (Commentary on Luke, Book IX).

St Cyril interprets the Transfiguration as a manifestation of Christ's dual nature, fully human and fully divine. Cyril also connects the event to the Eucharist, where believers partake in the divine nature of Christ.

4. St. Ephrem the Syrian:

   - Ephrem sees the Transfiguration as a manifestation of Christ's lordship over creation and fulfillment of Old Testament prophecies. He reflects, "He showed them the transformation of the creation, and the renewal of the world. He showed them the splendor of His majesty, and the glorification of His members" (Homily on Our Lord).

Ephrem views the Transfiguration as a demonstration of Christ's lordship over creation and His fulfillment of Old Testament prophecies. He also sees it as a call for believers to seek spiritual transformation.

These commentaries from St. John Chrysostom, St. Gregory Palamas, St. Cyril of Alexandria, and St. Ephrem the Syrian highlight different aspects of the theological significance of the Transfiguration in Eastern Orthodox tradition. Each Father contributes unique insights into how this event reveals Christ's divine nature, His role in salvation history, and its implications for the spiritual life of believers.

Section  Conclusion

The Feast of the Transfiguration in the Eastern Orthodox Church is a profound celebration that encapsulates key theological themes such as the revelation of Christ's divine nature, the fulfillment of the Old Testament, and the transformative potential of divine grace. The event is richly commented upon by the Eastern Fathers, who offer deep insights into its significance for the life of the Church and individual believers.

Section 2: Details in the Icon of the Transfiguration

The Icon of the Transfiguration in Eastern Orthodox tradition depicts the biblical event of Jesus' transfiguration on Mount Tabor. Here are some key details typically found in such icons:

Key Elements in the Icon of the Transfiguration

1. Jesus: Jesus is depicted at the center of the icon, standing on a mountaintop with a radiant face and bright garments. This represents His divine glory revealed to the apostles Peter, James, and John.

2. The Mandorla of Divine Glory: A mandorla (an almond-shaped aureole) is often used to depict the divine light and glory from which the Holy Spirit descends. This highlights the heavenly origin of the Spirit.

3. Mount Tabor: The mountain setting is often depicted with a rocky terrain, symbolizing the heights of spiritual experience and divine revelation.

4. Apostles: Peter, James, and John are usually shown at the feet of Jesus, sometimes kneeling or prostrate in awe. They are depicted witnessing the transfigured Christ, often with expressions of astonishment.

5. Moses and Elijah: These Old Testament figures appear alongside Jesus, conversing with Him. Moses typically holds the tablets of the Law, and Elijah may be depicted with a scroll or representing the prophets.

6. Cloud: A cloud is often depicted around Jesus, symbolizing the overshadowing presence of God and echoing the biblical narrative where a cloud enveloped them.

7. Sun and Moon: Sometimes, the sun and moon are shown in the icon, symbolizing the celestial witnesses to the event and indicating that Christ is the light that shines brighter than the sun.

8. Disciples Below: Other disciples or figures might be depicted at the foot of the mountain, representing those who did not ascend but are witnesses to the event from a distance.

9. The Voice: In some icons, the voice of God the Father, declaring "This is my beloved Son, with whom I am well pleased; listen to him," may be depicted as rays of light or as coming from a cloud.

The style of the icon follows traditional Eastern Orthodox iconography, with rich symbolism and vibrant colors used to convey theological truths and spiritual realities. The Icon of the Transfiguration serves as a visual representation of the biblical account (Matthew 17:1-9, Mark 9:2-8, Luke 9:28-36), emphasizing Christ's divine nature, the continuity of the Law and the Prophets in Him, and the revelation of His glory to His closest disciples. It invites viewers to contemplate the mystery of Christ's transfiguration and its significance for their own spiritual transformation and journey towards union with God.

Section 3: The Theological Hymnography of the Transfiguration

Festal Menaion for all Catechetical Poems (Stichera)

Here follows selected Troparia, Kontakia, and Stichera from the Ascension Feast to illustrate the marvelous catechetical tool that the church provides to assist us in understanding the Christian Mysteries.   It is BEST to learn Orthodox Christian theology from the hymnography since the catechetical themes are carefully presented in a clear and comprehensive fashion.   I have selected the Litya (“supplication”)  Hymn of Ascension to be the focus of the lesson since it sums up the entire theological teaching. 

From Vespers ; A few selected hymns from the Vespers -Vigil Service

 

Tone 4     Idiomela   (by Cosmas the Monk)  

Idiomela (Greek: idio, "unique" + melon, "melody")

Before Your Crucifixion, O Lord,

the mountain became as heaven,

and like a tabernacle the cloud spread itself out,

when You were transfigured, and the Father bore witness to You.

Peter was present with James and John,

since they were to be with You at the time of Your betrayal,

that, having seen Your wondrous works,

they might not be afraid of Your sufferings.//

Grant us to venerate Your sufferings in peace, through Your mercy!

 

The mountain that once was veiled in gloom and smoke,

is now holy and revered,

since Your feet, O Lord, have stood upon it.

For by Your dread Transfiguration,

the mystery hidden before the ages

has been made manifest in the last times to Peter, James, and John.

Unable to endure the shining of Your face and the brilliance of Your garments,

they fell to the ground upon their faces.

Seized with wonder and amazement, they saw Moses and Elijah

talking with You about the things that would befall You; 

and a voice came in testimony from the Father saying:

“This is My beloved Son in Whom I am well pleased; listen to Him!//

It is He Who grants the world great mercy!”

Litya   Tone 2     Idiomela

 

In Your goodness You have sanctified the whole world with Your Light:

You were transfigured on a high mountain,

showing Your power to Your Disciples;

for You redeem the world from transgression.//

Therefore we cry out to You: “O Lord of compassion, save our souls!”

 

You were transfigured in glory on Mount Tabor, O Christ God,

showing to Your Disciples the glory of Your Divinity.

Enlighten us also with the light of Your knowledge

and guide us in the path of Your commandments,//

for You alone are good and the Lover of man!

 

Christ, the Light that shone before the sun,

Who in the body lived upon the earth,

and before His Crucifixion fulfilled all His fearful dispensation

in a manner befitting His divine majesty,

today upon Mount Tabor mystically manifests the image of the Trinity.

Taking aside the expressly chosen Disciples, Peter, James and John,

He led them up into the mountain alone.

Concealing briefly the flesh He had assumed,

He was transfigured before them,

manifesting the loveliness of the original beauty,

though short of full perfection;

for He spared them as He assured them, lest seeing, they die.

Yet they perceived as far as they were able with their bodily eyes.

He likewise presented the chief Prophets, Moses and Elijah,

who testified to His Divinity:

that He is indeed the true brightness of the essence of the Father,

the Ruler of the living and the dead.

Therefore, a cloud covered them like a tabernacle,

and out of a cloud the Father’s voice bore witness and said:

“This is My beloved Son,

Whom I have begotten without change from the womb before the Morning Star;

I have sent Him to save those who are baptized in the Name of the Father, the Son, and the Holy Spirit,

and who confess with faith that the one power of the Godhead is indivisible:  

Listen to Him!”

O Christ our God, Who are supreme in goodness and the Lover of man,

shine also upon us with the light of Your unapproachable glory,//

and make us worthy to inherit Your eternal Kingdom!

 

From Matins ; A few selected hymns from the Vespers -Vigil Service

From the Praises: Tone 4     (Called from on high)

 

Before Your precious Cross and Your Passion,

You took the holy Disciples whom You had especially chosen,

and went up, O Master, onto Mount Tabor

wishing to show them Your glory.

When they saw You transfigured, shining more brightly than the sun,

they fell on their faces, struck with amazement at Your might,

and they cried aloud:

“O Christ, You are the timeless light and the brightness of the Father,//

even though, of Your own will, You are manifested in the flesh without change.”

 

You, Who from all eternity are God the Word,

and cover Yourself with light as with a garment,

were transfigured before Your Disciples,

and shone more brightly than the sun.

Moses and Elijah stood by Your side,

making it plain that You are the Lord both of the dead and of the living.

They glorified Your ineffable dispensation,

Your mercy and Your great condescension,//

by which You have saved the world utterly lost in sin.

 

O Lord, Who were born from the Virgin Cloud and made flesh,

and were transfigured on Mount Tabor,

surrounding Yourself with a bright cloud,

the voice of the Father in the presence of the Disciples

plainly declared You to be the beloved Son,

one in Essence and sharing the same throne.

Therefore Peter spoke in amazement, not knowing what he said://

“It is good for us to be here, O Benefactor, rich in mercy!”

 

            Glory … now and ever... Amen.

 

Tone 8

 Christ took Peter, James, and John alone to a high mountain,

and was transfigured before them.

His face shown like the sun, and His raiment became white as the light.

Moses and Elijah appeared talking with Him.

A bright cloud overshadowed them

and behold, a voice from the cloud said://

“This is My beloved Son, in Whom I am well pleased; hear Him!”

And finally, let us recall the Troparion and Kontakion of TRANSFIGURATION…

Tone 7     Troparion     

You were transfigured on the mountain, O Christ God,

revealing Your glory to Your Disciples as far as they could bear it.

Let Your everlasting Light also shine upon us sinners,

through the prayers of the Theotokos!//

O Giver of Light, glory to You!

  

Tone 7     Kontakion  

 On the mountain You were transfigured, O Christ God,

and Your Disciples beheld Your glory as far as they could see it;

so that when they would behold You crucified,

they would understand that Your suffering was voluntary,

and would proclaim to the world//

that You are truly the Radiance of the Father.