The Dormition of the Blessed Virgin Mary

The Dormition of the Blessed Virgin Mary

For the First Nocturn

First Reading

(From the Gospel of St. Luke 1:39- 40)

And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth.

Second Reading

(From Cavin’s Comentary on the Gosple of Luke 1:39)

And Mary arising This departure mentioned by Luke proves that Mary’s faith was not of a transitory nature: for the promise of God does not fade away with the presence of the angel, but is impressed upon her mind. The haste indicates a sincere and strong affection. We may infer from it that the Virgin disregarded every thing else and formed a just estimate of this grace of God. But it may be inquired, what was her object in undertaking this journey? It certainly was not made for the mere purpose of inquiry: for she cherished in her heart by faith the Son of God as already conceived in her womb. Nor do I agree with those who think that she came for the purpose of congratulating Elisabeth. (41) I think it more probable that her object was, partly to increase and strengthen her faith, and partly to celebrate the grace of God which both had received. (42)

There is no absurdity in supposing, that she sought to confirm her faith by a view of the miracle, which had been adduced to her with no small effect by the angel. For, though believers are satisfied with the bare word of God, yet they do not disregard any of his works which they find to be conducive to strengthen their faith. Mary was particularly bound to receive the assistance which had been offered, unless she chose to reject what the Lord had freely given to her. Besides, the mutual interview might arouse both Elisabeth and herself to higher gratitude, as is evident from what follows. The power of God became more remarkable and striking by taking in at one view both favors, the very comparison of which gave no small additional luster. Luke does not name the city in which Zacharias dwelt, but only mentions that it belonged to the tribe of Judah, and that it was situated in a hilly district. Hence we infer that it was farther distant than Jerusalem was from the town of Nazareth.

Third Reading

(from the Catena Aurea, of St. Thomas Aquinas, the Gospel of Luke 1:39,40)

AMBROSE The Angel, when he announced the hidden mysteries to the Virgin, that he might build up her faith by an example, related to her the conception of a barren woman. When Mary heard it, it was not that she disbelieved the oracle, or was uncertain about the messenger, or doubtful of the example, but rejoicing in the fulfillment of her wish, and conscientious in the observance of her duty, she gladly went forth into the hill country. For what could Mary now, filled with God, but ascend into the higher parts with haste!

ORIGEN For Jesus who was in her womb hastened to sanctify John, still in the womb of his mother. Whence it follows, with haste.

AMBROSE The grace of the Holy Spirit knows not of slow workings. Learn, you virgins, not to loiter in the streets, nor mix in public talk.

THEOPHYL. She went into the mountains, because Zacharias dwelt there. As it follows, To a city of Juda, and entered into the house of Zacharias. Learn, O holy women, the attention which you ought to show for your kinswomen with child. For Mary, who before dwelt alone in the secret of her chamber, neither virgin modesty caused to shrink from the public gaze, nor the rugged mountains from pursuing her purpose, nor the tediousness of the journey from performing her duty. Learn also, O virgins, the lowliness of Mary.

She came a kinswoman to her next of kin, the younger to the elder, nor did she merely come to her, but was the first to give her salutations; as it follows, And she saluted, Elisabeth. For the more chaste a virgin is, the more humble she should be, and ready to give way to her elders. Let her then be the mistress of humility, in whom is the profession of chastity. Mary is also a cause of piety, in that the higher went to the lower, that the lower might be assisted, Mary to Elisabeth, Christ to John.

CHRYS. Or else the Virgin kept to herself all those things which have been said, not revealing them to any one, for she did not believe that any credit would be given to her wonderful story; nay, she rather thought she would suffer reproach if she told it, as if wishing to screen her own guilt.

GREEK EX. But to Elisabeth alone she has recourse, as she was wont to do from their relationship, and other close bonds of union.

For the Second Nocturn

Fourth Reading

(From the Gospel of St. Luke 1:41- 42)

 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 

Fifth Reading

(from the Catena Aurea, of St. Thomas Aquinas, the Gospel of Luke 1:41-42)

AMBROSE But soon the blessed fruits of Mary"s coming and our Lord"s presence are made evident. For it follows, And it came to pass, that when Elisabeth heard the salutation of Mary, the babe leaped in her womb. Mark the distinction and propriety of each word. Elisabeth first heard the word, but John first experienced the grace. She heard by the order of nature, he leaped by reason of the mystery. She perceived the coming of Mary, he the coming of the Lord.

GREEK EX. For the Prophet sees and hears more acutely than his mother, and salutes the chief of Prophets; but as he could not do this in words, he leaps in the womb, which was the greatest token of his joy. Who ever heard of leaping at a time previous to birth? Grace introduced things to which nature was a stranger. Shut up in the womb, the soldier acknowledged his Lord and King soon to be born, the womb"s covering being no obstacle to the mystical sight.

ORIGEN He was not filled with the Spirit, until she stood near him who bore Christ in her womb. Then indeed he was both filled with the Spirit, and leaping imparted the grace to his mother; as it follows, And Elisabeth was filled with the Holy Spirit. But we cannot doubt that she who w as then filled with the Holy Spirit, was filled because of her son.

AMBROSE She who had hid herself because she conceived a son, began to glory that she carried in her womb a prophet, and she who had before blushed, now gives her blessing; as it follows, And she spoke out with a loud voice, Blessed are you among women. With a loud voice she exclaimed when she perceived the Lord"s coming, for she believed it to be a holy birth. But she says, Blessed are you among women. For none was ever partaker of such grace or could be, since of the one Divine seed, there is one only parent.

THEOPHYL Mary is blessed by Elisabeth with the same words as before by Gabriel, to show that she was to be reverenced both by men and angels.

THEOPHYL. But because there have been other holy women who yet have borne sons stained with sin, she adds, And blessed is the fruit of your womb. Or another interpretation is, having said, Blessed are you among women, she then, as if some one inquired the cause, answers, And blessed is the fruit of your womb: as it is said, Blessed be he that comes in the name of the Lord. The Lord God, and he has shown us light; for the Holy Scriptures often use and, instead of because.

TIT. BOS. Now she rightly calls the Lord the fruit of the virgin"s womb, because He proceeded not from man, but from Mary alone. For they who are sown by their fathers are the fruits of their fathers.

GREEK EX. This fruit alone then is blessed, because it is; produced without man, and without sin.

THEOPHYL This is the fruit which is promised to David, Of the fruit of your body will I set upon your throne. From this place we derive the refutation of Eutyches, in that Christ is stated to be the fruit of the womb. For all fruit is of the same nature with the tree that bears it. It remains then that the virgin was also of the same nature with the second Adam, who takes away the sins of the world. But let those also who invent curious fictions concerning the flesh of Christ, blush when they hear of the real child-bearing of the mother of God. For the fruit itself proceeds from the very substance of the tree. Where too are those who say that Christ passed through the virgin as water through an aqueduct? Let these consider the words of Elisabeth who was filled with the Spirit, that Christ was the fruit of the womb. It follows, And whence is this to me, that the mother of my Lord should come to me?

Sixth Reading

(from a sermon by St. Gregory Palmas on the Dormation)

Both love and duty today fashion my homily for your charity. It is not only that I wish, because of my love for you, and because I am obliged by the sacred canons, to bring to your God-loving ears a saving word and thus to nourish your souls, but if there be any among those things that bind by obligation and love and can be narrated with praise for the Church, it is the great deed of the Ever-Virgin Mother of God. The desire is double, not single, since it induces me, entreats and persuades me, whereas the inexorable duty constrains me, though speech cannot attain to what surpasses it, just as the eye is unable to look fixedly upon the sun. One cannot utter things which surpass speech, yet it is within our power by the love for mankind of those hymned, to compose a song of praise and all at once both to leave untouched intangible things, to satisfy the debt with words and to offer up the first fruits of our love for the Mother of God in hymns composed according to our abilities.

If, then, "death of the righteous man is honorable" (cf. Ps. 115:6) and the "memory of the just man is celebrated with songs of praise" (Prov. 10:7). How much more ought we to honor with great praises the memory of the holiest of the saints, she by whom all holiness is afforded to the saints, I mean the Ever-Virgin. Mother of God! Even so we celebrate today her holy dormition or translation to another life, whereby, while being "a little lower than angels" (Ps. 8:6), by her proximity to the God of all, and in the wondrous deeds which from the beginning of time were written down and accomplished with respect to her, she has ascended incomparably higher than the angels and the archangels and all the super-celestial hosts that are found beyond them. For her sake the God-possessed prophets pronounce prophecies, miracles are wrought to foreshow that future Marvel of the whole world, the Ever-Virgin Mother of God. The flow of generations and circumstances journeys to the destination of that new mystery wrought in her; the statutes of the Spirit provide beforehand types of the future truth. The end, or rather the beginning and root, of those divine wonders and deeds is the annunciation to the supremely virtuous Joachim and Anna of what was to be accomplished: namely, that they who were barren from youth would beget in deep old age her that would bring forth without seed Him that was timelessly begotten of God the Father before the ages. A vow was given by those who marvelously begot her to return her that was given to the Giver; so accordingly the Mother of God strangely changed her dwelling from the house of her father to the house of God while still an infant . She passed not a few years in the Holy of Holies itself, wherein under the care of an angel she enjoyed ineffable nourishment such as even Adam did not succeed in tasting; for indeed if he had, like this immaculate one, he would not have fallen away from life, even though it was because of Adam and so that she might prove to be his daughter, that she yielded a little to nature, as did her Son, Who has now ascended from earth into heaven.

But after that unutterable nourishment, a most mystical economy of courtship came to pass as regards the Virgin, a strange greeting surpassing speech which the Archangel, descended from above, addressed to her, and disclosures and salutations from God which overturn the condemnation of Eve and Adam and remedy the curse laid on them, transforming it into a blessing. The King of all "hath desired a mystic beauty" of the Ever-Virgin, as David foretold (Ps. 44:11) and, "He bowed the heavens and came down" (Ps. 17:9) and overshadowed her, or rather, the enhypostatic Power of the Most High dwelt in her. Not through darkness and fire, as with Moses the God-seer, nor through tempest and cloud, as with Elias the prophet, did He manifest His presence, but without mediation, without a veil, the Power of the Most High overshadowed the sublimely chaste and virginal womb, separated by nothing, neither air nor aether nor anything sensible, nor anything supra-sensible: this was not an overshadowing but a complete union. Since what overshadows is always wont to produce its own form and figure in whatever is overshadowed, there came to pass in the womb not a union only, but further, a formation, and that thing formed from the Power of the Most High and the all-holy virginal womb was the incarnate Word of God. Thus the Word of God took up His dwelling in the Theotokos in an inexpressible manner and proceeded from her, bearing flesh . He appeared upon the earth and lived among men, deifying our nature and granting us, after the words of the divine Apostle, "things which angels desire to look into" (1 Pet. 1:12). This is the encomium which transcends nature and the surpassingly glorious glory of the Ever-Virgin, glory for which all mind and word suffice not, though they be angelic. But who can relate those things which came to pass after His ineffable birth? For, as she co-operated and suffered with that exalting condescension (kenosis) of the Word of God, she was also rightly glorified and exalted together with Him, ever adding thereto the supernatural increase of mighty deeds. And after the ascent into the heavens of Him that was incarnate of her, she rivaled, as it were, those great works, surpassing mind and speech, which through Him were her own, with a most valiant and diverse asceticism, and with her prayers and care for the entire world, her precepts and encouragements which she gave to God's heralds sent throughout the whole world; thus she was herself both a support and a comfort while she was both heard and seen, and while she labored with the rest in every way for the preaching of the Gospel. In such wise she led a most strenuous manner of life proclaimed in mind and speech.

For the Third Nocturn

Seventh Reading

(From the Gospel of St. Luke 1:43- 45)

And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.

Eighth Reading

(From the Rt. Rev. J.C. Ryle’s Expository Thoughts on the Gospels Luke 1:39-45)

We should observe in this passage, the benefit of fellowship and communion between believers. We read of a visit paid by the Virgin Mary to her cousin Elizabeth. We are told in a striking manner how the hearts of both these holy women were cheered, and their minds lifted up by this interview. Without this visit, Elizabeth might never have been so filled with the Holy Spirit, as we are here told she was; and Mary might never have uttered that song of praise which is now known all over the Church of Christ. The words of an old divine are deep and true--"Happiness communicated doubles itself. Grief grows greater by concealing--joy by expression."

We should always regard communion with other believers as an eminent means of grace. It is a refreshing break in our journey along the narrow way to exchange experience with our fellow travelers. It helps us insensibly and it helps them, and so is a mutual gain. It is the nearest approach that we can make on earth to the joy of heaven. "As iron sharpens iron, so does the countenance of a man his friend." We need reminding of this. The subject does not receive sufficient attention, and the souls of believers suffer in consequence. There are many who fear the Lord and think upon His name, and yet forget to speak often one to another. (Malachi 3:16.) First let us seek the face of God. Then let us seek the face of God's friends. If we did this more, and were more careful about the company we keep, we would oftener know what it is to feel filled with the Holy Spirit.
We should observe in this passage, the clear spiritual knowledge which appears in the language of Elizabeth. She uses an expression about the Virgin Mary which shows that she herself was deeply taught of God. She calls her "the mother of my Lord."
Those words "my Lord" are so familiar to our ears, that we miss the fullness of their meaning. At the time they were spoken they implied far more than we are apt to suppose. They were nothing less than a distinct declaration that the child who was to be born of the Virgin Mary was the long promised Messiah, the "Lord" of whom David in spirit had prophesied, the Christ of God. Viewed in this light, the expression is a wonderful example of faith. It is a confession worthy to be placed by the side of that of Peter, when he said to Jesus, "You are the Christ."
Let us remember the deep meaning of the words, "the Lord," and beware of using them lightly and carelessly. Let us consider that they rightly apply to none but Him who was crucified for our sins on Calvary. Let the recollection of this fact invest the words with a holy reverence, and make us careful how we let them fall from our lips. There are two texts connected with the expression which should often come to our minds. In one it is written, "No man can say that Jesus is the Lord but by the Holy Spirit." In the other it is written, "Every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father." (1 Corinthians 12:3. Philippians 2:11.)
Finally, we should observe in these verses, the high praise which Elizabeth bestows upon the grace of faith. "Blessed," she says, "is she who has believed that what the Lord has said to her will be accomplished!" We need not wonder that this holy woman should thus commend faith. No doubt she was well acquainted with the Old Testament Scriptures. She knew the great things that faith had done. What is the whole history of God's saints in every age but a record of men and women who obtained a good report by faith? What is the simple story of all from Abel downwards but a narrative of redeemed sinners who believed, and so were blessed? By faith they embraced promises. By faith they lived. By faith they walked. By faith they endured hardships. By faith they looked to an unseen Savior, and good things yet to come. By faith they battled with the world, the flesh, and the devil. By faith they overcame, and got safely home. Of this goodly company the Virgin Mary was proving herself one. No wonder that Elizabeth said, "Blessed is she who has believed that what the Lord has said to her will be accomplished!"
Do we know anything of this precious faith? This, after all, is the question that concerns us. Do we know anything of the faith of God's elect, the faith which is the working of God? (Titus 1:2. Col. ii.12.) Let us never rest until we know it by experience. Once knowing it, let us never cease to pray that our faith may grow exceedingly. Better a thousand times be rich in faith than rich in gold. Gold will be worthless in the unseen world to which we are all traveling. Faith will be owned in that world before God the Father and the holy angels. When the great white throne is set, and the books are opened, when the dead are called from their graves, and receiving their final sentence, the value of faith will at length be fully known. Men will learn then, if they never learned before, how true are the words, "Blessed are those who believed."

Ninth Reading

(from the Catena Aurea, of St. Thomas Aquinas, the Gospel of Luke 1:41-42)

AMBROSE She says it not ignorantly, for she knew it was by the grace and operation of the Holy Spirit that the mother of the prophet should be saluted by the mother of his Lord, to the advancement and growth of her own pledge; but being aware that this was of no human deserving, but a gift of Divine grace, she therefore says, Whence is this to me, that is, By what right of mine, by what that I have done, for what good deeds?

ORIGEN Now in saying this, she coincides with her son. For John also felt that he was unworthy of our Lord"s coming to him. But she gives the name of "the mother of our Lord" to one still a virgin, thus forestalling the event by the words of prophecy. Divine foreknowledge brought Mary to Elisabeth, that the testimony of John might reach the Lord. For from that time Christ ordained John to be a prophet. Hence it follows, For, lo, as soon as the voice of your salutation sounded, &c.

AUG. But in order to say this, as the Evangelist has premised, she was filled with the Holy Spirit, by whose revelation undoubtedly she knew what that leaping of the child meant; namely, that the mother of Him had come to her, whose forerunner and herald that child was to be. Such then might be the meaning of so great an event; to be known indeed by grown up persons, but not understood by a little child; for she said not, "The babe leaped in faith in my womb," but leaped for joy. Now we see not only children leaping for joy, but even the cattle; not surely from any faith or religious feeling, or any rational knowledge. But this joy was strange and unwonted, for it was in the womb; and at the coming of her who was to bring forth the Savior of the world. This joy, therefore, and as it were reciprocal salutation to the mother of the Lord, was caused (as miracles are) by Divine influences in the child, not in any human way by him. For even supposing the exercise of reason and the will had been so far advanced in that child, as that he should be able in the bowels of his mother to know, believe, and assent; yet surely that must be placed among the miracles of Divine power, not referred to human examples.

THEOPHYL. The mother of our Lord had come to see Elisabeth, as also the miraculous conception, from which the Angel had told her should result the belief of a far greater conception, to happen to herself; and to this belief the words of Elisabeth refer, And blessed are you who have believed, for there shall be a performance of those things which were told you from the Lord.

AMBROSE You see that Mary doubted not but believed, and therefore the fruit of faith followed.

THEOPHYL Nor is it to be wondered at, that our Lord, about to redeem the world, commenced His mighty works with His mother, that she, through whom the salvation of all men was prepared, should herself be the first to reap the fruit of salvation from her pledge.

AMBROSE But happy are you also who have heard and believed, for whatever soul has believed, both conceives and brings forth the word of God, and knows His works.

THEOPHYL But every soul which has conceived the word of God in the heart, straightway climbs the lofty summits of the virtues by the stairs of love, so as to be able to enter into the city of Juda, (into the citadel of prayer and praise, and abide as it were for three months in it,) to the perfection of faith, hope, and charity.

GREG. She was touched with the spirit of prophecy at once, both as to the past, present, and future. She knew that Mary had believed the promises of the Angel; she perceived when she gave her the name of mother, that Mary was carrying in her womb the Redeemer of mankind; and when she foretold that all things would be accomplished, she saw also what was as to follow in the future.