The
following translations of homilies dealing with the Dormition (and often, the assumption)
of Mary comes from:
On the Dormition of Mary: Early Patristic
Homilies (trans.
Brian E. Daley; Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1998)
Note how the
following excerpts, yet again, shows why Mariology matters. Here, we read of
authors, in the late patristic era (“early patristic homilies” is a misnomer;
John Damascene’s years, for e.g., was 676-749), affirming Mary as a mediator who
can bring about the forgiveness of sins, propitiate the wrath of God, salvation would never be a reality had it not been for Mary, and that
it is impossible to praise Mary enough, among other teachings:
. . .we shall offer to that spotless Lady,
Mary Mother of God, thanks second only to God, and the praise that befits her,
and we shall show ourselves worthy of her gifts by our good works. (John,
Archbishop of Thessalonica, The Dormition of Our Lady, the Mother of God and
Ever-Virgin Mary, 2 [p. 49])
Be gracious towards us, O Virgin, vessel of
God and bearer of life; forgive us as we dare to penetrate the unknown, as we
search the hidden mysteries of your life . . .(St. Andrew of Crete, On the
Dormition of Our Most Holy Lady, The Mother of God, 5 [p. 122])
For if you had not gone before us, no one
would ever become perfectly spiritual (πνυματικος), no one would worship God in the Spirit (Jn
4:24). No one is filled with the knowledge of God except through you, all-holy
One; no one is saved but through you, Mother of God; no one is free of danger
but through you, Virgin Moher; no one is redeemed but through you, Mother of
God; no one ever receives mercy gratuitously except through you, who have
received God. Who fights on behalf of sinners as much as you do? Who pleads on
behalf of those who need correction, and takes their part, as much as you do?
For every power that might come to our aid, fearing that the fig-tree of the
parable (LK 13:6ff) might in our case be cut down, hesitated to intercede for
us with God, lest when sentence is passed on us for not bearing the promised
fruit, his plea might appear to have been spurned. But you, whose power before
God is that of a mother, win superabundant forgiveness for those whose sins
exceed all bounds. For it is impossible you should be ignored, since God obeys
you as his true and immaculate Mother in every way, always, and in all
respects. So anyone who is in trouble rightly runs to you for refuge; anyone
who is weak clings to you; anyone under attack takes you as his shield against
the enemy. You put an end to “anger and wrath and tribulation, and to assaults
y the evil angels” (Ps 77:49 [LXX]). You turn away from us [God’s] just threat
and his verdict of a painful condemnation, because you love so greatly the
people called by the name of your Son. That is why your Christian people,
rightly recognizing its own situation, confidently puts into your hands the
office of imploring God on its behalf. It unhesitatingly and boldly implores
you, all-holy one, because of its past experience of the abundant blessings you
have bestowed on us, and it constantly belabors you with petitions. (Germanus
of Constantinople, On the Most Venerable Dormition of the Holy Mother of God, 8
[pp. 160-1])
No human being can worthily praise the holy
passing of the Mother of God—not if he had ten thousand tongues and as many
mouthers! Even if all the tongues of the world’s scattered inhabitants came
together, they could not approach a praise that was fitting. It simply lies beyond
the realm of oratory. (John Damascene, On the Holy and Glorious Dormition and
Transformation of Our Lady Mary, mother of God and Ever-Virgin, Homily II, 1
[p. 203])
All those, Mother of God, who would acclaim
you,
O living, undying spirit of life,
You strengthen charismatically:
Give them the power to celebrate,
Crowning their minds with glory by
The holly touch of your memory.
Descended from mortals like your brethren,
You showed us an exodus from death,
A pathway supernatural;
Mother of Christ, the source of life,
You have now crossed death’s barrier
To life divine, in reality. (John Damascene, Canon or the Dormition of the Mother of God, 3 [p. 241])
O living, undying spirit of life,
You strengthen charismatically:
Give them the power to celebrate,
Crowning their minds with glory by
The holly touch of your memory.
Descended from mortals like your brethren,
You showed us an exodus from death,
A pathway supernatural;
Mother of Christ, the source of life,
You have now crossed death’s barrier
To life divine, in reality. (John Damascene, Canon or the Dormition of the Mother of God, 3 [p. 241])
Such
(blasphemous, to be frank) teachings show us why Mariology is not a minor
issue, but is a true “dividing line” between Latter-day Saints and Eastern
Orthodox and Roman Catholics (and also overwhelming evidence that the Eastern
Orthodox and Roman Catholic churches teach error).
On the topic
of the Dormition and assumption of Mary, the single best study of these issues
is that of:
Stephen J.
Shoemaker, The
Ancient Traditions of the Virgin Mary's Dormition and Assumption
Be also to
check out my book on Mariology (available for free in PDF format):
