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Yesterday, the fasting period associated with Mariamoba, or the Dormition of the Virgin Mary, began. As is normal for Orthodox people during fasting periods, we slow down the pace of our social engagements and focus upon prayer, contemplation, and simplification of our lifestyle. Weddings are not conducted during this two-week period. Part of the simplification of lifestyle involves a modified diet, with alcohol and rich foods eliminated for a period of time.

Lobio; Haricot Bean Stew with herbs

Fasting traditions vary between jurisdictions, and a priest’s advice may modify the prescriptions depending upon what the priest considers appropriate for the individual concerned. As a general rule, from August 13 until Mariamoba on August 28, we abstain from meat, eggs, dairy products, fish and alcohol. An exemption is given on the Feast of the Transfiguration on August 19, when fish and alcohol may be consumed in moderation. Given that the Transfiguration coincides with the beginning of Georgia’s grape harvest for wine production, this is a very poignant and reasonable concession, given the very strong cultural affinity with wine that Georgians have.

For an excellent resource on Georgia’s wide variety of vegetarian cuisine, I would suggest you visit http://www.georgianrecipes.net ; which has excellent instructions on how to prepare these tasty dishes. While often served in people’s homes, it is a pity that restaurants only serve a handful of these dishes routinely in Georgia.

Wine consumption on Saturdays and Sundays is also permitted in moderation.

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The second half of August in Georgia is devoted to the Virgin Mary, or the Ghvtismshobeli as she is known in Georgia.  For two weeks, starting today, a fast is practiced and Orthodox Christians focus their prayers upon the Virgin Mary, as a prelude to the celebration of her death (“Dormition” or falling asleep) and reunion with her Son, Jesus Christ. As the Liturgical Calender starts on September 1, the Feast of the Dormition is the last major feast of the Church year.

During this season, the Transfiguration of Christ is also celebrated.

As Georgia is the country allocated to the Virgin Mary by the Holy Spirit, Georgians are quite dedicated to this season. Although Georgia is a conservative country with somewhat demarcated roles for men and women, the deep passions that this season arouses reflect or perhaps inspire the high status of women in this very traditional society.

The Scriptures have no accounts of the Virgin Mary’s death, but Church Tradition is rich with accounts of this event that are recounted in the hymns and iconography of the event. There are substantial traditional accounts of her life between the Ascension and her death.

“After the Ascension of the Lord, the Mother of God remained in the care of the Apostle John the Theologian, and during his journeys She lived at the home of his parents, near the Mount of Olives. She was a source of consolation and edification both for the Apostles and for all the believers. Conversing with them, She told them about miraculous events: the Annunciation, the seedless and undefiled Conception of Christ born of Her, about His early childhood, and about His earthly life. Like the Apostles, She helped plant and strengthen the Christian Church by Her presence, Her discourse and Her prayers.

The reverence of the Apostles for the Most Holy Virgin was extraordinary. After the receiving of the Holy Spirit on the day of Pentecost, the Apostles remained at Jerusalem for about ten years attending to the salvation of the Jews, and wanting moreover to see the Mother of God and hear Her holy discourse. Many of the newly-enlightened in the Faith even came from faraway lands to Jerusalem, to see and to hear the All-Pure Mother of God.

During the persecution initiated by King Herod against the young Church of Christ (Acts 12:1-3), the Most Holy Virgin and the Apostle John the Theologian withdrew to Ephesus in the year 43. The preaching of the Gospel there had fallen by lot to the Apostle John the Theologian. The Mother of God was on Cyprus with St Lazarus the Four-Days-Dead, where he was bishop. She was also on Holy Mount Athos. St Stephen of the Holy Mountain says that the Mother of God prophetically spoke of it: “Let this place be my lot, given to me by my Son and my God. I will be the Patroness of this place and intercede with God for it.”

The respect of ancient Christians for the Mother of God was so great that they preserved what they could about Her life, what they could take note of concerning Her sayings and deeds, and they even passed down to us a description of Her outward appearance.

According to Tradition, based on the words of the Hieromartyrs Dionysius the Areopagite (October 3), Ignatius the God-Bearer (December 20), St Ambrose of Milan (December 7) had occasion to write in his work “On Virgins” concerning the Mother of God: “She was a Virgin not only in body, but also in soul, humble of heart, circumspect in word, wise in mind, not overly given to speaking, a lover of reading and of work, and prudent in speech. Her rule of life was to offend no one, to intend good for everyone, to respect the aged, not envy others, avoid bragging, be healthy of mind, and to love virtue.”

When did She ever hurl the least insult in the face of Her parents? When was She at discord with Her kin? When did She ever puff up with pride before a modest person, or laugh at the weak, or shun the destitute? With Her there was nothing of glaring eyes, nothing of unseemly words, nor of improper conduct. She was modest in the movement of Her body, Her step was quiet, and Her voice straightforward; so that Her face was an expression of soul. She was the personification of purity.

All Her days She was concerned with fasting: She slept only when necessary, and even then, when Her body was at rest, She was still alert in spirit, repeating in Her dreams what She had read, or the implementation of proposed intentions, or those planned yet anew. She was out of Her house only for church, and then only in the company of relatives. Otherwise, She seldom appeared outside Her house in the company of others, and She was Her own best overseer. Others could protect Her only in body, but She Herself guarded Her character.

At the time of Her blessed Falling Asleep, the Most Holy Virgin Mary was again at Jerusalem. Her fame as the Mother of God had already spread throughout the land and had aroused many of the envious and the spiteful against Her. They wanted to make attempts on Her life; but God preserved Her from enemies.

Day and night She spent her time in prayer. The Most Holy Theotokos went often to the Holy Sepulchre of the Lord, and here She offered up fervent prayer. More than once, enemies of the Savior sought to hinder Her from visiting her holy place, and they asked the High Priest for a guard to watch over the Grave of the Lord. The Holy Virgin continued to pray right in front of them, yet unseen by anyone.

In one such visit to Golgotha, the Archangel Gabriel appeared to Her and announced Her approaching departure from this life to eternal life. In pledge of this, the Archangel gave Her a palm branch. With these heavenly tidings the Mother of God returned to Bethlehem with the three girls attending Her (Sepphora, Abigail, and Jael). She summoned Righteous Joseph of Arimathea and other disciples of the Lord, and told them of Her impending Repose.

The Most Holy Virgin prayed also that the Lord would have the Apostle John come to Her. The Holy Spirit transported him from Ephesus, setting him in that very place where the Mother of God lay. After the prayer, the Most Holy Virgin offered incense, and John heard a voice from Heaven, closing Her prayer with the word “Amen.” The Mother of God took it that the voice meant the speedy arrival of the Apostles and the Disciples and the holy Bodiless Powers.

The faithful, whose number by then was impossible to count, gathered together, says St John of Damascus, like clouds and eagles, to listen to the Mother of God. Seeing one another, the Disciples rejoiced, but in their confusion they asked each other why the Lord had gathered them together in one place. St John the Theologian, greeting them with tears of joy, said that the time of the Virgin’s repose was at hand.

Going in to the Mother of God, they beheld Her lying upon the bed, and filled with spiritual joy. The Disciples greeted Her, and then they told her how they had been carried miraculously from their places of preaching. The Most Holy Virgin Mary glorified God, because He had heard Her prayer and fulfilled Her heart’s desire, and She began speaking about Her imminent end.

During this conversation the Apostle Paul also appeared in a miraculous manner together with his disciples Dionysius the Areopagite, St Hierotheus, St Timothy and others of the Seventy Apostles. The Holy Spirit had gathered them all together so that they might be granted the blessing of the All-Pure Virgin Mary, and more fittingly to see to the burial of the Mother of the Lord. She called each of them to Herself by name, She blessed them and extolled them for their faith and the hardships they endured in preaching the Gospel of Christ. To each She wished eternal bliss, and prayed with them for the peace and welfare of the whole world.

Then came the third hour (9 A.M.), when the Dormition of the Mother of God was to occur. A number of candles were burning. The holy Disciples surrounded her beautifully adorned bed, offering praise to God. She prayed in anticipation of Her demise and of the arrival of Her longed-for Son and Lord. Suddenly, the inexpressible Light of Divine Glory shone forth, before which the blazing candles paled in comparison. All who it saw took fright. Descending from Heaven was Christ, the King of Glory, surrounded by hosts of Angels and Archangels and other Heavenly Powers, together with the souls of the Forefathers and the Prophets, who had prophesied in ages past concerning the Most Holy Virgin Mary.

Seeing Her Son, the Mother of God exclaimed: “My soul doth magnify the Lord, and my spirit hath rejoiced in God My Savior, for He hath regarded the low estate of His Handmaiden” (Luke 1:46-48) and, rising from Her bed to meet the Lord, She bowed down to Him, and the Lord bid Her enter into Life Eternal. Without any bodily suffering, as though in a happy sleep, the Most Holy Virgin Mary gave Her soul into the hands of Her Son and God.

Then began a joyous angelic song. Accompanying the pure soul of the God-betrothed and with reverent awe for the Queen of Heaven, the angels exclaimed: “Hail, Full of Grace, the Lord is with Thee, blessed art Thou among women! For lo, the Queen, God’s Maiden comes, lift up the gates, and with the Ever-Existing One, take up the Mother of Light; for through Her salvation has come to all the human race. It is impossible to gaze upon Her, and it is impossible to render Her due honor” (Stikherion on “Lord, I Have Cried”). The Heavenly gates were raised, and meeting the soul of the Most Holy Mother of God, the Cherubim and the Seraphim glorified Her with joy. The face of the Mother of God was radiant with the glory of Divine virginity, and from Her body there came a sweet fragrance.

Miraculous was the life of the All-Pure Virgin, and wondrous was Her Repose, as Holy Church sings: “In Thee, O Queen, the God of all hath given thee as thy portion the things that are above nature. Just as in the Birth-Giving He did preserve Thine virginity, so also in the grave He did preserve Thy body from decay” (Canon 1, Ode 6, Troparion 1).

Kissing the all-pure body with reverence and in awe, the Disciples in turn were blessed by it and filled with grace and spiritual joy. Through the great glorification of the Most Holy Theotokos, the almighty power of God healed the sick, who with faith and love touched the holy bed.

Bewailing their separation from the Mother of God, the Apostles prepared to bury Her all-pure body. The holy Apostles Peter, Paul, James and others of the Twelve Apostles carried the funeral bier upon their shoulders, and upon it lay the body of the Ever-Virgin Mary. St John the Theologian went at the head with the resplendent palm-branch from Paradise. The other saints and a multitude of the faithful accompanied the funeral bier with candles and censers, singing sacred songs. This solemn procession went from Sion through Jerusalem to the Garden of Gethsemane.

With the start of the procession there suddenly appeared over the all-pure body of the Mother of God and all those accompanying Her a resplendent circular cloud, like a crown. There was heard the singing of the Heavenly Powers, glorifying the Mother of God, which echoed that of the worldly voices. This circle of Heavenly singers and radiance accompanied the procession to the very place of burial.

Unbelieving inhabitants of Jerusalem, taken aback by the extraordinarily grand funeral procession and vexed at the honor accorded the Mother of Jesus, complained of this to the High Priest and scribes. Burning with envy and vengefulness toward everything that reminded them of Christ, they sent out their own servants to disrupt the procession and to set the body of the Mother of God afire.

An angry crowd and soldiers set off against the Christians, but the circular cloud accompanying the procession descended and surrounded them like a wall. The pursuers heard the footsteps and the singing, but could not see any of those accompanying the procession. Indeed, many of them were struck blind.

The Jewish priest Athonios, out of spite and hatred for the Mother of Jesus of Nazareth, wanted to topple the funeral bier on which lay the body of the Most Holy Virgin Mary, but an angel of God invisibly cut off his hands, which had touched the bier. Seeing such a wonder, Athonios repented and with faith confessed the majesty of the Mother of God. He received healing and joined the crowd accompanying the body of the Mother of God, and he became a zealous follower of Christ.

When the procession reached the Garden of Gethsemane, then amidst the weeping and the wailing began the last kiss to the all-pure body. Only towards evening were the Apostles able to place it in the tomb and seal the entrance to the cave with a large stone.

For three days they did not depart from the place of burial, praying and chanting Psalms. Through the wise providence of God, the Apostle Thomas was not to be present at the burial of the Mother of God. Arriving late on the third day at Gethsemane, he lay down at the tomb and with bitter tears asked that l he might be permitted to look once more upon the Mother of God and bid her farewell. The Apostles out of heartfelt pity for him decided to open the grave and permit him the comfort of venerating the holy relics of the Ever-Virgin Mary. Having opened the grave, they found in it only the grave wrappings and were thus convinced of the bodily ascent of the Most Holy Virgin Mary to Heaven.

On the evening of the same day, when the Apostles had gathered at a house to strengthen themselves with food, the Mother of God appeared to them and said: “Rejoice! I am with you all the days of your lives.” This so gladdened the Apostles and everyone with them, that they took a portion of the bread, set aside at the meal in memory of the Savior (“the Lord’s Portion”), and they exclaimed : “Most Holy Theotokos, save us”. (This marks the beginning of the rite of offering up the “Panagia” (“All-Holy”), a portion of bread in honor of the Mother of God, which is done at monasteries to the present day).

The sash of the Mother of God, and Her holy garb, preserved with reverence and distributed over the face of the earth in pieces, have worked miracles both in the past and at present. Her numerous icons everywhere pour forth signs and healings, and Her holy body, taken up to Heaven, bears witness to our own future life there. Her body was not left to the vicissitudes of the transitory world, but was incomparably exalted by its glorious ascent to Heaven.”

OCA

A neat summary of the accepted Tradition is documented for us. At the time of the Ecumenical Council of Chalcedon in 451, Byzantine Empress Pulcheria requested the Patriarch of Jerusalem, Patriarch Juvenal, to transfer a garment of the Virgin Mary to Constantinople.  Explaining that no bodily relics of the Virgin Mary existed,  he referred to a much earlier document, the Euthymian History.

There is nothing in the holy, inspired Scripture about the death of Mary, the holy Theotokos; but we know from an ancient and truest tradition that at the time of her glorious falling asleep, all the holy Apostles, who were traveling the world preaching salvation to the nations, were in an instant lifted up and brought to Jerusalem. As they stood before her, they saw an angelic apparition, and a divine chanting was heard from the higher Powers. And so, in a state of divine and heavenly glory she placed her soul into God’s hands in an ineffable way.

Her body, which had received God, was carried with angelic and apostolic hymns, was prepared and laid to rest in a coffin in Gethsemane. It was there and for three days that the angelic choruses and hymns continued unceasingly. After three days, however, the angelic hymnody ceased. The Apostles were there, and since one of them –Thomas– who had been absent from the burial, came after the third day and asked to reverence that body which had received God, they opened the coffin. They could not find anywhere her much-praised body, and since all they could find were her burial swaddling-clothes and the ineffable fragrance that came out of them and filled their bowels, they closed the coffin again. Amazed by the miracle of this mystery, they could only think this: that the One who willed to be incarnated and become human from her in his person, and to be born in the flesh he who is God the Word and Lord of Glory, and who preserved her virginity incorruptible after the birth, he was also the One that was well-pleased to honor her immaculate and spotless body, after her departure from this world, [by endowing it] with incorruptibility and with a transposition (metathesis) [to heaven] before the common, and universal resurrection.”

The iconography of the Dormition is fascinating and bears some explanation. A scholarly and detailed account of the symbolism of this icon can be found here

The Apostles are clearly assembled to witness her passing, some of them wearing their bishop’s sashes, and angels are present, as mentioned in the earlier account. The image of Christ bearing the soul of His mother, wrapped in swaddling clothes like an infant, is a fascinating reversal of the usual image of Christ as an infant embraced by His mother.

The Icon of the Feast of the Falling-asleep of the Theotokos depicts her body resting breathless in a bed while her soul, wrapped in swaddling clothes like a new-born baby, is upheld in the arms of the Risen and glorified Christ who stands behind the bed. This icon is the reversal of the usual icon of the Theotokos which depicts the Virgin holding Christ in her arms. Christ holding the Virgin’s soul in his arms indicates her entry into the Kingdom of Heaven which the Incarnate Christ opened up for us through his saving life and work. It indicates in the most concrete way St. Athanasius’ well known dictum: “God became human that we (humans) may be made divine.” Christ the Savior taking the soul of his Mother to Heaven marks the first resurrection, which Christians experience when they die, thanks to our Lord’s redemptive work. The full resurrection of our humanity, i.e. the resurrection of the body, will take place at the second coming of Christ which will be accompanied by the general resurrection and the last judgment of all human beings.”

Source: Father George Dion Dragas, Saint John the Baptist Hellenic Orthodox Church, http://www.saintjohnthebaptist.org

Church Tradition provides us with a great deal of information about the Virgin Mary’s later life and even her physical appearance;  according to Tradition, that from the compiler of Church history Nicephorus Callistus (fourteenth century), the Ghvtismshobeli “was of average stature, or as others suggest, slightly more than average; Her hair golden in appearance; Her eyes bright with pupils like shiny olives; Her eyebrows strong in character and moderately dark, Her nose pronounced and Her mouth vibrant bespeaking sweet speech; Her face was neither round nor angular, but somewhat oblong; the palm of Her hands and fingers were longish…

In conversation with others She preserved decorum, neither becoming silly nor agitated, and indeed especially never angry; without artifice, and direct, She was not overly concerned about Herself, and far from pampering Herself, She was distinctly full of humility. Regarding the clothing which She wore, She was satisfied to have natural colors, which even now is evidenced by Her holy head-covering. Suffice it to say, a special grace attended all Her actions.” (Nicephoros Callistus borrowed his description from St Epiphanius of Cyprus (May 12), from the “Letter to Theophilus Concerning Icons.”

A blessed fasting season to you all.

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Newcomers to Georgia sometimes form the opinion that the Georgian Church discriminates against women or that it perpetuates archaic societal roles for women. In some cases, outsiders even allege that the Church is implacably hostile to women and their status as people of equal merit to men. Some Georgian Christians see this as merely an ill-informed position, others see these allegations as slanderous and betraying a hostility to Christian principles.

Given that in Western secular society, such phenomena as no-fault divorce, pre-marital sex and access to abortion are seen as essential “rights” that women must enjoy to be considered as equal citizens, it is unsurprising that differences in opinion will arise over what acceptable manifestations of women’s status are between the Georgian Church and Western secular society.  It should also be remembered that the Church does not operate in a cultural vacuum; it is natural that aspects of the underlying pre-Christian civilisation will endure amongst both laity and clergy, and some of these cultural beliefs can be difficult to reconcile with Christian teachings and secular humanism at times.

In the interests of promoting better understanding, I am presenting a short series of articles on Orthodox Christianity and the Status of Women. Please bear in mind these are not official Encyclicals of the Patriarchate, and they are not written by a theologian but an ordinary lay person. The first concerns the Orthodox concept of the status of the Virgin Mary and its relevance to the modern status of women within the Church. Subsequent articles will examine the Gender of the First Evangelists, the Gender of Clergy including Deaconesses, and the Orthodox Approach to Sexuality and Family Life.

In the Greek language, the Virgin Mary is often referred to as “Panagia” (“All-Holy”); this title is conferred on no other saint or human being in history. In Georgian, her title is “Ghvtismshobeli” (ღვთისმშობელი) meaning “God-Bearer”, referring to her bearing and giving birth to God the Son. . The Church recognises the Virgin Mary as the most important human being in history, so close to God that she was chosen by Him to conceive, bear and give birth to God’s only begotten Son.

According to Metropolitan Hierotheos of Nafpaktos, a noted theologian,

No one is born free of the ancestral sin. The fall of Adam and Eve and its consequences were inherited by the whole human race. Of course even the Panagia could not be freed from the ancestral sin. The words of the Apostle Paul are clear: “for all have sinned and fall short of the glory of God” (Rom.3,23). In this apostolic passage we see that sin is understood as a deprivation of the glory of God and also that no one is exempt from sin. So the Panagia too was born with the ancestral sin. But when was she released from it? The answer to this question must be free of any scholastic conceptions.

First of all we must say again that the ancestral sin meant deprivation of the glory of God, alienation from God, the loss of communion with God. It also had physical consequences, however, because decay and death entered the bodies of Adam and Eve. In the Orthodox Church the inheritance of ancestral sin does not mean inheritance of the guilt of the ancestral sin, but rather of the consequences of sin, which are decay and death. Just as when the root of a plant becomes diseased, so do the branches and leaves, with Adam’s fall it was the same. The whole human race became ill. The decay and death which man inherits is the favourable climate for the nurture of passions. In this way man’s nous is darkened.

Therefore Christ’s assuming this mortal and passible body without sin, by His incarnation, helped to correct the consequences of Adam’s sin. Deification existed in the Old Testament as well, as did illumination of the nous, but death had not been abolished, and therefore the Prophets who saw God also went to Hades. Through Christ’s incarnation and Resurrection, human nature has been deified, and thus the possibility of being deified has been granted to every man. Since by holy Baptism we become members of the deified and risen body of Christ, we say that man is released from the ancestral sin by holy Baptism.

Applying these things to the case of the Panagia, we can understand her relationship to the ancestral sin and her liberation from it. The Panagia was born with the ancestral sin, she had all the consequences of decay and death in her body. When she entered the holy of holies she had attained deification. But this deification was not enough to rid her of those consequences which meant corruption and death, just because the divine nature had not been united with the human nature in the person of the Word. Thus it was at the moment when by the power of the Holy Spirit the divine nature was united with the human nature in the womb of the Panagia that the Panagia first tasted her release from the so-called ancestral sin and its consequences. Furthermore, at that moment there took place what Adam and Eve had failed to do in their free personal struggle. At the moment of the Annunciation the Panagia reached a higher state that that in which Adam and Eve were before the fall. She was granted to taste the final goal of creation, as we shall see in the other analyses.

Therefore for the Panagia no Pentecost, no Baptism was needed. What the Apostles experienced on the day of Pentecost, when they became members of the Body of Christ through the Holy Spirit, and what happens to all of us in the sacrament of Baptism, happened to the Panagia on the day of the Annunciation. It was then that she was released from the ancestral sin, not that she had any guilt, but she was deified in soul and body by reason of her union with Christ.

This is the background for interpreting the words of St. John of Damaskos that on the day of the Annunciation the Panagia received the Holy Spirit, which purified her and gave her the power at the same time both to receive the divinity of the Word and to give birth. That is to say, the Panagia received from the Holy Spirit both purifying grace and the power to receive and give birth to the Word of God as man.”

The Virgin Mary’s liberation from humanity’s mortal state at the time of the Annunciation is supported by the events of her Dormition;  as she “fell asleep”, her body miraculously disappeared rather than decaying and being entombed as our mortal bodies do.

That a young woman from an obscure province on the outskirts of the Roman Empire should be the vessel for God’s Incarnation on Earth (or in the Georgian poetic usage, “the vineyard, newly blossomed, young, beautiful, growing in Eden”) is remarkable. God of course, if he wished, had the power to create an all-powerful immortal Avatar of Himself on Earth, just as he created the angels, but to fulfill the prophecies instead He chose to be incarnated as a human being through a childbirth both mundane and miraculous; to be born of a virgin in a cattle shed, visited by unwashed shepherds and wealthy Magi, whisked away on the back of a donkey to Egypt to escape the massacres of Herod the Great, and raised with step-brothers in the humble home of a carpenter and his wife.

Jewish society at this time was tremendously patriarchal in nature; women could not own property, were often abandoned by their husbands without support, and if caught in adultery were stoned to death, often while their male lover escaped sanction. Rabbinical essays concerning the nature of women in light of the story of Adam and Eve often painted women as being deceitful, easily swayed by flattery, disobedient and wicked by nature; justifying their harsh and unfair treatment according to Jewish Law. The Hellenic-inspired Graeco-Roman civilisations of the Mediterranean at the time were no more liberal; women were routinely enslaved and sexually abused on a whim, murdered in family feuds or killed for sport in the Circuses. The more egalitarian Egyptian civilisation that saw many Empresses and significant female leaders was later displaced by patriarchal Hellenic civilisation under the Ptolemies.The entire region was a dark and unjust place for a woman.

That God would choose to reveal Himself to a woman before all others at the Annunciation, beget His Son within a woman’s body by the Holy Spirit, purge the debased legacy of death and corruption emanating from the Fall of man from a woman before any other human being, and have His Son’s character shaped by a woman, His mother, sends a clear and revolutionary message to the world, that the degraded status of women is dead and buried, and a new order in human affairs exists. Women henceforth were considered by the Church not only fit to be instructed as disciples (from the Latin for student) in contravention of the Jewish and Hellenic norms of the day, but also to take on the burden of leadership within religious communities and to be Apostles for the message of Christ to the world.

The Church hence teaches that men and women are of equal worth and merit, created in the Image and Likeness of their Maker, and possessed of individual spiritual and physical gifts of great worth. This contrasts greatly with the other two Abrahamic religions. The Church does not however make explicit that those gifts are identically allocated to both genders; a man cannot conceive and give birth for example. A Spiritual Father in a parish does not deal with parishioners in batches according to gender, race or family background; they are all individuals that must be ministered to in a manner befitting their individual needs.

Georgian Orthodox Christians today pay great respect to the Virgin Mary; every temple, home, office and car will contain an icon of her. Within the Divine Liturgy, marriage service, baptism and funeral services are repeated references to the Virgin Mary, usually praising her name by referring to “our most holy, pure, blessed, and glorious Lady, the Ghvtismshobeli and ever virgin Mary”, at which point the congregation will cross themselves and face her icon. According to Church Tradition, Georgia was allocated to the Virgin Mary by casting lots, for her to travel here and evangelise the people (at the last minute, the Apostle Andrew the First-Called was allocated this task) and she is still considered the national Patron and Protector. Such reverence is she held in that her parents, Joachim and Anna, are frequently represented in icons and venerated.

Icon of Joachim and Anna, Svetiskhoveli Cathedral, Mtskheta

Pre-Christian Georgian civilisation was known to be patriarchal, and social attitudes towards the status of women in Georgia are still more old-fashioned than many post-Soviet countries (even amongst pagans, atheists and Communists in Georgia). It is especially poignant that a country with deeply entrenched views on the status of women has been gifted with such an important patron as the Ghvtismshobeli and such a rich history of female saints and matryrs; a greater proportion of such heroines than most other countries of the Slavic lands, Middle East and Mediterreanean. One way to look at things would be that, because Georgia was in such need of female saints to inspire the country’s women and infuse the country’s men with respect and reverence, that God provided an abundance of them.

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Mariamoba is upon us on Tuesday August 28 (or August 15 in the Julian Calender). This excellent article with detailed analyses of the iconography associated with this feast provides a wonderful introduction to this important Feast.

A Reader's Guide to Orthodox Icons

On August 15, the Dormition of the Mother of God is celebrated by most Christians in the world. The Church year begins on September 1, and the first Great Feast of the year is the Nativity of the Theotokos, making the Dormition of the Theotokos the last great feast of the year. It is entirely fitting that these two feasts – celebrating the birth and falling-asleep of Mary respectively – should buttress the entire church calendar. The Church calendar tells us the story of our Salvation in the traditional way, with the climax of the story coming in the middle, which is when Easter is celebrated, before ending in a way which is somewhat symmetrical and complimentary to the beginning. Therefore, the final “scene” in our story of Salvation is the Dormition of Mary, the Mother of God.

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The death of the Virgin Mary is commemorated in Orthodox countries with great reverence, solemnity and joy. In Georgian, it is known as Mariamoba.

It has been likened to “a second Pascha” by Orthodox theologians for many reasons. Firstly, it involves the physical death of a great and revered figure in the Church.  Secondly, according to Church tradition, her body was borne away from this earth rather than being buried, creating amazement amongst Christ’s disciples mirroring that which they experienced when discovering Christ’s tomb to be empty. Thirdly, on the third day after her death, she appeared to Christ’s disciples and commanded them to rejoice, as she had joined her Son in heaven, as they would also do. So the elements of physical death, disappearance of the physical body, and revelation to the faithful three days after death associated with Pascha are recapitulated.

As with the Lenten period preceding Pascha, the faithful are required to fast prior to the feast, which usually involves abstaining from meat and liquor. The Mariamoba fast lasts for two weeks and starts tomorrow.

As with the feast of Pascha, the Mariamoba overnight vigil is followed by morning celebrations. This often involves the slaughter of a sheep and consumption of a great deal of meat and wine with family. As Georgia is the country allocated to the Virgin Mary by God, Georgians take this celebration very seriously. The traditional Georgian identification of the Virgin Mary with a vineyard, producing a ripe vintage of the Son of God for the salvation of mankind, makes the consumption of wine at the feast a deeply meaningful exercise. While some will feast at home, many will make pilgrimages to hilltop monasteries in the hills and picnic outdoors.

Mariamoba is also the name-day for Georgian women bearing names derived from the name of the Virgin Mary. So your friends named Mariam, Mari, or Mariko will have a double celebration  on August 28.

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This Sunday, August 28th, is Mariamoba, the Feast of the Dormition (“Falling Asleep”) of the Theotokos (from the Greek, “God-Bearer”, the Virgin Mary who bore God the Son within her body and gave birth to Him.) A strict fast is kept for two weeks prior to the Feast, as the anniversary of the death of the Virgin Mary is seen as a very sombre and poignant event.

John Sanidopoulos of Boston has assembled an excellent Resource Base of information on this key feast, presented below (reproduced with thanks to John,
http://www.johnsanidopoulos.com

Dormition of the Theotokos Resource Page


The Dormition of the Theotokos

On the Feast of the Dormition of the Theotokos

The Fast and Preparation for the Feast of the Dormition

Monk Moses: “The Mother of God’s Fifteen Days of August Has Arrived”

The Relationship Between Saint John of Damascus and the Theotokos Together With a Sermon on Her Dormition

The Relationship Between Saint Gregory Palamas and the Theotokos Together With a Sermon on Her Dormition

The History of the Small Paraklesis (Supplication) Canon to the Theotokos

The History of the Great Paraklesis (Supplication) Canon to the Theotokos

The Lamentations of the Dormition of the Theotokos

God Guides the Humble


Celebrations In Israel

The Feast of the Dormition at the Tomb of Mary in Gethsemane

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