Assumption of the Blessed Virgin Mary: date, traditions, what to ask for in front of the icon and what not to do on this holiday. The icon "Assumption of the Blessed Virgin Mary": what helps believers The miraculous icon of the Assumption of the Blessed Virgin Mary
Orthodox iconography is unusually multifaceted. A special place among the shrines is occupied by images dedicated to church events and holidays. Almost every important fact in Christian history is dedicated to a certain icon.
Orthodox icon painters could not ignore the feast of the Assumption of the Most Holy Theotokos. An amazingly beautiful icon is dedicated to him, undoubtedly deserving attention both from art historians and among believers.
So, the composition includes the following elements:
- In the center: a bed covered with a cloth, on which the body of the Mother of God is located.
- Before the bed: grieving apostles.
- Behind the bed: Jesus Christ leaning over the body of His Mother, and holding Her soul in her hands (depicted as a newborn wrapped in cloth).
- Angels fly over the Lord and the soul of the Mother of God.
All these elements are necessarily included in each icon of the Assumption of the Blessed Virgin Mary. You will learn about what they pray before this image in the next part of the article.
We also note that there are several different iconographic types of the image of the Assumption of the Virgin Mary. Some of them are significantly enriched with other elements, others are more modest. The appearance of the image of the Assumption on the icon depends on the personal preferences of the icon painter, on the era in which he lived, and many other factors. However, undoubtedly each of the icons of the Assumption of the Virgin deserves attention.
What to pray for before the image
In many Orthodox churches and on the icon of the Assumption of the Blessed Virgin Mary is located. What do believers pray for, standing in front of this shrine? There are no restrictions on petitions (except, of course, sinful requests). However, it is known that traditionally Orthodox believers ask for help in front of this shrine in such situations:
- Healing diseases (mental and bodily).
- Strengthening faith.
- Giving virtues and getting rid of sins, addictions and so on.
- Justification in case of slander, denunciation of untruth.
- Instructions for the dying.
If you don't see your request on this list, don't worry. In any case, you can ask for the prayerful intercession of the Virgin. You can do this both in an Orthodox church and at home.
We remind you: it is necessary to pray not only being in a difficult life situation or having problems. Do not forget to thank the Most Pure Virgin for her heavenly intercession and in joyful life moments. It is definitely worth it if your request, expressed in prayer reading, has been fulfilled. You can also follow the pious tradition and order a prayer service before the icon of the Assumption of the Blessed Virgin Mary. How does prayer before the image help? To summarize: any pious request, if the Lord so pleases, will be fulfilled.
However, much still depends on the sincerity and faith of the one who prays. Pray with your soul and diligently, then the Blessed Virgin will surely hear you.
The image of the Mother of God has long been revered by Orthodox people after the icons of the Lord Jesus Christ. More than 700 variations of icons are dedicated to the Virgin Mary, but, as it is said in the legend about Her life, there are as many images of the Virgin as there are stars in the sky.
Among Her famous faces, a special place is occupied by the icon of the Assumption of the Mother of God, which is venerated annually on August 28.
Description of the icon
In the middle of the icon is a deathbed, on which the body of the Most Holy Theotokos lies. It is covered with crimson cloth, which is not accidental. Crimson at all times was considered a symbol of the power of emperors, therefore, on the icon, this color indicates the royal dignity of the Queen of Heaven. The purple sandals worn on Her feet also have their own rationale - only eminent Byzantine emperors could wear such shoes.
The meaning of the crimson on the icon of the Assumption means that the power of the Mother of God is incomparably higher than that of the most powerful royal persons.
The bed of the Virgin is surrounded by the apostles, among them John and Peter. Peter holds a censer in his hands and fumigates the Most Pure Body with incense. John mourns the Mother of God, bending over Her body.
Often the icon depicts St. John of Damascus. It was he who sang the Queen of Heaven in his charitable works.
About other icons revered in Orthodoxy:
A candle burns in front of the bed, but on other compositions, instead of it, there is an image of a pair of severed wrists, and a sinner with severed hands stands near the bed. He is Athos, the one who in disbelief tried to overturn the bed, but he was miraculously stopped by the sword of an angel.
By the way, the angel himself with a raised sword is often depicted standing near Athos.
Next to the bed stands the Savior Himself. He is surrounded by a huge halo, announcing His Divine Glory. In His arms lies a baby in swaddling clothes. He is the soul of the Most Pure Virgin, whom Jesus will soon ascend to heavenly abodes. The angels surrounding the Creator rejoice, meeting the Queen of Heaven.
The Assumption event takes place in a room with many columns, arches and other architectural elements.
Assumption of the Blessed Virgin Mary
History of the Dormition of the Virgin
Tradition says that from the moment of the crucifixion of her Son, Mary often came to Golgotha and offered prayers to Heaven at the tomb of Jesus.
It happened that one day, during a prayer, the Archangel Gabriel appeared to the Mother of God and informed Her of her imminent death. The news for the grieving Mother was joyful and meant a quick meeting with her beloved Son. Therefore, the last days of her earthly life, the Blessed Virgin lived in unceasing prayer to the Lord, calling on all Orthodox Christians to follow her example.
Important. At the moment of the departure of the soul of the Most Pure Virgin, Jesus Christ Himself appeared to the deathbed of the Mother. He was surrounded by a host of heavenly angels and archangels.
The body of the Blessed Virgin was buried in the family tomb, next to her parents and husband. The burial ceremony itself was very solemn and was fenced off from the outside world by an invisible wall. And the infidels who tried to prevent the burial of the body were severely punished.
Mary's tomb was tightly closed with a huge stone. Three days after the funeral, the Apostle Thomas visited Jerusalem. He was eager to say goodbye to the Mother of God and attend Her burial, but he was too late. In tears, he begged Christians to open the grave in order to contemplate the Most Pure One for the last time.
But when the people moved the stone away and entered the tomb, a miracle was revealed to them - there was no body in it, and only Mary's funeral robe lay in its place. After all, the Lord Himself took the mother's soul into His hands, and together they ascended to Heaven.
On the same day, the apostles gathered at a common table to celebrate the resurrection and ascension of the Blessed Virgin. And then the Most Pure One herself appeared to them and proclaimed: “I am with you!”. And to this day, the Mother of God is invisibly next to every believer, protecting him and fulfilling heartfelt petitions.
On this day, festive services are celebrated in churches, the clergy put on blue vestments. With special solemnity, the feast of the Assumption is celebrated in Gethsemane, at the burial place of the Blessed Virgin.
About other Mother of God holidays:
The sacred shroud of the Mother of God, surrounded by burning candles, is kept in the monastery courtyard. Before her, from the beginning of the feast of the Transfiguration of Christ, the service of prayers, akathists, liturgies and evening services begins.
At 2 o'clock in the morning before the day of the Dormition, the rector of the Gethsemane Metochion celebrates the Divine Liturgy, and at the end of it, a prayer service is read before the shroud. After that, she is solemnly transferred in procession to Gethsemane.
Members of the Russian clergy in Jerusalem annually participate in this event. The procession is always accompanied by a huge number of pilgrims from all over the world. The procession arrives in Gethsemane at sunrise, and a shroud is laid in the stone cave, where the Most Pure Body of the Mother of God used to lie.
On the morning of the day of the Assumption, the rite of the burial of the Virgin is performed. Bishops, monks, clerics and many Orthodox people go through the narrow streets of the holy city to Gethsemane.
The funeral procession sings the prayer canon to the Theotokos. On the celebration of the feast, the shroud is returned by the same procession back to Jerusalem in its Gethsemane Compound.
Great meaning of the image
Important. The icon of the Assumption of the Mother of God marks the truth that death is not the end of a person's life, but a transition to the heavenly world.The death of the Virgin is not the departure from the life of an ordinary person. The soul and body of the Most Pure Virgin went to Heaven to the Savior, and not to the damp earth.
On the lower part of the image, it is indicated to mankind that the path to Salvation lies through sorrows, after which Eternity awaits each righteous person, where the Blessed Virgin Mary was the first of the people to ascend. Therefore, it is recommended to read the icon of the Assumption from the bottom up in order to correctly interpret what awaits a righteous Christian after bodily death.
Holy Help from Heaven
Prayer before the image helps believers overcome the fear of death, because it describes a vivid example of what awaits each of us with faithful observance of the rules of church life.
- The Mother of God prays before Her Son for every person, helping to recover even from the most serious ailments;
- She guides the lost souls on the true path, so that after death every person could be in the Kingdom of Heaven;
- Mary helps to get rid of misfortunes, grants peace of mind, helps in business, protects on the way.
In addition to praying in the church, you can order a prayer service before the icon, after writing notes with the names of those people for whom you need to pray.
The notes themselves should be submitted to the church shop before the start of the prayer service. Names should be written in Orthodox spelling and in the genitive case, they should answer the question “who?”, For example: about the health of Mary, Demetrius, Julia, Sergius.
Important. The Church prays only for people baptized in the Orthodox faith, i.е. for those over whom the Sacrament of Baptism was performed.
The Mother of God is all-forgiving and is the Heavenly helper to all living things!
Prayer before the image of the Assumption should be done with understanding and sincere faith in the fulfillment of what is asked for. The request must come from the very depths of the heart, just as a child calls for the help of his mother. In this case, the Mother of God will not hesitate to help Her lost child in trouble.
Watch a video about the Assumption of the Virgin
- autumn Easter, how to prepare for it and how to spend it, Archpriest Artemy Vladimirov tells about the event of the holiday.
The main and greatest monastic laurels and monasteries in Russia are named after the Dormition
Quickly, as it always happens, alas, the grace-filled, bright, serene, sometimes, however, interspersed with autumn rain, days of the Assumption Lent flew by. Behind was the imperishable radiance, the non-evening light of the holiday. And now - the Assumption - the autumn Russian Easter, as this wonderful day is called. It is remarkable that our people consider the Dormition of the Mother of God to be a special celebration. Otherwise, why are the main and greatest monastic laurels and monasteries named after the Dormition? Assumption Pochaev Lavra, the lot of the Mother of God on earth - the Assumption Kiev-Pechersk Lavra, the main temple of the Trinity-Sergius Lavra - in honor of the Assumption of the Virgin, the Pskov-Pechersky Assumption Monastery, where these days are so solemn and beautiful that almost half Russia in order to help the monks and workers of the monastery lay out a path of fresh flowers along which the priesthood will carry the ancient miraculous icon of the Blessed Virgin Mary. However, in any parish church, dear friends, if you want to express love for the Queen of Heaven in an outward way, you can take part in this holiday. I'll show you exactly how to do it.
Work hard for the Mother of God - take part in laying out a path of fresh flowers, along which Her icon will be carried
By the Assumption, the temple is usually decorated with white lilies and roses. Lilies frame the very icon of the Assumption, in vases these regal flowers are fragrant with a delicate aroma, creating a special atmosphere. In the center of the temple there is a shroud with the image of the Mother of God, who had just given Her immaculate soul into the hands of Jesus Christ, who appeared to Her, as is typical for the Son of God, who during his earthly life was in complete obedience to His Parent, until He went out on a public sermon . So, according to prosperity, at will and volition, bringing one, two, three lilies or roses to the temple, you will feel that imperishable beautiful paradise flowers open in your heart by themselves, which earthly withering will not touch, because the Mother of God none of Her benefactors, those who honor Her virginity and Her heavenly glory, do not leave without consolation, without help, without reward. If you happen to be in some Russian monastery - the Tolga Convent on the banks of the beautiful Volga, in the Pskov-Caves Monastery I mentioned, I suggest you take part in laying out the path. In Pechory, in a few days, they begin this holy work, and, of course, with clean hands, and most importantly, with clean thoughts. If one of you wants to quit smoking, but cannot part with an evil passion that has eaten under the skin like a poisonous larva, if you are tired of your own irritability or are struggling with despondency, if you want to acquire those qualities that the Queen of Heaven Herself shines with … And She, remember, exuded grace all over. Her lips were anointed with peace and reason, her heart was never troubled by any thought of hostility. Friendly, smiling, quiet and laconic, She knew how to comfort each person who came to Her, according to his age: she was tender with babies, like a mother; respectful to old people; young men she chaste in one of her outward images, for the atmosphere of virginity hovered over her; spouses accustomed to abstemious living with mutual concern for each other; for the apostles, she was a teacher, thanks to whose instructions they were not embarrassed by any persecution and malice, Jewish or pagan, but with great boldness they glorified the risen Lord and preached the news of His resurrection from the dead.
So, taking part in this sweet earthly deed, in these chores of decorating the monastery, laying out a path of fresh flowers, pray mentally: “O Lady Mother of God, I want to be Your pure son ... grant me the grace to be Your pure daughter ... help me return home , to the circle of household members, to their dwelling, changed / changed so that the mind is not darkened by earthly fuss, the lips are not mired in condemnation and idle talk, and the heart has finally learned to preserve that blessed peace, those peace and quiet that it is imbued with here, in Your abode . Mother of God, I will work a little and decorate this path along which the priesthood will pass, holding the icon of the Assumption in their hands, and You help me, because I was tormented by pressure, its fluctuations, sometimes thick, sometimes empty, ischemia, palpitations, torments me and migraine, and gout…” – each of us, dear friends, as you well know, has his own set of infirmities, his own medical record. The doctor is far away, the medicines are expensive. Of course, we do not cancel therapy at all, what medicine prescribes for us. But on the Dormition Days, we deeply believe that the Mother of God will stretch out Her invisible right hand to us, touch Her tender, imperishable fingers to the aching body and wounded soul, and we will gain the strength and strength that people gained who touched with faith the bed of the Mother of God then, in Jerusalem, in the first century after the birth of Christ.
According to legend, the Queen of Heaven passed away at the age of 70 years old. I would like, dear friends, to remind you that a few days and hours before the Lord called His Most Pure Mother to heavenly villages, on the Mount of Olives under the shade of olives, where once Her Son and God spoke with intimate, lofty conversations, with the teaching of Kingdom of Heaven to the apostles, the Mother of God kneeling, irrigating Her face with tears, prayed to the Lord Jesus Christ that He would release Her soul from the body and release Her from the visions of unclean spirits. Such was the humility of the most honest cherubim and the most glorious without comparison seraphim, Who by Her purity surpassed the angels and amazed heaven with her moral perfections. Such was Her humility, Her modest self-esteem, that She asked the Creator to forbid the fallen spirits from accessing Her immaculate soul. The Queen of Heaven knew that the ascent from earth to heaven is the last test, a test that we will certainly pass with you, one sooner, the other later, but we all must die once and appear at the Judgment Seat of Christ. That is why the feast of the Assumption is very important for each of us.
If we give ourselves the trouble not to be late for the vigil and, like a candle spreading light and warmth, we will pray at the shroud of the Mother of God, looking at Her radiant face, contemplating this beauty of lilies and roses; let us proceed to the Divine Mysteries at the Dormition Liturgy, and having communed, we will preserve the solemn mood of the heart, we will not allow any worldly malice, vain curiosity, intemperance in food and drink, gossip of other people's shortcomings to steal the beads of Divine grace from our hearts, then, undoubtedly, will intercede for us at the hour of our own death. Read the Canon at the end of the soul (it can be found in large prayer books), and you will see how these words are pronounced from the face of the dying: “O Queen of Heaven, I tremble and do not know where to turn my eyes: evil spirits frighten me and try to drag me to the bottom of hell, but you, like a meek dove, spread your grace-filled wings over me. Receive me as Your child, shelled from all sides, stung by demonic cackle and laughter, protect me from these predatory dogs and birds, but send me guardian angels who will elevate my soul to the gates of Heavenly Jerusalem, and by Your intercession, let me be able to see Christ the Savior and enjoy His face, so that the dark forces were crushed and did not find in me a single flaw and dark part. So, dear friends, it behooves us to pray in advance. Who is warned is armed. The one who honored the Dormition of the Theotokos will himself be honored by the Virgin Mary and will not be put to shame at the hour of the Exodus.
And if, God forbid, one of us becomes hardened, loses faith, begins to defile the lips with unclean swearing, the hated Queen of Heaven, corrupts himself with carnal sins and remains unrepentant, then isn’t it said about such unfortunate ones: “The death of sinners is fierce”?
The Feast of the Dormition is for us the best preparation for our own death.
That is why the feast of the Dormition serves us, dear friends, as the best preparation for our own death and at the same time gives us hope that God, through the intercession of the Mother of God, will add to us hour by hour, day by day, month by month, year by year, so that we, having repented of all their sins, they glorified the name of the Lord with deeds of repentance, deeds of faith and love.
Returning to the historical outline of the feast of the Assumption, let us recall that the Archangel Gabriel appeared to the Virgin Mary in the Garden of Gethsemane, the one who, from her tender years, from her young nails, infantile swaddling clothes, spiritually led the Mother of God Mary and marked the main milestones of her life with his presence. It was from his hands, according to legend, while in the silence of the Jerusalem temple, the Queen of Heaven once ate the immaterial heavenly bread every day. Archangel Gabriel, as you remember, the Immaculate Virgin Mary about the wealth of God's Providence - that, in the event of Her humble consent, the Spirit of the Lord will descend on the Virgin and weave under Her heart in an immaculate womb a beautiful Fruit - the Holy Son of God, in whose face it is wonderful unite humanity and divinity. And here, shortly before the Dormition, the Archangel Gabriel appears to Mary the Theotokos, who had already labored in establishing the Church of Christ on earth, who had already visited Athos, when idols fell and demons fled in horror from this lot of the Virgin. And the archangel handed over a luminiferous paradise branch, which became a sure sign of notification of Her approaching blissful death.
Tradition testifies - who does not believe or wants to verify, please read the detailed narrative about the feast of the Assumption by St. Demetrius of Rostov - it can be in Russian, it can be in Church Slavonic, it can be in English, as you like - that this branch was placed in the Zion chamber , near the bed, where the Most Pure Virgin lay down with a luminous face, having managed to give Her blessing to the apostles, gathered in the Zion chamber by the invisible power of God at the hour of Her departure. The unbelievable, the impracticable happened: it was as if the roof of this building was opened, and in Heavenly Glory, the resurrected Christ, surrounded by archangels and angels, appeared here, stepping on the stone slabs of this room, and took into His hands, like a pure, immaculate dove, the soul of the Most Holy Theotokos. Look at the icon of the Assumption, and you will see: the Queen of Heaven lying down, Her virginal and incorruptible body, and above Her in a mandorla, that is, surrounded by heavenly powers, is the Son of God, and in His arms is like a child swaddled with clean linen swaddling clothes. What is this child? And this is the soul of the Most Holy Theotokos, never separated by word, deed, or even thought from the Heavenly Father.
On this, dear friends, we probably need to complete our reflection, because we are all children of God. All ages are submissive to Divine love. And it is best to enter the feast of the Assumption under the vaults of the temple with a child-believing soul, mild, joyful, friendly towards everyone, forgetting completely insignificant and unnecessary insults, getting rid of suspiciousness, shaking off the ashes of despondency from your feet, so that, with hot sighted faith, love trembling and hoping for the heavenly help of the Mother of God, approaching Her icon, hear the words of the Assumption troparion: “In the Assumption of the world, you did not leave the Mother of God.”
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Description of the icon of the Assumption of the Blessed Virgin:
The icon is dedicated to the twelfth (one of the twelve) feast of the Dormition of the Most Holy Theotokos. After the Ascension of Christ, the Mother of God remained in the care of the Apostle John. Often She came to pray at the Holy Sepulcher of the Lord. On one of these visits to Golgotha, during a prayer, the Archangel Gabriel appeared before Her and announced Her imminent relocation from earthly life to eternal life.
The Mother of God accepted the news of the imminent meeting with Her Son with joy and asked the Lord to gather the apostles for Her death, preaching the Gospel at that time in different parts of the world. And Christ indeed miraculously gathered the apostles to the bed, on which the Mother of God, preparing to depart into the other world, was reclining.
And so everyone saw how Christ descended in the radiance of divine light, surrounded by a multitude of Heavenly Powers, and the Most Holy Mother of God gave her soul into His hands. The Blessed Virgin was buried in Gethsemane. Tradition tells of many miracles that accompanied the burial of the Most Holy Theotokos. Crowds of people followed Her body, which did not please the Jewish leaders and priests.
One of the Jewish priests, named Athos, grabbed the coffin with his hands to overturn it, but an angel, invisibly following the coffin, cut off his hands. Athos, in repentance, fell on his knees in front of the tomb, asking for mercy, and the Apostle Peter healed him. This scene is depicted on some icon lists. In the middle of the bed, the Savior is depicted, having taken the soul of the Virgin.
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Akathist to the Assumption of the Blessed Virgin Mary
Kondak 1
Chosen from all generations of the Mother of God and Queen, ascending from earth to Heaven, reverently singing about Your most honorable Assumption, we bring Your servants, the Mother of God. But you, as if having a victory over death, free us from all deadly troubles, let us call Thee: Rejoice, O Joyful One, who does not leave us in Your Assumption.
Ikos 1
The intercessor angel was sent to quickly tell the Mother of God to Her ascension and bring the presentation to Her of Her Son and God, shining brightly about Her and standing, calling such: Rejoice, overjoyed Mother Tsareva; Rejoice, Heavenly Queen, Mother of God and Lord of Heaven and earth. Rejoice, favored by the majesty of the coming to Thee of Thy Son and God; Rejoice, exalted by the announcement of Your departure to the Son. Rejoice, chosen by God from all generations; Rejoice, holy receptacle of the Word of God. Rejoice, fulfillment of the prophetic prophecy; Rejoice, most honorable crown of an Apostle. Rejoice, adornment of the saint and kindness of the priest; Rejoice, ruler of fertilizer and power. Rejoice, elevation of God-wise monks to the Kingdom of Heaven; Rejoice, opening the gates of paradise to the Christian race, blessed by Thee. Rejoice, O Joyful One, who in Thy Dormition does not leave us.
Kondak 2
Seeing the face of the Apostles, with an omnipotent wave from the end of the earth on the clouds presented themselves to Your Most Honorable One, Immaculate. Dormition, hierarchs: Dionysius - the heavenly mystic, Hierotheus marvelous and Timothy with the Divine honor of the priesthood I bow to God: Alleluia.
Ikos 2
Reasonable all creation, the oldest rank of angelic officials came with their Tsar, Even in His most life-giving hand, the soul of His Mother is pleasant; Peter, warm in faith, with tears, said many things to Her, calling: Rejoice, to the worldly, Mother of the Creator of the world, ascending; Rejoice, to the most heavenly, the most spacious of the heavens, which is landing. Rejoice, thou who hast sanctified the fourfold elements by thy ascension; Rejoice, thou who gladdened those in heaven by thy passage. Rejoice, in the Jerusalem of the Mountain, beautiful, accepted; Rejoice, having joyfully entered the temples not made by hands. Rejoice, Cherubim and Seraphim Queen; Rejoice, Lady of the Archangels. Rejoice, refuge of the faithful and deliverance; Rejoice, help and protection to your heritage. Rejoice, for the whole world of Christians to God the Intercessor; Rejoice, all-good Giver of all blessings. Rejoice, O Joyful One, who in Thy Dormition does not leave us.
Kondak 3
The power of the Most High to snatch Thomas from India, for some God’s will I won’t be his in the most honorable Dormition of the Mother of God, and present to Her living coffin, who, Who has reposed to see, has ascended to Heaven with the body and, believing, cry about this: Alleluia.
Ikos 3
Having in himself the thought of a disciple, as if by God's gaze he would not be able to lead the Mother of God with the others together, rejoicing about Her immortal Assumption, this crying out to Her: Rejoice, receptive hand of Your Son from the earth; Rejoice, thou who ascended to the highest to enjoy His glory. Rejoice, escorted from all angelic officials to Gornyaya; Rejoice, risen by the Cherubim to the heavenly and under heavenly places. Rejoice, in the Heavenly gates from the oldest Forces, magnificently lifted up with songs; Rejoice, from all heavenly citizens surrounded and blessed. Rejoice, earthly Heaven, exalted to the Mountainous village; Rejoice, Throne of the Lord, ascended from the earth into the Kingdom of Heaven. Rejoice, our intercession and strong intercession; Rejoice, guarantor of salvation for the sinner. Rejoice, Christian Queen and according to God the Hope of the Heavenly Kingdom; Rejoice, Mother of the Life, and according to the Lord we have the hope of eternal life. Rejoice, O Joyful One, who in Thy Dormition does not leave us.
Kondak 4
Having a storm inside, Affoniy of the thoughts of the unfaithful and in vain God-bearing Apostles to the Mother of God, the Honorable Body, all-honorably carried to the tomb, rush to refutation; suddenly, when, with blinding eyes, his hand was taken away to the bed, stuck to the bed, by faith the Mother of God confessed, crying out to God: Alleluia.
Ikos 4
Hearing the mysteries and seers of the Word of the Angels, singing with supernal songs at the burial of the God-pleasing body of the Mother of God, and the honor of giving as God-pleasing, pardoning according to the hymn, saying: Rejoice, having received the good news of Your passage into the Kingdom of Heaven; Rejoice, thou who didst receive the joyful paradise from the evangelist Gabriel. Rejoice, enlightened cherubic multitude; Rejoice, thou who didst rejoice the glorious seraphim nature. Rejoice, foreshadowed by the patriarchs; Rejoice, foretold by the prophets. Rejoice, for you soon noticed the evil insolence of Affoniev; Rejoice, thou who gavest healing to the same. Rejoice, converting Affoni's disbelief into faith; Rejoice, faithful confession of that one. Rejoice, bringing up to Heaven the love and faith of those who have; Rejoice, saving by faith those who call on Your name. Rejoice, O Joyful One, who in Thy Dormition does not leave us.
Kondak 5
Divine stars, Holy Apostles, in the heavenly scattering for the sake of the Gospel, exalt the former in the clouds, in the breadth of the air, to the burial of the Mother of the Lord, Yuzhe with stumps and songs, with the immaterial cry: Alleluia.
Ikos 5
Seeing the God-seers of their Lord, in the hands of the Matera, they received their soul, and having understood the Lord That, cherishing the sacred words with songs, bless Yu: Rejoice, Queen, who carried the King over all; Rejoice, and the very hand of His Son is worn. Rejoice, royal sceptre in Christ's right hand; Rejoice, in Noah's hand is a branch of a dove. Rejoice, rod of Aaron, incorruptible; Rejoice, unfading krine, flourishing immortality. Rejoice, God-Father David's God-inspired spring; Rejoice, thou who didst raise the word of his prophecy, the psalter and the beautiful harp. Rejoice, animated sanctuary of the Lord's bow; Rejoice, resurrected our belly into the rest of the Lord. Rejoice, tabernacle, overshadowed by the Cherubim; Rejoice, Holy of Holies, spoken by the Seraphim. Rejoice, O Joyful One, who in Thy Dormition does not leave us.
Kondak 6
The preachers of the God-bearing Apostles, after departing to the most peaceful Mother of God in the common village, there used to be an ordinary meal and an offer of a piece of bread in the Name of the Lord, exalting, suddenly from above the Mother of God the Queen, who came with the luminiferous Angels, who was sighted and who gave peace to those from the Son and God, having heard, exclaiming about this : Alleluia.
Ikos 6
Ascend to us the Sun of Truth, Christ God from Your most pure beds, by the will and prudence of preaching through the Apostles, enlighten the world and glorify Thee, Mother of God, from generation to generation. The same and we all appease Thee, crying out to Thee: Rejoice, Blessed from all generations forever; Rejoice, merciful and merciful towards people. Rejoice, thou who didst fulfill the promise to the disciple's face; Rejoice, having given peace to him by your visitation from your Son and God. Rejoice, all-desirable saints sweet sight; Rejoice, O reverend mothers and virgins of saints, all-merry joy. Rejoice, transient heavenly village of the righteous; Rejoice, visiting all in the glory of those who are in heaven. Rejoice, beginning of human salvation; Rejoice, fulfillment of all good wishes. Rejoice, according to God, the King of kings, the Mother of God Queen; Rejoice, according to the Lord of lords, our Master, Lady and Mistress. Rejoice, O Joyful One, who in Thy Dormition does not leave us.
Kondak 7
Those who want to enter with faith into Your holy temple, Mother of God, you save and glorify Thee from all misfortunes and troubles; the same and to the faithful people who bless Thee, grant victory to the resisters and give us all petitions for the salvation of us, praying to You about this and singing to God: Alleluia.
Ikos 7
Show a new creature, appear to us, the Creator of all, the Lord by Thee, Mother of God. You have a kindred providence for us to Him, who honestly honor Your most honorable Assumption, receive the crying of You crying out: Rejoice, Mother of God, chosen from the earth; Rejoice, exceeding earthly and heavenly. Rejoice, thou who overcame the grief of the Cherubim and Seraphim; Rejoice, the face of the student with a cloud to the burial of Thy copulation. Rejoice, for Thomas, after your burial, by the power of God, has presented a fairer amount; Rejoice, through him you have assured Your transcendence to Heaven with the flesh. Rejoice, adorned with the beauty of all virtues; Rejoice, most beautiful than the sons of men, your Sons numbered. Rejoice, like a phoenix, prospering with resurrected flesh; Rejoice, multiplied like a cedar in heavenly Lebanon. Rejoice, tree of life, planted in the midst of heaven above; Rejoice, thoughtful ark exalted in the Mountain from the flood of death. Rejoice, O Joyful One, who in Thy Dormition does not leave us.
Kondak 8
It is strange in the highest leading Thee, the Chosen One, like the sun, the Lady, inside the heavenly inconceivable beauties and inexpressible kindnesses, touchingly to the Son and God, I hold His hand, ascended and joyfully bowed to His life-giving right hand, about this we constantly cry out: Alleluia.
Ikos 8
All the former grief was taken to Heaven and, leaving no earthly ones, the Mother of God, the hand of the Son is carried, in an inaccessible vnida, in that city, all-luminous and beautiful, Jerusalem above, the Cherubim are standing with all the heavenly powers, even if this one hears singing: Rejoice, even the most holy soul dwells in the highest all-bright Zion; Rejoice, Eyazhe and the imperishable body there with the soul are glorified in abundance. Rejoice, having entered the throne city of Samago the Almighty; Rejoice, thou who ascended into the beautiful paradise of the Most High Planter. Rejoice, you who were carried into the city, founded from the stones of the all-luminous; Rejoice, introduced into the fence, defended by the howls of the powers above. Rejoice, taken above the Heavens into the splendor of God; Rejoice, venerable one above all immaterial minds. Rejoice, bringing to your Son and God the prayer of the faithful; Rejoice, and Yourself unceasingly at the Throne of Your Son and God praying for all. Rejoice, Intercessor to God, saving the world; Rejoice, Intercessor, gifted to the Christian race by God. Rejoice, O Joyful One, who in Thy Dormition does not leave us.
Kondak 9
Every angelic nature exalts Thee, O Theotokos, but give birth to all of humanity, Mother of God, we glorify and honor Your most honorable Dormition, Queen: For the sake of the heavenly earth, they copulate, according to the singing of God: Alleluia.
Ikos 9
We now see the vetiances of the Divinely prophesied prophetic sayings about You, O Mother of God, who truly gave birth to God in the flesh to us. The same sacrament of the word of God, believing, we cry out: Rejoice, the law and the prophets, chiefly perfect; Rejoice, star of Jacob, prophesied by Balaam. Rejoice, bed of the Great King, prophesied by Solomon; Rejoice, fleece irrigated by Jesus, formed by Gideon. Rejoice, Burning Cupino, foreseen by the legislator; Rejoice, holy city, foreseen by the husband of desire. Rejoice, heavenly ladder, foreseen by Jacob; Rejoice, impenetrable door, foreseen by Ezekiel. Rejoice, sun of the village of Christ, presented by the psalmist; Rejoice, sacrament, multifariously named prophets. Rejoice, prophetic verb of all those who were foretold about You, who brought the end; Rejoice, thou who didst accomplish all the highest scrutiny for the salvation of the world. Rejoice, O Joyful One, who in Thy Dormition does not leave us.
Kondak 10
Save the world, even though the Lord from the earthly Thy kind chose to be His Mother and, for our sake, being a man, ascend, from nowhere down to Heaven from the earth, and raise You with Himself to stay in eternal glory and co-reign with Himself, the end not having, Temzhe, like God, hears from everyone: Alleluia.
Ikos 10
Thou art a wall to the faithful, Virgin Mother of God, and an intercession to all who resort to You, for the Creator of Heaven and earth, passed from You in flesh, Most Pure One, in spirit and body in Heavenly You sat down, to the nearest intercession for all, invite them to teach: Rejoice, city of the King Great on the top of the heavenly mountain; Rejoice, wall and cover, not hiding from our flow. Rejoice, aiding the faithful against enemies; Rejoice, victorious Agarian invasion. Rejoice, immovable preservation of pious faith; Rejoice, destruction of heretical regiments. Rejoice, joy and peace in the world; Rejoice, straightening out the all-destroying hell. Rejoice, fair crowning of those militant against the flesh with chastity; Rejoice, all-honorable glorification of martyrdom. Rejoice, venerable work Intercessor of blessed repose; Rejoice, grieving monk Giver of eternal joy. Rejoice, O Joyful One, who in Thy Dormition does not leave us.
Kondak 11
Singing any God-inspired song does not suffice from us to the praise of Your all-honourable Assumption, All-Praiseworthy Lady, Queen Theotokos, but we fervently offer You, like the Mother of the King of all, our humble prayer, with Heavenly chinmi singing to the One worthy of glorifying Thee: Alleluia.
Ikos 11
The light-receiving candle of the true Light appeared to us on earth, enlightening souls and instructing those who honor Your all-honored repose to the Divine mind, let us sing Thee: Rejoice, unquenchable candle of immaterial fire; Rejoice, unsetting dawn of the Light of the non-evening. Rejoice, moon, shone from the Sun of truth; Rejoice, lightness, holy in darkness. Rejoice, lampstand, placed above the candlestick; Rejoice, source of life, brought out of the grave into the light. Rejoice, Mother of the Smart Light, enlightening the pious souls; Rejoice, Mother of all God, who consoles the embittered souls. Rejoice, giving unshameful end to those who trust in Thy belly; Rejoice, God's property and Your servant at the Judgment of Your Son at His right hand. Rejoice, Blessed One, for by Thee blessed are we and we, who are the Imams of Thee; Rejoice, Blessed One unto generation and generation, for the Lord is with Thee, and with Thee with us.
Rejoice, O Joyful One, who in Thy Dormition does not leave us.
Kondak 12
The grace of the high-throne glory, bestowed in heaven on the Mother of God, honored by her graying at the right hand of Her Son and God, seeing the minds of the mountains, lifting the Thrones and Powers, surrounding the Beginnings and Powers, falling in fear of the Cherubim, Seraphim and Domination, from the Archangels and Angels crying: Alleluia.
Ikos 12
Singing Your all-honorable Assumption, we praise all to Your heavenly ascension, the Queen of the Mother of God. You sanctify, glorify and save all who sing to You with love: Rejoice, having cleansed the earth with Your pure feet; Rejoice, having sanctified the air with Your ascent to Heaven. Rejoice, having ascended the circle of heaven; Rejoice, seeing all the unspeakable kindness. Rejoice, sitting in glory on the throne of Your Son and God; Rejoice, ever reigning with the Son and God. Rejoice, beauty in the right hand of the Lord, adorning the blessed Thee of all those in Heaven; Rejoice, rejoicing in the hope of all earthly people in Thee. Rejoice, clothed in the sun, shining with grace and glory throughout the universe; Rejoice, thou who promised to save and save all those who call upon Thee in heaven. Rejoice, revered Mother of God from Christian families and named Mother of God; Rejoice, glorious and Orthodox glorious from all the pious from the rising of the sun to the west. Rejoice, O Joyful One, who in Thy Dormition does not leave us.
Kondak 13
O All-Singing Mother of the Immortal King of Heaven and Earth, Christ our God, living even after death, accept the present offering of Your all-honorable Assumption from us, in this life and in our mortal Assumption, deliver us from all misfortunes, troubles and torment and the Kingdom of Heaven us, Queen vouchsafe those who cry for Thee: Alleluia.
(This kontakion is read three times,atem ikos 1 and kontakion 1)
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The Assumption of the Blessed Virgin Mary: the Iconography of the Feast in the Art of Byzantium and Ancient Russia
The feast of the Assumption of the Blessed Virgin Mary is bright and joyful for every Christian. On the day of the blessed death of the Mother of God, all mankind found a Prayer Book and a Heavenly Intercessor, an Intercessor before the Lord. The meaning of this great celebration is determined by the church charter - this Mother of God holiday has not four ordinary days of afterfeast, but eight, the same number as one of the greatest master's holidays - Epiphany. The celebrated event is preceded by a strict fast, which, according to the degree of abstinence, ranks first after Great Lent.
Reliable information about the history of the feast of the Assumption begins only at the end of the 6th century. It is generally accepted that it was installed under the Byzantine emperor Mauritius (592-602). Apparently, until that time, the Assumption was a local, not a general church holiday in Constantinople. The establishment of the Assumption in the church calendar was facilitated by the growing veneration of the Mother of God, which the emerging heresies, including Nestorianism, could not shake.The Gospel says nothing about the earthly life of the Mother of God after the Ascension of the Savior. Church tradition has preserved information about Her last days. That is why the iconographic sources for the images of the Assumption in Byzantium, the Balkans and in Ancient Russia were the widespread apocryphal legends: “The word of John the Theologian on the Assumption of the Virgin”, “The word of John, Archbishop of Thessalonica”, as well as the oldest holiday word on the Assumption of the Jerusalem Patriarch Modest ( † 632), Words of Saints Andrew of Crete, Patriarch Herman of Constantinople, and three Words of Saint John of Damascus (all from the 8th century). The legends about the Dormition that have existed for a long time are not the same in their volume and differ in details.
The composition of the mature iconography of the Dormition belongs to the post-iconoclastic era. Two ivory plates date back to the end of the 10th century - for the setting of the Gospel of Emperor Otto III from the Bavarian Library in Munich and a plaquette from the Metropolitan Museum of Art in New York (ill. 1). The general composition of the Assumption scene in both monuments will become traditional for the art of Byzantium and Ancient Russia. The Mother of God is depicted in the center on the couch, on either side of Her are the weeping apostles, behind the couch stands the Savior with the soul of the Mother of God, depicted as a swaddled baby. In some Balkan monuments (the frescoes of the Church of the Ascension in the Zica Monastery, 1309-1316; the frescoes of the Church of the Virgin "Hodegetria" in the Pech Patriarchy, c. 1335), the soul of the Mother of God in shrouds will be depicted with wings.In icon painting, the composition has been found since the 11th century (an icon from the monastery of St. Catherine on Sinai), and has been part of the festive epistyles since the end of the 11th century (Deesis, twelve apostles and twelve feasts from the same monastery).
The Assumption of the Mother of God, like the Resurrection of Christ, symbolized the trampling of death and the resurrection to the life of the next century. The images of the Assumption have a complex liturgical interpretation. Thus, the bed with the body of the Mother of God is clearly likened to the throne in the temple, and the arrangement of the apostles in two groups, headed by Peter and Paul, on either side of it, is likened to their presence at the Eucharist and communion under two kinds. Christ behind the bed was the image of a bishop at a meal. The image in some monuments of the Apostle Peter with a censer in his hand indicated, perhaps, the incense of the holy gifts in the liturgy, and the image of the Apostle John, falling to the bed of the Virgin Mary, indicated a priest kissing the throne. Often in the scene of the Assumption, two or four bishops were depicted, along with the apostles, the coming of the Mother of God. These images of Saints Dionysius the Areopagite, Hierotheus, Timothy of Ephesus and James, brother of the Lord, who, according to legend, were present at the Dormition of the Mother of God, symbolized the communion by the bishop of the priests in the sacrament of the Eucharist. Angels flying in the scenes of the Assumption to Christ with covered hands, as if to receive holy gifts, seem to serve at the liturgy as deacons. According to tradition, the Assumption was depicted as an event taking place in the house of John the Theologian in Jerusalem - in the Zion Room, where the Descent of the Holy Spirit on the apostles had previously taken place. The stage is usually surrounded by architectural structures.
Since about the 11th century, an extended version of the iconography of the Assumption, the so-called "cloud type", has become widespread. In the upper part of the composition (for example, on a fresco from the Church of Hagia Sophia in Ohrid, Macedonia), the apostles are depicted flying to the bed of the Mother of God on the clouds. According to the "Word of John the Theologian", the apostles, whom the Blessed Virgin wished to see before her death, were miraculously caught up by angels from different countries and brought to Jerusalem, and the apostles Andrew, Philip, Luke and Simon Thaddeus were awakened from the tombs.The oldest example of the “cloudy Assumption” in Russia is an icon from the beginning of the 13th century, originating from the Novgorod Tithes Monastery (now in the State Tretyakov Gallery) (ill. 2). In the upper part of the icon there is a blue semicircular segment of the sky with golden stars and figures of angels carrying away the soul of the Mother of God. A rare and touching iconographic detail of this icon is red shoes standing at the foot of the bed of the Mother of God. This is a symbol of Her leaving the earthly path.
Most often, one or more burning candles are depicted at the bed of the Virgin, symbolizing a prayer to the Lord. On the Pskov icon of the Assumption of the first quarter of the 14th century (ill. 3), a jug-stamna inserted into a bowl is depicted at the bedside - this is one of the poetic symbols of the Mother of God, found in Byzantine and Old Russian hymnography. The Blessed Virgin is likened to a golden stave with manna from heaven, made at the command of Moses. The closest iconographic analogy to the icon in question is the fresco of the Cathedral of the Transfiguration Monastery in Pskov (mid-12th century) (ill. 4). In both monuments, the general composition is repeated, the poses of the apostles, the scene is flanked by high chambers, inside which weeping Jerusalem wives are depicted. However, the apostles do not have halos on the icon, and the "glory" - the mandorla of Christ - is held by the angels surrounding it.
In the 15th century, icons of the Assumption were widely distributed in Russia depicting the miracle of cutting off the hands of an angel from the wicked Jew Avfoniya (Athonia, in some sources - Jethonia) in the foreground, in front of the bed. Perhaps the popularity of the plot at that time and in the 16th century was associated with the struggle against heretical movements. For the first time, this plot was recorded in the fresco of the Church of Panagia Mavriotissa in Kastoria (the turn of the 12th-13th centuries), and in ancient Russian art - in the frescoes of the Snetogorsky Monastery and the Church of the Assumption on Volotovo Field.
In Russian icons of the Assumption of the second half of the 15th century - from the Assumption Cathedral of the Moscow Kremlin (c. 1479), from the Kirillo-Belozersky Monastery (1497, now in the Tretyakov Gallery), from the Assumption Cathedral in Dmitrov (end of the 15th century, now in the Andrei Rublev Museum) - a detailed iconographic scheme is presented. The apostles are depicted traveling on clouds, at the bed of the Mother of God - weeping Jerusalem wives, apostles and angels, in the foreground - the scene of cutting off the hands of Avfoniya. In the upper part of the icon, heaven is depicted, to which the Mother of God in “glory” is raised by angels. This detail is interpreted in the "Word on the Assumption" of St. Andrew of Crete: "The door of the heavenly gates has risen in order to receive into the kingdom of heaven ... the Heavenly Door of God." Examining the icon from the Assumption Cathedral (ill. 5), E. Ya. Ostashenko notes the drawing and color of the "glory" of the ascending Mother of God, which has no analogies in other monuments. Instead of the traditional blue hues, here the outer outlines of the "glory" consist of two shades of red, while the inner parts include a radiance with short rays. Apparently, the red color of the “glory” and the rays inside it are associated with a number of poetic images of the Mother of God, for example, with the image of the “Woman clothed in the sun” (Rev. 12: 1) and the image of the Church, which dressed itself as the “Sun of Truth - Christ”. A feature of the above-mentioned icon of the Assumption of 1497 from the Kirillo-Belozersky Monastery is the depiction of the episode with the presentation of the Mother of God of her belt to the Apostle Thomas. According to one of the legends about the Assumption, Thomas arrived late, when the Mother of God was already ascending to heaven, and received a belt from Her hands. Joining the rest of the apostles, he told them about the meeting with the Mother of God, thereby testifying to Her ascension to heaven.Along with the developed and detailed iconographic types discussed above, at the same time a short version of the iconography of the Dormition was also widespread. Thus, in the Russian Museum there is a 15th-century Novgorod icon (ill. 6), which lacks images of angels flying on the clouds of the apostles and the traditional figures of the apostles at the bed of the Mother of God. The overall composition of the icon is distinguished by extreme laconicism - only the Savior Himself and two saints stand before the Mother of God. In the upper part of the icon are half-figures of St. John the Baptist and St. Stephen the Archdeacon. This is due either to the consecration of the thrones of the church where the icon comes from, or to the desire of the customer of the icon to see the patron saints of his family on the image of the Assumption.
An interesting iconographic feature is the icon of the Assumption of the middle of the 16th century from the Vladimir-Suzdal Museum-Reserve. If in all the monuments discussed above, Christ was most often depicted frontally, holding the soul of the Mother of God with both hands, then here He is presented in a spread, blessing the Mother of God lying on a bed with her right hand. This detail, apparently, appears in the "cloudy" version of the Assumption in the first half of the 16th century and was widely distributed in the 16th-17th centuries. Blessing the Mother of God the Savior is also represented on an icon of the 16th century from the collection of the Russian Museum (ill. 7). It also depicts the ascension of the Mother of God, sitting on a throne, to the open gates of paradise, behind which are visible angelic ranks, the Heavenly City (in the form of a cruciform tower) and several trees of paradise.In the 16th century, the placement of the scene of the Assumption in the murals of temples is also associated with the paradisiacal symbolism. So, in the scenery of the Archangel Cathedral of the Moscow Kremlin and the Assumption Cathedral in Sviyazhsk, this plot is placed above the conch of the altar, which allows us to interpret this composition based on the idea of the symbolism of the altar space as a heavenly, heavenly place.
In the 17th century, monumental temple icons of the Assumption appeared, accompanied by hallmarks, in which the “Legend of the Assumption” is illustrated. So, on the icon of 1658 from the Assumption Cathedral of the Moscow Kremlin, the hallmarks depict the prayer of the Mother of God before her death, the farewell of the Mother of God with loved ones, the journey of the apostles, their conversation with the Mother of God and other scenes. The most detailed story about the Assumption of the Virgin ends with the image of the Mother of God on a bed in the middle of the Garden of Eden. The same story about the Assumption is contained in the hallmarks of the Assumption icon of the late 17th century from the Andrei Rublev Museum (ill. 8). In the last hallmark, the Mother of God, as in the traditional iconography of the Dormition, is depicted lying on a throne, behind and in front of it are two burning candles. Not only the apostles are standing at the bed of the Mother of God - in the lower right corner, bowing Old Testament righteous are depicted, among them the prophets David and Daniel can be noted. The presence of the Old Testament righteous at the Dormition of the Mother of God, as well as the prudent robber with a cross standing behind the bed of Mary, directly indicates that the event depicted on the icon does not take place on earth, but in heaven, or rather, in paradise. Particularly noteworthy is the fact that the plot of the stigma in question is written on a white background. It was this color that from the very birth of Christian art symbolized paradise, as A. N. Ovchinnikov writes about this: “Any image on a white background should be understood as participation in paradise”
