Click above to send names of those to be commemorated at Liturgy.

August 28 (OS August 15) 2022

Dormition of the Theotokos

The doors of caring do now open unto us,

O most blessed Theotokos,

So that hoping in you we shall not fail;

Through you we may be delivered from adversities,

For you are the salvation of the Christian faith.

Theotokion from the Service of the Small Paraklesis

Introduction

(GOARCH) The Feast of the Dormition of Our Most Holy Lady, the Theotokos and Ever-Virgin Mary is celebrated on August 15 each year. The Feast commemorates the repose (dormition and in the Greek kimisis) or "falling-asleep" of the Mother of Jesus Christ, our Lord. The Feast also commemorates the translation or assumption into heaven of the body of the Theotokos.

Biblical Story

The Holy Scriptures tell us that when our Lord was dying on the Cross, He saw His mother and His disciple John and said to the Virgin Mary, "Woman, behold your son!" and to John, "Behold your mother!" (John 19:25-27). From that hour, the Apostle took care of the Theotokos in his own home.
Along with the biblical reference in Acts 1:14 that confirms that the Virgin Mary was with the Holy Apostles on the day of Pentecost, the tradition of the Church holds that she remained in the home of the Apostle John in Jerusalem, continuing a ministry in word and deed.

At the time of her death, the disciples of our Lord who were preaching throughout the world returned to Jerusalem to see the Theotokos. Except for the Apostle Thomas, all of them including the Apostle Paul were gathered together at her bedside. At the moment of her death, Jesus Christ himself descended and carried her soul into heaven.

Following her repose, the body of the Theotokos was taken in procession and laid in a tomb near the Garden of Gethsemane. When the Apostle Thomas arrived three days after her repose and desired to see her body, the tomb was found to be empty. The bodily assumption of the Theotokos was confirmed by the message of an angel and by her appearance to the Apostles.

 

Icon of the Feast

The Icon of the Feast of the Dormition of the Theotokos shows her on her deathbed surrounded by the Apostles. Christ is standing in the center looking at His mother. He is holding a small child clothed in white representing the soul of the Virgin Mary. With His golden garments, the angels above His head, and the mandorla surrounding Him, Christ is depicted in His divine glory.

The posture of the Apostles direct attention toward the Theotokos. On the right Saint Peter censes the body of the Theotokos. On the left Saint Paul bows low in honor of her.

Together with the Apostles are several bishops and women. The bishops traditionally represented are James, the brother of the Lord, Timothy, Heirotheus, and Dionysius the Areopagite. They are shown wearing episcopal vestments. The women are members of the church in Jerusalem.

In front of the bed of the Theotokos is a candle that helps to form a central axis in the icon. Above the candle is the body of the Theotokos and Ever-Virgin Mary. Standing over His mother is Christ holding her most pure soul. Above Christ the gates of heaven stand open, ready to receive the Mother of God.

This great Feast of the Church and the icon celebrates a fundamental teaching of our faith—the Resurrection of the body. In the case of the Theotokos, this has been accomplished by the divine will of God. Thus, this Feast is a feast of hope, hope in Resurrection and life eternal. Like those who gathered around the body of the Virgin Mary, we gather around our departed loved ones and commend their souls into the hands of Christ. As we remember those who have reposed in the faith before us and have passed on into the communion of the Saints, we prepare ourselves to one day be received into the new life of the age to come.

We also affirm through this Feast as we journey toward our heavenly abode that the Mother of God intercedes for us. Through Christ she has become the mother of all of the children of God, embracing us with divine love.




Orthodox Christian Celebration of the Feast of the Dormition

The commemoration of the Dormition of the Theotokos and the preparation for the Feast begin on August 1 with a period of fasting. A strict fast is followed on most of the days (no meat, dairy, oil, or wine), with the exceptions of fish on the Feast of the Transfiguration (August 6) and the day of the Dormition. Oil and Wine are allowed on Saturdays and Sundays.

On the weekdays before the Feast, Paraklesis services are held in most parishes. These consist of the Great Paraklesis and the Small Paraklesis, both services of supplication and prayer for the intercessions of the Theotokos.

The Feast of the Dormition is celebrated with the Divine Liturgy of Saint John Chrysostom which is conducted on the morning of the Feast and preceded by a Matins (Orthros) service. A Great Vespers is conducted on the evening before the day of the Feast. Scripture readings for the Feast of the Dormition are the following: At Vespers: Genesis 28:10-17; Ezekiel 43:27-44:4; Proverbs 9:1-11. At the Matins: Luke 1:39-49, 56. At the Divine Liturgy: Philippians 2:5-11; Luke 10:38-42; 11:27-28.

Resources

Icon of the Dormition of the Theotokos used in the Biblical Story section provided by Athanasios Clark and used with permission.

Icon of the Dormition of the Theotokos used in the Icon of the Feast section provided by Theologic and used with permission.

The Festal Menaion. Translated by Mother Mary (South Canaan, PA: St. Tikhon’s Seminary Press, 1969) pp. 63-65.

The Incarnate God: The Feasts of Jesus Christ and the Virgin Mary, Catherine Aslanoff, editor and Paul Meyendorff, translator (Crestwood, NY: St. Vladimir’s Seminary Press, 1995).

On the Dormition of Mary: Early Patristic Homilies. Translation and introduction by Brian E. Daley, S.J. (Crestwood, NY: St. Vladimir's Seminary Press, 1998).

Glory to Jesus Christ!

Welcome to our new parishioners Dan & Janet Schuresko from St. Mark's Orthodox Church in Bethesda (OCA)! God grant His servants Daniel and Janet many years!

This Sunday is the Feast of the Dormition of the Mother of God. We'll bless flowers and herbs after Vespers. Please bring plants to be blessed!

With the blessing of the Holy Synod of the Ukrainian Orthodox Church-USA, we will transition to the New Calendar effective Thursday, September 1 (Church New Year). We will celebrate Vespers, at 5:00 PM on Wednesday, August 31, and Divine Liturgy, at 7:00 AM, Thursday, September 1.

Toward the top of the bulletin, you may have noticed this graphic:

Clicking on it here or above will take you to an online form to submit names to be remembered at Liturgy. ll the members of the parish are remembered every week but please take a moment every week to ask Fr Christopher and me to pray for those in need.

Finally, I know it can be hard some mornings to do so, but please try to get to church before Liturgy begins. Thank you!

In Christ,

+Fr Gregory

This Week at Ss Cyril & Methodius

Wednesday, August 24

• 11:00 AM-2:00 PM: Office Hours/Confessions
• 2:00 PM: Parakelesis

Thursday, August 25

• 1:00 PM-3:00 PM: Office Hours/Confessions
• 3:00 PM: Parakelesis

Saturday, August 27

• 4:00 PM: Confessions
• 5:00 PM: Vespers with the blessing of flowers & herbs
• 6:00 PM: Confessions

Sunday, August 28 (Feast of the Dormition)

• 9:00 AM: Hours/Pre-Communion Prayers
• 9:30 AM: Divine Liturgy

Looking Ahead

Wednesday, August 31

• 3:00-5:00 PM: Office Hours
• 5:00 PM: Vespers

Thursday, September 1 (Church New Year)

• 7:00 AM: Divine Liturgy

Saturday, September 3

• 4:00 PM: Confessions
• 5:00 PM: Vespers 
• 6:00 PM: Confessions

Sunday, September 4

• 9:00 AM: Hours/Pre-Communion Prayers
• 9:30 AM: Divine Liturgy

Hymns After the Small Entrance

Sunday Readings

Epistle: 1 Corinthians 9:2-12/Philippians 2:5-11

Brethren: If I am not an apostle to others, yet doubtless I am to you. For you are the seal of my apostleship in the Lord.

My defense to those who examine me is this: Do we have no right to eat and drink? Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas? Or is it only Barnabas and I who have no right to refrain from working? Who ever goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock?

Do I say these things as a mere man? Or does not the law say the same also? For it is written in the law of Moses, “You shall not muzzle an ox while it treads out the grain.” Is it oxen God is concerned about? Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and he who threshes in hope should be partaker of his hope. If we have sown spiritual things for you, is it a great thing if we reap your material things? If others are partakers of this right over you, are we not even more?

Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ.

Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Gospel: Matthew 18:23-35/Luke 10:38-42; 11:27-28

The Lord spoke this parable: the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, ‘Master, have patience with me, and I will pay you all.’ Then the master of that servant was moved with compassion, released him, and forgave him the debt.

“But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!’ So his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will pay you all.’ And he would not, but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?’ And his master was angry, and delivered him to the torturers until he should pay all that was due to him.

“So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.” 

Now it happened as they went that He entered a certain village; and a certain woman named Martha welcomed Him into her house. And she had a sister called Mary, who also sat at Jesus’ feet and heard His word. But Martha was distracted with much serving, and she approached Him and said, “Lord, do You not care that my sister has left me to serve alone? Therefore tell her to help me.”

And Jesus answered and said to her, “Martha, Martha, you are worried and troubled about many things. But one thing is needed, and Mary has chosen that good part, which will not be taken away from her.”

And it happened, as He spoke these things, that a certain woman from the crowd raised her voice and said to Him, “Blessed is the womb that bore You, and the breasts which nursed You!”

But He said, “More than that, blessed are those who hear the word of God and keep it!”

++++++++++++++++++++++ 
 

By the age of 25, about 60% of those baptized as infants will no longer consider themselves members of the Orthodox Church. A parish on a university campus is an important witness not only to the surrounding community but also to high school age and younger parishioner. Establishing a parish on the campus of the University of Wisconsin-Madison helps remind young people that graduating high school doesn't mean "graduating" from the Church. Please consider joining those who have committed their time, treasure and talent in establishing an Orthodox community on the Isthmus. Help us reach your children and grandchildren with the Gospel of Jesus Christ.

By the age of 25, about 60% of those baptized as infants will no longer consider themselves members of the Orthodox Church. A parish on a university campus is an important witness not only to the surrounding community but also to high school age and younger parishioner. Establishing a parish on the campus of the University of Wisconsin-Madison helps remind young people that graduating high school doesn't mean "graduating" from the Church. Please consider joining those who have committed their time, treasure and talent in establishing an Orthodox community on the Isthmus. Help us reach your children and grandchildren with the Gospel of Jesus Christ.