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The Assumption of the Mother of God: a fairy tale that has become theology

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The Assumption of the Mother of God: a fairy tale that has become theology

Theophanes the Greek. Assumption of Our Lady

A month before the Assumption Lent, the Apostolic Lent ends, and it contains in a condensed form the history of the whole Church of Christ: it is born on the day of Pentecost, and ascends to heaven in the person of the First Apostles on their birthday into eternal life – earthly martyrdom.

Similarly, a year-long circle of church holidays takes place. With the Dormition of the Most Holy Theotokos, it ends, and begins only a month later – Her Christmas Day. This is both logical and harmonious. On the one hand, the church year, as it were, shows us a history and an example of holiness on the example of life – the holiest of earthly lives, the life of the One whom we call the Most Holy, that is, the Saint with abundance. On the other hand, Her life symbolizes the life of the whole Church.

What is this about? Christ received the body, human flesh from the Virgin, literally dwelt in Her. Once, from the Annunciation to His Christmas, He Himself was Her part.

We accept the same Body from the Holy Chalice in the Sacrament of the Eucharist, partake of the same Body, which is the Church. The Virgin is the Inexhaustible Chalice in which the Lord abides in the body, the Chalice in which the Church abides, that is, all of us. Mother of God – Keeper of the Church.

The flesh of Christ is sanctified by His Ascension. His body ascended to heaven, which means that each of us, his cell, throughout his life rises to the kingdom of heaven.

The tradition of the Assumption of the Virgin Mary was formed for several centuries and, despite its external "fairy tale", apocryphal, was formed precisely on the basis of theology – ecclesiology (teaching about the Church) and mariology (teaching about the Mother of God). The apostles gather at Her bed from all corners of the earth – just as believers gather at the icon in anticipation of Her protection. The indignant Jew is trying to plunge Her body from the bed, but after a well-deserved punishment, he repents and becomes a part of the Church.

(Because no prayer is left unheard. Virgin Mary is a kind of guarantor of the conservation of prayer energy. “Divine God in holy saints” – God's power is in His saints, starting with Mother.)

Then, three days after the burial, the tomb of the Mother of God is opened – and the body is not there. It ascended to heaven. And from this our future ascent to heaven is even more evident.

None of us are no longer attached to the earth. The one who holds (holds) us, like a cup storing wine and bread, testifies to this. And to emphasize this again, the tradition is supplemented by iconography – Christ Himself, accepting as a baby the pure soul of Mother, with her again ascends to heaven. Once again Christ enters the Kingdom of Heaven with His Body and His Keeper. And we will enter Her prayers.

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