The New Ireland Assurance building on Dawson Street, Dublin, designed by O’Brien, Morris and McCullough Architects and built in 1964 (Photograph: Patrick Comerford, 2024)
Patrick Comerford
It seems I have known Dawson Street throughout all my adult life. I first worked there for two or three years after leaving school, while I was training to be a chartered surveyor with the College of Estate Management at Reading University through Jones Lang Wootton, then on the third floor of the Norwich Union Building.
I left there over 50 years ago as I set out on a career in journalism. But when I returned to Dublin to work with The Irish Times, I regularly attended the mid-day, week-day Eucharists in Saint Ann’s Church.
Next door, at the Royal Irish Academy, I enrolled in a course in classical Greek, lectured on the Middle East and genealogical research, and attended launches of books to which I have contributed papers and chapters.
I spent six years on the board of the National Bible Society of Ireland when it owned the ‘Bestseller’ bookshop on Dawson Street, and academic life in Trinity College Dublin gave me a new perspective on the street and a new familiarity with its cafés and bookshops.
In addition, there were meetings, conferences and similar events in the Mansion House, including the annual meetings of Irish CND and Holocaust Memorial Day, and the inevitable working lunches in the restaurants and cafés along Dawson Street.
Some parts of Dawson Street are landmarks that never seem to change: Saint Ann’s, the Royal Irish Academy and the Mansion House; some have vanished and been replaced, including the former Norwich Union building; some have come and gone, such as Waterstones, while others are new fixtures, like the Ivy.
Who remembers the Royal Hibernian Hotel that gave its name to Royal Hibernian Way in 1988?
And, in recent years, the LUAS has transformed the commercial and social life of Dawson Street.
The New Ireland Assurance Company was the first Irish-owned life insurance company in Ireland (Photograph: Patrick Comerford, 2024)
Dawson Street was laid out as part of a new suburb by Joshua Dawson in the early 18th century, linking Saint Stephen’s Green with College Park and Trinity College Dublin. By the 20th century, the street was filled with insurance companies, including – at different times – the North British, Irish National, New Ireland, Sun Alliance, Atlas Insurance, Standard Life and Norwich Union.
From the third floor of the Lardner-designed former Norwich Union House in the early 1970s, I could see the New Ireland building across the street, with its unusual combination of decorative details.
As I reclaimed this new Dawson Street last Saturday morning, I was glad to see the hoardings had come down from around the New Ireland building, an impressive example of the best of modern Irish architecture, decorated with Gaelic and Celtic motifs and symbolism in an interesting attempt to present the old as new.
The New Ireland Assurance Company was the first Irish-owned life insurance company in Ireland. Today, it is a wholly owned subsidiary of Bank of Ireland. But the company was formed as the New Ireland Assurance Collecting Society in January 1918, and from the beginning it was closely linked to the nationalist movement. Its first meeting was attended by Éamon de Valera, Michael Staines, Liam Tobin and Frank Thornton, who were leading figures in the 1916 rising.
The New Ireland Assurance building on Dawson Street reflects the evolution of modern office buildings in Ireland. The oldest structure, designed by Vincent Kelly and built in 1934, was one of the first purpose-built office buildings in Ireland and its modernist design became an emblem of a progressive forward-looking nation.
New Ireland Assurance continued to develop the site over the following decades to accommodate growing staff numbers and in response to changing work environments driven by advances in technology and workplace standards.
The bronze-finished double entrance doors feature Celtic engravings intended to symbolise the four provinces of Ireland (Photograph: Patrick Comerford, 2024)
The 1964 building, designed by O’Brien, Morris and McCullough Architects is the most distinctive phase of development, with Its dramatically embellished Celtic patterning unashamedly proclaiming the nationalist sentiments of New Ireland and its founders.
The building has been described by the architectural historian Christine Casey as ‘Modernism tempered by a classical sensibility’ and ‘an odd jumpy effect’. It is an impressive piece of architecture, decorated throughout with Gaelic symbolism.
The architectural website Archiseek describes it as ‘one of the better office buildings of the 1960s in Dublin.’ It says, ‘With its strong modern lines, gold coloured window frames, and Celtic-inspired decoration, New Ireland Assurance was attempting to demonstrate a new Ireland, looking forward, the results of Taoiseach Seán Lemass’s push for modernity in the country.’
This building was opened by Lemass in 1964 and it captures a particular moment in time, when the state was still clinging to the idea of a Gaelic Ireland at a time when the Irish economy and Irish society evolving, changing and growing.
The entrance features a bronze-finished double door with Celtic engravings that were intended to symbolise the four provinces of Ireland. The bronze panels were intended to display the four provincial coats of arms, on two ‘Celtic-style’ logos similar to the logo of the Gaelic Athletic Association, and four separate panels, two each above and below, with supposed heraldic representations of the four provinces of Ireland.
Leinster is represented by the arms of Dublin, but the three castles are not in flames (Photograph: Patrick Comerford, 2024)
Today, the quartered arms of the four provinces are usually shown in the order: 1 Leinster, 2 Connacht, 3 Ulster, 4 Munster. But on these doors the sequence is: 1 Connacht, 2 Ulster, 3 Munster, 4, Leinster.
For some inexplicable reason, though, these representations of provincial coat of arms are accurate in only one instance: the three crowns of Munster in the lower part of the two ‘Celtic-style’ logos and in the lower panel of the door to the left.
In each instance, Ulster is represented by a hand inspired by the red hand of Ulster, but without the cross and shield or inescutcheon that are part of the arms of Ulster. Perhaps the artist thought the actual heraldic arms of Ulster might be confused with those of Northern Ireland.
The arms of Leinster were replaced by the arms of Dublin, but while the three castles on the two ‘Celtic-style’ logos are in flames, in the lower right panel of the doors the three castles have no flames.
The provincial arms of Connacht have been substituted with an eccentric interpretation of a seldom-seen and anachronistic version of the city arms of Galway (Photograph: Patrick Comerford, 2024)
In a further curiosity, the provincial arms of Connacht have been substituted with an eccentric interpretation of a seldom-seen and anachronistic version of the city coat of arms of Galway.
Since the 17th century, the arms of Connacht have been described as: party per pale argent and azure, in the first an eagle dimidiated and displayed sable, in the second issuant from the partition an arm embowed and vested, the hand holding a sword erect, all argent. They are complicated arms, and may have been the mediaeval arms of the Irish Benedictine community at Regensburg in Germany, which was founded in the 11th century and remained in Irish hands until the Reformation in the 16th century.
The Dawson Street doors replace the arms of Connacht with a rarified version of the arms of Galway. The design shows a galley on the waves, with stars and a mast with a hanging shield. In most versions of Galway’s heraldic arms, the shield on the ship has a golden rampant lion. But at the New Ireland building – designed as a statement of confident of Irish nationalism – the shield is shown not with a golden lion, but with a version of the Plantagenet royal arms of England, with the quartered arms of France and England as they were used for centuries by English monarchs.
However, a quirky dimension of this depiction of the royal arms is the replacement of the three fleurs-de-lis of France with five six-pointed stars.
The motto in Irish on the logos translates: ‘My God, Your God, My Land, Your Land.’ The company is named in English as ‘New Ireland Assurance Society.’ At the side of the building, in Dawson Lane, the Celtic themes continue with a modern depiction of Cú Chulainn.
The provincial coats of arms, the Celtic designs and the Irish language unveiling marker combine to make this a building of the 1960s, both strikingly modern and harkening back to real and imagined mythological Celtic past seen through narrow nationalist eyes.
‘Celtic-style’ logos appear similar in design to the logo of the Gaelic Athletic Association (Photograph: Patrick Comerford, 2024)
When the New Ireland building came on the market in 2018, there was speculation that it could become an hotel, or be rebuilt, and fears that its 1960s decorative art work would be lost. But in May 2024, about 900 staff from AIB and professional services group Goodbody moved into new office accommodation at 9-12 Dawson Street from offices in Ballsbridge.
The new offices, which are an amalgamation of three separate buildings dating from the 1930s, 1960s and 1970s, have been restored, extended and upgraded, and the centrepiece of the new office is the restored 1964 New Ireland building at 11-12 Dawson Street. Combined, they include 5,600 sq m over six floors, and Goodbody occupies three of the six floors.
The new development or redevelopment of the buildings embraces their Protected Structure status and returns key aspects of the buildings to their original condition. The entrance of the 1964 building has been re-established, the original double height entrance lobby has been reinstated, and there is an open plan relationship between the lobby and the original terrazzo staircase. The interior of the entrance space reintroduces the materials used in the original foyer including Connemara marble wall panelling and Terrazzo flooring.
The restored interiors have been built using mainly Irish materials including protected green Connemara and black Kilkenny marble. Stained glass windows by Abbey Stained Glass Studios bridge the floors, including a window featuring Cú Chulainn.
Colin Hunt, chief executive of AIB, told The Irish Times: ‘We are very proud to act as custodian of this magnificently restored building with such a wonderful historical and architectural pedigree in the heart of Dublin city and to make it once again a home for Irish enterprise.’
The Celtic themes continue in Dawson Lane with a modern depiction of Cú Chulainn (Photograph: Patrick Comerford, 2024)
15 August 2024
Daily prayer in Ordinary Time 2024:
97, Thursday 15 August 2024,
the Blessed Virgin Mary
The Virgin Mary depicted in the Dormition of the Theotokos, an icon in the new iconostasis in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Eleventh Sunday after Trinity (Trinity XI). The calendar of the Church of England in Common Worship lists today simply and plainly as ‘the Blessed Virgin Mary’, without specifying what aspect of her life or death is being commemorated.
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The icon of the Dormition of the Theotokos or the Virgin Mary in the new iconostasis in the Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)
Luke 1: 46-55 (NRSVA):
46 And Mary said,
‘My soul magnifies the Lord,
47 and my spirit rejoices in God my Saviour,
48 for he has looked with favour on the lowliness of his servant.
Surely, from now on all generations will call me blessed;
49 for the Mighty One has done great things for me,
and holy is his name.
50 His mercy is for those who fear him
from generation to generation.
51 He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts.
52 He has brought down the powerful from their thrones,
and lifted up the lowly;
53 he has filled the hungry with good things,
and sent the rich away empty.
54 He has helped his servant Israel,
in remembrance of his mercy,
55 according to the promise he made to our ancestors,
to Abraham and to his descendants for ever.’
A detail in the icon of the Dormition of the Theotokos or the Virgin Mary in the new iconostasis in the Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
It was my privilege in Crete some years ago to watch a new icon on this theme in Orthodoxy being shaped and created by Alexandra Kaouki, perhaps the most talented and innovative iconographer in Crete today, as she worked in her studio, then below the Venetian Fortezza in the old town of Rethymnon.
She was creating this new icon for the Church of Our Lady of the Angels, or the Little Church of Our Lady (Mikri Panagia), on a small square in the old town. It was a careful, slow, step-by-step work in progress, based on El Greco’s celebrated icon. But, as her work progressed, Alexandra made what she describes as ‘necessary corrections’ to allow her to ‘entirely follow the Byzantine rules.’
The best-known version of this icon is by El Greco, or Doménikos Theotokópoulos (1541-1614), created in Crete probably before 1567. Alexandra and I discussed why El Greco places three candelabra in front of the bier. Perhaps he is using them as a Trinitarian symbol. However, Alexandra has returned to the traditional depiction of only one to remain true to Byzantine traditions.
How many of the Twelve should be depicted?
Should Saint Thomas be shown, or was he too late?
Why did she omit stories from later developments in the tradition, yet introduce women?
Alexandra completed her icon in time for the Feast of the Dormition in Rethymnon on 15 August that year.
The icon of the Dormition of the Theotokos or Virgin Mary usually bears the lettering Η Κοιμησις τησ Θεοτοκου, or ‘the falling asleep of the Theotokos’.
In the Calendar of the Orthodox Church, the Feast of the Dormition (Κοίμησις) or the Falling Asleep of the Theotokos, the Virgin Mary is on 15 August. For Roman Catholics, it is the Feast of the Assumption.
In his guidebook, The Holy Land, the late Jerome Murphy-O’Connor points out that two places in Jerusalem are traditionally associated with the end of the Virgin Mary’s earthly life: a monastery on Mount Zion is the traditional site of her death or falling asleep; and the basilica in the Garden of Gethsemane is said to be the site of her tomb.
Since the end of the 19th century, however, Mereyama, 8 km east of Selçuk, near ancient Ephesus and the coastal resort of Kuşadasi, has been venerated by many Roman Catholics as the site of her last earthly home. This tradition is based not on tradition or history, but on the writings of an 18th century German nun and visionary, Sister Catherine Emmerich, who never left her own country, and the interpretation of her visions by some late 19th century French Lazarist priests who were living in Smyrna (Izmir). The pilgrim industry was boosted by a papal visit in 1967.
The Feast of the Dormition is one of the Twelve Great Feasts of the Orthodox Church. However, this belief has never been formally defined as dogma by the Orthodox Church.
The Orthodox Church teaches that the Virgin Mary died a natural death, like any human being; that her soul was received by Christ when she died; and that her body was resurrected on the third day after her burial and was taken up into heaven, so that her tomb was found empty on the third day.
The death or Dormition of Mary is not recorded in the New Testament. Hippolytus of Thebes, writing in the seventh or eighth century, claims in his partially preserved chronology to the New Testament that the Virgin Mary lived for 11 years after the death of Jesus and died in the year 41 CE.
On the other hand, Roman Catholic teaching says she was ‘assumed’ into heaven in bodily form. Some Roman Catholics agree with the Orthodox that this happened after her death, while others hold that she did not experience death. In his dogmatic definition of the Assumption in 1950, Pope Pius XII appears to leave open the question of whether or not she actually underwent death and even alludes to the fact of her death at least five times.
In the Orthodox tradition, Mary died as all people die, for she had a mortal human nature like all of us. The Orthodox Church teaches that Mary was subject to being saved from the trials, sufferings, and death of this world by Christ. Having died truly, she was raised by him and she already takes part in the eternal life that is promised to all who ‘hear the word of God and keep it’ (Luke 11: 27-28). But what happens to Mary happens to all who imitate her holy life of humility, obedience and love.
In the Orthodox tradition, it is said that after the Day of Pentecost, the Theotokos remained in Jerusalem with the infant Church, living in the house of Saint John the Evangelist. That tradition says she was in her 50s at the time of her death. As the early Christians stood around her deathbed, she commended her spirit to God, and tradition says Christ then descended from Heaven, taking up her soul in his arms. The apostles sang funeral hymns in her honour and carried her body to a tomb in Cedron near Gethsemane. When a man tried to interrupt their solemn procession, an angel came and cut off his hands, but he was healed later.
The story says that the Apostle Thomas arrived on the third day and wished to see the Virgin Mary for the last time. The stone was rolled back, and an empty tomb was discovered. Orthodox tradition says that the Theotokos was resurrected bodily and taken to heaven, and teaches that the same reward awaits all the righteous on the Last Day.
Icons of the Dormition date from the 10th century. In traditional icons of the Dormition, the Theotokos is shown on the funeral bier. Christ, who is standing behind her, has come to receive his mother’s soul into heaven. In his left arm, he holds her as an infant in white, symbolising the soul of the Theotokos reborn in her glory in heaven.
Greek icons of the Dormition follow a 1,000-year-old tradition that some say dates back to early texts.
Behind the bier, Christ stands robed in white and – as in icons of the Transfiguration, the Resurrection and the Last Judgment – he appears surrounded by the aureole, or elongated halo, depicting the Light of his Divinity and signifying his heavenly glory.
Christ receives the soul of the Mother of God, but here the imagery reverses the traditional picture of mother and son, as he holds her soul, like a child, in his arms.
The Twelve Apostles are present; sometimes they are shown twice: grouped around the bier, and transported to the scene on clouds accompanied by angels. The Apostles are usually seen on either side of the bier – the group on the left led by Saint Peter, who stands at the head of the bier; the group on the right led by Saint Paul, who stands at the foot of the bier.
Many icons include four early Christian writers, identified by their bishops’ robes decorated with crosses – James, Dionysios the Areopagite, Hierotheos and Timotheos of Ephesus. In the background, mourning women are a reminder of the women who wept when they met Christ carrying his cross to Calvary, or the women who arrived at his tomb early on Easter morning ready to anoint his dead body.
The cherubim in blue, the seraphim in red and the golden stars in these icons refer to the hierarchy of cosmic powers. Archangels are present in the foreground in the lower left and right corners. In the centre foreground, the Archangel Michael threatens the non-believing Jephonias who dared to touch her bier in an attempt to disrupt her funeral. The story is told that his hands were cut off but that later they were miraculously restored when he repented, was converted to Christianity, and was baptised.
In Greece, this celebration is called ‘Little Easter’ or ‘Summer Easter’, indicating the significance of the Dormition in Orthodox faith and in the church calendar. The day is marked with many festivals in villages and towns throughout the country, and this is the name day for many, including Maria, Mario, Panagiotis, Panagiota, Despina, Parthena, Miriam and Mariam.
In the Calendar of the Church of England in Common Worship, 15 August is marked simply as ‘The Blessed Virgin Mary’, without any indication of any event in her life or any commemoration. In Saint Mary and Saint Giles Parih Church in Stony Stratford, the feast was transferred this week, and was celebrated on Sunday (11 August 2024).
A reflection in the parish leaflet in Stony Stratford and Calverton on Sunday described the Assumption as ‘a powerful reminder that like her we have all been promised a share in the Resurrection of the Lord.’ It added that our celebration ‘is a sign of hope for us as we face death which seems to be the end of everything that is good in our lives.’
The icon of the Dormition by Alexandra Kaouki for the Church of Our Lady of the Angels in the old town of Rethymnon in Crete
Today’s Prayers (Thursday 15 August 2024, the Blessed Virgin Mary):
The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Whom Shall I Send?’ This theme was introduced on Sunday with a programme update from the Revd Davidson Solanki, Regional Manager Asia and Middle East, USPG, on the Episcopal Province of Jerusalem and the Middle East’s new programme launched in accompaniment with USPG, ‘Whom Shall I Send.’
The USPG Prayer Diary today (Thursday 15 August 2024, the Blessed Virgin Mary) invites us to pray reflecting on these words:
Blessed is she who had faith that the Lord’s promise would be fulfilled. All generations shall call her blessed.
The Collect:
Almighty God,
who looked upon the lowliness of the Blessed Virgin Mary
and chose her to be the mother of your only Son:
grant that we who are redeemed by his blood
may share with her in the glory of your eternal kingdom;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
God most high,
whose handmaid bore the Word made flesh:
we thank you that in this sacrament of our redemption
you visit us with your Holy Spirit
and overshadow us by your power;
strengthen us to walk with Mary the joyful path of obedience
and so to bring forth the fruits of holiness;
through Jesus Christ our Lord.
Christ holding his mother’s soul wrapped like a new-born baby … a detail from Alexandra Kaouki’s icon of the Dormition as it neared completion in Rethymnon
Yesterday’s reflection
Continued tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
A fresco depicting the Dormition of the Virgin Mary in a church in Thessaloniki (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Eleventh Sunday after Trinity (Trinity XI). The calendar of the Church of England in Common Worship lists today simply and plainly as ‘the Blessed Virgin Mary’, without specifying what aspect of her life or death is being commemorated.
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The icon of the Dormition of the Theotokos or the Virgin Mary in the new iconostasis in the Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)
Luke 1: 46-55 (NRSVA):
46 And Mary said,
‘My soul magnifies the Lord,
47 and my spirit rejoices in God my Saviour,
48 for he has looked with favour on the lowliness of his servant.
Surely, from now on all generations will call me blessed;
49 for the Mighty One has done great things for me,
and holy is his name.
50 His mercy is for those who fear him
from generation to generation.
51 He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts.
52 He has brought down the powerful from their thrones,
and lifted up the lowly;
53 he has filled the hungry with good things,
and sent the rich away empty.
54 He has helped his servant Israel,
in remembrance of his mercy,
55 according to the promise he made to our ancestors,
to Abraham and to his descendants for ever.’
A detail in the icon of the Dormition of the Theotokos or the Virgin Mary in the new iconostasis in the Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
It was my privilege in Crete some years ago to watch a new icon on this theme in Orthodoxy being shaped and created by Alexandra Kaouki, perhaps the most talented and innovative iconographer in Crete today, as she worked in her studio, then below the Venetian Fortezza in the old town of Rethymnon.
She was creating this new icon for the Church of Our Lady of the Angels, or the Little Church of Our Lady (Mikri Panagia), on a small square in the old town. It was a careful, slow, step-by-step work in progress, based on El Greco’s celebrated icon. But, as her work progressed, Alexandra made what she describes as ‘necessary corrections’ to allow her to ‘entirely follow the Byzantine rules.’
The best-known version of this icon is by El Greco, or Doménikos Theotokópoulos (1541-1614), created in Crete probably before 1567. Alexandra and I discussed why El Greco places three candelabra in front of the bier. Perhaps he is using them as a Trinitarian symbol. However, Alexandra has returned to the traditional depiction of only one to remain true to Byzantine traditions.
How many of the Twelve should be depicted?
Should Saint Thomas be shown, or was he too late?
Why did she omit stories from later developments in the tradition, yet introduce women?
Alexandra completed her icon in time for the Feast of the Dormition in Rethymnon on 15 August that year.
The icon of the Dormition of the Theotokos or Virgin Mary usually bears the lettering Η Κοιμησις τησ Θεοτοκου, or ‘the falling asleep of the Theotokos’.
In the Calendar of the Orthodox Church, the Feast of the Dormition (Κοίμησις) or the Falling Asleep of the Theotokos, the Virgin Mary is on 15 August. For Roman Catholics, it is the Feast of the Assumption.
In his guidebook, The Holy Land, the late Jerome Murphy-O’Connor points out that two places in Jerusalem are traditionally associated with the end of the Virgin Mary’s earthly life: a monastery on Mount Zion is the traditional site of her death or falling asleep; and the basilica in the Garden of Gethsemane is said to be the site of her tomb.
Since the end of the 19th century, however, Mereyama, 8 km east of Selçuk, near ancient Ephesus and the coastal resort of Kuşadasi, has been venerated by many Roman Catholics as the site of her last earthly home. This tradition is based not on tradition or history, but on the writings of an 18th century German nun and visionary, Sister Catherine Emmerich, who never left her own country, and the interpretation of her visions by some late 19th century French Lazarist priests who were living in Smyrna (Izmir). The pilgrim industry was boosted by a papal visit in 1967.
The Feast of the Dormition is one of the Twelve Great Feasts of the Orthodox Church. However, this belief has never been formally defined as dogma by the Orthodox Church.
The Orthodox Church teaches that the Virgin Mary died a natural death, like any human being; that her soul was received by Christ when she died; and that her body was resurrected on the third day after her burial and was taken up into heaven, so that her tomb was found empty on the third day.
The death or Dormition of Mary is not recorded in the New Testament. Hippolytus of Thebes, writing in the seventh or eighth century, claims in his partially preserved chronology to the New Testament that the Virgin Mary lived for 11 years after the death of Jesus and died in the year 41 CE.
On the other hand, Roman Catholic teaching says she was ‘assumed’ into heaven in bodily form. Some Roman Catholics agree with the Orthodox that this happened after her death, while others hold that she did not experience death. In his dogmatic definition of the Assumption in 1950, Pope Pius XII appears to leave open the question of whether or not she actually underwent death and even alludes to the fact of her death at least five times.
In the Orthodox tradition, Mary died as all people die, for she had a mortal human nature like all of us. The Orthodox Church teaches that Mary was subject to being saved from the trials, sufferings, and death of this world by Christ. Having died truly, she was raised by him and she already takes part in the eternal life that is promised to all who ‘hear the word of God and keep it’ (Luke 11: 27-28). But what happens to Mary happens to all who imitate her holy life of humility, obedience and love.
In the Orthodox tradition, it is said that after the Day of Pentecost, the Theotokos remained in Jerusalem with the infant Church, living in the house of Saint John the Evangelist. That tradition says she was in her 50s at the time of her death. As the early Christians stood around her deathbed, she commended her spirit to God, and tradition says Christ then descended from Heaven, taking up her soul in his arms. The apostles sang funeral hymns in her honour and carried her body to a tomb in Cedron near Gethsemane. When a man tried to interrupt their solemn procession, an angel came and cut off his hands, but he was healed later.
The story says that the Apostle Thomas arrived on the third day and wished to see the Virgin Mary for the last time. The stone was rolled back, and an empty tomb was discovered. Orthodox tradition says that the Theotokos was resurrected bodily and taken to heaven, and teaches that the same reward awaits all the righteous on the Last Day.
Icons of the Dormition date from the 10th century. In traditional icons of the Dormition, the Theotokos is shown on the funeral bier. Christ, who is standing behind her, has come to receive his mother’s soul into heaven. In his left arm, he holds her as an infant in white, symbolising the soul of the Theotokos reborn in her glory in heaven.
Greek icons of the Dormition follow a 1,000-year-old tradition that some say dates back to early texts.
Behind the bier, Christ stands robed in white and – as in icons of the Transfiguration, the Resurrection and the Last Judgment – he appears surrounded by the aureole, or elongated halo, depicting the Light of his Divinity and signifying his heavenly glory.
Christ receives the soul of the Mother of God, but here the imagery reverses the traditional picture of mother and son, as he holds her soul, like a child, in his arms.
The Twelve Apostles are present; sometimes they are shown twice: grouped around the bier, and transported to the scene on clouds accompanied by angels. The Apostles are usually seen on either side of the bier – the group on the left led by Saint Peter, who stands at the head of the bier; the group on the right led by Saint Paul, who stands at the foot of the bier.
Many icons include four early Christian writers, identified by their bishops’ robes decorated with crosses – James, Dionysios the Areopagite, Hierotheos and Timotheos of Ephesus. In the background, mourning women are a reminder of the women who wept when they met Christ carrying his cross to Calvary, or the women who arrived at his tomb early on Easter morning ready to anoint his dead body.
The cherubim in blue, the seraphim in red and the golden stars in these icons refer to the hierarchy of cosmic powers. Archangels are present in the foreground in the lower left and right corners. In the centre foreground, the Archangel Michael threatens the non-believing Jephonias who dared to touch her bier in an attempt to disrupt her funeral. The story is told that his hands were cut off but that later they were miraculously restored when he repented, was converted to Christianity, and was baptised.
In Greece, this celebration is called ‘Little Easter’ or ‘Summer Easter’, indicating the significance of the Dormition in Orthodox faith and in the church calendar. The day is marked with many festivals in villages and towns throughout the country, and this is the name day for many, including Maria, Mario, Panagiotis, Panagiota, Despina, Parthena, Miriam and Mariam.
In the Calendar of the Church of England in Common Worship, 15 August is marked simply as ‘The Blessed Virgin Mary’, without any indication of any event in her life or any commemoration. In Saint Mary and Saint Giles Parih Church in Stony Stratford, the feast was transferred this week, and was celebrated on Sunday (11 August 2024).
A reflection in the parish leaflet in Stony Stratford and Calverton on Sunday described the Assumption as ‘a powerful reminder that like her we have all been promised a share in the Resurrection of the Lord.’ It added that our celebration ‘is a sign of hope for us as we face death which seems to be the end of everything that is good in our lives.’
The icon of the Dormition by Alexandra Kaouki for the Church of Our Lady of the Angels in the old town of Rethymnon in Crete
Today’s Prayers (Thursday 15 August 2024, the Blessed Virgin Mary):
The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Whom Shall I Send?’ This theme was introduced on Sunday with a programme update from the Revd Davidson Solanki, Regional Manager Asia and Middle East, USPG, on the Episcopal Province of Jerusalem and the Middle East’s new programme launched in accompaniment with USPG, ‘Whom Shall I Send.’
The USPG Prayer Diary today (Thursday 15 August 2024, the Blessed Virgin Mary) invites us to pray reflecting on these words:
Blessed is she who had faith that the Lord’s promise would be fulfilled. All generations shall call her blessed.
The Collect:
Almighty God,
who looked upon the lowliness of the Blessed Virgin Mary
and chose her to be the mother of your only Son:
grant that we who are redeemed by his blood
may share with her in the glory of your eternal kingdom;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
God most high,
whose handmaid bore the Word made flesh:
we thank you that in this sacrament of our redemption
you visit us with your Holy Spirit
and overshadow us by your power;
strengthen us to walk with Mary the joyful path of obedience
and so to bring forth the fruits of holiness;
through Jesus Christ our Lord.
Christ holding his mother’s soul wrapped like a new-born baby … a detail from Alexandra Kaouki’s icon of the Dormition as it neared completion in Rethymnon
Yesterday’s reflection
Continued tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
A fresco depicting the Dormition of the Virgin Mary in a church in Thessaloniki (Photograph: Patrick Comerford)
Subscribe to:
Posts (Atom)