Every year, Eastern Christians fast for the first two weeks of August in anticipation of the Feast of the Dormition of the Theotokos (“God-bearer,” an Eastern title for Mary). The custom apparently started in Constantinople, as annually during early August the city saw several outbreaks of diseases. In response, the people took to fasting and praying for Mary’s intercession. As time went by, the custom spread throughout the Eastern Church. Today, the Imperial City exists only in the pages of history, but this custom and devotion to the Theotokos lives on.
During Lent, around the Feast of the Annunciation, the Eastern Church prays the Akathist Hymn, a long service in thanksgiving to the Theotokos. It is called “akathist” (lit. “without seating”) because the faithful stand during the entire service, which lasts about three hours. On the whole, the hymn is more generally a long collection of songs in praise of Mary, but the central hymn once again references her miraculous action in Constantinople. It is called “To the Commanding General” and refers to a naval invasion that was miraculously ended by a storm through the intercession of the Theotokos in the ninth century.
Since the invasion was repelled by Mary, she is called the commanding general of the defense and the City, Constantinople, offers to her the victory hymns. The last few verses are particularly beautiful: “Inasmuch as you have insuperable power, / From every danger deliver me, / That I might cry out to You, ‘Hail, O Bride Unwed!’” The duality which the song sets up is fascinating. The song begins with a proclamation of Mary as a victorious general, culminates at the proclamation of her insuperable power, and ends with her proclamation as a bride—not a common position of military prowess.
The same sort of duality occurs broadly when comparing Mary in the New Testament with Mary in the Christian tradition. In Scripture, she is enshrined as the paragon of obedience to God. In giving her Fiat, she becomes the exemplar of submission to God. And yet, this meek and mild maiden is anything but throughout the tradition. She is a terror to the demons and a mighty protectress to the faithful. Indeed, she is mighty because she is meek. Her submission to God was not a submission of passivity. Submission to God is not bondage, but freedom. As she says, “The Mighty has done great things in me” (Lk. 1:49), to the point that she is “our tainted nature’s solitary boast.”
Yet, though she is the greatest saint of the Church, her life was not free from suffering. In Eastern iconography, Mary is never depicted as smiling because it is believed that she knew the destiny of her Child. Mary—from the moment when she first held Him in her arms—knew her baby was destined for suffering.
In this time of our own suffering, we may draw a few lessons from the example of the Theotokos. First, she is ever our aid and protection. Throughout the life of the Church, the faithful have called to Mary in times of crisis and have received from her consolation and—not seldom—miraculous intervention. She is the one with insuperable power and a mighty intercessor on our behalf before the Lord. May she intercede for us and offer us her protection today as she has done so many times before.
Second, we cannot hope to be delivered from all suffering. We can always call on Our Lady to deliver us from suffering, but sometimes the suffering is for our spiritual benefit. Even she was not spared from it. Let us therefore not become discouraged and think that she does not hear the cry of her children. She does, and the Lord is not blind to the suffering of His people, of that we may be sure. Let us hope in Him that come whatever may, He is working all things for our good (cf. Rom. 8:28).
Third, let us learn from Mary’s example of submission. Today, the future looks uncertain for many. Our hope in princes—to whatever extent we hoped in them—has proven to be misplaced, as He told us (Ps. 146:3). Let us hope in Him completely. The future might seem like a black cloud heading our way, but Christ is Lord! Let us endure what suffering we are called to knowing that it is but a passing storm and we are not alone. He will not give us a cross that is too heavy to bear. This, too, shall pass.
Featured Image (Cropped) Courtesy of SlaveoftheImmaculate via WikiMedia
Gjergji Evangjeli served as the Editor-In-Chief of The Torch. He had previously served as the Executive Editor and the World News section editor. He is currently pursuing a ThM at the BC School of Theology and Ministry. Gjergji is interested in the patristic period, specifically in the apologists of the second century. He is an ardent defender of the Oxford comma.
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