Homiliae I-III in dormitionem, auctore Germano I Constantinopolitano
Standard abbreviation: Hom. Dorm. Vir.
Other titles: none
Other designations: G14 in van Esbroeck’s classification of Dormition traditions, G12 in Shoemaker’s, and G9 in Mimouni’s
Clavis numbers: ECCA 256; CANT 109
Category: Dormition Narratives
Related literature: Homily on the Dormition of the Virgin, by John of Thessalonica
Compiled by Tony Burke, York University
Citing this resource (using Chicago Manual of Style): Burke, Tony. “Homilies on the Dormition of the Virgin, by Germanus of Constantinople.” e-Clavis: Christian Apocrypha. Accessed DAY MONTH YEAR. https://www.nasscal.com/e-clavis-christian-apocrypha/homilies-on-the-dormition-of-the-virgin-by-germanus-of-contantinople/.
Created September 2024.
1. SUMMARY
Germanus composed his homilies in the early eighth century. Early editions divide the first homily into two, so that homily two is designated number three. The summaries below reflect more recent text-critical editions and translations that present the material as two homilies.
The first homily focuses on Mary’s continuous presence in the world, working as a mediator between God and humans. Germanus alludes to Mary’s flesh not undergoing corruption of the tomb (like Jesus), but also like Jesus, she had to die as all humans do. Brief mention is made of the apostles assembling in Jerusalem at her death and at her empty tomb.
The second homily provides many more details. Much of it is a narrative of Mary’s departure. But in the framing material, Germanus makes a comment, unusual in the dormition literature, that Mary’s body had decayed in the tomb before it was taken up to heaven. This idea is not reflected in the story that follows. It begins with the visitation of an angel to Mary announcing her impending demise, so that death would not come upon her suddenly and cause her distress. The angel delivers to her words from Christ, telling her that she will not leave behind those in the world who need her protection and that she will ascend to eternal life with him. The lengthy monologue here includes some interesting elements, including a Trinitarian formula for Mary’s new life in heaven (her soul will see God, her body Jesus, and her spirit the Holy Spirit) and statement by Jesus to Mary that “your heart is not divided by love for another child.” Finally, Jesus’ message concludes with the angel telling Mary that she will be taken to Gethsemane by the apostles but her body will not remain there long.
Mary rejoices at these words and returns home. She lights lamps, invites friends and neighbours over, and decks her bed with flowers like a virgin’s bridal chamber. She announces to everyone her departure and shows them the palm branch given to her as a symbol of her forthcoming victory over death. The women weep and beg her not to leave; as she assures them, a thunder clap and rush of wind announces the arrival of the apostles. When they learn why they have been called, they begin to weep but she consoles them. Paul arrives separately, summoned by the news, and the other apostles receive him and have him sit in a place of honour. Paul praises Mary as “the content of my preaching” and though he did not see Christ in the flesh, seeing her makes him feel as though he did. He has preached that Mary had given birth to Jesus in the flesh and now he will preach about her being able to pass on into his presence.
Mary takes leave of her company and lays on her bed, giving up her soul. Peter asks Paul to say the customary prayer over her remains but he defers to Peter as chief of the apostles. Peter says the prayer and then they take the bier on their shoulders and head toward the tomb. Along the way, a Jewish man attacks the bier and his hands are severed from his body (there is no mention of their restoration, as in other dormition accounts). Peter and Paul place Mary’s body in the tomb and it vanishes immediately; her burial shroud is taken up into the air in a light cloud. The apostles urge everyone who was witness to Mary’s assumption to proclaim that her body was not stolen but was taken up to heaven.
Named Historical Figures and Characters: Daniel (prophet), Eve (matriarch), Habakkuk (prophet), John (son of Zebedee), Joseph of Arimathea, Mary (Virgin), Paul (apostle), Peter (apostle).
Geographical Locations: Babylon, Gethsemane, Jerusalem, Mount Tabor.
2. RESOURCES
2.1 Web Sites and Other Online Resources
“Germanus I of Constantinople.” Wikipedia.
3. BIBLIOGRAPHY
3.1 Manuscripts and Editions
3.1.1 Church Slavic (Homilies I and III)
3.1.2 Greek (CPG 8010–8012; BHG 1135)
Athens, Buzantino kai Christianiko Mouseio, XAE (cat. Pallas 136), fols. 141v–149r (17th cent.) ~ Pinakes
Vatican, Biblioteca Apostolica Vaticana, Vat. gr. 800, fols. 220v–226v (14th cent.) ~ Pinakes
Vatican, Biblioteca Apostolica Vaticana, Vat. gr. 1709, fols. 11, 211 (15th cent.) ~ Pinakes; BAV
Mount Athos, Bibliothêke tou Prôtatou, 9 (Lambros 9), item 24 (13th cent.) ~ Pinakes; Athos
Mount Athos, Monē Grēgoriou, 28 (Lambros 575), item 17 (16th cent.) ~ Pinakes; Athos
Mount Athos, Monē Ibērōn, 388 (Lambros 4508), 938v–939v (16th cent.) ~ Pinakes
Mount Athos, Monē Ibērōn, 589 (Lambros 4709), item 3.18 (17th cent.) ~ Pinakes
Mount Athos, Monē Ibērōn, 592, item 4 (14th cent.) ~ Pinakes
Mount Athos, Monē Ibērōn, 595 (Lambros 4715), item 2 (16th cent.) ~ Pinakes
Mount Athos, Monē Pantokratoros, 43 (Lambros 1077), fol. 313v (13th cent.) ~ Pinakes
Iskandariyya, Bibliothēkē tou Patriarcheiou, 62, fols. 270v–272v (13th cent.) ~ Pinakes
Jerusalem, Patriarchikē Bibliothēkē, Panagiou Taphou 134, fols. 277r–284v (16th cent.) ~ Pinakes; LOC
Moscow, Moscow, Gosudarstvennyj Istoričeskij Musej, Sinod. gr. 100 (Vlad. 108), fol. 254v (10th cent.) ~ Pinakes
Mutilene, Monē tou Leimōnos, 86, fols. 283r–294r (14th cent.) ~ Pinakes
Paris, Bibliothèque nationale de France, Supp. gr. 1155, fols. 49r–52v (9th cent.) ~ Pinakes
Patmos, Monē Agiou Iōannou tou Theologou, 365 (18th cent.) ~ Pinakes
Patmos, Monē Agiou Iōannou tou Theologou, 679, item 11 (18th cent.) ~ Pinakes
Siatista, Dēmotiko Scholeio Geraniōn, 3, fols. 111r–116v (18th cent.) ~ Pinakes
Sofia, Centre de Recherches Slavo-Byzantines Ivan Dujčev, D. gr. 209, fols. 265r–281r (11th cent.) ~ Pinakes
Migne, Jacques Paul, ed. Patrologiae cursus completus: Series graeca. Vol. 98. Paris: Cerf, 1865 (cols. 340–72).
3.1.3 Latin (Homily I)
Karlsruhe, Landesbibliothek, Augiensis 80, fols. 69v–78v (10th cent.)
3.2 Modern Translations
3.2.1 English
Daley, Brian E., trans. On the Dormition of Mary: Early Patristic Homilies. Popular Patristics Series 18. Crestwood, NY: St. Vladimir’s Press, 1998 (pp. 153–81).
3.3 General Works
3.3.1 Dormition Narratives
Esbroeck, Michel van. “Les textes litteraires sur l’Assomption avant le Xe siècle.” Pages 265–85 in Les actes apocryphes des apôtres. Edited by François Bovon. Publications de la faculte de theologie de l’Universite de Geneve 4. Geneva: Labor et Fides, 1981.
Jugie, Martin. La Mort et l’Assumption de la Sainte Vierge: Étude historico-doctrinale. Studi e Testi 114. Vatican City: Biblioteca Apostolica Vaticana, 1944.
McNamara, Martin. “Transitus Mariae: General Introduction.” Pages 225–44 in Apocrypha Hiberniae II. Apocalyptica 2. Edited by Martin McNamara et al. CCSA 21. Turnhout: Brepols, 2019.
Mimouni, Simon. Dormition et assumption de Marie: Histoire des traditions anciennnes. Paris: Beauchesne, 1995.
__________. Les traditions anciennes sur la Dormition et l’Assomption de Marie: Études littéraires, historiques et doctrinales. Supplements to Vigiliae Christianae 104. Leiden: Brill, 2011.
Shoemaker, Stephen J. Ancient Traditions of the Virgin Mary’s Dormition and Assumption. Oxford Early Christian Studies. Oxford: Oxford University Press, 2002.
__________. Mary in Early Christian Faith and Devotion. New Haven: Yale University Press, 2016.
Wenger, Antoine. L’Assomption de la T.S. Vierge dans la tradition byzantine du VIe au Xe siècle. Études et documents. Archives de l’Orient chrétien 5. Paris: Institut français d’études byzantines, 1955.
3.3.2 Homily on the Dormition of the Virgin, by Germanus of Constantinople
Chevalier, Celeste. “Les trilogies homilétiques dans l’élaboration des fétes mariales, 650–850.” Gregorianum 18 (1937): 361–78, esp. 372–75.
Jugie, Martin. “Les homélies de Saint Germain de Constantinople sur la dormition de la Sainte Vierge.” Echos d’Orient 16 (1913): 219–21.
Mimouni, Simon. Dormition et assumption de Marie: Histoire des traditions anciennnes. Paris: Beauchesne, 1995 (pp. 167–70).