Sunday of Zacchaeus

SUNDAY OF ZACCHAEUS

VESPERS

Stichera at Psalm 140: 7 resurrection stichera

3. Repent, for the kingdom of God is at hand, the Lord thus begins his message. The kingdom of God is not power and wealth, it is not human vanity nor the collection of taxes, but mercy and forgiveness. Forgive us, O Lord, in the abundance of your tender mercy.

2. The Lord led his disciples to climb a high mountain, and there was transfigured by divine glory. Today Zacchaeus climbs the sycamore tree, and beholds the glory of God’s mercy. Forgive us, O Lord, in the abundance of your tender mercy.

1. Compassionate Lord, you chose the lowly and despised of the world to shame the wise, that where sin increased, grace abounded the more. Forgive us, O Lord, in the abundance of your tender mercy.

Glory. Hide not your light under a bushel, Jesus warned. Today the light of Zacchaeus’ search for God illumines the whole world from the height of the sycamore tree. As the rays of this light warm the zeal of repentance, we implore: Come under the roof of our hearts as you came to the house of the tax-collector, O all-compassionate Lord.

v. Glory … Now and ever … Dogmaticon

Apostichera:
Resurrection Tone
v. Glory ….
When Elijah ascended in his fiery chariot, Elisha received double of his spirit. Today Zacchaeus climbs the sycamore tree, and gives back fourfold from his wealth, repenting for those he defrauded. Follow his example, O my soul, that you may receive infinite mercy from Christ the Savior.
v. Now and ever … (Theotokion in the tone of the doxasticheron, TBD)

MATINS

Canon, Acrostich, “Zacchaeus is saved by Christ.”

Ode 1:
Irmos: Christ is born; glorify him, Christ from the heavens; go out to meet him. Christ on earth; exalt him. All the earth, sing to the Lord and praise him with joy, all peoples, for he is glorified.

Zacchaeus climbed the sycamore tree, to see his Lord, his healer, his Savior. But Jesus cried aloud, “Come down today, for I must now stay in your house.

At Jordan’s bank, the Lord proclaimed, “Today Adam’s nature is reclaimed.” Zacchaeus the tax man cheated, stealing, but today he shares in Adam’s healing.

Chariots of Egypt are drowned with fear, while humanity’s sins are washed away by tears. Zacchaeus descends from his post, to be a gracious host for Salvation.

Katavasia: The sun shed its rays upon dry land in the middle of the sea. The water on both sides stood firm as a wall while Israel walked across. They sang this hymn pleasing to God: Let us praise the Lord, for he has been greatly glorified.

Ode 3:
Irmos: Let us sing to the Son begotten of the Father without change before all ages. Let us cry aloud to Christ our God, incarnate from the virgin without seed in these latter days: you have exalted our horn, holy are you, O Lord.

Chase far from us the ancient errors. Remove from us death’s fearful terrors. Zacchaeus surrenders his money and power, finding life in the towers of the sycamore.

“Hasten down, Zacchaeus, my friend, make amends now to all your victims.” The Teacher says: Now Life will eat dinner with a repentant sinner.

Anna’s prayers were heard by Immanuel, who granted her a son, the prophet Samuel. Zacchaeus sealed his prayers by an ascension, and was healed by divine condescension.

Katavasia: O Lord, the solid rock of those who place their trust in you, strengthen the Church which you have purchased with your precious blood..

Sessional Hymn
O all-compassionate Creator, in your mercy you made Zacchaeus short of stature. O happy lack of height, which drew the tax-collector to climb the sycamore tree to see the Messiah. It brought him to repentance as he heard the sweet words of Jesus, “Today salvation has come to this house.”
Glory, Now and ever …

Ode 4:
Irmos:
O Christ, the rod from Jesse’s root and its flower, you blossomed from the virgin; praiseworthy one, from the overshadowed shady mountain. You came in the flesh from her who knew not man. God, not made of matter, glory to your power, O Lord!

Emmaus welcomed a stranger who opened the eyes of Luke and Cleopas. Though God was a stranger to the tax-collector, in Jericho Zacchaeus welcomed Jesus, who forgave his trespasses.

Under the sycamore tree with its silly fruit, Zacchaeus began the folly of repentance, for through the foolishness of the Cross, you have filled the whole world with wisdom.

Sister to Mary, Martha troubled herself with household tasks, but my soul is in need of such a cleansing that I may hear the Lord when he asks, “Today I must stay at your house.”

Katavasia: O Christ, your virtue has filled the heavens. You were born from an all-pure Mother, the Ark of your majesty, and you now enter the Temple of your glory as an infant in arms; and the whole world has been filled with your praises.

Ode 5:
Irmos:
O God of peace and Father of mercies, you sent us the angel of your great counsel to grant us peace. Thereby, we have been led toward the light of divine knowledge and rising out of the night, we glorify you, O Lover of us all. .

In Jericho, two blind men received their sight because of their faith. Today in Jericho repentant Zacchaeus sees the Son of God and receives enlightenment.

Seeking God by climbing a tree, Zacchaeus was amazed to find him here below, for the Lord has lowered the heavens and took human flesh.

Shamefully Zacchaeus committed idolatry, worshiping money rather than the one true God, but today he throws off the burden of wealth, welcoming the Son of God into his house, with prostitutes and his fellow tax collectors entering first into the kingdom of heaven.

Katavasia: In a vision Isaiah saw the Lord seated on a high and lofty throne, surrounded by angels of glory, and he cried out: Woe is me! For I have seen in advance the incarnate God, the light that knows no evening, and the King of peace.

Ode 6:
Irmos: Taking pity on Jonah, the sea monster that took him kept him like an infant from the womb. The Word which inhabited the Virgin and took flesh, came forth from her and kept her incorrupt. He underwent no change, and kept intact the one who bore him.

Ascending the pine, the cedar and the cypress, Jesus works salvation in the middle of the earth. Zacchaeus ascends the sycamore and receives divine salvation.

Victory over sin! Jesus’ path through the Jordan to Jericho crushes the heads of the serpents in the water. Zacchaeus ascends with Jesus, each branch of the tree a step to higher virtue. The sycamore becomes a tree of life, a vantage point for God.

Eating the fruit of the tree, Adam and Eve were cursed. Zacchaeus, however, climbed the tree and was blessed by the Creator of all.

Katavasia: When Simeon beheld with his own eyes the salvation which was to come to the people, he cried out to God: O Christ, who comes from God, you are truly my God..

Kontakion:
Today Jesus sees the tax-collector in the sycamore tree. Today the Son of Man saves the repentant son of Abraham. Today the Lord baptized in the Jordan seeks and saves what was lost. Rejoice, O city of Jericho, you beheld the entrance of Joshua but now receive the Lord Jesus who takes away the sin of the world. Rejoice, O Zacchaeus, for salvation has come to your home.

Ikos:
O Lord, you are good and forgiving, full of love to all who call. Today you forgive the repentant Zacchaeus, who has turned from his love of money and, with great desire, has sought you, the Seeker of the lost. Therefore, we cry out:
Rejoice, all you children of Abraham, for God’s promise has been fulfilled;
Rejoice, all who receive God’s mercy;
Rejoice, for the Savior has overlooked our sins;
Rejoice, O Jericho, for you are now the city of salvation;
Rejoice, Zacchaeus, for you once loved riches but now you love the poor;
Rejoice, Zacchaeus, for you restore righteousness with those you once cheated;
Rejoice, Zacchaeus, for by climbing the sycamore tree you have seen what the prophets longed to see;
Rejoice, O Zacchaeus, for salvation has come to your home.

Ode 7:

Irmos: The youths brought up together in piety, despised the order of the impious king. Undaunted by the threat of fire, they stood in the midst of the flames and sang this hymn: Blessed are you, O God of our fathers.

Disdaining the crowd, O Lord, you gazed upon the tax collector high in the sycamore tree. The crowd was astonished that Jesus entered the house of a sinner, but the Physician of souls revealed: Today salvation has come to this son of Abraham.

Behold, salvation now enters the city of Jericho. Behold, salvation has come to the house of Zacchaeus, the son of Abraham. May that same Salvation enter our hearts and our homes.

You came to Jericho through the waters of the Jordan, accepting baptism for our sake. You cleansed the sins of the tax collector, purify us as we pass through the dry bed of the waters of the fast.

Katavasia: We praise with fervor the Word of God who sent down dew upon the youths in the furnace as they spoke about heavenly things and who has now taken flesh from the pure Virgin. We sing to him: blessed are you, O God of our fathers.

Ode 8:

Irmos: The fire cooled like dew, miraculously, foreshadowed a great marvel. For it did not burn the youths it received, nor did the fire of divinity burn the Virgin’s womb by entering it. Therefore, let us strike up a hymn and sing: Let all creation bless and exalt the Lord forever.

Charged with corruption, the philosopher of old drank hemlock from the sycamore and died. The corrupt tax-collector climbs the sycamore and lives, for he saw Christ, the Redeemer of creation.

Home to Mary and Martha, Bethany welcomed the Master, the Giver of life for his friend Lazarus. In Jericho, Zacchaeus welcomed the Lord, who dined at his home in a banquet of life.

Repentance is a long and difficult road, yet when the divine Eye saw you, O Zacchaeus, in a flash, in an instant you distributed the fruits of your transformation to those whom you before had cheated.

Katavasia: The three youths stood together in the unendurable fire, unharmed by the flame. As defenders of righteousness, they sang a hymn of praise: O all you works of the Lord, bless the Lord and glorify him above all forever.

Ode 9:
Irmos: I see a strange and marvelous mystery: heaven is a cave; the cherubic throne, a virgin; the manger has become the place in which Christ the incomprehensible God lies down. Let us praise him and extol him.

In Jericho, the blast of trumpets is not heard, for it is not Joshua the Warrior who enters the city. Jesus now comes, to conquer the sins of the tax-collector who desired to see God.

Shortness of stature forced Zacchaeus to climb a tree to see the Savior. May the lowliness of our sins move us to climb the ladder of repentance.

There is no one who touches Christ and remains unchanged. Zacchaeus, clinging to the sycamore tree, sees Jesus and becomes a saint. Bring us to the land of holiness as we struggle to chant worthy hymns.

Katavasia: O faithful, let us recognize the figure of Christ foreshadowed in the letter of the Law which says: Every male child who opens the womb is sanctified to God. Therefore, the first born Word and Son of the Father without beginning, the first-born of a mother who had not known man: him, let us extol.

Hymn of Light

Gospel Sticheron

Glory …
Zacchaeus imitated poorly the ascension of our Lord, yet found glory on the tree-top. O my poor soul, imitate his repentance, so that climbing the ladder of virtue by the grace of God, you may eat of the fruit of the tree of life.

Now and ever … (Theotokion of the Gospel)

At the Praises: 8 stichera of the Resurrection Tone
At sticheron 7:
v. I shall praise you, Lord, with all my heart; I shall declare all your wondrous deeds.
At sticheron 8:
v. I will rejoice in you and be glad, and sing psalms to your name, O Most High.
Then:
v. Arise, O Lord my God, lift up your hand, do not forget your poor forever

Leaving the banks of the Jordan for the city of Jericho, let us bury our sins of anger and fury and malice beneath the river’s waves. Let us climb the tree to catch a glimpse of our Savior, coming in due time to the day of Pascha. Bestow on us the grace of repentance, O merciful and compassionate Master.

v. Glory …. Gospel sticheron.

v. Now and ever … You are truly most blessed …

A MESSAGE ABOUT THE ENVIRONMENT

A MESSAGE ON THE ENVIRONMENT
Pope Francis and Ecumenical Patriarch today, the foremost Christian leaders, said, in a joint statement:

“However, “in the meantime”, the history of the world presents a very different context. It reveals a morally decaying scenario where our attitude and behaviour towards creation obscures our calling as God’s co-operators. Our propensity to interrupt the world’s delicate and balanced ecosystems, our insatiable desire to manipulate and control the planet’s limited resources, and our greed for limitless profit in markets – all these have alienated us from the original purpose of creation. We no longer respect nature as a shared gift; instead, we regard it as a private possession. We no longer associate with nature in order to sustain it; instead, we lord over it to support our own constructs.”

In this paragraph, which I have chosen to cite, there is no mention of “climate change.” I make this observation because there are many on the political right who claim that climate change is a myth – though, in my opinion, these people would be like the medievalists who claimed the earth was flat. The statements of the two most prominent leaders of the church is not a scientific statement, it is a theological statement. How are we to interpret Genesis 1:28: “God blessed them and God said to them: Be fertile and multiply; fill the earth and subdue it. Have dominion over the fish of the sea, the birds of the air, and all the living things that crawl on the earth,” or “The heavens belong to the Lord, but he has given the earth to men. (Psalm 115:16)” They are teaching us clearly that it does not mean to exploit the earth as we wish. We, instead, are stewards, co-operators with God, who wisely harvest the earth and preserve its beauty. This is the authentic teaching of the Church.

Did not Pope Francis say, “The earth, our home, is beginning to look more and more like an immense pile of filth.” (Laudato Si 21) We who have lived in Detroit (auto factories); Pittsburgh (steel mills), Akron (rubber factories), or Cleveland (the pollution of Lake Erie, the burning of the Cuyahoga River) know from experience how ugly we can make the world and its air and water. I have a very dear friend who once lectured me for twenty minutes about the myth of “climate change,” but finally admitted that, yes, we should have ecological controls to insure clean air, clean water, healthy food. We cannot allow the gains we have made in these areas to be lost to an unbridled “profit motive” that would exploit the resources God has given us in His infinite wisdom.

On a political note, I am disheartened about some of the policies of Trump and his secretive EPA administrator, Scott Pruitt, which J. R. R. Tolkien may have foreshadowed in his story of Saruman and Wormtongue in the Shire: “And looking with dismay up the road towards Bag End they (the hobbit travellers) saw a tall chimney of brick in the distance. It was pouring out black smoke into the evening air” (J. R. R. Tolkien, Return of the King, “The Scouring of the Shire.”) I meditated on this: Central to the Christian Gospel is the return to paradise and the removal of the curse on Adam and Eve. “No longer does the flaming sword guard the gates of Eden, for the tree of the cross has come to quench it wondrously.” (Kontakion, Veneration of the Holy Cross) Technology is a divine gift that can create a paradise, but could also be used for uncurbed exploitation of the world’s resources in order to make a profit. We deny climate change to justify this exploitation, which is a great sin. We must be good stewards of the gifts we have received, and not show partiality to the rich. (James 2:2) My prayer is that Mary’s gospel can be fulfilled, “He has put down the mighty from their thrones and exalted the lowly. He has filled the hungry with good things and the rich he has sent away empty.” (Luke 1:52-53) This is sung daily in the Church.

The Orthodox Church has an office for this day (September 1). The Troparion: “Lord and Savior, who as God brought all things into being by a word, establishing laws and gioverning them unerringly to your glory, at the prayers of the Mother of God, keep secure and unharmed all the elements which hold the earth together, and save the universe.” (Tone 4, translation by Ephrem Lash.)

THE FEAST OF THE DORMITION

The feast of the Dormition is celebrated from August 14 to August 23. It has one day of Vigil (August 14) and a post-festive period of eight days. During this period the texts of the Octoechos are omitted, except on the Sunday after Dormition, August 20, which is the Eleventh Sunday after Pentecost. Stichera from Resurrection Tone 2 and Gospel stichera for Gospel 11 are sung together with the post-festive stichera of the Dormition, according to the rules of the Typicon (Format 16).

August 14 is the pre-feast (vigil) of the Dormition. The Melkites and Greeks commemorate the Holy Prophet Micah on this day. The Holy Prophet Micah foresaw the birth of Christ from Mary: “But you, Bethlehem-Ephrathaha, least among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel; whose origin is from of old, from ancient times. Therefore the Lord will give them up, until the time when she who is to give birth has borne, then the rest of his kindred shall return to the children of Israel. (5:1-2)” This is read on the vigil of the feast of Christmas. He is also a prophet of peace: “He shall judge between many peoples and set terms for strong and distant nations; they shall beat their swords into plowshares, and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again. (4:3)”

Slav Churches remember our Holy Father Theodosius of the Monastery of the Caves in Kiev (Pecherskaya Lavra). His main commemoration is on May 3, his falling asleep in the Lord in 1074. This day is the commemoration of the transfer of his relics from his graves in the caves to the Church of the Theotokos that he had built. This transfer was in 1019 in the presence of the Great Prince Vsevolod and the Hegumen John. This feast is an optional celebration. If it is observed it is celebrated as a Polyeleos Feast (Common11), a rare occurrence on a day of vigil. As a result, at Vespers, instead of five stichera for the Saint, only three are sung, together with three of the pre-feast, and the apostichera are for the vigil pre-feast, with the doxasticheron for the saint.

August 14 is the final day of the Dormition Fast. The day of fasting lasts from midnight to midnight. This fast may be kept in our ordinary life by eating moderately and abstaining from meat or from meat and dairy products.

The Feast of the Dormition of Mary is called the Assumption (into heaven) in the Roman Catholic Church. “Dormitio” is actually a Latin word for “falling asleep,” which is “koimēsis,” (Κοίμησις) in Greek (“falling asleep’). ‘Falling asleep” is here “falling asleep in death in the Lord.” The Roman Catholic Church is not determinate as to whether Mary physically died, but the Byzantine Church is clear that she died and was then taken up into heaven. The event is not recorded in Scripture. The liturgy for the day is from apocryphal works: the Transitus Mariae from the sixth century (text in www.bibleprobe.com/transitusmariae.htm) and the Dormition of Mary by John of Thessalonica, in On the Dormition of Mary, edited by Brian Daley (St. Vladimir’s Seminary Press, 1998, ISBN-13:9780881411775.

Vestment colors are not a part of the regular typicon notices, which concern the order of the propers at services. Certainly, the Great Feast of the Dormition is celebrated in bright, festive colors. In many branches of the Byzantine Church, feast of the Theotokos are celebrated in blue vestments. This derives from the Spanish tradition of blue vestments for the Virgin Mary. However, many branches of the Byzantine Church, even Orthodox, now have blue vestments. Blue vestments are the color used in the Byzantine Ruthenian Church from August 15 to 23.

This feast is one of the Twelve Great Feasts, and as such, all texts for this day are from the Menaion. A particularity of this feast is that at the Stichera at Psalm 140 of Vespers, the doxasticheron (at “Glory … Now and ever … “) is a long and complicated hymn with each passage sung according to a different samohlasen tone. This is very difficult for a cantor to perform properly, so the Metropolitan Cantor’s Institute simply gives the music for the text in Tone 1 (http://mci.archpitt.org/sheetmusic/general/08-15_Dormition_Vespers_pod.pdf). The breakdown of the hymns in the various tones is found in The Festal Menaion (translated by Mother Mary and Kallistos Ware (Faber and Faber, London, 1969), p. 507.

The Divine Liturgy on this day is for a Great Feast of the Theotokos. The great feasts of our Lord have proper antiphons for the day, but the feasts of the Theotokos use the daily antiphons (unless, of course, they fall on Sunday). However, the modern Greek/Melkite tradition have proper antiphons also for the Marian feasts. For the Dormition:
“First Antiphon (Psalms 99:2,4;47:9;75:3)
Refrain. Through the prayers of the Theotokos, O Saviour, save us!
v 1. Make a joyful noise to the Lord, all the earth. Know that the Lord is God. Bless his name.
v 2. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God.
v 3. His abode has been established in Salem, his dwelling-place in Zion.

Second Antiphon (Psalms 86:1,2,3,5)
v 1. On the holy mount stands the city he founded. Glorious things are spoken of you, O City of God.
v 2. The Lord loves the gates of Zion more than all the dwellings of Jacob.
v 3. The Most High himself will establish it for ever.

Third Antiphon (Psalms 56:8; 115:12,13)
v 1. My heart is steadfast, O Lord, my heart is steadfast. I will sing and chant praises.
v 2. How shall I make a return to the Lord for all the good he has done to me?
v 3. I will take the cup of salvation and call upon the name of the Lord.

As these are mixed from various psalms, it is clear that they are of recent introduction. Moreover, there is no proper Entrance Hymn, but the daily Entrance Hymn is used.

The Melkites also have introduced a proper Antiphon Prayer for the feast, said in place of the Prayer at the Antiphons before the Entrance:
“O God Almighty, you gave us your most holy Mother Mary as a mother for us all and transferred her, body and soul, from this world to heaven’s glory. We ask you through her intercession to inflame our hearts with the fire of your love so that we may always seek the heavenly blessings and reach the glory of Resurrection. For you are our Life, and our Resurrection O Christ God, and to you we render glory and to your eternal Father and your All-holy, Good and Life-giving Spirit, now and always and forever and ever. Amen.”

At the end of the Liturgy, it has become the custom to bless flowers. Originally this was the blessing of first-fruits in the Church of the Theotokos at Blachernae in Constantinople by the Patriarch. There were two prayers. “O God our Savior, you were pleased to call … “ and 2) “Lord of powers, King of glory … , “ no longer used. (The Greek is in L’Euchologio Barberini gr. 336, edited by Stepfano Parenti and Elena Velkovska, Edizioni Liturgiche, Rome, 1995, pp. 200-201).
It was the custom on Mount Athos to bless olives on every major feast day at Vespers after the Blessing of the Bread and at the end of Matins. (cf. Placido De Meester, Rituale-Benedizioni Bizantino, Rome, 1929, pp. 504-507. This blessing then transformed into a blessing of medicinal herbs which were much needed to combat the increase of infections in the “dog days” of August. This is the blessing found in the Euchologion by Fr. Demetrius Wysochansky (Hamtramck, 1986), p. 301. It clearly states: “In your infinite goodness you ordained that these plants serve not onlyas food for the animals, but also as medicine for the sick.” Therefore, it evidently is not a blessing of “flowers.” However, since in modern times, the danger from infectious diseases has lessened, it has now been transformed into a blessing of flowers, in accord with the legend that the Holy Apostle Thomas came to the funeral of Mary late, on the third day after her burial, so the apostles opened the grave to show him her body, but it was not there, and the grave was filled with flowers. The Synaxarion only says that they opened the grave, and the body of Mary was not there, having been taken into glory, and the Transitus Mariae tells a different story, and mentions only that “a perfume of sweet savor came forth out of the holy sepulcher.” In any case, it is now a blessing of flowers, and the prayer for the blessing of medicinal herbs was rewritten:

Deacon: :Let us pray to the Lord.
People: Lord, have mercy.
Priest: All-powerful and eternal God, by your word you have made all things, visible and invisible, the heavens, the earth and the sea. You caused a countless variety of flowers, herbs and trees to sprout up to satisfy our need for nourishment, health and beauty. With our minds and hearts we ask of you: in your kindness bless these flowers which we bring before you on the feast of the falling asleep of the most blessed Virgin Mary. For we offer you not only flowers but the good works and prayers of the Virgin Mary, who was taken from us into heaven on this day, leaving in her tomb flowers as a sign of the fullness of life she has received with you. May these flowers, a sign of your love for humanity, be for us always a memory of the blessed and new and eternal life you have promised and given to the human race. As we give these flowers to each other, grant that we also give kindness and love to each other, that in our community and in our world there may be peace in our age and that we may always keep the world you have given into our care beautiful and healthful. Through the mercy, gace and loving-kindness of your only-begotten Son, with whom you are blessed, together with your all-holy, good and life-creating Spirit, now and ever and forever.
R: Amen.
Priest: Peace be to all.
People: And to your spirit.
Deacon: Bow your heads to the Lord.
People: To you, O Lord.
Priest: O our God, you took the rod of Jesse, the Mother of your Son into heaven on this day that by her help and prayers, we would be partakers of the fruit of her womb, your Son. We fervently pray that by the power of her Son, and by the help of his Mother, we who have the care of the fruits of this earth may be made worthy of eternal life. For you are our God, and we give glory to you, Father, Son and Holy Spirit, now and ever and forever.
People: Amen.
Priest: These flowers are blessed by the sprinkling of this holy water, in the name of the Father, and of the Son and of the Holy Spirit. Amen.

The Melkite Church, with reservations, has approved two other prayers for the blessing of flowers on this day, noting that it was not a Melkite custom, but that has become a popular custom, especially in America. These two prayers are:
“Lord God almighty, You fill all things with Your Word. You commanded the earth to bring forth fruit in due season, and You gave it to mankind for our joy and life. By Your Holy Spirit, bless + now these flowers which have been brought before You in this holy temple to honor the Falling Asleep of the Mother of Your only Son. Purify from all defilement these, Your servants, who receive them, and fill their houses with all fragrance. May all who receive these flowers obtain protection of body and soul; and may Your healing grace be a remedy for our salvation.
-For all glory, honor and worship are Your due, Father, Son and Holy Spirit, now and always and for ever and ever.”
R. Amen.
“These flowers are blessed and sanctified by the descent of the all-holy Spirit and the sprinkling of holy water, in the name of the Father + and the Son and the Holy Spirit.”
R. Amen.

Blessing of Flowers Prayer by Abouna Alam Alam

Deacon: let us pray to the Lord.
People: Lord have mercy.
Priest: Lord Jesus Christ, our God, You admired the lilies of the fields and asked us to imitate them by putting aside worldly cares and depending on your Divine Providence. We ask you to bless these flowers which were offered in honor of your All-holy Mother, the Ever-virgin Mary, on the occasion of her passing to the heavenly glory. Accept, O Lord, these flowers as a sweet fragrance. Fill the hearts of those who offered them and those who will receive them with love for You and for your Holy Mother who is also the heavenly Mother of us all. And through her intercession, make us worthy to cast off the old man and put on the new man created in your
likeness.
For You are the source of all holiness, O Christ God, and to You we render glory and to your Eternal Father and your All-Holy, Good and Life-giving Spirit, now and always and forever and ever.

There is another particular custom connected with the feast of the Dormition: the Procession of the Burial Shroud of the Theotokos. A Melkite web site recounts the evolution of this rite:
“The first record of such a service performed outside Jerusalem dates from the fifteenth century. In Russia rectors of churches dedicated to the Mother of God were encouraged to erect a tomb or bier on the solea in which the icon of the feast could be enshrined. Matins could then be served before this tomb. It was also in the fifteenth century that the lamentations on the burial of Christ were composed in Jerusalem. They are sung today in the Orthros of Holy Saturday, one of the more popular moments in the rites of the Holy Week in the Greek and Middle Eastern Churches. Due to the interaction of Greeks and Italians in this period we often see a burial of Christ service, including the Greek melodies of the Lamentations, used by Italian and Spanish Roman Catholics as well. Around one hundred years later, in 1541. the Greek Metropolitan Dionysios of Old Patras in western Greece composed the service for the burial of the Theotokos, in imitation of the service for the burial of Christ. It is this service which has spread throughout the Byzantine world today. At first the principal image used in this service was the icon of the Dormition, as in Jerusalem. As the burial of the Theotokos came to be celebrated as imitation of the Burial of Christ, use of the shroud of the Theotokos became popular.”
(melkite.org/faith/sunday-scriptures/the-burial-of-the-theotokos)

I have not inserted the rubrics for this service in my Typicon. The service is controversial because it draws perhaps too close a likeness between the resurrection of our Lord and the assumption of Mary. The service is modeled on Holy Saturday Matins. The Eparchy of Parma has a text for this service, without author or date. I believe it was put together by the monks at St. Michael’s in Akron, Ohio, sometime in the 1980’s. The booklet is entitled The Burial Service of Praise in Honor of the Ever-Virgin Mary, Mother of God: Feast of Her Dormition. The office is inserted into Matins of the Feast of Dormition in place of the Menaion Kathismata. The procession is done first, with the repeated singing of a Troparion, to which may be added versicles from the Song of Songs. Then, in place of the Kathismata, three stations are sung, the priests holding candle, in imitation of the Stations at Holy Saturday Matins. The faithful come forward to venerate the burial shroud of the Theotokos. The priest then censes around the tomb as the “Hosts of Angels” for the Theotokos is sung, the tomb and flowers are then blessed with holy water. The faithful come at the end of Matins to venerate the burial shroud with the image of the Theotokos in repose. There are actually many different versions of the service, including, for example, a procession at the Great Doxology as in Holy Saturday Matins for the burial shroud of our Lord. One may search the internet for information. A translation of the stations may be found at: http://www.monachos.net/library/index.php/liturgics/texts/678-theotokos-dormition-lamentations-burial.

The day after the Dormition, August 16 is the commemoration of “The Translation of the Icon of our Lord, God and Savior Jesus Christ, the Icon not made by human hands, from Edessa to Constantinople in the year 944. The image is called the “Mandylion.” It is called the third feast of our Lord in August (August 1, the procession of the Cross, in the Russian Church, the feats of the All-merciful Savior, and August 6, the Transfiguration are the first two. )The image itself is based on an apocryphal story found in Eusebius’ Church History. The king of Edessa, Abgar, was sick and asked for healing. Jesus could not go to Edessa, but imprinted an image of his face on a cloth which he sent to the king. It healed him by his touch. This icon was transferred by the Emperor Constantine Pophryogenitus (912-959). Edessa was held by Moslem Arabs, and the emperor ransomed it for a large sum and had it brought to Constantinople. It is this latter historical event that is commemorated today.

It is generally recognized today that the story is apocryphal, but the image is greatly venerated in the Byzantine Church. In an article for the National Catholic Register, (http://www.ncregister.com/blog/tmcdonald/did-jesus-write-a-letter) Thomas L. McDonald writes:
“Although a fake, the Abgar Letter letter not only reveals something about an early Christian community, but was believed to be real by many in the early Church, and even found its way into liturgical use. Dismissing the entire story as mere legend is not only unhelpful but foolish. As historian Steven Runcimen sharply observes in “Some Remarks on the Image of Edessa”: “Historians should not be so much victims to their skepticism as to dismiss a legend as false, unless they can suggest how it was that the false legend arose; for legends are seldom born like Pallas Athene full-grown and fully accoutered from one inventive brain …. The connection of letter, legend, and Mandylion became important in the early Eastern church, and was given further credibility by John Damascene in his defense of icons. Abgar (who was certainly a genuine figure and a convert to Christianity) is regarded as a saint the Eastern Orthodox, Syrian, and Armenian Churches. He’s even shown on Armenian money with a flag bearing the Mandylion. The letter was used in liturgy, with mentions in collects as far away as Ireland in the 11th century. The letter doesn’t represent a genuine letter of Jesus Christ, but it has a rich and fascinating history all its own.”

Some modern writers have tried to identify this with the Shroud of Turin, taken by the Crusaders from Constantinople. The mandylion was indeed lost, but the circumstances are not historically known. One speculation is that the image was lost at sea. (See oca.org/saints/lives/2015/08/16)
It is also very similar to the legend of Veronica’s Veil, which appeared in the West in the early Middle Ages. A woman ministered to Jesus as he carried his cross, and when she wiped his face with a towel, his image was left imprinted. The woman’s name, “Veronica,” is from the words “vera icona,” that is “true image.” “Vera” is true in Latin and “icona” is image in Greek. Perhaps this story was inspired by the earlier Byzantine story.

In the Typicon, the feast is commemorated in all Byzantine churches, but there is an option to celebrate it either as a feast with a Vigil (Format 12), with readings, litija and a Matins Gospel, but it may also be observed as an ordinary commemoration, but with the singing of the Great Doxology at Matins, and stichera at the Praises (Format 10). It is combined with stichera for the post-feast of the Dormition, and blue vestments are worn. There is no commemoration in the dismissal, only for the feast of the Dormition. There is likewise, a choice of Epistles, either Colossians 1:12-18 or 2 Corinthians 3:4-11.

The Troparion for this feast, “We bow before your sacred image … “ is used frequently in the Byzantine Liturgy, e.g. for the Sunday of Orthodoxy, at the Prayers before the Icon Screen in the Divine Liturgy, and in the Octoechos for Tone 2, which perhaps is its origin, et al. The propers for the saint of this day, the Holy Martyr Diomedes, are sung at Compline.

There are other important commemorations in the post-festive days. August 20 is the feast of the Holy Prophet Samuel, who is commemorated in the stichera at Psalm 140, and after the Third Ode in Matins, as this day falls on Sunday this year. It is also the commemoration of the Holy Stephen, King of Hungary (997-1038). This feast has long been celebrated by the Byzantine Hungarians, but there is also a Slav office for him. St. Stephen first followed the Byzantine tradition, but became Roman Catholic for political reasons. He did live before the traditional date of the schism (1054), and is recognized by both Catholics and Orthodox. The Ecumenical Patriarchate has a great veneration of him, and has composed an office for his feast. Troparion (Tone 1): “O holy Stephen, you were recognized as a gentle and pious king who loved what is good. You dedicated the scepter of your kingdom to God. With the Cross as your weapon, you subjected the people of Hungary to him. Now you lead them in triumph in heaven with the angels. Glory to Christ who chose you. Glory to Christ who gave you strength. Glory to Christ who anointed you mystically with the oil of unction.”

August 21 is the commemoration of the Holy Father Pius X (1903-1914). He was a promoter of eucharistic reform, and lowered the age of First Communion, and fostered frequent Holy Communion, a liturgical principle supported by both East and West. He commended the Byzantine practice of giving Communion to all the baptized, even infants, but felt he did what he could at the time. He reformed the Canon Law of the Roman Church, and was also a staunch opponent of what was called “Modernism.” He was canonized by the Roman Church in 1954. One parish in the Pittsburgh Archeparchy is dedicated in his name, which would keep this day as its patronal feastday (Format 11). There is no office for him in the Byzantine Church that I know of, but liturgical texts would be found in the Common for a Bishop.