…the Virgin’s pivotal role as the second Eve in the healing transformation of human nature damaged by the sins of the first Eve was already recognized by such Church fathers as St. Irenaeus as early as the second century. This recognition combined with the sifting of a very long oral tradition resulted by the late sixth to early seventh centuries in the establishment and celebration of the solemn Feast of her Dormition throughout the Christian Roman empire. With the addition of this feast to the Church calendar, later Church fathers began to offer rhetorical homage to Mary as the Theotokos in the form of sermons in honor of the Feast of her Dormition. Her death, after all, represented the completion of her mission as the second Eve. By grace, she experienced a reciprocal transformation, the deification of her humanity (and by extension, all human nature) as she offered her humanity to the divine presence within her womb.
In effect, her life and death represent the fullest flowering of the hope of all Christians: union with God in theosis. In contrast to the good thief, the second Eve, in the entirety of her life and death, is the confirmation of the very real possibility of an ever-expanding relationship between creature and Creator that transcends any conceivable earthly human hope, which can begin in this life well before the eleventh hour.
(Daniel B. Hinshaw, Touch and the Healing of the World, p. 126)