Stephen Shoemaker no relation Assumption of Mary
Late 5th until 7th century
More Dormition traditions began surfacing in manuscripts during the late 5th century. Stephen Shoemaker characterised them as the "Palm of the Tree of Life" narratives, the "Bethlehem" narratives, and the "Coptic" narratives—aside from a handful of atypical narratives.The events of the Dormition of the Virgin and her burial are dealt with in several known apocrypha such as the "Liber de transitu Virginis Mariae" by Pseudo-Melito of Sardis (5th century), a passing reference in Pseudo-Dionysius the Areopagite, and narratives by Pseudo-Cyril of Jerusalem, and Pseudo-Evodius. Around this time, the first Dormition narratives among mainstream authors appear, namely Jacob of Serug and Theodosius of Alexandria. These late—5th and 6th century Dormition narratives come from differing communions, so not all of their content was accepted, but only the basic idea that the Virgin Mary blissfully rested and her soul was adopted by her Son Jesus Christ at Dormition.
According to Nikephoros Kallistos Xanthopoulos in his "History of the Church," Emperor Maurice (582–602) issued an edict which set the date for the celebration of the Dormition on August 15. After this time more "mainstream" Dormition narratives began appearing, their content still in part based upon the earlier, mostly anonymous, narratives. Modestus, Patriarch of Jerusalem (630–632) said at this celebration, while preaching, that he regrets the lack of specific information about the death of the Virgin Mary. According to Truglia, "John of Thessalonica," another 7th century author, "wrote a narrative admittedly based upon details found in earlier homilies." Theoteknos, bishop of Livias sometime between 550 and 650, also wrote a Dormition narrative similar in its content.
In Rome the feast called Dormitio Beatae Virginis was established by Pope Sergius I (687–701), borrowed from Constantinople.Dormition versus Assumption
Eastern Christians celebrate the Dormition of the Theotokos on August 15 (August 28, N.S. for those following the Julian Calendar), the same calendar day as the Roman Catholic Feast of the Assumption of Mary. "Dormition" and  "Assumption" are the different names respectively in use by the Eastern and Western traditions relating to the end of Mary's life and to her departure from the earth, although the beliefs are not necessarily identical. Both views agree that she was taken up into heaven bodily.Catholic view
The Catholic doctrine of the Assumption covers Mary's bodily movement to heaven, but the dogmatic definition avoids saying whether she was dead or alive at that point. The question had long been in dispute in Catholic theology; although Catholic art normally portrays her as alive at the point of assumption, but typically rising from a sarcophagus, many Catholics believe she had died in the normal way. Pope Pius XII alludes to the fact of her death at least five times, but left open the question of whether or not Mary actually underwent death in connection with her departure, in his Apostolic constitution, Munificentissimus Deus (1950), which dogmatically defined ex cathedra (i.e., infallibly) the Assumption.On 25 June 1997 during a General Audience Pope John Paul II stated that Mary experienced natural death prior to her assumption into Heaven, stating:
no relation