The Assumption

[AudreyGrace]

Right to the point, I'm confused on where the idea of the Assumption came from, where it's roots are, when and why the Church claimed it as something that definitely happened. I've been getting really devoted to Mamma lately, and I really want to understand this. I never have, and I don't even know where the Assumption is from. Thanks!

[cappie]

The Feast of the Assumption is the most important feast of our Lady.

It is the feast of her total liberation from death and decay, the consequences of original sin.

It is also the remembrance of the day when the Church gave official recognition to the centuries-old belief of Christians about the assumption of their heavenly mother.

In the Orthodox church, the “koimesis”, or “dormitio” ("falling asleep"), of the Virgin began to be commemorated on August 15 in the 6th century. The observance gradually spread to the West, where it became known as the feast of the Assumption.

By the 13th century, the belief was accepted by most Catholic theologians, and it was a popular subject with Renaissance and baroque painters.

It was on November 1, 1950, that through the Apostolic Constitution “Munificentimus Deus,” Pope Pius XII officially declared the Assumption as a dogma of Catholic faith.

On this feast , we have to answer two questions: 1) What is meant by "assumption?" 2) Why do we believe in Mary’s assumption into heaven despite the fact that there is no reference to it in the Bible? “Assumption” means that after her death, Mary was taken into heaven, both body and soul, as a reward for her sacrificial cooperation in the divine plan of salvation.


[u]Scripture and tradition on Mary’s death and assumption[/u]. Although there is no direct reference to Mary’s death and assumption in the New Testament, three cases of assumption are mentioned in the Old Testament, namely, that of Enoch (Genesis 5: 24), Elijah (2 Kings 2:1), and Moses (Deuteronomy 34: 5-6). All these references support the possibility of Mary’s assumption. The possibility of bodily assumption is also indirectly suggested by Matthew 27: 52-53 and I Cor. 15: 23-24. In his official declaration of the dogma, the pope also sites the scriptural verses Ps 131:8, Cant 3:6, Rev 12, Is 61:13 and Cant 8:5. The fact of Mary’s death is generally accepted by the Church Fathers and theologians and is expressly affirmed in the liturgy of the Church. Origen (died in 253 AD), St. Jerome (died in 419 AD) and St. Augustine ( died in 430 AD), among others, argue that Mary’s death was not a punishment for sin, but only the result of her being a descendant of Adam and Eve.

Pope Pius XII based his declaration of the Assumption on both tradition and theology. The uninterrupted tradition in the Eastern Churches starting from the first century, the apocryphal first century book ‘Transitus Mariae’ and the writings of the early Fathers of the church, such as St. Gregory and St John Damascene, supported and promoted the popular belief in the assumption of Mary. In his decree on the dogma of the Assumption, Pope Pius xii gives four theological reasons to support this traditional belief.

#1: The degeneration or decay of body after death is the result of original sin. However, since, through a special intervention of God, Mary was born without original sin, it is not proper that God would permit her body to degenerate in the tomb.

#2: Since Mary was given the fullness of grace, heaven is the proper place for this sinless mother of Jesus.

#3: Mary was our co-redemptrix, or fellow redeemer, with Christ. Hence her rightful place is with Christ our redeemer in heavenly glory.

#4: In the Old Testament we read that the prophet Elijah was taken into heaven in a fiery chariot. Thus, it appears natural and possible that the mother of Jesus would also be taken into heaven.

[u]Conclusions [/u]: [size=2]#1[/size]: Mary’s assumption gives us the [u]assurance and hope of our own resurrection [/u]and assumption into heaven on the day of our Last Judgment.
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[size=2]#2:[/size] Since Mary’s assumption was a reward for her saintly life, this feast reminds us that [u]we too must be pure and holy[/u] in body and soul, since our bodies will be glorified on the day of our resurrection. St. Paul tells us that our bodies are the temples of God because the Holy Spirit dwells within us. He also reminds us that our bodies are also members (parts) of the Body of Christ.

[size=2]#3:[/size] This feast also gives us the [u]message of total liberation[/u]. Jesus tells us in John 8/34 that every one who sins is a slave of sin and St. Paul reminds us (Gal. 5/1) that since Christ has set us free, we should be slaves of sin no more. Thus, the Assumption encourages us to liberate ourselves from the bondage of evil: from impure, unjust and uncharitable thoughts and habits, and from the bonds of jealousy, envy and hatred.

#4: Finally, it is always [u]an inspiring thought[/u] in our moments of temptation and despair to remember that we have a powerful heavenly mother, constantly interceding for us before her son, Jesus, in heaven.