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Assumption of Mary

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Memorial in Youghal, Ireland, to the promulgation of the dogma of the assumption
Assumption of the Virgin (Tiziano Vecellio, 1535)

The Assumption of Mary is one of the four Marian dogmas of the Catholic Church. Pope Pius XII defined it on 1 November 1950 in his apostolic constitution Munificentissimus Deus as the assumption of Mary, body and soul, into Heaven. It is celebrated on 15 August.

It leaves open the question of whether Mary died or whether she was raised to eternal life without bodily death. The equivalent belief in the Eastern Christianity is the Dormition of the Mother of God or the "Falling Asleep of the Mother of God". In the Lutheran Churches, 15 August is celebrated as the Feast of St. Mary. A number of Anglican denominations observe 15 August under various titles, including the Feast of Saint Mary the Virgin or the Falling Asleep of the Blessed Virgin Mary.

Arranged alphabetically by author or source:
A · B · C · D · E · F · G · H · I · J · K · L · M · N · O · P · Q · R · S · T · U · V · W · X · Y · Z · See also · External links

Quotes

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A

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B

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  • Faith in Mary's Assumption is not an exaltation, with impossible images, of a glorious body that we do not know where to place: everything is in the mystery of God, which we cannot enter because he is beyond the veil of the sanctuary that will not open to our eyes until it is torn apart. What matters, instead, is to be able to live in the world a story that repeats the wonders that Mary sings here and which are wonders of salvation in time.
    • La fede nell'assunzione di Maria non è un'esaltazione, con immagini impossibili, di un corpo glorioso che non sappiamo dove collocare: tutto è nel mistero di Dio, in cui non entriamo perché egli è al di là del velo del santuario che non si aprirà ai nostri occhi se non quando esso si squarcerà. Quel che conta, invece, è poter vivere nel mondo una storia che ripeta le meraviglie che Maria qui canta e che sono meraviglie di salvezza nel tempo.
      • Ernesto Balducci, quoted in Luigi de Candido, La 'mariologia' viva, in Madre di Dio, 11 November 2003 (in Italian)

C

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  • 4 Q. Why is it said of Jesus Christ that He ascended, and of His Most Holy Mother that she was assumed, into heaven?
A. It is said of Jesus Christ that He ascended into heaven, and of His Most Holy Mother that she was assumed, because, Jesus Christ, being Man-God, ascended into heaven by His own power; but His Mother, being a creature, even though the greatest of all creatures, was taken up into heaven by the power of God.

D

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  • There are two methods by which Catholics may know that a teaching of the Church is infallible and therefore must be obeyed by all Catholics in order to remain Catholic.
    The first of these, of course, is an ex cathedra pronouncement. Popes use this mechanism very infrequently, and then only to address the very fundamentals of Catholic faith. Only once since 1870 has the Pope spoken ex cathedra; on November 1, 1950, when Pope Pius XII declared the doctrine of the Assumption of the Blessed Virgin Mary.
    Many pro-life theologians have debated the wisdom of having the Church's teachings on birth control and abortion be formally declared infallible, and have decided that this would not be wise in the larger scheme of things. The reason is that such a pronouncement in an area of morals (as opposed to fundamental beliefs) would give the impression that all other moral teachings of the Church were optional. This might lead to a situation where disbelief would run rampant in the areas not specifically addressed ex cathedra, and would lead to more and more demands for such pronouncements in almost every area of Church teaching.
    • Donovan, Colin B, [www.ewtn.com/expert/answers/abortio2.htm "Abortion - Exocommunication"], “On the Infallibility of Humanae Vitae.”, Eternal Word Television Network, Retrieved 2007-06-24.

H

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  • She who was conceived without spot and borne without pain, who became mother without loss of virginity, who placed God in the world, who died without suffering, was also preserved from corruption ; and we believe she lives in heaven with her body. It is piously believed.

G

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  • Since Hw who humbled himself in her was God from the beginning and was life before all ages, it was right that the 'Mother of Life' be associated with Life; her death should be only a sleep, and her removal an awakening.
    • Saint Germanus of Constantinople, In dormit. B. Mariae, Hom. II towards the end, PG, 98, 347A. As reported in Joseph Duhr, SJ, The Glorious Assumption of the Mother of God, translated by John Manning Frances, SJ, Pç.J. Kenedy & Sons, New York, June 1950 (with nihil obstat by John M.A. Fearns, S.T.D., and imprimatur by Cardinal Francis Spellman given on September 18, 1950), p. 29 (of 153). OCLC 2212367.
  • Death will not boast of you, because you have carried Life in your womb; [and the vessel which held It] will not be broken by death, nor will it be enshrouded by the somber folds of darkness.
    • Saint Germanus of Constantinople, In dormit. B. Mariae, Hom. II towards the end, PG, 725 (Hom. II, no. 2). As reported in Joseph Duhr, SJ, The Glorious Assumption of the Mother of God, translated by John Manning Frances, SJ, Pç.J. Kenedy & Sons, New York, June 1950 (with nihil obstat by John M.A. Fearns, S.T.D., and imprimatur by Cardinal Francis Spellman given on September 18, 1950), p. 29 (of 153). OCLC 2212367.

H

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  • The ark which was made of incorruptible timber (Ex. 15:10) was the Savior. The ark symbolized the tabernacle of His body, which was impervious to decay and engendered no sinful corruption...The Lord was sinless, because, in His humanity, He was fashioned out of incorruptible wood, that is, out of the Virgin and the Holy Ghost, lined within and without as with the purest gold of the Word of God.
    • Fragment of Theodoret of Cyrrhus, quoted by Saint Hippolytus of Rome, Dialogue, 1 (PG, 10, 864-865). As reported in Father Paul Palmer, SJ, Mary in the Documents of the Church, p. 15 (of 129), Lowe and Brydone (printers) Ltd, London L.W. 10, for Burns Oates and Washbourne Ltd, 28 Ashley Place, London, S.W.I. (with nihil obstat by E.A Cerny, S.S, D.D., and imprimatur by Franciscus P. Keough, D.D., Archbishop of Baltimore, given on 23 November 1951). OCLC 3286267.

J

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  • How shall corruption be able to touch her who has given us Life?
    • Saint John of Damascus, In dormit., Hom. II, no. 3, PG, 96, 728. As reported in Joseph Duhr, SJ, The Glorious Assumption of the Mother of God, translated by John Manning Frances, SJ, Pç.J. Kenedy & Sons, New York, June 1950 (with nihil obstat by John M.A. Fearns, S.T.D., and imprimatur by Cardinal Francis Spellman given on September 18, 1950), p. 29 (of 153).
  • Since she is the Mother of the living God, it is right that living she ascend towards Him.
    • Saint John of Damascus, In dormit., Hom. II, no. 3, PG, 96, 725 (Hom. II, no. 2). As reported in Joseph Duhr, SJ, The Glorious Assumption of the Mother of God, translated by John Manning Frances, SJ, Pç.J. Kenedy & Sons, New York, June 1950 (with nihil obstat by John M.A. Fearns, S.T.D., and imprimatur by Cardinal Francis Spellman given on September 18, 1950), p. 29 (of 153).
  • It was necessary that she, who with fixed eyes on her Son hanging on the crosshad her heart transpierced by a sword, gaze upon Him at the right hand of the Father.
    • Saint John of Damascus, In dormit., Hom. II, 14, PG, 96, 741. As reported in Joseph Duhr, SJ, The Glorious Assumption of the Mother of God, translated by John Manning Frances, SJ, Pç.J. Kenedy & Sons, New York, June 1950 (with nihil obstat by John M.A. Fearns, S.T.D., and imprimatur by Cardinal Francis Spellman given on September 18, 1950), p. 31 (of 153).
  • Let us enter then into this sepulchre in order to adore; let us acknowledge the new mystery. Raised, carried up to heaven above all the choirs of angels, Mary holds her place beside her Son; for between the Son and the Mother there is no distance.
    • Saint John of Damascus, In dormit., Hom. III, 5, PG, 96, 762. As reported in Joseph Duhr, SJ, The Glorious Assumption of the Mother of God, translated by John Manning Frances, SJ, Pç.J. Kenedy & Sons, New York, June 1950 (with nihil obstat by John M.A. Fearns, S.T.D., and imprimatur by Cardinal Francis Spellman given on September 18, 1950), p. 31 (of 153).
  • Will death take possession of the first fruits of life, and the tomb hold her who by her lifegiving childbirth ought to empty the tombs? Certainly not!
    • John Mauropos, metropolitan of Euchaita, Serm. in SS. Deip. Dormit., 17-20, PG 120, 1092. As reported in Joseph Duhr, SJ, The Glorious Assumption of the Mother of God, translated by John Manning Frances, SJ, Pç.J. Kenedy & Sons, New York, June 1950 (with nihil obstat by John M.A. Fearns, S.T.D., and imprimatur by Cardinal Francis Spellman given on September 18, 1950), p. 30 (of 153).
  • A striking image, suggested by a verse from the Canticle of Canticles, evokes the triumph of the risen Mother of God. "Who is that cometh up from the desert, flowing with delights, leaning upon her beloved" (Canticles 8,5). Fathers, exegetes and preachers (cf. Pseudo-Damien, Serm. 40, In Assumpt. B.V.M.; St Bernard, Serm. IV, In Assumpt.; Pierre de Blois, Serm. 33, In Assumpt. B.M.; Cornelius a Lapide, Comment. in Cant., VIII), and with them the liturgy in its most expressive language (cf. J. Linden, Die leibliche Aufnahme Maria in der Himmel", Zeithscr. f. kath. Theologie, t. XXX (1906), pp. 215-221), recognize in this beloved Spouse the Mother of the Son of God mounting to heaven thanks to the omnipotence of her divine Son and Spouse-"She ascends to her Son but only through her Son", says an old writer-shining with glory and completely filled with happiness".
    • As reported in Joseph Duhr, SJ, The Glorious Assumption of the Mother of God, translated by John Manning Frances, SJ, Pç.J. Kenedy & Sons, New York, June 1950 (with nihil obstat by John M.A. Fearns, S.T.D., and imprimatur by Cardinal Francis Spellman given on September 18, 1950), p. 34 (of 153).

M

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  • The Marian dogmas are, as we know, four in all: perpetual virginity and divine motherhood; then, after almost fifteen centuries of debate and exploration of the mystery, here is the conception without the stain of original sin and the assumption into heaven. Well, these truths have been codified and solemnly protected as dogmas, that is, as basic and indisputable truths of the faith, not so much out of devotion to Mary, but as a defense of faith in Jesus.
    In fact, if we reflect on their content , we realize that they reaffirm the authentic faith in Christ as true God and true man: two natures in one Person. They then reiterate the fundamental eschatological expectation, indicating in Mary the immortal destiny that awaits us all. And, finally, they secure the faith, now threatened, in a creator God (it is one of the meanings of the more misunderstood truth about Mary's perpetual virginity), a God who can freely intervene even on matter.

N

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  • The Saviour arose into heaven through His own power as Lord and Creator...Mary arose into heaven lifted up by grace, not through her own power. This is why one is called Ascension and the other Assumption.

O

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  • Despite what many think, the Vatican may not impose teachings on an unwilling faithful. Through the concept of reception, Catholics have a role to play in the establishment of church law.
    The popular notion that whatever the pope says on a serious topic is infallible is an exaggeration of the principle of infallibility. While some ultra-conservative groups claim that the teaching on abortion is infallible, it does not in fact meet the definition of an infallible teaching. Since the doctrine of papal infallibility was first declared in 1870, only three teachings have been declared infallible: the Immaculate Conception of Mary, the Assumption of Mary, and the declaration on infallibility itself.

P

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  • The opinions and hesitations of some do not stop us from now believing in the bodily Assumption of Mary more resolutely, from affirming it more plainly and from professing it more openly-together with the Church than was done in the first centuries of Christianity. For the Church acquires wisdom through the ages, and she receives and manifests ever increasingly the light of truth, under the guidance of the Holy Spirit Who rules and teaches her.
    • Saint Peter Canisius, De Maria Virginia incomparabili, cited by Pope Benedict XIV, De Festus B. V. M., Para II, c. 120.
  • We pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.
  • It seems than that Mary rightly enjoys ineffable happiness in both body and soul, in her own Son and with Him and through Him...She ought to live in her entirety, who has given birth to the complete and perfect Life of all. She ought to be with Him Whom she carried in her womb, Whom she bore, warmed and nourished: Mary, the Mother of God, the nurse of God, the servant and the follower of God.

See also

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