Assumption Definition and SummaryThe Feast of the Assumption is also known as the Feast of the Dormition (falling asleep) of Mary. The feast commemorates Mary's assumption into heaven. Prayers: Assumption Prayers Basic FactsLiturgical Color(s): White Introduction"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 to heavenly glory." With these words, Pope Pius XII officially and infallibly declared the Assumption of Mary, the Mother of God (theotokos), to be dogma in 1950. In this pronouncement, Pope Pius was simply stating dogmatically what the Church, East and West, had believed for many years. The Catholic Catechism further explains:
The Catechism then quotes from the Troparion of the Feast of the Dormition from the Byzantine Liturgy:
Thus, the Assumption of Mary is not only a participation in her Son's resurrection, but a preview of our future resurrections. As such, the dogma of Mary's Assumption is firmly rooted in the actions and person of Christ, and in the virtue of Christian hope. HistoryAlthough probably not unknown in the early Church, the earliest references to the Assumption of the Virgin Mary appear in the 4th (or possibly late 3rd) century in Liber Requiei Mariae (The Book of Mary's Repose), and in the writings of a Bishop Meliton. Some of the Church Fathers believed that the Blessed Virgin Mary (BVM) was assumed while still alive, others that she was assumed after she had died. Both views are permitted under the infallible definition of Pius XII. St. John of Damascus (d. AD 755) relates a tradition where, during the Council of Chalcedon (AD 451), the emperor Marcian and his wife wished to find the body of Mary. He tells how all the apostles had seen her death, but her tomb was empty upon inspection. Festivals commemorating the death of the Blessed Virgin Mary were common from the 5th century onwards, although the exact dates were never universally fixed. In AD 556 the patriarch of Alexandria, Theodosius, attests to two popular Marian feasts in Egypt: Mary's death (January 16) and Assumption (August 9). Theodosius understood Mary to have died before being assumed, and according to the feast dates in Egypt at the time, she was assumed 206 days after her death. In AD 600, the emperor Mauricius decreed that the Assumption was to be celebrated on August 15. Soon, the Church in Ireland adopted this date, and it was later introduced in Rome. As the cult of Mary grew in the West, there was more pressure for the Catholic Church to define the exact nature of the Assumption. Pope Pius did this in 1950, in terms that are still rather general, and can be accepted by Western Catholics, Eastern Catholics, and Eastern Orthodox (See the Oxford Dictionary of the Christian Church for more information). The Orthodox Church teaches that the Virgin Mary died a fully human death before being assumed, and celebrates the feast accordingly. According to various traditions known in the East, St. Thomas was not around when Mary passed away, just as he was absent when Jesus was raised from the dead. Because he was three days late to Mary's funeral, he requested to see Mary's body. However, when her tomb was opened, her body was not found. This is not viewed as a resurrection like her Son's, but as the first fruits of our own bodily resurrection. In one of the most complicated of Christian Hymns (utilizing all 8 tones) the Orthodox are shown the story of her journeying to heaven as her funeral procession. The apostles act as her pall-bearers. As she arrives in heaven, she is the first given the task of all the glorified saints, that of praying for us to her Son and our Lord. As a part of the interior mysteries of the Orthodox Church, the Assumption is not a point of dogma or debate, yet it is a commonly accepted belief among Orthodox Christians. Even as the faithful bury the Theotokos and see her translated to a life of intercession, we are reminded that it is through her that the Word was made flesh (many thanks to Steven Clark for this information). Protestants have generally rejected the Assumption of Mary theologically and devotionally, probably because it is not explicitly biblical. Many Reformation denominations (like Anglicanism and Lutheranism) have set aside August 15th as a day commemorating the Blessed Virgin Mary, although without the explicit context of the Assumption. However, the Assumption of Mary is an ancient belief certainly fitting the honor of the one chosen to bear the Son of God. This dogma is solidly within the biblical tradition of holy and unique individuals being taken bodily to heaven (like Elijah and Enoch). She who is "Mother of the Lord," "full of grace," and whom "all generations shall call blessed" is certainly worthy of this honor. Church Father John of Damascus describes the importance of celebrating the Assumption quite well:
Worship and Prayer Resources
Prayers for the Feast of the Assumption / Dormition of Mary Assumption of Mary Art, Photos, and Images
Order Prints/Download High Resolution Images (Some Not Available) Traditions, Symbols, and TypologyTraditions Symbols Old Testament Typology Foreshadowing The Assumption of Mary Frequently Asked Questions1. How Can the Assumption of Mary be True if it Was Not Made Dogma Until 1950? Truth unfolds, or rather, the implications and hows and whys of certain truths unfold. It took a hundred years after Jesus' birth for a gospel clearly outlining Jesus' divinity to appear, even though the earliest gospels hint at Jesus having the authority and attributes of God. It was over 300 years after Jesus' birth when the Trinity was clearly defined, even though Christians had been baptizing in the name of the Father, Son, and Holy Spirit since Apostolic Times. This delay in dogmatizing the Trinity does not mean that God was not a Trinity until AD 325, or that the early Christians did not believe in some type of Divine Triad. Rather, over time, with reflection and with the aid of the Holy Spirit, the Church comes to deeper understandings of certain truths. Thus later enunciations of certain truths will be more complex than earlier explanations. Vatican II explains development like this:
Thus, just because the Assumption was not made dogma until 1950 does not lessen the importance of the feast, or render the dogma unbelievable. The reason Pope Pius XII declared the Assumption to be dogma was because so many people believed in it and cherished it, not to invent something new. See also A Brief Catechism About Mary Assumption of Mary, General Marian, and Church Year Books
Hail Holy Queen (Hahn) General LinksA Brief Catechism About Mary About ChurchYear.NetIn the course of a year, the Church celebrates the unfolding of the mystery of Christ, beginning with Advent, anticipating his first coming, and reaching a high point at Easter, the feast of feasts, celebrating Christ's resurrection. Through the Church Year, which includes the seasonal, daily, and yearly cycles of Christian time, we commemorate, and participate in, events in the lives of Jesus and his followers, through sanctified time. Thus, we experience in symbol what Jesus and his followers did in reality. We do this through daily prayer (The Liturgy of the Hours), worship, the Eucharist, the sacraments, art, changing colors, canticles, psalms, antiphons, symbols, and other means. The Church Year, including all liturgical celebrations and times of prayer, is one of the most meaningful dimensions of the Catholic faith. Many Christians of all traditions feel drawn to this system of holy time, and prefer to orient their lives around the Christian calendar instead of the secular calendar. Postmodern men and women feel especially drawn to many elements of Sanctified Time: mystery, connection to the past, and a multitude of religious symbols and experiential elements. Thus the Church Year is a postmodern Catholic evangelism tool, and a means of spiritual growth for all who use it. We now have All About...! pages for every season of the Church Year, and have many All About...! pages for various feasts, fasts, and holy days of the Church Year. Each All About...! page has a history, general facts, scriptural references, traditions, symbols, links, worship resources, sermons, an FAQ, and more material related to the particular season or holy day. We also have a helpful Church Year and Liturgy Dictionary, to define certain unfamiliar terms and practices. We are expanding our resources to include general prayers, language resources, and other tools peripherally related to celebrating the Church Year, but still important to its celebration. Enjoy! If you have any suggestions or information you would like to add to our Church Year. Net pages, please contact us. This page written by David Bennett and Jonathan Bennett. Last updated 08-14-2008. Church Year. NetAncient-Future.Net:
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