It leaves open the question of whether Mary died or whether she was raised toeternal life without bodily death.[6]
The equivalent belief in theEastern Christianity is theDormition of the Mother of God or the "Falling Asleep of the Mother of God". In theLutheran Churches, 15 August is celebrated as the Feast of St. Mary.[7] A number ofAnglican denominations observe 15 August under various titles, including the Feast of Saint Mary the Virgin or the Falling Asleep of the Blessed Virgin Mary.[2][3]
The word 'assumption' derives from theLatin wordassūmptiō, meaning 'taking up'.
Some scholars argue that the Dormition and Assumption traditions can be traced early in church history in the apocryphal books, withStephen J. Shoemaker noting about the dating:
For instance, Baldi, Masconi, and Cothenet analyzed the corpus of Dormition narratives using a rather different approach, governed primarily by language tradition rather than literary relations, and yet all agree that the Obsequies (i.e., theLiber Requiei Mariae) and theSix Books Dormition Apocryphon reflect the earliest traditions, locating their origins in the second or third century. Richard Bauckham too, through study... dates the Six Books to the fourth century....Numerous others,including Maximilian Bonnet, Jean Rivière, and Jean Gribomont, have concluded that these narratives originate in the fourth century, if not earlier.[8]
According to Shoemaker, the first known narrative to address the end of Mary's life and her assumption is theapocryphal third- and possibly second-centuryLiber Requiei Mariae ("The Book of Mary's Repose").[9][10] Yet numerous features indicate that theLiber Requiei Mariae, or theObsequies of the Virgin, as the text is called in Syriac, has manuscripts which date according to Shoemaker to the "fifth or sixth centuries" where the "original Greek underlying these early translations almost certainly belongs to the fourth century."[8]
Another early source that speaks of the assumption are theSix Books Dormition Apocryphon. It dates almost certainly to the middle of the fourth century, if not perhaps even earlier.[11] Most significantly, theSix Books Dormition Apocryphon provides compelling evidence for an early cult of the Virgin nearly a century before the events of the Council of Ephesus.[11] Shokemaker, expressing his own opinion on the subject, states: "the diversity of their accounts already by the end of the fifth century ensures the apocryphon’s composition by the early fifth century at the very latest, and a number of features locate the Six Books much more probably in the fourth century" with the "Six Books apocryphon present[ing] a rather different sensibility about the veneration of Mary from the Liber Requiei".
The Greek Discourse on the Dormition orThe Book of John Concerning the Falling Asleep of Mary (attributed toJohn the Theologian), is another anonymous narrative, and may even precede theBook of Mary's Repose.[12] This Greek document, is dated byTischendorf as no later than the 4th century.[13] but is dated by Shoemaker as later.[12]
The New Testament is silent regarding the end of her life. In the late 4th centuryEpiphanius of Salamis wrote he could find no authorized tradition about how her life ended.[14] Nevertheless, although Epiphanius could not decide on the basis of biblical or church tradition whether Mary had died or remained immortal, his indecisive reflections suggest that some difference of opinion on the matter had already arisen in his time,[15] and he identified three beliefs concerning her end: that she had a normal and peaceful death; that she died as a martyr; or that she did not die.[15] Even more, in another text Epiphanius stated that Mary was likeElijah because she never died but was assumed, like him.[16]
Other works that mention the assumption of Mary are the apocryphal treatiseDe Obitu S. Dominae, bearing the name of St. John, which belongs however to the fourth or fifth century. It is also found in the apocryphal bookDe Transitus Beatae Mariae Virginis, falsely ascribed toMelito of Sardis, and in a spurious letter attributed toDenis the Areopagite.[17][18]
Teaching of the assumption of Mary became widespread across the Christian world, having been celebrated as early as the 5th century and having been established in the East byEmperor Maurice around AD 600.[19] In ahomily,John Damascene (675–749 AD), citing the third book of theEuthymiac History, records the following:
St. Juvenal, Bishop of Jerusalem, at theCouncil of Chalcedon (451), made known to theEmperor Marcian andPulcheria, who wished to possess the body of the Mother of God, that Mary died in the presence of all the Apostles, but that her tomb, when opened upon the request ofSt. Thomas, was found empty; wherefrom the Apostles concluded that the body was taken up to heaven.[20][21][22][23]
There is a large number of accounts of the assumption of the Virgin Mary, published in various languages (including Greek, Latin, Coptic, Syriac, Ethiopic, Arabic). The standard Greek text is the one attributed to St John the Theologian (Evangelist). The standard Latin is that attributedto Melito of Sardis.[24] Shoemaker mentions that "the ancient narratives are neither clear nor unanimous in either supporting or contradicting the dogma" of the assumption.[25]
According to thePassing of the Blessed Virgin Mary, attributed toJoseph of Arimathea, which is a later version of the Virgin Mary's Dormition, probably from sometime after the early seventh century, one of the apostles, often identified asThomas the Apostle, was not present at the death of Mary but his late arrival precipitates a reopening of Mary's tomb, which is found to be empty except for her grave clothes.[26] Subsequently, Mary dropsher girdle down to the apostle from heaven as testament to the event.[27] This incident is depicted in many later paintings of the assumption.
Thefeast of the Dormition, arrived in the West in the early 7th century, its name changing to Assumption in some 9th century liturgical calendars.[28] The feast was decreed forConstantinople on 15 August by theemperor Maurice in 600; about fifty years later it was introduced inRome and is mentioned in a papal decree ofSergius (687–701), who fixed a procession for the feast.[29]Pope Leo IV (reigned 847–855) gave the feast a vigil and an octave to solemnise it above all others,Pope Nicholas I (858–867) placed it on a par withChristmas andEaster, andPope Benedict XIV (1740–1758) declared it "a probable opinion, which to deny were impious and blasphemous".[30]
Between 1849 and 1950, numerous petitions for the assumption to be declared as dogma arrived in Rome. On 1 May 1946 the Pope sent to the bishops of the world the encyclicalDeiparae Virginis Mariae,[31] putting this questions to them: "Do you, venerable brethren, in your outstanding wisdom and prudence, judge that the bodily Assumption of the Blessed Virgin can be proposed and defined as a dogma of faith? Do you, with your clergy and people, desire it?" The bishops gave an almost unanimous affirmative response to both these questions.[5]
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.[5]
Pope Pius XII expressed in his apostolic constitution the hope that the belief in the bodily assumption of the virgin Mary into heaven "will make our belief in our own resurrection stronger and render it more effective",[32] while theCatechism of the Catholic Church adds: "The Assumption of the Blessed Virgin is a singular participation in her Son's Resurrection and an anticipation of the resurrection of other Christians."[33]
In some versions of the assumption narrative, the assumption is said to have taken place inEphesus, in theHouse of the Virgin Mary. This is a much more recent and localised tradition. The earliest traditions say that Mary's life ended inJerusalem (seeTomb of the Virgin Mary).[34]
Scholars of theStudium Biblicum Franciscanum "argued that during or shortly after the apostolic age a group of Jewish Christians in Jerusalem preserved an oral tradition about the end of the Virgin's life". Thus, by pointing to oral tradition, they argued for the historicity of the assumption and Dormition narratives. According toAntoine Wenger "the strikingly diverse traditions of Mary's Dormition and Assumption arise from 'a great variety of original types', rather than being the result of a progressive modification of a single, original tradition".Simon Claude Mimouni and his predecessors have argued that belief in the Virgin's Assumption is the final dogmatic development, rather than the point of origin, of these traditions.[35]
In the German-speaking and some Slavic countries (like Poland), the custom of blessing (aromatic) herbs is associated with the Solemnity of the Assumption of the Blessed Virgin Mary. This ancient custom "came to be associated with the Blessed Virgin Mary, in part because of the biblical images applied to her such as vine, lavender, cypress and lily, partly from seeing her in terms of a sweet smelling flower because of her virtue", and Isaiah's reference to the shoot springing from the side of Jesse, which brought Jesus Christ as a fruit.[36] The custom is also related to the tradition of theFrauendreißiger (means approx. "thirty days of Our Lady"), a period lasting to 8 September, the Feast of theNativity of Mary. This rural tradition goes back to the fact that the herbs contain particularly high levels of essential oils at this time of year and are especially healthy.
The Basilica of the Assumption of Our Lady, also known as Mosta Dome or as Mosta Rotunda, in Mosta, Malta. The façade is decorated for the Feast of the Assumption on 15 August.
Father Jugie, expressed the view thatRevelation 12:1–2 was the chief scriptural witness to the assumption:[31]
And a great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars; and she was with child ...
This passage, Epiphanius proposes, may indicate that Mary did not die as other human beings, but somehow remained immortal, although he makes clear his own uncertainty and refrains from advocating this view. Ultimately Epiphanius concludes: "[I] am not saying that she remained immortal. But neither am I affirming that she died."[37]
Since the time of the early Church Fathers, this image of "the woman clothed with the sun" has had a threefold symbolism: the ancient people of Israel, the Church and Mary.[38]
Many scholars connect Jesus' usage of the word "woman" to call Mary instead of calling her "mother" as a confirmation of Mary being the "woman" described in Genesis 3:15. Mary was often seen as the "New Eve", who crushed the serpent's head at theAnnunciation by obeying theangel Gabriel when he said she would bear theMessiah (Luke 1:38).[40]
TheCatechism of the Catholic Church affirms that the account of the fall in Genesis 3 uses figurative language, and that the fall of mankind, by the seductive voice of the snake in the Bible, represents the fallen angel,Satan or "the devil".[41] Similarly, the great dragon inRevelation 12 is a representation of Satan, identified with the serpent from the garden who has enmity with the woman.[42] Therefore, in Catholic thought, there is an association between this woman and Mary's Assumption.
Among the many other passages noted by Pope Pius XII were the following:[39]
Psalm 132 (Psalm 132:8), greeting the return of theArk of the Covenant to Jerusalem ("Arise, O Lord, into your resting place, you and the ark which you have sanctified!"), where the ark is taken as the prophetic "type" of Mary;[43]
Revelation 11:19, in which John sees the Ark of the Covenant in heaven (this verse immediately precedes the vision of the woman clothed with the sun);
Luke 1:28, in which theArchangel Gabriel greets Mary with the words, "Hail Mary, full of grace", since Mary's bodily assumption is a natural consequence of being full of grace;
The Bible mentions two prominent figures,Enoch andElijah, who were taken up to heaven, serving as important precedents for the assumption of Mary. Enoch, referenced in the Book ofGenesis, is noted for his intimate walk with God and is described as having been "taken" by God (Genesis 5:24), an event that is also reported in the Epistle to theHebrews (Hebrews 11:5). Similarly, Elijah, the great prophet, was taken up to heaven in a whirlwind, accompanied by a chariot of fire, as recorded in2 Kings (2 Kings 2:11).
In the 12th century, the German nunElisabeth of Schönau was reportedly granted visions of Mary and her son which had a profound influence on the Western Church's tradition. In her workVisio de resurrectione beate virginis Mariae, she relates how Mary was assumed in body and soul into Heaven.[28][44]
On 1 May 1950,Gilles Bouhours, a Marian seer, reported toPius XII a presumed message that the Virgin Mary would have ordered him to communicate to the pope on the dogma of the Assumption of the Holy Virgin Mary. It is said thatPius XII asked God, during the Holy Year of 1950, for a sign that could reassure him that the dogma of the Assumption of the Virgin Mary was actually wanted by God and when Gilles communicated the message to Pius XII, the pope considered this message the hoped-for sign. Six months after the private audience granted to Gilles by the pope, Pius XII himself proclaimed the dogma of the Assumption of body and soul of the Blessed Virgin Mary into Heaven.[45]
The Dormition: ivory plaque, late 10th-early 11th century (Musée de Cluny)
Some Catholics believe that Mary died before being assumed, but they believe that she was miraculously resurrected before being assumed (mortalistic interpretation). Others believe she was assumed bodily into Heaven without first dying (immortalistic interpretation).[46][47] Either understanding may be legitimately held by Catholics, withEastern Catholics observing the Feast as the Dormition. It seems, however, that there is much more evidence for the mortalistic position in the Catholic traditions (liturgy, apocrypha, material culture).[48]Pope John Paul II expressed the mortalistic position in his public speech.[49]
Many theologians note by way of comparison that in the Catholic Church the assumption is dogmatically defined, whilst in the Eastern Orthodox tradition the Dormition is less dogmatically than liturgically and mystically defined. Such differences spring from a larger pattern in the two traditions, wherein Catholic teachings are often dogmatically and authoritatively defined – in part because of the more centralized structure of the Catholic Church – whilst in Eastern Orthodoxy many doctrines are less authoritative.[50]
The Feast of the Assumption of the Blessed Virgin Mary is celebrated in the Roman Catholic Church on 15 August, and theEastern Orthodox andEastern Catholics celebrate the Dormition of the Mother of God (or Dormition of the Theotokos, the "falling asleep of the Mother of God") on the same date, preceded by a 14-dayfasting period. Eastern Christians believe that Mary died a natural death, that her soul was received by Christ upon death, that her body was resurrected after her death and that she was taken up into heaven bodily in anticipation of the generalresurrection.
Orthodox tradition is clear and unwavering in regard to the central point [of the Dormition]: the Holy Virgin underwent, as did her Son, a physical death, but her body – like His – was afterwards raised from the dead and she was taken up into heaven, in her body as well as in her soul. She has passed beyond death and judgement and lives wholly in the Age to Come. The Resurrection of the Body ... has in her case been anticipated and is already an accomplished fact. That does not mean, however, that she is dissociated from the rest of humanity and placed in a wholly different category: for we all hope to share one day in that same glory of the Resurrection of the Body that she enjoys even now.[51]
Views differ within Protestantism, with those with a theology closer to Catholicism sometimes believing in a bodily assumption whilst most Protestants do not.
WithinAnglicanism the Assumption of Mary is accepted by some, rejected by others, or regarded asadiaphora ("a thing indifferent").[53] The doctrine effectively disappeared from Anglican worship in 1549, partially returning inAnglo-Catholic tradition during the 20th century under different names. A Marian feast on 15 August is celebrated by theChurch of England as a non-specificfeast of the Blessed Virgin Mary, a feast called by theScottish Episcopal Church simply "Mary the Virgin",[54][55][56] and in the US-basedEpiscopal Church it is observed as the feast of "Saint Mary the Virgin: Mother of Our Lord Jesus Christ",[3]while other Anglican provinces have a feast of the Dormition[54] – theAnglican Church of Canada's Book of Common Prayer (1962), for instance, marks the day as the "Falling Asleep of the Blessed Virgin Mary".[2]
TheAnglican-Roman Catholic International Commission, which seeks to identify common ground between the two communions, released in 2004 a non-authoritative declaration meant for study and evaluation, the "Seattle Statement"; this "agreed statement" concludes that "the teaching about Mary in the two definitions of the Assumption and theImmaculate Conception, understood within the biblical pattern of the economy of hope and grace, can be said to be consonant with the teaching of the Scriptures and the ancient common traditions".[57]
The Protestant reformerHeinrich Bullinger believed in the assumption of Mary. His 1539 polemical treatise against idolatry[58] expressed his belief that Mary'ssacrosanctum corpus ("sacrosanct body") had been assumed into heaven by angels:
Hac causa credimus ut Deiparae virginis Mariae purissimum thalamum et spiritus sancti templum, hoc est, sacrosanctum corpus ejus deportatum esse ab angelis in coelum.[59]
Translation:
For this reason we believe that the Virgin Mary, Begetter of God, the most pure bed and temple of the Holy Spirit, that is, her most holy body, was carried to heaven by angels.[60]
The feast of the Assumption of the Virgin Mary atNovara di Sicilia in August
An Eastern Orthodox tradition recommends a fast of fourteen days before the Feast of the Assumption of Mary.[61] Fasting in the Eastern Orthodox Churches generally consists of abstinence from certain food groups; during the Dormition fast, one observes a strict fast on weekdays, with wine and oil allowed on weekends and, additionally, fish on the Transfiguration (6 August).[62]
The Assumption is important to many Christians, especially Catholics and Orthodox, as well as many Lutherans and Anglicans, as the Virgin Mary's heavenly birthday (the day that Mary was received into Heaven). Belief about her acceptance into the glory of Heaven is seen by some Christians as the symbol of the promise made by Jesus to all enduring Christians that they too will be received into paradise. The Assumption of Mary is symbolised in theFleur-de-lys Madonna.
The present Italian name of the holiday,Ferragosto, may derive from the Latin name,Feriae Augusti ("Holidays of theEmperor Augustus"),[63] since the month of August took its name from the emperor. The feast was introduced by BishopCyril of Alexandria in the 5th century. In the course ofChristianization, he put it on 15 August. In the middle of August, Augustus celebrated his victories overMarcus Antonius andCleopatra atActium andAlexandria with a three-daytriumph. The anniversaries (and later only 15 August) were public holidays from then on throughout the Roman Empire.[64]
The Solemnity of the Assumption on 15 August was celebrated in theEastern Church from the 6th century. TheWestern Church adopted this date as aHoly Day of Obligation to commemorate the Assumption of theBlessed Virgin Mary, a reference to the belief in a real, physical elevation of her sinless soul and incorrupt body into Heaven.
Patoleo (sweet rice cakes) are thepièce de résistance of the Assumption feast celebration amongGoan Catholics.
Assumption Day on 15 August is a nationwide public holiday in Andorra, Austria, Belgium, Burundi, Cameroon, Central African Republic, Chile, Republic of Congo, Côte d'Ivoire, Croatia,[65] Colombia, Costa Rica, Cyprus, East Timor, France, Gabon, Greece, Georgia, Republic of Guinea, Haiti, Italy, Lebanon, Liechtenstein, Lithuania, Luxembourg, Republic of North Macedonia, Madagascar, Malta, Mauritius, Monaco, Montenegro (Albanian Catholics), Paraguay, Philippines (Maragondon, Cavite), Poland (coinciding with Polish Army Day), Portugal, Romania, Rwanda, Senegal, Seychelles, Slovenia, Spain, Syria, Tahiti, Togo, and Vanuatu;[66] and was also in Hungary until 1948.
Prominent Catholic, Eastern Orthodox, and Oriental Orthodox countries in which Assumption Day is an important festival but is not recognised by the state as a public holiday include theCzech Republic,Ireland,Mexico, thePhilippines andRussia. InBulgaria, the Feast of the Assumption is the biggest Eastern Orthodox Christian celebration of the Holy Virgin. Celebrations include liturgies and votive offerings. InVarna, the day is celebrated with a procession of a holy icon, and with concerts and regattas.[68]
In many places, religious parades and popular festivals are held to celebrate this day. In Canada, Assumption Day is the Fête Nationale of theAcadians, of whom she is the patroness saint. Some businesses close on that day in heavily francophone parts ofNew Brunswick, Canada. The Virgin Assumed in Heaven is also patroness of theMaltese Islands and her feast, celebrated on 15 August, apart from being a public holiday in Malta it is also celebrated with great solemnity in the local churches especially in the seven localities known as the Seba' Santa Marijiet. The Maltese localities which celebrate the Assumption of Our Lady are: Il-Mosta, Il-Qrendi,Ħal Kirkop,Ħal Għaxaq, Il-Gudja, Ħ'Attard,L-Imqabba andVictoria. The hamlet ofPraha, Texas, holds a festival during which its population swells from approximately 25 to 5,000 people.
InAnglicanism andLutheranism, the feast is now often kept, but without official use of the word "Assumption". In Eastern Orthodox churches following theJulian Calendar, the feast day of Assumption of Mary falls on 28 August.
In theMaronite Church, the Assumption of Mary is known as the 'Assumption of the Holy Mother of God' and is celebrated on 15 August. This feast holds a significant place in the Maronite liturgical calendar, reflecting the deep veneration of Mary within the church.
The Maronite liturgy for the Assumption includes unique prayers and hymnody that celebrate Mary's assumption into heaven. The celebration often features processions and pilgrimages to Marian shrines, with theOur Lady of Harissa shrine in Harissa, Lebanon, being a particularly notable site where thousands of pilgrims gather each year to honor Mary on her feast day.
The celebration of the Assumption in the Maronite Church underscores its connection to the universal Christian tradition while preserving its distinct Syriac heritage and practices.
The earliest known use of the Dormition is found on a sarcophagus in the crypt of a church inZaragoza in Spain datedc. 330.[18] The Assumption became a popular subject in Western Christian art, especially from the 12th century, and especially after theReformation, when it was used to refute the Protestants and their downplaying of Mary's role in salvation.[69] Angels commonly carry her heavenward where she is to be crowned by Christ, while the Apostles below surround her empty tomb as they stare up in awe.[69]Caravaggio, the "father" of theBaroque movement, caused a stir by depicting her as a decaying corpse, quite contrary to the doctrine promoted by the church;[70] more orthodox examples include works byEl Greco,Rubens,Annibale Carracci, andNicolas Poussin, the last replacing the Apostles withputti throwing flowers into the tomb.[69]
^Shoemaker, Stephen."The Ancient Dormition Apocrypha and the Origins of Marian Piety: Early Evidence of Marian Intercession from Late Ancient Palestine (uncorrected page proofs)".Self-published: 29.emphasis on the soteriological importance of esoteric knowledge, reference to numerous gnostic "technical terms," and the presence of a common gnostic cosmological myth, all of which suggest an origin in the third century, if not even earlier" "the idea that Mary could have sinned (as separate from the question of her Immaculate Conception in the Western Church) seems to have belonged to the second century, where it is voiced by Irenaeus and Tertullian
^Saunder, William (2004)."Woman Clothed with the Sun".Arlington Catholic Herald. Catholic Education Resource Center. Archived fromthe original on 13 July 2013. Retrieved6 July 2011.
^Williamson, Peter (2015).Catholic Christian Commentary on Sacred Scripture: Revelation. Grand Rapids, Michigan: Baker Academic. pp. 205–220.ISBN978-0801036507.
^Bishop Kallistos (Ware) of Diokleia, in: Festal Menaion [London: Faber and Faber, 1969], p. 64.
^abBeane, Larry (15 August 2019)."The Feast of the Blessed Virgin Mary".Gottesdienst.org. Retrieved27 May 2021.Many early Lutherans retained the Feast of the Assumption in the liturgical calendar, while recognizing it as a speculation rather than a dogma. However, Pope Pius XII dogmatized this belief in 1950 in his decreeMunificentissimus Dei (sic), thus imposing it as doctrine upon Roman Catholics. ... Today's feast is described in Lutheran Service Book as 'St. Mary, Mother of our Lord'.
^Williams, Paul (2007). pp. 238, 251, quote: "Where Anglican writers discuss the doctrine of the Assumption, it is either rejected or held to be of theadiaphora."
^"Mary: Grace and Hope in Christ". Vatican.va. 26 June 2000. Retrieved3 November 2013.There is no direct testimony in Scripture concerning the end of Mary's life. However, certain passages give instances of those who follow God's purposes faithfully being drawn into God's presence. Moreover, these passages offer hints or partial analogies that may throw light on the mystery of Mary's entry into glory.
^De origine erroris libri duo [On the Origin of Error, Two Books][1]. "In theDe origine erroris in divorum ac simulachrorum cultu he opposed the worship of the saints and iconolatry; in theDe origine erroris in negocio Eucharistiae ac Missae he strove to show that the Catholic conceptions of the Eucharist and of celebrating the Mass were wrong. Bullinger published a combined edition of these works in4 ° (Zurich 1539), which was divided into two books, according to themes of the original work."The Library of the Finnish nobleman, royal secretary and trustee Henrik Matsson (c. 1540–1617), Terhi Kiiskinen Helsinki: Academia Scientarium Fennica (Finnish Academy of Science), 2003,ISBN978-9514109447, p. 175
^Froschauer.De origine erroris, Caput XVI (Chapter 16), p. 70
Cross, Frank Leslie; Livingstone, Elizabeth A. (2005)."Assumption of the BVM".The Oxford Dictionary of the Christian Church. Oxford University Press.ISBN978-0192802903.
Duffy, Eamon (1989).What Catholics Believe About Mary. London: Catholic Truth Society.
Duggan, Paul E. (1989).The Assumption Dogma: Some Reactions and Ecumenical Implications in the Thought of English-speaking Theologians. Emerson Press, Cleveland, Ohio.[ISBN missing]
Mimouni, Simon Claude (1995).Dormition et assomption de Marie: Histoire des traditions anciennes. Beauchesne, Paris.[ISBN missing]
Salvador-Gonzalez, José-María (2019). "Musical Resonanes in the Assumption of Mary and Their Reflection in the Italian Trecento and Quattrocento Painting".Music in Art: International Journal for Music Iconography.44 (1–2):79–96.ISSN1522-7464.
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