天主教會在教理中敘述道，“無染原罪天主之母，卒世童貞聖母瑪利亞，在完成了今世生命之後，肉身和靈魂一同被提升至天上的榮福。”[1]這條信理由教宗庇護十二世在1950年11月1日，應世界基督徒信眾的要求，在其通諭《無限大量之天主（英语：Munificentissimus Deus）》（Munificentissimus Deus）[2]中正式確定為教義，並欽定8月15日為聖母蒙召升天節。[3]東正教會也有類似的信理，聖母安息日（Dormition of the Theotokos），在儒略曆中於8月15日慶祝，[4]不同的是，東正教會相信聖母瑪利亞如常人般經歷了死亡，之後靈魂立即升天，而肉身於三日後復活升天。[5]
^Encyclopedia of Catholicism by Frank K. Flinn, J. Gordon Melton 207ISBN 0-8160-5455-X page 267
^Munificentissimus Deus, 17 （页面存档备份，存于互联网档案馆） In the liturgical books which deal with the feast either of the dormition or of the Assumption of the Blessed Virgin there are expressions that agree in testifying that, when the Virgin Mother of God passed from this earthly exile to heaven, what happened to her sacred body was, by the decree of divine Providence, in keeping with the dignity of the Mother of the Word Incarnate, and with the other privileges she had been accorded.
^15 August. [2013-08-12]. （原始内容存档于2013-05-26）.The Menaia – 15 August – Commemoration of the Falling Asleep of our Most Holy Lady, the Mother of God and Ever-Virgin Mary.
^Introduction to Mary by Mark Miravalle (1993) Queenship Pub. Co.ISBN 978-1-882972-06-7 pages 75-78
^Paul Haffner inMariology: A Guide for Priests, Deacons, seminarians, and Consecrated Persons (2008)ISBN 9781579183554 edited by M. Miravalle, pages 328-350
Duggan, Paul E. (1989).The Assumption Dogma: Some Reactions and Ecumenical Implications in the Thought of English-speaking Theologians. Emerson Press, Cleveland, Ohio
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