A look at our relationship with Mary, Queen of the Assumption
August 10, 2021 at 4:14 p.m.
In the Diocese of Trenton, Mary Queen of the Assumption is our diocesan patroness and the name of our Cathedral. Permit me, please, to share some reflections about this solemn feast with you.
The Blessed Virgin Mary is the Mother of the Lord Jesus Christ and, as such, possesses the title and identity of “Mother of God.” Throughout the history of the Church, Mary has enjoyed a singular place of honor and pre-eminence among the Communion of Saints. Chosen by God to be the mother of his only begotten Son, Mary was “immaculately conceived,” that is conceived in the womb of her own mother without the stain of original sin and “full of grace,” as the Angel Gabriel announced when she, in turn, conceived the Lord Jesus (Luke 1:28).
Similarly, because of her unique and privileged relationship to the Lord Jesus Christ, she was assumed body and soul into heaven when her life on earth was ended. These two intimately related convictions of faith definitively proclaimed and held by the Church – the Immaculate Conception and the Assumption – understandably merit special recognition and observance by the Church, December 8 and August 15 respectively.
The doctrine of the Assumption of the Blessed Virgin Mary into Heaven was defined and declared “divinely revealed dogma” (that is, infallible and beyond doubt) by Pope Pius XII in his apostolic constitution “Munificentissimus Deus” (Nov. 1, 1950).
Did Mary actually die?
Neither the Scriptures nor Church tradition, including Pope Pius XII’s declaration, explicitly answer that question. Throughout the centuries, however, most saints and Catholic theologians believed that she did, in fact, die but not as a result of any original or human sin – from which she was uniquely spared – but in conformity to the experience of her Son, Jesus, who died. Pope St. John Paul II explained, “since Christ died, it would be difficult to maintain the contrary for his Mother … the Mother is not superior to the Son who underwent death” (General Audience, June 25, 1997, 2-3).
What is the meaning of “assumption”?
Most simply stated – and the reality is anything but simple to understand by reason alone – “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” (Pope Pius XII, “Munificentissimus Deus,” 44). It is important to note that, unlike with Jesus her Son, Church teaching does not use the terms “resurrection” or “ascension” to define or describe the “assumption” of Mary. She was not “raised from the dead” or “brought back to life” on earth nor did she “ascend into heaven by her own power.” Mary was “assumed into heaven, body and soul” by God at the end of her earthly life.
Is the doctrine of the Assumption of the Blessed Virgin Mary found in the Scriptures?
Yes and no. There is no explicit text in the Bible specific to Mary’s Assumption, but there are precedents for “assumption” found there in the cases of the Old Testament Patriarch Enoch and the Prophet Elijah, both holy men in the history of Israel who were taken up by God into heaven.
Pondering Mary’s unique role in the history of salvation and her perfect union with her Son, the early Church made the case for her Assumption in its faith that she ultimately shared in his glory. She was, after all, present at his incarnation and birth, present with Joseph at the Temple in Jerusalem, present throughout his “hidden life,” present at the first miracle at Cana, present at significant moments in his public ministry, present at his crucifixion and placed in the care of John the Beloved Disciple, present at the beginnings of the Church. She could truly say of Jesus, “this is my body, this is my blood.”
Scripture scholars through the centuries have also highlighted various themes in the Bible that support the Church’s belief in the Assumption of Mary. Great works of Christian art depict the death or “dormition” of Mary as well as portrayals of her being taken, body and soul, into Heaven. Faith in the Assumption of Mary has strong foundation throughout the Church’s history.
What is the meaning of the Assumption of Mary for us?
Mary’s Assumption anticipates our ultimate union with Christ. The Catechism of the Catholic Church (CCC) states:
“Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death." The Assumption of the Blessed Virgin is a singular participation in her Son's Resurrection and an anticipation of the resurrection of other Christians (CCC, 966).
Mary’s Assumption is a “type” of the Church and a model for all Christians. The Second Vatican Council reminded us:
By reason of the gift and role of her divine motherhood, by which she is united with her Son, the Redeemer, and with her unique graces and functions, the Blessed Virgin is also intimately united to the Church. As St. Ambrose taught, the Mother of God is a type of the Church in the order of faith, charity, and perfect union with Christ. For in the mystery of the Church, which is itself rightly called mother and virgin, the Blessed Virgin stands out in eminent and singular fashion as exemplar both of virgin and mother (Dogmatic Constitution on the Church, “Lumen Gentium,” 63).
Mary’s Assumption is an example and teacher of prayer. In his apostolic exhortation, “Marialis Cultus,” Blessed Pope Paul VI observed:
… the last description of Mary’s life presents her as praying. The apostles ‘joined in continuous prayer, together with several women, including Mary the mother of Jesus, and with his brothers’ (Acts 1:4). We have here the prayerful presence of Mary in the early Church and in the Church throughout all ages, for, having been assumed into heaven, she has not abandoned her mission of intercession and salvation (Pope Paul VI, apostolic exhortation “Marialis Cultus,” Feb. 2, 1974, 18).
Mary’s Assumption teaches us trust and hope. Pope St. John Paul II preached that to succeed in your intentions, entrust yourselves to the Blessed Virgin Mary always, but especially in moments of difficulty and darkness. He wrote:
From Mary we learn to surrender to God’s will in things. From Mary we learn to trust even when all hope seems gone. From Mary we learn to love Christ, her Son and the Son of God … Learn from her to be always faithful, to trust that God’s Word to you will be fulfilled, and that nothing is impossible with God (Pope John Paul II, Homily in Washington, D.C., Oct. 6, 1979).
Mary’s Assumption shows us our destiny in Christ. Pope St. John Paul II stated:
In her, assumed into heaven, we are shown the eternal destiny that awaits us beyond the mystery of death: a destiny of total happiness in divine glory. This supernatural vision sustains our daily pilgrimage. Mary teaches about life. By looking at her, we understand better the relative value of earthly greatness and the full sense of our Christian vocation (Pope John Paul II, Homily at St. Peter’s Basilica, Rome, Aug. 15, 1997).
Mary’s Assumption reveals the power of love. Pope St. John Paul II proclaimed:
Taken up into heaven, Mary shows us the way to God, the way to heaven, the way to life. She shows it to her children baptized in Christ and to all people of good will. She opens this way especially to the little ones and to the poor, those who are dear to divine mercy. The Queen of the world reveals to individuals and to nations the power of the love of God whose plan upsets that of the proud, pulls down the mighty from their thrones and exalts the humble, fills the hungry with good things and sends the rich empty away (cf Luke 1:51-53) (Pope John Paul II, Homily at St. Peter’s Basilica, Rome, Aug. 15, 1999).
Mary’s Assumption tells us that death is not the end. Pope St. John Paul II explained:
Mary’s Assumption is an event that concerns us precisely because every human being is destined to die. But death is not the last word. Death – the mystery of the Virgin’s Assumption assures us – is the passage to life, the encounter with Love. It is the passage to the eternal happiness in store for those who toil for truth and justice and do their utmost to follow Christ (Pope John Paul II, Homily at St. Peter’s Basilica, Rome, Aug. 15, 2001).
Mary’s Assumption completes her work on earth and invites us to join her in eternity. In 2017, Pope Francis spoke to 20,000 pilgrims in St. Peter’s Square on the Solemnity of the Assumption:
… she brings a new ability to overcome with faith the most painful and difficult moments; she brings the ability of mercy, to forgive each other, understand each other, support one another. … We ask her to keep us and support us so that we may have a strong, joyous and merciful faith. May she help us to be holy, so that we might meet with her, one day, in Heaven (Pope Francis, Angelus, Aug. 15, 2017).
The Solemnity of the Assumption of the Blessed Virgin Mary is, indeed, more than just an obligation for Catholics. It is a truth of our faith that is rich and full of meaning, so much so that we are drawn to celebrate it regardless of its obligation in the Church’s law. Every feast of the Blessed Virgin Mary during the Church’s calendar year leads us closer to Christ her Son because of her maternal union with him.
St. Bernard of Clairvaux expressed it beautifully:
In dangers, in doubts, in difficulties, think of Mary, call upon Mary. With her for your guide, you shall never go astray; while invoking her, you shall never lose heart; so long as she is in your mind, you are safe from deception; while she holds your hand, you cannot fall; under her protection you have nothing to fear; if she walks before you, you shall not grow weary; if she shows you favor, you shall reach the goal.
May Mary, Mother of God and Mother of the Church, assumed into Heaven, pray for us, now and at the hour of our death. Amen!
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In the Diocese of Trenton, Mary Queen of the Assumption is our diocesan patroness and the name of our Cathedral. Permit me, please, to share some reflections about this solemn feast with you.
The Blessed Virgin Mary is the Mother of the Lord Jesus Christ and, as such, possesses the title and identity of “Mother of God.” Throughout the history of the Church, Mary has enjoyed a singular place of honor and pre-eminence among the Communion of Saints. Chosen by God to be the mother of his only begotten Son, Mary was “immaculately conceived,” that is conceived in the womb of her own mother without the stain of original sin and “full of grace,” as the Angel Gabriel announced when she, in turn, conceived the Lord Jesus (Luke 1:28).
Similarly, because of her unique and privileged relationship to the Lord Jesus Christ, she was assumed body and soul into heaven when her life on earth was ended. These two intimately related convictions of faith definitively proclaimed and held by the Church – the Immaculate Conception and the Assumption – understandably merit special recognition and observance by the Church, December 8 and August 15 respectively.
The doctrine of the Assumption of the Blessed Virgin Mary into Heaven was defined and declared “divinely revealed dogma” (that is, infallible and beyond doubt) by Pope Pius XII in his apostolic constitution “Munificentissimus Deus” (Nov. 1, 1950).
Did Mary actually die?
Neither the Scriptures nor Church tradition, including Pope Pius XII’s declaration, explicitly answer that question. Throughout the centuries, however, most saints and Catholic theologians believed that she did, in fact, die but not as a result of any original or human sin – from which she was uniquely spared – but in conformity to the experience of her Son, Jesus, who died. Pope St. John Paul II explained, “since Christ died, it would be difficult to maintain the contrary for his Mother … the Mother is not superior to the Son who underwent death” (General Audience, June 25, 1997, 2-3).
What is the meaning of “assumption”?
Most simply stated – and the reality is anything but simple to understand by reason alone – “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” (Pope Pius XII, “Munificentissimus Deus,” 44). It is important to note that, unlike with Jesus her Son, Church teaching does not use the terms “resurrection” or “ascension” to define or describe the “assumption” of Mary. She was not “raised from the dead” or “brought back to life” on earth nor did she “ascend into heaven by her own power.” Mary was “assumed into heaven, body and soul” by God at the end of her earthly life.
Is the doctrine of the Assumption of the Blessed Virgin Mary found in the Scriptures?
Yes and no. There is no explicit text in the Bible specific to Mary’s Assumption, but there are precedents for “assumption” found there in the cases of the Old Testament Patriarch Enoch and the Prophet Elijah, both holy men in the history of Israel who were taken up by God into heaven.
Pondering Mary’s unique role in the history of salvation and her perfect union with her Son, the early Church made the case for her Assumption in its faith that she ultimately shared in his glory. She was, after all, present at his incarnation and birth, present with Joseph at the Temple in Jerusalem, present throughout his “hidden life,” present at the first miracle at Cana, present at significant moments in his public ministry, present at his crucifixion and placed in the care of John the Beloved Disciple, present at the beginnings of the Church. She could truly say of Jesus, “this is my body, this is my blood.”
Scripture scholars through the centuries have also highlighted various themes in the Bible that support the Church’s belief in the Assumption of Mary. Great works of Christian art depict the death or “dormition” of Mary as well as portrayals of her being taken, body and soul, into Heaven. Faith in the Assumption of Mary has strong foundation throughout the Church’s history.
What is the meaning of the Assumption of Mary for us?
Mary’s Assumption anticipates our ultimate union with Christ. The Catechism of the Catholic Church (CCC) states:
“Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death." The Assumption of the Blessed Virgin is a singular participation in her Son's Resurrection and an anticipation of the resurrection of other Christians (CCC, 966).
Mary’s Assumption is a “type” of the Church and a model for all Christians. The Second Vatican Council reminded us:
By reason of the gift and role of her divine motherhood, by which she is united with her Son, the Redeemer, and with her unique graces and functions, the Blessed Virgin is also intimately united to the Church. As St. Ambrose taught, the Mother of God is a type of the Church in the order of faith, charity, and perfect union with Christ. For in the mystery of the Church, which is itself rightly called mother and virgin, the Blessed Virgin stands out in eminent and singular fashion as exemplar both of virgin and mother (Dogmatic Constitution on the Church, “Lumen Gentium,” 63).
Mary’s Assumption is an example and teacher of prayer. In his apostolic exhortation, “Marialis Cultus,” Blessed Pope Paul VI observed:
… the last description of Mary’s life presents her as praying. The apostles ‘joined in continuous prayer, together with several women, including Mary the mother of Jesus, and with his brothers’ (Acts 1:4). We have here the prayerful presence of Mary in the early Church and in the Church throughout all ages, for, having been assumed into heaven, she has not abandoned her mission of intercession and salvation (Pope Paul VI, apostolic exhortation “Marialis Cultus,” Feb. 2, 1974, 18).
Mary’s Assumption teaches us trust and hope. Pope St. John Paul II preached that to succeed in your intentions, entrust yourselves to the Blessed Virgin Mary always, but especially in moments of difficulty and darkness. He wrote:
From Mary we learn to surrender to God’s will in things. From Mary we learn to trust even when all hope seems gone. From Mary we learn to love Christ, her Son and the Son of God … Learn from her to be always faithful, to trust that God’s Word to you will be fulfilled, and that nothing is impossible with God (Pope John Paul II, Homily in Washington, D.C., Oct. 6, 1979).
Mary’s Assumption shows us our destiny in Christ. Pope St. John Paul II stated:
In her, assumed into heaven, we are shown the eternal destiny that awaits us beyond the mystery of death: a destiny of total happiness in divine glory. This supernatural vision sustains our daily pilgrimage. Mary teaches about life. By looking at her, we understand better the relative value of earthly greatness and the full sense of our Christian vocation (Pope John Paul II, Homily at St. Peter’s Basilica, Rome, Aug. 15, 1997).
Mary’s Assumption reveals the power of love. Pope St. John Paul II proclaimed:
Taken up into heaven, Mary shows us the way to God, the way to heaven, the way to life. She shows it to her children baptized in Christ and to all people of good will. She opens this way especially to the little ones and to the poor, those who are dear to divine mercy. The Queen of the world reveals to individuals and to nations the power of the love of God whose plan upsets that of the proud, pulls down the mighty from their thrones and exalts the humble, fills the hungry with good things and sends the rich empty away (cf Luke 1:51-53) (Pope John Paul II, Homily at St. Peter’s Basilica, Rome, Aug. 15, 1999).
Mary’s Assumption tells us that death is not the end. Pope St. John Paul II explained:
Mary’s Assumption is an event that concerns us precisely because every human being is destined to die. But death is not the last word. Death – the mystery of the Virgin’s Assumption assures us – is the passage to life, the encounter with Love. It is the passage to the eternal happiness in store for those who toil for truth and justice and do their utmost to follow Christ (Pope John Paul II, Homily at St. Peter’s Basilica, Rome, Aug. 15, 2001).
Mary’s Assumption completes her work on earth and invites us to join her in eternity. In 2017, Pope Francis spoke to 20,000 pilgrims in St. Peter’s Square on the Solemnity of the Assumption:
… she brings a new ability to overcome with faith the most painful and difficult moments; she brings the ability of mercy, to forgive each other, understand each other, support one another. … We ask her to keep us and support us so that we may have a strong, joyous and merciful faith. May she help us to be holy, so that we might meet with her, one day, in Heaven (Pope Francis, Angelus, Aug. 15, 2017).
The Solemnity of the Assumption of the Blessed Virgin Mary is, indeed, more than just an obligation for Catholics. It is a truth of our faith that is rich and full of meaning, so much so that we are drawn to celebrate it regardless of its obligation in the Church’s law. Every feast of the Blessed Virgin Mary during the Church’s calendar year leads us closer to Christ her Son because of her maternal union with him.
St. Bernard of Clairvaux expressed it beautifully:
In dangers, in doubts, in difficulties, think of Mary, call upon Mary. With her for your guide, you shall never go astray; while invoking her, you shall never lose heart; so long as she is in your mind, you are safe from deception; while she holds your hand, you cannot fall; under her protection you have nothing to fear; if she walks before you, you shall not grow weary; if she shows you favor, you shall reach the goal.
May Mary, Mother of God and Mother of the Church, assumed into Heaven, pray for us, now and at the hour of our death. Amen!