|Assumption of the Blessed Virgin Mary|
|Significance||the bodily taking up of Mary, the mother of Jesus into Heaven|
|Observances||Attending Mass or service|
Sunday nearest to August 15 (Armenian Apostolic Church)
The Assumption of Mary (name in full Assumption of the Blessed Virgin Mary) is, according to the beliefs of the Catholic Church, Eastern Orthodox Churches, Oriental Orthodoxy, Church of the East, and some Lutheran and Anglo-Catholic Churches, among others, the bodily taking up of Mary, the mother of Jesus, into Heaven at the end of her earthly life.The analogous feast in the Eastern Churches is known as the Dormition of the Theotokos. In Lutheranism and Anglicanism, the feast is celebrated in honour of St. Mary, Mother of our Lord.
In the churches that observe it, the Assumption is a major feast day, commonly celebrated on 15 August. In many countries, the feast is also marked as a Holy Day of Obligation in the Catholic Church. The Assumption of the Virgin Mary in art has been a popular subject, especially since the 12th century.
The Catholic Church teaches as dogma that the Virgin Mary "having completed the course of her earthly life, was assumed body and soul into heavenly glory".This doctrine was dogmatically defined by Pope Pius XII on 1 November 1950, in the apostolic constitution Munificentissimus Deus by exercising papal infallibility. While the Catholic Church and Eastern Orthodox Church believe in the Dormition of the Mother of God (Dormition of the Theotokos or "the Falling Asleep of the Mother of God"), whether Mary as the New Eve had a physical death has not been dogmatically defined. In Munificentissimus Deus (item 39) Pope Pius XII pointed to the Book of Genesis (3:15) as scriptural support for the dogma in terms of Mary's victory over sin and death through her intimate association with "the new Adam" (Christ) as also reflected in 1 Corinthians 15:54: "then shall come to pass the saying that is written, Death is swallowed up in victory".
The New Testament contains no explicit narrative about the death or dormition, nor of the Assumption of Mary, but several scriptural passages have been theologically interpreted to describe the ultimate fate in this and the afterworld of the Mother of Jesus.Various apocryphal documents do contain narrations of the event.
The word "assumption" comes from the Middle English "assumpcioun" which means "a taking up into heaven", and from Latin "assumptio" which means "a taking".
In 1950 Pope Pius XII invoked papal infallibility to define the dogma of the Assumption of the Blessed Virgin in his Apostolic Constitution Munificentissimus Deus :
We proclaim and define it to be a dogma revealed by God that the immaculate Mother of God, Mary ever virgin, when the course of her earthly life was finished, was taken up body and soul into the glory of heaven.
Munificentissimus Deus emphasised Mary's unity with her divine son and as his mother, she is the mother of his church which is his body; she is the "new Eve" (the term is used three times), paralleling Christ as the new Adam;and by her assumption she has attained the final bodily resurrection promised to all Christians, and the Church has reached its ultimate salvation. These three plus the Perpetual Virginity of Mary make up the four Marian dogmas of the Catholic church.
The dogma of the Assumption followed from the 1854 definition of Mary's Immaculate Conception (her freedom from original sin) and both developed from the recognition of her status as the Mother of God, meaning that she, like Jesus, was without sin, preserved from corruption, resurrected, received into heaven, and a recipient of corporeal glory.
In the late 4th century, Epiphanius of Salamis wrote of his search for reliable traditions concerning the fate of Mary and his inability to discover any.His inquiry suggests that discussion of Mary's immortality had already arisen in popular circles, and he identifies three beliefs concerning her end: that she died a normal and peaceful death; that she died a martyr; and that she did not die. He suggested tentatively that Chapter 12 of the Book of Revelation, which speaks of a woman "clothed with the Sun" who escapes "the dragon" by fleeing into the wilderness to be nourished "for a time, and times, and half a time," might possibly be a reference to her immortality. The early church usually identified the woman with the church. Ancient witnesses to the Marian interpretation include St. Epiphanius, Tychonius (who heavily influenced St. Augustine), the unknown author of the History of Joseph the Carpenter , Quodvultdeus (a disciple of St. Augustine), Cassiodorus (Complexiones in Apocalypsi, written c. 570 AD), and the Greek Fathers Andreas of Caesarea (late 6th c. / early 7th c.) and Oikoumenios (6th c.).
The Dormition/Assumption of Mary makes its first appearance in two apocryphal texts from the third and fourth centuries, the Liber Requiei Mariae ("Book of Mary's Repose"), and the "Six Books Dormition Apocryphon".Both come from heterodox (i.e., proto-heretical) circles, the first having strong Gnostic overtones and the second associated with a sect called the Kollyridians, whom Epiphanius condemned for their excessive devotion to Mary. Notable later apocrypha based on these include De Obitu S. Dominae and De Transitu Virginis, both probably from the 5th century, with further versions by Dionysius the Areopagite, and St Gregory of Tours, among others. The Transitus Mariae was among apocrypha condemned in a 6th-century work called Decretum Gelasium (the "Decree of Gelasius", although not in fact by Pope Gelasius I), but by the early 8th century it was so well established that John of Damascus could set out what had become the standard Eastern tradition, that "Mary died in the presence of the Apostles, but that her tomb, when opened, upon the request of St Thomas, was found empty; wherefrom the Apostles concluded that the body was taken up to heaven."
In some versions of the story, the event is said to have taken place in Ephesus, in the House of the Virgin Mary. This is a much more recent and localized tradition. The earliest traditions say that Mary's life ended in Jerusalem (see "Mary's Tomb"). By the 7th century, a variation emerged, according to which one of the apostles, often identified as St Thomas, 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. In a later tradition, Mary drops her girdle down to the apostle from heaven as testament to the event.This incident is depicted in many later paintings of the Assumption.
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 by Emperor Maurice around AD 600.St. John Damascene records the following:
St. Juvenal, Bishop of Jerusalem, at the Council of Chalcedon (451), made known to the Emperor Marcian and Pulcheria, 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 of St. Thomas, was found empty; wherefrom the Apostles concluded that the body was taken up to heaven.
The Assumption of Mary was celebrated in the West under Pope Sergius I in the 8th century and Pope Leo IV confirmed the feast as official. [ citation needed ] In 1950 Pope Pius XII defined it as dogma for the Catholic Church. Catholic theologian Ludwig Ott stated, "The idea of the bodily assumption of Mary is first expressed in certain transitus-narratives of the fifth and sixth centuries. ... The first Church author to speak of the bodily assumption of Mary, in association with an apocryphal transitus of the B.M.V., is St. Gregory of Tours." The Catholic writer Eamon Duffy states that "there is, clearly, no historical evidence whatever for it." However, the Catholic Church has never asserted nor denied that its teaching is based on the apocryphal accounts.[ citation needed ] The Church documents are silent on this matter and instead rely upon other sources and arguments as the basis for the doctrine.[ citation needed ]Theological debate about the Assumption continued, following the Reformation. But the people celebrated the Assumption as part of the cult of Mary that flourished from the Middle Ages.
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In Pius XII's dogmatic statement, the phrase "having completed the course of her earthly life", leaves open the question of whether the Virgin Mary died before her or not. Mary's assumption is said to have been a divine gift to her as the 'Mother of God'. Ludwig Ott's view is that, as Mary completed her life as a shining example to the human race, the perspective of the gift of assumption is offered to the whole human race.
Ott writes in his book Fundamentals of Catholic Dogma that "the fact of her death is almost generally accepted by the Fathers and Theologians, and is expressly affirmed in the Liturgy of the Church", to which he adds a number of helpful citations. He concludes: "for Mary, death, in consequence of her freedom from original sin and from personal sin, was not a consequence of punishment of sin. However, it seems fitting that Mary's body, which was by nature mortal, should be, in conformity with that of her Divine Son, subject to the general law of death".
The point of her bodily death has not been infallibly defined by any pope. Many Catholics believe that she did not die at all, but was assumed directly into Heaven. The dogmatic definition within the Apostolic Constitution Munificentissimus Deus which, according to Roman Catholic dogma, infallibly proclaims the doctrine of the Assumption leaves open the question of whether, in connection with her departure, Mary underwent bodily death. It does not dogmatically define the point one way or the other, as shown by the words "having completed the course of her earthly life".
In Munificentissimus Deus , near the end of the review of the doctrine's history, Pope Pius XII stated: "All these proofs and considerations of the holy Fathers and the theologians are based upon the Sacred Writings as their ultimate foundation." Precedent to this, he cited many passages that have been offered in support of this teaching.
The pope cited 1 Corinthians 15 . In this passage Paul alludes to Genesis 3:15 (in addition to the primary reference of Psalm 8:6 ), where it is prophesied that the seed of the woman will crush Satan with his feet: "I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel." Since then, Jesus arose to Heaven to fulfill this prophecy, it follows that the woman would have a similar end since she shared this enmity with Satan.
The pope also mentioned (in paragraph 26) Psalm 132 , a psalm commemorating the return of the Ark of God to Jerusalem and lamenting its subsequent loss. The second half of the psalm says that the loss will be recompensed in the New Covenant, and so it is hopefully prayed, "Arise, O Lord, into thy resting place: thou and the ark, which thou hast sanctified" (v. 8). Since the Church sees this New Covenant ark in Mary, it understands that she was taken into Heaven in the same manner as the Lord – that is, body and soul.
Finally, he mentioned in the next paragraph "that woman clothed with the sun [ Revelation 12:1–2 ] whom John the Apostle contemplated on the Island of Patmos" was support for the defining of this dogmatic doctrine for Catholics.
Many Catholics believe that Mary first died before being assumed, but they believe that she was miraculously resurrected before being assumed. Others believe she was assumed bodily into Heaven without first dying.Either understanding may be legitimately held by Catholics, with Eastern Catholics observing the Feast as the Dormition.
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.
The Latin Catholic Feast of the Assumption is celebrated on 15 August and the Eastern Orthodox and Eastern 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-day fast period. Eastern Christians believe that Mary died a natural death, that her soul was received by Christ upon death, that her body was resurrected on the third day after her death and that she was taken up into heaven bodily in anticipation of the general resurrection.
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.
Views differ within Protestantism, with those with a theology closer to Catholicism sometimes believing in a bodily assumption whilst most Protestants do not.
The Feast of the Assumption of Mary was retained by the Lutheran Church after the Reformation.The current Lutheran Service Book formally calls it "St. Mary, Mother of our Lord."
Within Anglican doctrine the Assumption of Mary is either rejected or regarded as adiaphora ("a thing indifferent");it therefore disappeared from Anglican worship in 1549, partially returning in some branches of Anglicanism during the 20th century under different names. A Marian feast on 15 August is celebrated by the Church of England as a non-specific feast of the Blessed Virgin Mary, a feast called by the Scottish Episcopal Church simply "Mary the Virgin", and in the US-based Episcopal Church it is observed as the feast of "Saint Mary the Virgin: Mother of Our Lord Jesus Christ", while other Anglican provinces have a feast of the Dormition – the Anglican Church of Canada for instance marks the day as the "Falling Asleep of the Blessed Virgin Mary".
The Anglican-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 the Immaculate 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".
The Protestant Reformer Heinrich Bullinger believed in the assumption of Mary. His 1539 polemical treatise against idolatryexpressed his belief that Mary's sacrosanctum 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.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.
Most modern Protestants neither teach nor believe in the Assumption of Mary, since they see no biblical basis or extra-biblical basis for it. Although many churches within Lutheranism do not teach the Assumption of Mary, 15 August remains a Lesser Feast in celebration of "Mary, Mother of Our Lord", according to the Calendar of Saints.
Orthodox Christians fast fifteen days prior to the Feast of the Assumption of Mary, including abstinence from sexual relations.Fasting in the Orthodox tradition refers to not consuming a meal until evening.
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 the Fleur-de-lys Madonna.
The present Italian name of the holiday, "Ferragosto", may derive from the Latin name, Feriae Augusti ("Holidays of the Emperor Augustus"),since the month of August took its name from the emperor. The Solemnity of the Assumption on 15 August was celebrated in the Eastern Church from the 6th Century. The Catholic Church adopted this date as a Holy Day of Obligation to commemorate the Assumption of the Blessed Virgin Mary, a reference to the belief in a real, physical elevation of her sinless soul and incorrupt body into Heaven.
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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, Colombia, Costa Rica, Cyprus, East Timor, France, Gabon, Greece, Georgia, Republic of Guinea, Haiti, Italy, Lebanon, Lithuania, Luxembourg, Republic of North Macedonia, Madagascar, Malta, Mauritius, Republic of Moldova, Monaco, Montenegro (Albanian Catholics), Paraguay, Poland (coinciding with Polish Army Day), Portugal, Romania, Rwanda, Senegal, Seychelles, Slovenia, Spain, Syria, Tahiti, Togo, and Vanuatu;and was also in Hungary until 1948.
It is also a public holiday in parts of Germany (parts of Bavaria and Saarland) and Switzerland (in 14 of the 26 cantons). In Guatemala, it is observed in Guatemala City and in the town of Santa Maria Nebaj, both of which claim her as their patron saint.Also, this day is combined with Mother's Day in Costa Rica and parts of Belgium.
Prominent Catholic, Eastern Orthodox, and Oriental Orthodox countries in which Assumption Day is an important festival but is not recognized by the state as a public holiday include the Czech Republic, Ireland, Mexico, the Philippines and Russia. In Bulgaria, the Feast of the Assumption is the biggest Eastern Orthodox Christian celebration of the Holy Virgin. Celebrations include liturgies and votive offerings. In Varna, the day is celebrated with a procession of a holy icon, and with concerts and regattas.
In many places, religious parades and popular festivals are held to celebrate this day. In Canada, Assumption Day is the Fête Nationale of the Acadians, of whom she is the patron saint. Some businesses close on that day in heavily francophone parts of New Brunswick, Canada. The Virgin Assumed in Heaven is also patroness of the Maltese Islands and her feast, celebrated on 15 August, apart from being a public holiday in Malta 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, Hal-Ghaxaq, Il-Gudja, Ħ' Attard, L-Imqabba and Victoria. The hamlet of Praha, Texas holds a festival during which its population swells from approximately 25 to 5,000 people.
In Anglicanism and Lutheranism, the feast is now often kept, but without official use of the word "Assumption". In Eastern Orthodox churches following the Julian Calendar, the feast day of Assumption of Mary falls on 28 August.
The earliest known use of the Dormition is found on a sarcophagus in the crypt of a church in Zaragoza in Spain dated c. 330.The Assumption became a popular subject in Western Christian art, especially from the 12th century, and especially after the Reformation, when it was used to refute the Protestants and their downplaying of Mary's role in salvation. 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. Caravaggio, the "father" of the Baroque movement, caused a stir by depicting her as a decaying corpse, quite contrary to the doctrine promoted by the Church; more orthodox examples include works by El Greco, Rubens, Annibale Caracci, and Nicolas Poussin, the last replacing the Apostles with putti throwing flowers into the tomb.
The Immaculate Conception is a dogma of the Catholic Church which states that Mary, mother of Jesus has been free of original sin from the moment of her conception. It proved controversial in the Middle Ages, but was revived in the 19th century and was adopted as Church dogma when Pope Pius IX promulgated Ineffabilis Deus in 1854. This followed Ubi primum, an 1849 encyclical wherein Pius had asked the bishops for their opinions on the matter, resulting in overwhelming support from the Church's hierarchy.
Mary was a 1st century Galilean Jewish woman of Nazareth, the wife of Joseph and, according to the gospels, the virgin mother of Jesus.
The Dormition of the Mother of God is a Great Feast of the Eastern Orthodox, Oriental Orthodox and Eastern Catholic Churches which celebrates the "falling asleep" (death) of Mary the Theotokos, and her being taken up into heaven. It is celebrated on 15 August as the Feast of the Dormition of the Mother of God. The Armenian Apostolic Church celebrates the Dormition not on a fixed date, but on the Sunday nearest 15 August. In Western Churches the feast is known as the Assumption of Mary.
Catholic Mariology refers to Mariology – the systematic study of the person of Mary, mother of Jesus, and of her place in the Economy of Salvation – within Catholic theology. Mary is seen as having a singular dignity above the saints. The Catholic Church teaches that she was conceived without original sin, therefore receiving a higher level of veneration than all other saints. Catholic Mariology thus studies not only her life but also the veneration of her in daily life, prayer, hymns, art, music, and architecture in modern and ancient Christianity throughout the ages.
Munificentissimus Deus is the name of an apostolic constitution written by Pope Pius XII. It defines ex cathedra the dogma of the Assumption of the Blessed Virgin Mary. It was the first ex-cathedra infallible statement since the official ruling on papal infallibility was made at the First Vatican Council (1869–1870). In 1854 Pope Pius IX made an infallible statement with Ineffabilis Deus on the Immaculate Conception of the Virgin Mary, which was a basis for this dogma. The decree was promulgated on 1 November 1950.
Entering heaven alive is a belief held in various religions. Since death is the normal end to an individual's life on Earth and the beginning of afterlife, entering heaven without dying first is considered exceptional and usually a sign of a deity's special recognition of the individual's piety.
Ineffabilis Deus is an apostolic constitution by Pope Pius IX. It defines the dogma of the Immaculate Conception of the Blessed Virgin Mary. The decree was promulgated on December 8, 1854, the date of the annual Solemnity of the Immaculate Conception, and followed from a positive response to the encyclical Ubi primum.
Co-Redemptrix is a title used within the Catholic Church for the Blessed Virgin Mary, as well as a Catholic theological concept referring to Mary's role in the redemption of all peoples. It is a reverent title for the Blessed Mother and held as a pious belief in the Catholic Church.
Anglican Marian theology is the summation of the doctrines and beliefs of Anglicanism concerning Mary, mother of Jesus. As Anglicans believe that Jesus was both human and God the Son, the second Person of the Trinity, within the Anglican Communion and Continuing Anglican movement, Mary is accorded honour as the theotokos, a Koiné Greek term that means "God-bearer" or "one who gives birth to God".
Mary is known by many different titles, epithets, invocations and names associated with places.
Fulgens corona is an encyclical by Pope Pius XII, given at St. Peter's, Rome, on 8 September 1953, the Feast of the Nativity of the Blessed Virgin Mary, in the fifteenth year of his Pontificate. The encyclical proclaims a Marian year for 1954, to commemorate the centenary of the definition of the dogma of the Immaculate Conception of the Virgin Mary.
Mariology is the theological study of Mary, the mother of Jesus. Mariology seeks to relate doctrine or dogma about Mary to other doctrines of the faith, such as those concerning Jesus and notions about redemption, intercession and grace. Christian Mariology aims to place the role of the historic Mary in the context of scripture, tradition and the teachings of the Church on Mary. In terms of social history, Mariology may be broadly defined as the study of devotion to and thinking about Mary throughout the history of Christianity.
The theology of Pope Pius XII is reflected in his forty-one encyclicals, as well as speeches and nearly 1000 messages, during his almost 20-year pontificate. The encyclicals Mystici corporis and Mediator Dei advanced the understanding of membership and participation in the Catholic Church. The encyclical Divino afflante Spiritu began opening the door to historical-critical biblical studies. But his magisterium was far larger and is difficult to summarize. In numerous speeches Catholic teaching is related to various aspects of life, education, medicine, politics, war and peace, the life of saints, Mary, the mother of God, things eternal and temporal.
The history of Catholic Mariology traces theological developments and views regarding Mary from the early Church to the 21st century. Mariology is a mainly Catholic ecclesiological study within theology, which centers on the relation of Mary, the Mother of God, and the Church. Theologically, it not only deals with her life but with her veneration in life and prayer, in art, music, and architecture, from ancient Christianity to modern times.
Throughout history, Catholic Mariology has been influenced by a number of saints who have attested to the central role of Mary in God's plan of salvation. The analysis of Early Church Fathers continues to be reflected in modern encyclicals. Irenaeus vigorously defended the title of "Theotokos" or Mother of God. The views of Anthony of Padua, Robert Bellarmine and others supported the doctrine of the Immaculate Conception of the Virgin Mary, which was declared a dogma in 1850.
The Mariology of the popes is the theological study of the influence that the popes have had on the development, formulation and transformation of the Roman Catholic Church's doctrines and devotions relating to the Blessed Virgin Mary.
Ecumenical meetings and documents on Mary, involving ecumenical commissions and working groups, have reviewed the status of Mariology in the Orthodox, Lutheran, Anglican, and Roman Catholic Churches.
Mariological papal documents have been a major force that has shaped Roman Catholic Mariology over the centuries. Mariology is developed by theologians on the basis not only of Scripture and Tradition but also of the sensus fidei of the faithful as a whole, "from the bishops to the last of the faithful", and papal documents have recorded those developments, defining Marian dogmas, spreading doctrines and encouraging devotions within the Catholic Church.
The Feast of the Conception of the Virgin Mary is a liturgical holiday celebrated on December 9 by the Orthodox Church and a number of Eastern Catholic Churches. It is also the name given in the Catholic Tridentine Calendar for 8 December. In the present General Roman Calendar, the feast is called the Solemnity of the Immaculate Conception of the Blessed Virgin Mary. In the Eastern Orthodox Church, the holy day was once called the Feast of Conception of Saint Anne.
The Latin Church, also known as the Roman Catholic Church or the Western Church, is the largest particular church sui iuris of the Catholic Church, and traditionally employs in the majority the Latin liturgical rites, which since the mid-twentieth century are very often in practice translated into the vernacular. The Latin Church is one of 24 such Churches, the 23 others being referred to as a group as the Eastern Catholic Churches. The Latin Church is headed by the Bishop of Rome, the Pope—one of whose traditional titles in some eras and contexts has also been the Patriarch of the West, and whose cathedra as a bishop is located in the Archbasilica of Saint John Lateran in Rome, Italy.
On the fifteenth of August, the Feast of Saint Mary the Virgin, Mother of Our Lord Jesus Christ, the Episcopal Church prays: "O God, you have taken to yourself the blessed Virgin Mary, mother of your incarnate Son: Grant that we, who have been redeemed by his blood, may share with her the glory of your eternal kingdom; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.
Many early Lutherans retained the Feast of the Assumption in the liturgical calendar, while recognizing it as a speculation rather than a dogma. However, the Pope Pius XII dogmatized this belief in 1950 in his decree Munificentissimus Dei, thus imposing it as doctrine upon Roman Catholics. ...Today’s feast is described in Lutheran Service Book as “St. Mary, Mother of our Lord.”
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.
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