My love lifts up his voice, he says to me, ‘Come then, my beloved, my lovely one, come’. (Song of Songs 2:10)

Ave Maria Meditations

Solemnity of the Assumption of the Blessed Virgin Mary,

Body and Soul into Heaven. August 15th
APOSTOLIC CONSTITUTION OF POPE PIUS XII

MUNIFICENTISSIMUS DEUS

DEFINING THE DOGMA OF THE ASSUMPTION

November 1, 1950

http://www.vatican.va/holy_father/pius_xii/apost_constitutions/documents/hf_p-xii_apc_19501101_munificentissimus-deus_en.html

40. Hence the revered Mother of God, from all eternity joined in a hidden way with Jesus Christ in one and the same decree of predestination, immaculate in her conception, a most perfect virgin in her divine motherhood, the noble associate of the divine Redeemer who has won a complete triumph over sin and its consequences, finally obtained, as the supreme culmination of her privileges, that she should be preserved free from the corruption of the tomb and that, like her own Son, having overcome death, she might be taken up body and soul to the glory of heaven where, as Queen, she sits in splendor at the right hand of her Son, the immortal King of the Ages.

41. Since the universal Church, within which dwells the Spirit of Truth who infallibly directs it toward an ever more perfect knowledge of the revealed truths, has expressed its own belief many times over the course of the centuries, and since the bishops of the entire world are almost unanimously petitioning that the truth of the bodily Assumption of the Blessed Virgin Mary into heaven should be defined as a dogma of divine and Catholic faith–this truth which is based on the Sacred Writings, which is thoroughly rooted in the minds of the faithful, which has been approved in ecclesiastical worship from the most remote times, which is completely in harmony with the other revealed truths, and which has been expounded and explained magnificently in the work, the science, and the wisdom of the theologians – we believe that the moment appointed in the plan of divine providence for the solemn proclamation of this outstanding privilege of the Virgin Mary has already arrived.

42. We, who have placed our pontificate under the special patronage of the most holy Virgin, to whom we have had recourse so often in times of grave trouble, we who have consecrated the entire human race to her Immaculate Heart in public ceremonies, and who have time and time again experienced her powerful protection, are confident that this solemn proclamation and definition of the Assumption will contribute in no small way to the advantage of human society, since it redounds to the glory of the Most Blessed Trinity, to which the Blessed Mother of God is bound by such singular bonds. It is to be hoped that all the faithful will be stirred up to a stronger piety toward their heavenly Mother, and that the souls of all those who glory in the Christian name may be moved by the desire of sharing in the unity of Jesus Christ’s Mystical Body and of increasing their love for her who shows her motherly heart to all the members of this august body. And so we may hope that those who meditate upon the glorious example Mary offers us may be more and more convinced of the value of a human life entirely devoted to carrying out the heavenly Father’s will and to bringing good to others. Thus, while the illusory teachings of materialism and the corruption of morals that follows from these teachings threaten to extinguish the light of virtue and to ruin the lives of men by exciting discord among them, in this magnificent way all may see clearly to what a lofty goal our bodies and souls are destined. Finally it is our hope that belief in Mary’s bodily Assumption into heaven will make our belief in our own resurrection stronger and render it more effective.

43. We rejoice greatly that this solemn event falls, according to the design of God’s providence, during this Holy Year, so that we are able, while the great Jubilee is being observed, to adorn the brow of God’s Virgin Mother with this brilliant gem, and to leave a monument more enduring than bronze of our own most fervent love for the Mother of God.

44. For which reason, after we have poured forth prayers of supplication again and again to God, and have invoked the light of the Spirit of Truth, for the glory of Almighty God who has lavished his special affection upon the Virgin Mary, for the honor of her Son, the immortal King of the Ages and the Victor over sin and death, for the increase of the glory of that same august Mother, and for the joy and exultation of the entire Church; by the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, 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.

45. Hence if anyone, which God forbid, should dare willfully to deny or to call into doubt that which we have defined, let him know that he has fallen away completely from the divine and Catholic Faith.

46. In order that this, our definition of the bodily Assumption of the Virgin Mary into heaven may be brought to the attention of the universal Church, we desire that this, our Apostolic Letter, should stand for perpetual remembrance, commanding that written copies of it, or even printed copies, signed by the hand of any public notary and bearing the seal of a person constituted in ecclesiastical dignity, should be accorded by all men the same reception they would give to this present letter, were it tendered or shown.

47. It is forbidden to any man to change this, our declaration, pronouncement, and definition or, by rash attempt, to oppose and counter it. If any man should presume to make such an attempt, let him know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.

POPE JOHN PAUL II

GENERAL AUDIENCE

Wednesday, 2 July 1997

The Church believes in Mary’s Assumption

1. Following the Bull Munificentissimus Deus of my venerable Predecessor Pius XII, the Second Vatican Council affirms that the Immaculate Virgin “was taken up body and soul into heavenly glory, when her earthly life was over” (Lumen gentium, n. 59).  The Council Fathers wished to stress that Mary, unlike Christians who die in God’s grace, was taken up into the glory of heaven with her body. This age-old old belief is expressed in a long iconographical tradition which shows Mary “entering” heaven with her body.

The dogma of the Assumption affirms that Mary’s body was glorified after her death. In fact, while for other human beings the resurrection of the body will take place at the end of the world, for Mary the glorification of her body was anticipated by a special privilege.

2. On 1 November 1950, in defining the dogma of the Assumption, Pius XII avoided using the term “resurrection” and did not take a position on the question of the Blessed Virgin’s death as a truth of faith. The Bull Munificentissimus Deus limits itself to affirming the elevation of Mary’s body to heavenly glory, declaring this truth a “divinely revealed dogma”. How can we not see that the Assumption of the Blessed Virgin has always been part of the faith of the Christian people who, by affirming Mary’s entrance into heavenly glory, have meant to proclaim the glorification of her body?

The first trace of belief in the Virgin’s Assumption can be found in the apocryphal accounts entitled Transitus Mariae, whose origin dates to the second and third centuries. These are popular and sometimes romanticized depictions, which in this case, however, pick up an intuition of faith on the part of God’s People. Later, there was a long period of growing reflection on Mary’s destiny in the next world. This gradually led the faithful to believe in the glorious raising of the Mother of Jesus, in body and soul, and to the institution in the East of the liturgical feasts of the Dormition and Assumption of Mary.

Belief in the glorious destiny of the body and soul of the Lord’s Mother after her death spread very rapidly from East to West, and has been widespread since the 14th century. In our century, on the eve of the definition of the dogma it was a truth almost universally accepted and professed by the Christian community in every corner of the world.

3. Therefore in May 1946, with the Encyclical Deiparae Virginis Mariae, Pius XII called for a broad consultation, inquiring among the Bishops and, through them, among the clergy and the People of God as to the possibility and opportuneness of defining the bodily assumption of Mary as a dogma of faith. The result was extremely positive: only six answers out of 1,181 showed any reservations about the revealed character of this truth.

Citing this fact, the Bull states: “From the universal agreement of the Church’s ordinary Magisterium we have a certain and firm proof demonstrating that the Blessed Virgin Mary’s bodily Assumption into heaven … is a truth revealed by God and therefore should be firmly and faithfully believed by all the children of the Church” (Apostolic Constitution Munificentissimus Deus).

The definition of the dogma, in conformity with the universal faith of the People of God, definitively excludes every doubt and calls for the express assent of all Christians.

After stressing the Church’s actual belief in the Assumption, the Bull recalls the scriptural basis for this truth.

Although the New Testament does not explictly affirm Mary’s Assumption, it offers a basis for it because it strongly emphasized the Blessed Virgin’s perfect union with Jesus’ destiny. This union, which is manifested, from the time of the Savior’s miraculous conception, in the Mother’s participation in her Son’s mission and especially in her association with his redemptive sacrifice, cannot fail to require a continuation after death. Perfectly united with the life and saving work of Jesus, Mary shares his heavenly destiny in body and soul.

4. The Bull cited above refers to the participation of the woman of the Proto-gospel in the struggle against the serpent, recognizing Mary as the New Eve, and presents the Assumption as a consequence of Mary’s union with Christ’s saving work. In this regard it says: “Consequently, just as the glorious Resurrection of Christ was an essential part and the final sign of this victory, so that struggle which was common to the Blessed Virgin and her divine Son should be brought to a close by the glorification of her virginal body” (Apostolic Constitution Munificentissimus Deus).  The Assumption is therefore the culmination of the struggle which involved Mary’s generous love in the redemption of humanity and is the fruit of her unique sharing in the victory of the Cross.

Author Sr. JosephMary f.t.i.

Our Lady found this unworthy lukewarm person and obtained for her the grace to enter the Third Order of the Franciscans of the Immaculate. May this person spend all eternity in showing her gratitude.

More posts by Sr. JosephMary f.t.i.

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