Have you ever wondered why Catholics have such a strong devotion to the Assumption of Mary?
It is one of the four Catholic dogmas that teach us about her life and the powerful role she was given by God. Every year on August 15, Catholics celebrate this dogma with Holy Mass, special hymns, rosaries, flowers, and processions. Join the celebration by learning with me why this Marian teaching is so important and how it fits in the context of Marian theology.
In this blog post, I find the Catechism’s definition of this teaching and discover the reasons why Pope Pius XII decided to proclaim it as dogma.
What is The Assumption of Mary?
The Assumption of Mary is the Catholic belief that the Holy Virgin, Mother of God, was assumed body and soul into Heaven. This means that after her life on Earth, God allowed her body the special privilege to be spared from decay. She is physically and spiritually present before God right now.
What the Catechism Teaches
Baltimore Catechism No. 3, q. 178
In Father Connell’s Confraternity Edition of the Baltimore Catechism No. 3, the following definition and explanation is given:
“By the special privilege of her Assumption, the body of the Blessed Virgin Mary, united to her immaculate soul, was glorified and taken into heaven….
Since she was free from all sin, both original and actual, it was most fitting that the Blessed Virgin Mary should be preserved from the consequences of sin; the corruption of death and the deferment of glory until the last day. Moreover, since the Son of God took His flesh and blood from the chaste body of Mary, it was most appropriate that her body shall be glorified as soon as her earthly life was ended.
From the early centuries, the doctrine of Mary’s bodily glorification and assumption was accepted by the Church as contained in Christian Tradition. It was declared a doctrine of divine-catholic faith by Pope Pius XII on November 1, 1950. The Feast of the Assumption is celebrated on August 15.” (Confraternity of Christian Doctrine Q.178).
Catechism of the Catholic Church, P. 966
The new Catechism of the Catholic Church (CCC, 1997), published after the Second Vatican Council, explains a little more of the theological significance in the Doctrine. That last part of the quote is a beautiful prayer taken from the Byzantine Liturgy for the Feast of the Dormition.
“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:
In giving birth you kept your virginity; in your Dormition you did not leave the world, O Mother of God, but were joined to the source of Life. You conceived the living God and, by your prayers, will deliver our souls from death.” (CCC 966).
Do All Catholics Believe in the Assumption?
Yes. This belief is so important to the Catholic Church that it was proclaimed a dogma, meaning that Catholics must adhere to this belief if they wish to be in communion with the Church.
What is A Catholic Dogma?
As Catholic apologist, Jimmy Akin, explains,
“a dogma is a truth that must be believed with divine and catholic faith….
Church teachings (i.e., doctrines) fall into three classes: (1) those which the Church has authoritatively but not infallibly taught, (2) those which it has infallibly taught, and (3) those which it has infallibly taught to be divinely revealed. Only the third kind are referred to as dogmas in modern usage….
Since heresy involves the rejection of a dogma (either by obstinately doubting or obstinately denying it), heresy can only be committed when one rejects a teaching belonging to the third category. If one rejects a teaching belonging to the first or second category, the result is not heresy, though it may be gravely sinful” (Akin Dogma).
Infallibly Proclaimed by Pope Pius XII
Apostolic Constitution - Munificentissimus Deus
As mentioned in the Baltimore Catechism, Pope Pius XII released an apostolic constitution titled Munificentissimus Deus (MD). Because this teaching is proclaimed directly from the Office of the Pope, it is said to be “Ex-Cathedra,” meaning “from the chair” of Peter. In this constitution, he defines the dogma of the Assumption of Mary and provides extensive reasoning behind this decision.
Pope Pius XII states in this constitution 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” (Munificentissimus Deus, para. 41).
He believed that the time had come to declare this dogma based on these truths (MD, para. 41):
- The bishops around the world were almost unanimously petitioning for it.
- It was already rooted in the minds of the faithful and based on Sacred Scripture.
- It had been approved in ancient worship for many years.
- It existed in harmony with other revealed truths about Our Lady.
- It had been thoroughly explained with the wisdom of theologians.
Mary, the Theotokos
The pope begins by acknowledging the fact that God “regards Mary with a most favorable and unique affection,” as the Mother of His Divine Son Jesus. Since the beginning of time and for all eternity, He puts forth His Plan to shine her privileges in perfect harmony and lavish her with all grace (Munificentissimus Deus, para. 3).
St. Francis de Sales writes about the Commandment to honor our parents and compares it to how Christ continues to honor His Mother, even after her passing. He says, “what son would not bring his mother back to life and would not bring her into Paradise after her death if he could?” (Munificentissimus Deus, para. 35).
Mary, the Immaculate Conception
Through Christ, Mary conquered sin and was victorious over death. Because of her Immaculate Conception, she was spared from original sin, and her body was redeemed after her passing from this world (MD, para. 5).
Pope Pius goes on to say that “her sacred body had never been subject to the corruption of the tomb, and that the august tabernacle of the Divine Word had never been reduced to dust and ashes” (MD, para. 14). This truth of Mary’s Assumption has been revealed by the Father through the Holy Spirit, delivered to the successors of Peter (MD, para. 12).
According to Pope Pius XII, “no faculty of the human mind could know by its own natural powers” or propose such an idea on its own, thus the source of this teaching must have been Divinely inspired by the Will of God (MD, para. 12).
Mary, the Ever-Virgin
In this apostolic letter, Pope Pius XII references St. John Damascene’s 5 reasons why “it is fitting” that Mary should be Assumed into Heaven. The first 3 “it was fitting” praises consider how Mary, who had dedicated herself completely to God, through her consecrated virginity, would be spared mortal corruption:
“It was fitting that she, who had kept her virginity intact in childbirth, should keep her own body free from all corruption even after death. It was fitting that she, who had carried the Creator as a child at her breast, should dwell in the divine tabernacles. It was fitting that the spouse, whom the Father had taken to himself, should live in the divine mansions.”
St. Robert Bellarmine expressed how his soul was “filled with horror at the thought” of her virginal flesh being reduced to ruin (MD, para. 34), so this beautiful mystery becomes all the more glorifying and awe-inspiring. In order for her to have supreme blessedness, Mary would need both her soul and her body in Heaven as her complete person created by God (MD, para. 32). Mary should always and forever be at the side of Jesus.
Mary, the Co-Redemptrix
Continuing on with Damascene’s praises, we read the following 2 reasons as to why God would allow Mary to be physically brought into his presence.
“It was fitting that she, who had seen her Son upon the cross and who had thereby received into her heart the sword of sorrow which she had escaped in the act of giving birth to him, should look upon him as he sits with the Father. It was fitting that God’s Mother should possess what belongs to her Son, and that she should be honored by every creature as the Mother and as the handmaid of God.” (Munificentissimus Deus, para. 21).
Mary was exempted from the pain of childbirth, which was a direct antithesis to one of the curses placed upon Eve in the Garden. Therefore, she was destined to experience the mystical sword piercing her Immaculate Heart, which Simeon foretold she would endure. Mary stood at the Foot of the Cross as she watched her Son suffer at the hands of men. What agony! How worthy is the Ark of the Covenant to dwell in the House of God!
"And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed" [Luke 2:35]
Pope Pius XII - A Champion of Mary
Pope Pius hoped that this “solemn proclamation and definition of the Assumption” (MD para. 42) would stir up stronger piety to Mary, and that the faithful would clearly see what ultimate goal we are destined to believe in. He also desired that this belief would make the hope for our own resurrection stronger and more effective, but above all, to increase the glory and honor rightfully due to the Blessed Virgin (MD, para. 42).
Sources:
Akin, Jimmy. “Dogma.” Catholic Answers, 13 May 2020, www.catholic.com/magazine/print-edition/dogma.
Catholic Church. Catechism of the Catholic Church: Revised in Accordance with the Official Latin Text Promulgated by Pope John Paul II. United States Catholic Conference, 2000.
Confraternity of Christian Doctrine, et al. “LESSON 14 – The Resurrection and Life Everlasting.” The New Confraternity Edition Revised Baltimore Catechism And Mass No. 3, 4th ed., Benzinger Brothers, Inc., 1949, p. Q.178.
Pope Pius XII. “Munificentissimus Deus – Apostolic Constitution, Pius XII” Vatican: The Holy See. Vatican Website. Libreria Editrice Vaticana, 1 Nov. 1950, www.vatican.va/content/pius-xii/en/apost_constitutions/documents/hf_p-xii_apc_19501101_munificentissimus-deus.html.