The feast day (properly called a liturgical solemnity) of the Assumption takes precedence over the Sunday of Ordinary Time. It is one of the major feasts of Our Lady. It is one of the mysteries of the Rosary. It is a long-standing mystery of the Church that tells us something about God and His plan, not only for Mary only, but for the Church. The feast celebrates the wonder that Mary, who dies, is not corrupted in a grave. Rather, she is “assumed” into heaven where she and all who are gathered in Christ live.
The origins of the feast are unclear. Among the first references to this miracle are in Gnostic text; Gnosticism became roundly rejected by Christianity. Thus, there was some doubt surrounding this doctrine. However, by the 4th and 5th centuries it is in some of the liturgical ordos. In the East it is also called the Dormition (sleep) of the Blessed Virgin Mary. By the eighth and ninth centuries the doctrine of the Assumption is incorporated in Church teachings based on St. Augustine (PL, xl, 1141-8), and later defended by Albert the Great, Thomas Aquinas, and Bonaventure. At the very least it is a “deducted theology” (e.g., it merits the nobility that it should have happened if it did not happen). During the nineteenth century there were many queries into the theological and historical accuracies of this doctrine. Finally, Pope Pius XII defined the doctrine on Nov 1, 1950 and provided a new Mass for the feast.
The awe of the feast is the mystery of Christ’s redemption extending through time. The emphasis of this feast is not so much consumed with the mystery of human death, unless death implies total obliteration of the self. In the Risen Christ, our selfhood integrity is restored and sustained. Hence, like the Almighty and due to his love, we continue to live (exist)…in a full manner. Thus, like his “descent into hell” was the means of releasing all of the captives under the onus of original sin since the beginning of human time, the Assumption confirms recognition and faith in God’s action to sustain life eternally, a holy communion with Him. As Paul says, “where sin abounds, grace super-abounds.”
The Church’s theology of Mary incorporates the Church’s identity with this Virgin. We shall become what she did in life: hear the word of God and respond willingly to it. In doing so, Mary reflects the grace of discipleship: My soul glorifies God and my spirit rejoices in my Savior (Lk 1:39).
Let us reflect on the enduring and over-arching grace of God for us in Christ. Act in the hope of this grace. Act in the faith of this grace. Love as this grace calls us forth.
Assumption
