The Feast of the Assumption of the Blessed Virgin Mary; is one of three Marian feasts that remain holy days of obligation requiring the faithful to attend Mass,
unless, in the inexplicable thought of the U.S. bishops in 1991, it falls on Saturday or Monday when I guess, it is a holy day of inconvenience. The other two Marian Feasts which remain Holy Days of Obligation are: The Immaculate Conception on December 8 and The Solemnity of Mary, Mother of God on New Year’s Day.
Today’s feast raises questions for many of the faithful and even more questions for the less-than-faithful and the terminally sophisticated. The first question is why do we celebrate the Feast of Mary's Assumption?
Though Pius XII decreed it as dogma only in 1950, the feast has been observed in both the Western and Eastern Churches since the 6th Century. Despite the long duration of this observance there is no scriptural basis for Mary's Assumption, or what the Eastern Church calls The Dormition of Mary. A few passages of scripture are sometimes cited as indicative of the Assumption. But the explanations involve intricate mental and scriptural gymnastics.
A second question is how? As tantalizing as it might be to explore the biology and physics of the Assumption, a dogma that states that Mary was taken bodily into heaven, the question is irrelevant. The more important considerations are:
what the feast means for us and what the dogma of Mary's assumption should teach us?
The Feast of the Assumption points the way for all followers of Jesus who imitate Mary’s fidelity and obedience to God’s will. . . it points the way for all who can repeat Mary’s yes at the Annunciation:
"Fiat mihi secundum verbum tuum"
“May it be done unto me according to your word.”
Each of today’s readings is important to the feast.
The Book of Revelation is filled with fantastical, strange, and bizarre images some of which will never be fully understood. The identity of the woman in this passage and the interpretations of the images are subjects of heated debate. The arguments range from the images indicating Israel, the Church, Eve, Mary the Mother of Jesus, all of the above, some of the above, or none of the above.
Scripture scholar Adele Collins suggests that it is more important to see the woman’s destiny than it is to know her identity. It is a good point. Her destiny should be ours. Many artists have painted and sculpted the images in Revelation with mixed results. One can clearly see the influence of this passage, in depictions of Our Lady of Guadalupe, the only other feast on which we hear this reading.
Paul’s words both comfort and instruct us. We heard at the beginning of the reading
“Just as in Adam all die so too in Christ shall all be brought to life.” And then at the end of the reading, “The last enemy to be destroyed is
death,
for he subjected everything under his feet.”
Death’s destruction was contingent on Maryand her reply to the angel.
Mary’s obedience
stands in sharp contrast to Eve’s disobedience. Eve’s infidelity to God’s will is trumped by Mary’s fidelity. Mary is both the antithesis of Eve and the new Eve, mother of us all.
Magnificat anima meo Dominum
"My soul proclaims the greatness of the Lord, my spirit rejoices in God my savior."
There are lilies that must never be gilded. The Magnificat is one of them. Mary’s prayer does not need grammatical dissection, gender neutralization, or revisions that reflect contemporary agendas. The Magnificat calls for quietly holding the words, phrases, and images in the depths of our souls, particularly at the end of vespers, the hour that prepares us for the silence of the night, that time of darkness that is most fertile for prayer and contemplation.
As we pray with Mary, as we magnify the Lord, and rejoice in God our savior, we will once again recall that God has remembered—and will always remember—His promise of mercy.
And thus we must say, as we always do at end the Magnificat:
Gloria Patri, et Filio,
et Spiritui Sancto,.
Glory be to the Father . . . .
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Besides being the Memorial of Maximilian Kolbe today it is the eve of the Assumption. It is also 26 years since I pronounced vows as a Jesuit. No homilies for the next two Sundays as I will be on retreat with no opportunity to preach and no access to internet or phone access, the second being due to the geography of rural MA.
The photos are self-explanatory. They were taken over the years at the National Shrine of the Immaculate Conception in Washington, D.C.
Fr. Jack, SJ, MD