Rev 11:19a; 12:1-6a, 10ab
Ps 45
1Cor 15:20-27
Lk 1:39-56
As the history of the Catholic Church goes, today's solemnity is both ancient and new. It is ancient in that it has been observed since the sixth century in both the Roman Church where it is known as The Assumption of Mary, Mother of God, as well as in the Eastern Church, where it is known as the Dormition of Mary, the Theotokos or God-bearer.
The solemnity is new in that it was only in 1950 that Pius XII infallibly declared as dogma that upon her death, Mary's body was spared corruption and taken into heaven. In the Papal Bull Munificentissimus Deusthat instituted the dogma, Pius cited many writings about Mary's Assumption from theologians and doctors of the Church beginning with John Damascene who lived in the 7th and 8th centuries, and continued through Bonaventure, Francis de Sales, and others. He quoted Jesuit Saint Robert Bellarmine whose rationale for the assumption included: "And who, I ask, could believe that the Ark of Holiness, the dwelling place of the Word of God, the Temple of the Holy Spirit, could be reduced to ruin?"
The Papal Bull instituting the Assumption in 1950 was the only time papal Infallibility has ever been invoked. The document ends: "It is forbidden to any man to change this, our declaration, or by rash attempt, to oppose and counter it. If any man should presume to make such an attempt, he will incur the wrath of Almighty God . . ."
This Solemnity does raise questions in many of the faithful and even more questions in the less-than-faithful and terminally sophisticated. While there is no firm scriptural basis for Mary's Assumption into heaven some scriptural passages are cited as indicative of the Assumption. But, the explanations of how these verses suggest it involve intricate verbal, mental, linguistic, and scriptural gymnastics.
However, questions of scriptural basis are, in the end, irrelevant. The more important question is: What does the dogma of Mary's Assumption mean for us?
The Assumption points the way for all followers of Jesus. It points the way for those who are called to imitate Mary’s fidelity and obedience to God’s will. It points the way for all who can utter the same obedient yes that Mary did at the Annunciation when she reversed Eve's willful disobedience:
"Ecce Ancilla Domini.
Fiat mihi secundum verbum tuum"
“I am the handmaid of the Lord,
May it be done unto me according to your word.”
The Solemnity of the Assumption tells us that where Mary is, we are meant to be.
The Book of Revelation overflows with fantastical, strange, and bizarre images. Revelation is not Ancient Near Eastern science fiction.
Part of the challenge of the Book of Revelation is that the meanings and significance of many of the images have been lost in time. The interpretation of the image of the woman in this passage is a topic of heated debate in scriptural and theological circles. The arguments range from those who say that these images absolutely indicate Mary, the Mother of God to readings suggesting that the image of the woman refers to Israel, or the Church, or Eve, or Mary; or perhaps all of the above at the same time.
Many artists have painted and sculpted the images called forth by these verses with mixed results. Thus, the influence of the images in the first reading is obvious in paintings of Our Lady of Guadalupe, the only other feast on which we hear this reading from Revelation. Biblical scholar, Adele Collins makes an important point that it is more important to see the woman’s destiny than it is to identify her. Just as Mary's fiat countered and undid Eve's disobedience, the second reading reminds us that Jesus is the New Adam, it reminds us of our redemption from the sin of Adam. “Just as in Adam all die so too in Christ shall all be brought to life.”
In the gospel we heard Mary's response to Elizabeth's greeting at the time of the Visitation: Magnificat anima meo Dominum . . .
"My soul proclaims the greatness of the Lord,
my spirit rejoices
in God my savior."
Mary's prayer needs no elaboration from the pulpit. Theological dissection or linguistic revisions only serve to diminish the prayer. Certain lilies should never be gilded. The Magnificat is one of them. Mary’s Magnificat calls only for silent, word-by-word, line-by-line contemplation in the depths of our souls and the silence of our rooms. Indeed, this one prayer would suffice for a full eight-day retreat
As we rejoice in God our savior, we recall that God has remembered and will always remember His promise of mercy. And so, as we will remind ourselves in a few moments during the recitation of the Creed, Mary is . . . . where we are meant to be.
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Gave a retreat to a group of priests last week on the topic of aging, suffering, wisdom and joy. The retreat was held at the Miramar Retreat House in Duxbury, MA. It was my first time there, I hope it won't be my last. Beautiful grounds, huge house (former mansion), and good food. And only one hour away from Boston. Spent some time wandering around with camera.
Walking out of the retreat house after supper. Sun (it was hot) streaming through window and hitting the diagonal wall. Could not resist.
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