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This page concerns the theological concept; for the many works of art on the subject, see Assumption of the Virgin Mary.

According to Roman Catholic doctrine and the traditions of the Roman Catholic Church, the Blessed Virgin Mary (Mary, the mother of Jesus) "having completed the course of her earthly life, was assumed body and soul into heavenly glory." This means that Mary was transported into Heaven with her body and soul united. Mary's passage into Heaven is called the Assumption of the Blessed Virgin Mary by Roman Catholics. This doctrine was dogmatically and infallibly defined by Pope Pius XII on 1 November 1950 in his Apostolic Constitution Munificentissimus Deus.

Origin of Legend

Despite its recent definition as dogma, the myth of the assumption dates back to the early centuries of the church, being mentioned in the apocryphal text De Obitu S. Dominae, attributed to St. John, but which was probably written no earlier than the fourth century. The myth also appears in De Transitu Virginis, which was said to have been written by St. Melito of Sardis. A letter ascribed to Dionysus the Areopagite also mentions the event. Other saints also describe it, notably Gregory of Tours, St. John Damascene and St. Modestus of Jerusalem.

In some versions of the story the event is said to taken place in Ephesus. In others, it is said to have been in Jerusalem. A fully developed legend had emerged by the seventh century, according to which St. Thomas is not present at the death of Mary, but witnesses her rising from the tomb after her burial. As testament to the event she drops her girdle down to him from heaven. This incident is depicted in many later paintings of the Assumption. The story of the Assumption was generally accepted as fact in medieval Christianity, as a corollary to the theological assertion of Mary's immaculate conception. Theological debate about the assumption continued until 1950 when it was defined as doctrine.

The significance of the Assumption in Roman Catholic teaching

In Ludwig Ott's Fundamentals of Catholic Dogma he states that "the fact of her death is almost generally accepted by the Fathers and Theologians, and is expressly affirmed in the Liturgy of the Church," to which he adduces a number of helpful citations, and concludes that "for Mary, death, in consequence of her freedom from original sin and from personal sin, was not a consequence of punishment of sin. However, it seems fitting that Mary's body, which was by nature mortal, should be, in conformity with that of her Divine Son, subject to the general law of death" (Bk. III, Pt. 3, Ch. 2, §6). The point of her bodily death has not been infallibly defined, and many believe that she did not die at all, but was assumed directly into Heaven. However, the same Apostolic Constitution which infallibly proclaims the doctrine of the Assumption, also non-infallibly teaches that Mary first died and was resurrected, prior to being assumed into Heaven.

The Assumption is important to many Christians as the Virgin Mary's heavenly birthday (the day that Mary was received into Heaven). Her acceptance into the glory of Heaven is seen by them as the symbol of the promise made by Jesus to all enduring Christians that they too will be received into paradise. The Assumption of Mary is symbolised in the Fleur-de-lys Madonna.

The Feast of the Assumption is a Public Holiday in many countries, including Cameroon, France, Italy, and Spain. In Guatemala it is observed only in Guatemala City, of which she is the patron saint. In many places, religious parades, and popular festivals are held to celebrate this day. In Anglicanism and Lutheranism, the feast is kept, but without official use of the word 'Assumption'. The Virgin Assumed in Heaven is also patroness of the Maltese Islands and Her feast, celebrated on the 15th of August, apart from being a public holiday in Malta is also celebrated with great solemnity in all the local churches.

Assumption and Dormition (Eastern Christianity) Compared

The Roman Catholic Feast of the Assumption is celebrated on August 15, and the Eastern Orthodox celebrate the Dormition of the Theotokos (the falling asleep of the Mother of God) on the same date, preceded by a 14-day fast period. Eastern Orthodox Christians believe that Mary died a natural death before being resurrected and assumed into Heaven. Most Catholics also believe this, but others believe she was assumed into Heaven without first passing through death; this aspect of the Assumption is not authoritatively defined in Catholic theology. Eastern-rite Catholics also observe the Feast of the Dormition. Many theologians note by way of comparison that in the Roman Catholic Church, the Assumption is dogmatically defined, while in the Eastern Orthodox tradition, the Dormition is less dogmatically than liturgically and mystically defined. (Such differences spring from a larger pattern in the two traditions, wherein Roman Catholic teachings are often dogmatically and authoritatively defined--in part because of the more centralized structure of Roman Catholicism--while in Eastern Orthodoxy, many doctrines are less dogmatic and authoritative.)

Famous paintings

• Assumption of the Virgin by Antonio da Correggio
• Assumption of the Virgin by Annibale Carracci

See also

• Holy Trinity
• Fleur de lys
• Resurrection
• Resurrection of Jesus
• Assumption Cathedral
• Dormition of the Theotokos
• Black Madonna of Częstochowa
• Munificentissimus Deus

• Christian festivals
• Blessed Virgin Mary
• Glorious Mysteries
• Catholic holy days
• Christian miracle narrative