As a particular example of apotheosis or defication, since current

THE A SSU M P T IO N OF THE BLESSED VIRGIN MARY:
N O T ES AND R EFLEC TION S ON E XTENDING A TRADITION
M arie Farrell, R.S.M.
As a particular example of apotheosis or defication, since current usage
treats the terms as equivalent, the Assumption of Mary is supported by a
long and broad cultural tradition. In this paper the doctrine of the
Assumption will be shown, first, to be the fruit of a developing tradition
within the Church; secondly, it will be indicated how Vatican Council II
further extended the theological sense of the dogma proclaimed on November
1, 1950 by P. Pius XII. Finally, it will be suggested that in the current
burgeoning of ecological consciousness and the engagement of theologians
with the cosmic dimensions of reality, the tradition is, in the act of being
extended further.
The world of classical Greece recognised that outstanding qualities of
virtue, valour and service set the hero or heroine apart from the commonality
of the human condition. Examples abound of instances where posthumous
cultic honour was rendered to eminent benefactors of cities and civilisation. ^
One may think of Aristotle, of Herakles or Pythagoras. The age of
Hellenism saw new forms of the phenomenon — not only was cultic
apotheosis of the dead m anifested, but with the appropriation of
euthemerism, the idea of the sovereign's being an incarnate god began to take
shape. Alexander himself demanded godly honour.
Under Hellenistic influence a similar ideology developed during the
second century B.C. in ancient Rome. Here we find symbolic ornamentation
of sarcophagi depicting the asccnsion of the soul to astral regions. Popular
belief held that the soul of Julius Caesar abode in the comet appearing in the
year following his death.
With the advent and success of Christianity, imperial and other pagan
sources of apotheosis had to cease, though at the level of symbol something
1
For classical and broad "biblical" (including apochryphal) background,
see J. Hastings, E n cyclopaedia o f R eligion an d E thics (New York
1911), Vol.2, pp.151-57; Vol.IV, pp.525-32, and M. Eliade (ed.) The
E ncyclopaedia o f Religion (New York 1987), Vol.I, pp.359-61; Vol.4,
pp.259-62.
318
of the practice lingered on as is evidenced in the coin struck to honour
Constantine2 . The Christian custom of "sainting" the dead, of saluting
them as heroes and heroines in epitaphs grew naturally, it would seem, out
of the prevailing culture for within both Greek and Roman civilisations
apotheosis implied a communication between earthly and heavenly spheres.
The deified dead were understood to have active involvement in the world of
the living. Honouring the dead was, therefore, a custom which accorded with
the basic Christian teaching that there is a communication between the
invisible world of the spirit and the world of visible reality.
The doctrine of the Assumption of Mary was also situated within the
broad "biblical" and associated traditions with regard to the concepts of
"assumption" and "ascension"3 . While both terms presuppose the
possibility of bodily movement from earth to heaven, so to speak 4 the
former, as we shall see, has come to emphasise a receptive translation and
the latter an active one. Well known examples include the following which
are cited in what might be called a "graduated" manner:
(i)
The assumption of Habakkuk (Dan.14:33-39); this illustrates a
"first level" example of bodily translation from one earthly place to
another and back again; there is no suggestion of death.
(ii) The Ascension of Isaiah from extra-biblical literature of the same
name (Chs. 7 & 8) — the prophet is raised to heaven, without
death; is granted visions, then returns to earth to communicate
them.
(iii) The assumption of Enoch (Gen. 5:24) has developed in a two-fold
manner. According to the Slavonic tradition he was taken to heaven,
returned to earth having received spiritual visions, then taken by
2
3
4
Cf. Eliade o p.cit Vol.l, p.361. The coin of "consecration" depicted the
emperor in a chariot extending his hand towards the hand of God
emerging from the sky.
Cf. M.O. Carrol, T h e o to k o s (Wilmington 1983), pp.58-60. The
T ra n situ s apochryphal texts derive from Greek, Coptic, Ethiopian,
Arabic, Armenian and Latin sources. Full bibliography of these in
Carrol, p.60; M. Jugie, La M ort et L'Assom ption de la Sainte Vierge
(Vatican 1944), pp,102ff.
Although geocentric philosophy has disappeared, language derived from
this tradition is still used for indicating communication between the
natural and the spiritual.
319
angels to heaven again to be received by the Lord. The second
tradition, represented in H eb .ll:5 is explicit about Enoch's by­
passing physical death.
(iv) The assumption of Moses is treated by Josephus (Ant. IV, viii, 48)
and apparently derived from Ex.24: 15ff & Dt.34:6; cf. Jude 9). He
is assumed while speaking with Eleazar and Joshua, it being
suggested that Moses escaped death. However a second legend
describes the living Moses being assumed into heaven while his
corpse remains hidden in the recesses of the holy mountain.
(v) The assumption of Elijah (2 Kg.2: 11 ff; Sir. 48:9; I Mac. 2:58).
Here also are two traditions — one, where Elijah was taken up alive
by the whirlwind in a fiery chariot and horses; the other, a Coptic
form christianising the Jewish account and interpreting I Cor.2:9 as
originating with Moses.
(v) The ascension of Christ. The narrative of Acts 1:9 is clearly not
analogous to the previous examples. There is no question of
Christ's escaping death; nor was the purpose of his ascension to
receive heavenly revelation. For our present purpose, let this
ascension be included to emphasise the nature of a resurrected,
glorified and spiritualised body, one which has passed into the
sphere of heavenly exaltation — Christ having completed his
earthly ministry — from whence he lives and reigns fulfilling
perfectly his messianic offices of Priest, Prophet and King as
universal Saviour (cf. Eph. 4: 9-10) and cosmic Lord.
Two typical examples put forward to illustrate the development of
doctrine within the Catholic Church arc the Marian dogmas of Immaculate
Conception and Assumption. Both have proved something of "scandals" in
the way of Christian ecumenism because of the apparent lack of scriptural
evidence to support them. For this reason the Assumption, in particular, has
been seen to have too peripheral a position in Christian faith to have
warranted solemn infallible definition. Misgivings are frequently raised about
the development of the tradition in this instance because it is thought to
involve a too-facile transition from the "implicit" to the "explicit". As with
the Ascension of Christ, where there is an important distinction to be made
between the f a c t and its m o d e $ so too with the Assumption where the
5
Cf. Hastings, op.cit., Vol.2, p.155; 5, p. 156; 6, p.7. The "manner" or
"mode" (something of the spiritual order) is distinguished from "fact" (a
process of the physical order). Scriptural details (e.g. Acts 1: 9-11) are
now recognised to be of a symbolic nature even though Christians
previously regarded the details as literally precise. The "mode" of the
320
tradition of liturgical piety and popular devotion has testified to an
experience of Mary's continuing and active role of involvement with and
intercession for the Church on earth. Members of the Orthodox faith, while
honouring the mystery of the Assumption would doubt the wisdom of
having dogmatised "a fru it. . . (rather than an object. . . ) of faith ripened in
tradition."6 The apparent elevation of Mary to a place threatening the
complete centrality of Christ has seriously worried Protestants in the past.
However, since the development of the historical-critical interpretation of the
Scriptures, a "new paradigm" for understanding God's relationship with
creation seems to be emerging within Protestantism. One consequence of
this change is an increasing recognition of a symbolic role for Mary as a
"prototype human, the represented imago dei" ?
One issue connected with the problems or extending in tradition is the
question whether a doctrine such as the Assumption is, in fact, defineable.
This matter has been given weighty consideration in Anglican-Roman
Catholic dialogue. In a recent resum6 of Marian theology and the work of
ARCIC,8 Edward Yarnold offers the principle of the "hierarchy of truths" as
a possible solution to the difficulties encountered by those churches unable
to subscribe, for example, to the Assumption. Such doctrines, Yarnold
argues, may be reflected upon as tenable theologoum ena derived from the
Christian Gospels, but not accepted as being "of faith" for salvation. Since
for Catholics all dogmas require the assent of faith, and as all faith is in
Jesus Christ, dogmas ranking "low" in the hierarchy of truths must, pertain
in some positive respect to the Mystery of Christ, that is, to the foundation
of Christian faith. Thus genuine Marian expressions of Christological truth
need not threaten Christian unity as long as confessions other than Catholic
admit that such expressions are to be seen as legitimate expressions of
Christological truth.
6
7
8
Ascension is a function of the experience of the Church of the
continuing priestly, prophetic and kingly role of Christ from the
spiritual sphere of existence.
Cf. Kallistos of Diokeleia, "The Sanctity and Glory of the Mother of
God: Orthodox Approaches", The Way Supl. 51, 1984, p.92.
Cf. T.J. Weeden, "Mary, A Protestant Perspective", C hicago Studies
27:1, 1988, p.80.
Cf. The M onth , Feb. 1989, pp.58-62.
321
We turn now to the definition of the Assumption, in order to examine its
content, its context and its implications. Was its proclamation an act of
courage? Or was it akin to "an act of ecclesiastical m achism o, a flexing of
papal muscles, a display of catholic defiant strength?"9
Petitions from the Catholic people generally for formal definition is
thoroughly documented 1®; P. Pius XII's desire for it was well known.
Following the horrific slaughter of World War II, culminating with
Hiroshima, he wished to offer new hope to a world so lately involved in
such tragic genocide. In declaring, through this dogma, that human life is of
inestimable value and never "cheap", the Pope asserted that all humanity is
destined for "glory". The particular existence of Mary, Theotokos, avows a
truth about all human existence; it provides the insight into the meaning of
o u r being, as persons made in the im ago dei; and it promises a future of
hope springing from present existence no matter how forlorn because that
existence is impregnated with the glory of Christ Risen and the mystery of
his return to God in Ascension.
P. Pius XII gave as his strongest reason for the definition "the
outstanding agreement of catholic prelates and the faithful"
Here was an
example, in the Pope's view, of the doctrinal influence of the Ordinary
Magisterium of the Church, the continuous teaching, prcaching and
liturgical celebration from the sixth century o n w a r d s .12 There is, however,
obvious difficulties with the extension of tradition in this case because of the
virtual silence of witnesses from the early centuries. Reliance on
apochryphal writings as sources of popular belief is clearly problematic.
Even so, the quaintness of these writings and the iconography which reflects
their teachings, shows a symbolic power operating at the intuitive level of
faith, a primitive sensus fideliu m . It also has to be noted that the tradition
9
Cf. P. Hebblethwaite, "The Mariology of Three Popes", The Way
Suppl. 51, 1984, p.58.
G. Hentrich & R.G. dc Moss, P etition es D e Assum ptione C orporea
B.V. M ariae in Caelum Definienda ad Sanctam Sedem D elatae (Vatican
1942).
Cf. W. Doheny, P ap a l D ocu m en ts on M ary (Milwaukee 1954),
pp.220-239.
12 Cf. F. Jelly M adonna (Our Sund. Visit, Publ., Huntington 1986), ch.9,
for historical summary.
322
concerning the Assumption encountered a major obstacle in the West during
the mid-ninth to the twelfth centuries, when a letter, falsely attributed to
Jerome, by Paschase Radbertus, denied the doctrine altogether. By the
thirteenth century, however, the doctrine had regained acceptance with
support from such theological authorities as Albertus Magnus, Thomas
Aquinas and Bonaventure.
In the act of extending her T r a d i t i o n ,*3 the Church must always be sure
that she is being faithful to the "deposit of faith". In the case of the
Assumption, despite the fact that the overwhelming consensus of Catholics
had been positively expressed through the almost nine million petitions for
definition, the Pope issued an encyclical, D eiparae V irginis , May 1, 1946,
asking the Bishops of the world two questions. The questions were (i) if the
definition could be made and (ii) whether the universal Church desired it. As
it turned out six dissenters could not accept the doctrine as revealed truth;
another sixteen felt that it was revealed but that a definition would be illtimed. The Pope concludcd that the results signified universal agreement that
Mary's bodily Assumption was a divinely revealed truth. In a semi-public
consistory October 30, 1950, the Pope indicated the extent of consultation,
study and discernment which had been in progress prior to the final decision
for definition. The pastoral intent behind this "people's doctrine" is clearly
stated in part of the prayer closing the Pope's allocution:
"May she [Mary] obtain from her divine son that peace which is based, as
on a most solid foundation, on thc tranquillity of right order, on the just
treatment of citizens and peoples, and on the liberty and dignity due to
all, may finally return to shine among nations and peoples at present
divided to the common detriment."
(N ostis p rofecto , η. 5)
The precise truth being claimed about the Blessed Virgin Mary is
contained in the bull M unificentissimus Deus.
"We proclaim and define . . . that the immaculate Mother of God,
Mary ever Virgin, when the course of her earthly life was finished,
was taken up body and soul into the glory of heaven."
(M .D ., Dz. 3903)
*3 "Tradition" is here implied as distinct from tradition (lower case): i.e.
the process of handing on the faith as well as content.
323
It is immediately obvious from the deliberate vagueness of the phrase,
"when the course of her earthly life was finished", that the definition is not
about Mary's death, a matter which is ccntral to the apocryphal narratives.
So theological controversy over her immunity or not from physical death
need not concern us here,!4 except to say that one wonders how Mary could
enter fully into the Paschal Mystery of Jesus without dying, since a glorified
human existence, it can be argued, presupposes "resurrection". 15 The
formula of definition recapitulates the dogmatic Tradition already in place
about Mary: her immaculate conception, perpetual virginity and divine
motherhood. It then goes on to state that she "was taken up" ("assumed" in
some translations). Use of the passive voice emphasises the divine action;
Mary is the o b je c t of God’s power. Therefore her "assumption" is not
equivalent to "ascension" as predicated of Christ. Mary is totally creature,
redeemed fully by Christ and taken into glory by God. The phrase "body and
soul" must also be noted. The complete human person was assumed, not a
disembodied spirit. Here is a doctrine in full accord with the Catholic
tradition that a person is an embodied soul, and not just a soul as dualistic
theories teach. Classical apotheosis focussed entirely on the "soul" and its
being freed from the carnal shell of the body.
In retrospect the strongly eschatological significance of the definition
of the Assumption can now be appreciated. At first it was not immediately
obvious that something other than an isolated Marian truth was entailed.
Donal Flanagan has aptly remarked that "the theological context for the
dogma was provided after, not before the d e f i n i t i o n " . ^ While
M unificentissimus D eus may well appear to continue a "high” mariology, in
fact it set in motion (even though it prescinded from taking a theological
position on the death of Mary) a burst of eschatological reflection especially
I 4 See Jelly, pp.121-125 for summary concerning the movement from
"koimesis" to "transitus"; text of M unificentissimus D eu s for historical
testimony about the Assumption, in J. Doheny and J. Kelly, P a p a l
D ocum ents, on M ary, pp.220ff.
D. Coffey in "Mary Prototype of Salvation", The Idea o f Salvation,
P ru d en tia , Supplementary Number 1988, pp.100-101, distinguishes
ascension from resurrection insofar as it denotes "being wholly and
definitively with God” rather than "victory over death".
16 Cf. D. Flanagan, Theology o f M ary (Dublin 1976) p.62.
324
with regard to death and the meaning of resurrection of the body.l? It also
catalysed development towards renewed ecclesial focus (from "below") which
found expression in a distinct manner in Chapter 8 of Lumen Gentium where
the theology of Mary is firmly located w ith in the Church and her
assumption understood as being
"the image and beginning of the Church as it is to be perfected in
the world to come. Likewise she shines forth on earth until the day
of the Lord shall come . . . a sign of certain hope and comfort lo the
pilgram people of God."
0L .G . n. 68)
In this teaching, the Church radically identifies her own destiny with the
destiny of the one who is totally creature and who, as the result of God's
utterly free and undeserved gift of grace shares in the glory of Christ. The
Assumption then, is now seen pre-eminently as an Ecclesial reality; Mary
makes concrete the Church's destiny and through the Church, in a
mysterious way, the destiny of humanity. What is yet to be achieved in the
many, is already realised in Mary, namely, the fullness of human hope for
eschatological completeness and joy.
Such an extension of doctrine does not occur in a vacuum; the Spirit,
Christians believe, is at work in the Church. Within the ecclesial tradition,
the universal significance of the Christ-event, symbolised in the Ascension,
has engaged theologians ever since the Pauline doctrine of plerom a was first
conceived. In our own day Teilhard de Chardin, whose favourite scriptural
passage we are told by his long time friend and associate, Henri de Lubac,
was Eph.4:9-19, has done much to stimulate reflection on the universal and
cosmic meaning of Christ, and of Mary in her co-operation with Christ. 18
Ten years before the definition of 1950, Teilhard boldly proclaimed the
parallel between the Ascension of Christ and the Assumpton of Mary. He
applied to her as well as to Christ the motif from Ephesians, "descendit et
I? For a scholarly but concise overview of post-1950 studies in
eschatology see Z. Hayes, Visions o f a Future (Wilmington, Delaware
1989).
18 Cf. P. McPartlan, M ary f o r Teilhard and de Lubac for detailed analysis
of Teilhard's position and examination of "The Eternal Feminine"
(Occasional Paper E S B V M 1987). See also Coffey o p .c it. on the
subject of Mary's co-operation with Christ in work of salvation.
325
ascendit ut impleret omnia" — removing, of course, the first clause. "With
Christ", says Teilhard, "she has filled all things" forming "the fully
developed centre" of "the New Earth". 19 Teilhard's famous poem, "The
Eternal Feminine", modelled as it is on biblical teaching about Wisdom,
connects themes such as cosmic consciousness, creation spirituality and
aspects of "feminine" awareness. These matters are now recognised to be of
great theological importance.
At this moment of history daily scientific revelations of the secrets of the
material universe fill people with awe. Scientific discoveries, astounding in
the scope and detail of the knowledge they provide, have a theological power,
as never before, to draw Christians into a deeper understanding of the "field
force" of Christ as Cosmic Lord. In recognising that the destiny of the
material cosmos is linked with human history, contemporary theologians
press forward in new ways to explore the implications of Christ's risen body
in its emergence from earthliness, from diminishment, and from the
suffering which scars human history. In this theological and cultural context
the question naturally arises, how might there changes and developments
relate to an understanding of the Assumption?
Since Mary remains our human flesh, her bodily assumption shows that
there is an intimate bond between her uniquely transfigured stale and the
general human situation which she shared. Rahner makes the point:
"What is glorified retains a real connection with the unglorified
world . . . an occurrence of glorification possesses objectively its
determinate place in this world's time, even if this point in time
marks precisely the point at which a portion of this world ceases to
endure time itself, in so far as it is different from all others while
remaining in unity with the whole. 20
"If the body is a bonding point between Mary's own experience of glory
and her connection with the process of transformation, then her Assumption
provides a way of understanding not only the destiny of human beings but of
the whole of material creation as it struggles towards fulfillment (cf. Rom
19 Cf. H. de Lubac, The Eternal Feminine (London 1971), p.128. For
discussion see McPartlan op.cit., pp.4-5.
20 K. Rahner "The Interpretation of the Dogma of the Assumption" in
Theol. Invest. I (Baltimore 1961), p.224.
326
8:18-28). Whether Mary is the only "body-person" or not who knows
complete personalisation in the spirit before the Parousia, is a question
which the Church leaves open.2 *
Either way, the dogma of the
Assumption remains coupled with the doctrine of the Communion of Saints,
in the union existing within the whole Body of Christ. As Mary in her
Assumption is totally within the sphere of God, so shall other "bodypersons" be, whether now or later. The Communion of Saints, however,
suggests more than human solidarity in Christ. It is purely not too far­
fetched to suggest that the Assumption has a place within the present
ecological and planetary concern. "New" consciousness about this world and
the human vocation are continually nourished as Tony Kelly suggests "by an
exuberant range of symbols — of relationship, of solidarity, of hope . . ,"22
One such symbol is the Assumption, a symbol of transformation rising
from the reality of this "valley of tears". Kelly speaks of a horizon opening
within humanity and expanding in love as human consciousness surrenders
to the Spirit who moves, connects and transforms reality into the Cosmic
Christ. He reflects how ecological concern flowing towards responsibility for
the world, challenges humanity to humility.23 Let me suggest that as
symbol, the Mary whom we encounter in the Gospels as the pre-eminendy
humble one of the earth, personifies the transformed "horizon" contemplated
by Kelly. Of her it might be said:
"If a humble heart is always the condition for a larger grace, a new
mode of humility promises our awakening to a large mystery. To be
of the earth, to have faith "earthed", grounded, set in the great living
body of the earth, will work to cure our rootless and careless pride.
It will bring us, too, to the point of adoration, and the beginning of
a new wisdom."24
As a doctrine of hope, the theology of the Assumption has a great deal to
offer a world marked by despair and dismay. Misuse of created things,
exploitation of natural resources, trivialisation of the human person,
21 The term "body-person" is used by Mary T. Prokes in "The nuptial
meaning of body in light of Mary's assumption (C om m u n io, Spring
1984).
22 Tony Kelly, "Wholeness: Ecological and Catholic?", P acifica 3, 1990,
p.222.
23 Ibid., p.223.
24 Ibid.
327
examples of the human body being traduced are common occurrences. In
presenting the person of the Blessed Virgin Mary as assumed into glory, at
this time of history, the Church is acting as Prophet (ess) to the age. She is
inviting all to consider and to hopefully realise their destinies as individual
persons subject to a common human ideal within the same type of social and
earthly environments in which Mary achieved her vocation and destiny.
In tracing broadly the way in which a particular tradition may be extended
and developed, it is important to remember that doctrinal developments
within Tradition is not a new phenomenon. The example of Vincent of
Lerins (+ ca. 450 A.D.) shows how ancient such modern needs and problems
are. He writes:
"Is there to be no development of doctrine in Christ's Church?
Certainly there should be great development. Who could be so
grudging towards his fcllow-men and so hostile to God as to try to
prevent it? But care should be taken to ensure that it really is
development of the faith and not alteration. Development implies
that each point of doctrine is expanded within itself. . .
It is desirable then that development should take place and that there
should be a great and vigorous growth in the understanding,
knowledge and wisdom of every individual as well as of all the
people . . . But it must be growth within limits of its own nature,
that is to say within the framework of the same dogma and of the
same meaning."25
In this passage, Vincent makes use of the analogy of the human life
cycle to illustrate that nothing new is produced in the growing adulthood of
the Church which was not also present potentially in its divine beginning.
The "harvest" which we reap in this age is because "long ago our ancestors
sowed the seeds of faith in the field of the Church". So is it with the
Assumption.
The glorious symbol of the Cosmic Woman of Revelation 12
provides a fitting way to conclude these reflections. In Catholic circles until
recently the "woman clothed with the sun . . was invariably associated
with Mary; the hymnology and iconography used to celebrate the feast of the
25 On the development of Christian doctrine from the first notebook of
Vincent of Lerins; cited in the Liturgy o f the Hours (London 1974) for
Friday, Week 27 of the Church's Year.
328
Assumption certainly made this connection. Less frequently "the woman"
was interpreted as a sign of Israel and of the Church. In the light of Vatican
II's decision to emphasise Mary's role in relation to ecclesial reality, as well
as the "new" Christian anthropology which has developed since the Council,
the fresh exegesis of Revelation 12 by Eugenio Corsini is welcome.2^ In
this account the eschatological emphasis in this passage includes Mary as
the New Eve and prototype of the Church, but he goes further and sees in
"the woman" a symbol of the e n tire human race in its complex and
troubled working towards the eschaton.
26 E. Corsini, The A pocalypse (Wilmington, Delaware 1983), pp.223-25.