J.M.J. Although
the actual dogma of Blessed Mary's Assumption body and soul into Heaven
(especially commemorated by the Church every August 15) was solemnly defined a
relatively short 66 years ago, nevertheless the belief in this fascinating
mystery has been cherished and upheld by the Clergy, Religious and Lay Faithful
for centuries.
When Pope
Pius XII declared on November 1, 1950, in the Apostolic Constitution
Munificentissimus Deus, "that the Immaculate Mother of God, the ever
Virgin Mary, having completed the course of her earthly life, was assumed body
and soul into heavenly glory," he readily acknowledged that "various
testimonies, indications, and signs of this common belief of the Church are
evident from remote times down through the course of the centuries."
In
particular, the Pontiff pointed to among other notable theologians a priest and
subsequent Doctor of the Church who contributed significantly to the Church's
understanding of Our Lady's reunion with her divine Son. Saint John Damascene
(c. 690-749), venerated as "the last of the Greek Fathers," was
hailed by Pope Pius as "an outstanding herald of this traditional
truth."
What was so
spectacular about this doctrine's analysis bequeathed to millions of believers
by Saint John of Damascus?
In two of his
extant homilies, he compared Mary's bodily Assumption to "her other
prerogatives and privileges," thereby demonstrating in eloquent fashion
why this teaching in no way contradicted right reason and the tenets of Divine
Revelation.
Composed
more than 1,200 years ago, the panegyric authored by Saint John still moves hearts today and
provides admirable instruction pertaining to the Madonna's entrance into
everlasting bliss. Listen to the wisdom of this Saint from the East:
"It
was fitting that she, who had kept her virginity intact in childbirth, should
keep her own body free from all corruption even after death. It was fitting
that she, who had carried the Creator as a Child at her breast, should dwell in
the divine tabernacles.
"It
was fitting that the spouse, whom the Father had taken to Himself, should live
in the divine mansions. It was fitting that she, who had seen her Son upon the
cross and who had thereby received into her Heart the sword of sorrow which she
had escaped in the act of giving birth to Him, should look upon Him as He sits
with the Father.
"It
was fitting that God's Mother should possess what belongs to the Son, and that
she should be honored by every creature as the Mother and as the Handmaid of
God."
Why would
the Blessed Trinity bestow upon a mere mortal the indescribable honor of
possessing both body and soul now in paradise-not waiting, like the rest of
redeemed humanity, until the Redeemer's Second Coming? With unabashed
simplicity and honesty, Saint John Damascene accepts the challenge represented
by this enigma and deftly responds: "It was fitting." As Mary enjoyed
unfailing proximity to the Messiah during this life, it seems right and proper
for her to experience intimacy with Him even now in the next.
The reason
that the Assumption inspires hope in disciples of the Savior is that we have
sure assurance that human beings (along with the Angels) have the opportunity
to know the unutterable joys of unending life in Heaven. If we strive for the
fidelity that marked the earthly days of the Virgin, we also will one day
partake both soul and body in the Beatific Vision that she now possesses. Where
she now is, we hope to follow.
As Saint
John Damascene might say, it was fitting.
