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August 15, 2017  

(Luk 1:46-49) And Mary said: My soul doth magnify the Lord. And my spirit hath rejoiced in God my Saviour. Because he hath regarded the humility of his handmaid: for behold from henceforth all generations shall call me blessed. Because he that is mighty hath done great things to me: and holy is his name.

EXCERPT: In her assumption Mary bridges for us our earthly and heavenly reality. Saint John Paul II affirmed also that “Mary contributes in a special way to the union of the pilgrim Church on earth, with the eschatological and heavenly reality of the Communion of Saints, since she has already been ‘assumed into heaven’” (Redemptoris Mater, 44). Mary, as Mother of the Church, is for us a sign of hope and a source of solace that the promise of eternal life is real, that the journey of this life will end for those who are faithful in the joy of heaven (see Lumen Gentium, 69).

: The Case for the Assumption of Mary

THE SHIELD OF FAITH: Padre Pio's Tribute to the Assumption of the Blessed Virgin Mary

BISHOP TOBIN: Mary's Assumption: A Sign of Hope

EXCERPT VATICAN RADIO: Pope Pius XII based his declaration of the Assumption on both tradition and theology. The uninterrupted tradition in the Eastern Churches starting from the first century, the apocryphal first century book, Transitus Mariae, and the writings of the early Fathers of the Church, such as St. Gregory and St. John Damascene, supported and promoted the popular belief in the Assumption of Mary. There is a tomb at the foot of the Mt. of Olives where ancient tradition says that Mary was laid. But there is nothing inside. There are no relics, as there are with the other saints. This is acceptable negative evidence of Mary’s Assumption. In addition, credible apparitions of Mary, though not recorded in the New Testament, have been recorded from the 3rd century till today.

In his decree on the Dogma of the Assumption, Pope Pius XII gives four theological reasons to support this traditional belief.

#1: The degeneration or decay of the body after death is the result of original sin. However, since, through a special intervention of God, Mary was born without original sin, it is not proper that God would permit her body to degenerate in the tomb. In other words, at the first moment of her life, by a very special privilege of God, Mary was preserved free from the stain of sin. At the last moment, by another very special privilege she was preserved free from the corruption of the grave.

#2: Since Mary was given the fullness of grace, Heaven is the proper place for this sinless mother of Jesus. Hence, unlike other saints, Our Lady is in Heaven not only with her soul but also with her glorified body.

#3: Mary was our co-redeemer, or fellow-redeemer, with Christ in a unique sense. Hence, her rightful place is with Christ our Redeemer in Heavenly glory. (The term co-redeemer or co-redemptrix means "cooperator with the Redeemer.” This is what St. Paul meant when he said, "We are God's co-workers" I Cor 3:9.). Hence, it is “fitting” that she should be given the full effects of the Redemption, the glorification of the soul and the body.

#4: In the Old Testament, we read that the prophet Elijah was taken into Heaven in a fiery chariot. Thus, it appears natural and possible that the mother of Jesus would also be taken into Heaven. The Mother of God was conceived without original sin. Consequently, she did not have to wait, like the rest of us, for the resurrection on the last day.

Ladder of Divine Ascent excerpt: Step 15- "On incorruptible purity and chastity"

7. Let no one thoroughly trained in purity attribute its attainment to himself. For it is impossible for anyone to conquer his own nature. When nature is defeated, it should be recognized that this is due to the presence of Him who is above nature. For beyond all dispute, the weaker gives way to the stronger.

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