In the rich tapestry of Catholic teachings and doctrines, few subjects evoke as much awe and reverence as the Dogma of the Assumption of Mary into Heaven. Rooted in both Sacred Scripture and Sacred Tradition, this belief holds a special place within the hearts of Catholic faithful worldwide. This article is based on the dissertation of Richbell Melendez, a young Venezuelan apologist who leads the ministry “Católicos por Convicción” in a live stream collaboration with Santiago Alarcón, formerly a Protestant and now a devoted Catholic, who runs the popular YouTube channel in Spanish called “Rincón Apologético”.
The Assumption of Mary refers to the extraordinary event in which the Blessed Virgin Mary, at the end of her earthly life, was taken up, body and soul, into the glory of Heaven by the power of God. While this dogma was formally defined relatively recently in 1950 by Pope Pius XII in his Apostolic Constitution “Munificentissimus Deus,” the belief in Mary’s Assumption dates back to the early centuries of Christianity.
From the earliest times, the Church Fathers and theologians reflected upon the unique role of Mary in God’s plan of salvation. As the Mother of Jesus, the Incarnate Word, Mary played a pivotal role in the redemptive work of her Son. She was immaculately conceived, free from the stain of original sin, and her cooperation with God’s grace was unparalleled. Thus, it is fitting that her life and destiny should be extraordinary as well.
Biblical Precedents
The dogma of Mary’s Assumption finds biblical precedents and shadows in the Old Testament, providing a deeper understanding of her unique role in salvation history. Here are a few examples:
- The Ark of the Covenant:
In the Old Testament, the Ark of the Covenant held great significance as the sacred container that housed the tablets of the Ten Commandments, the manna from the desert, and Aaron’s priestly staff (Hebrews 9:4). This holy vessel was considered the dwelling place of God’s presence among His people. Similarly, Mary is seen as the New Ark of the Covenant, carrying within her womb the Word made flesh, Jesus Christ. Just as the Ark of the Covenant was revered and protected, Mary’s sinlessness and her role as the Mother of God make her a fitting parallel to the Ark, emphasizing her unique holiness. - The Queen Mother:
In the Davidic Kingdom, the Queen Mother held a position of great honor and authority. She served as an advocate for the people and had a significant role in interceding with the king on behalf of the nation. In 1 Kings 2:19, we see an example of Solomon, the king, bowing to his mother Bathsheba and granting her request. Mary, as the Mother of Jesus, the King of Kings, is seen as the New Queen Mother. Her intercessory role is manifested in the wedding at Cana (John 2:1-12), where she intercedes on behalf of the wedding couple, leading to Jesus performing His first public miracle. The Assumption further highlights Mary’s exalted role as the Queen Mother in the heavenly Kingdom. - The Woman Clothed with the Sun:
In the Book of Revelation (12:1-2), there is a vision of a woman “clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” This woman gives birth to a male child who will rule the nations. Many biblical scholars and theologians interpret this woman as a symbol of both the Church and Mary. The imagery of her being “clothed with the sun” and crowned with stars points to her heavenly glory and honor. Mary’s Assumption into Heaven can be seen as the fulfillment of this vision, as she is assumed into the glory of God, united with her Son, and given a position of prominence and intercessory power. - The Song of Songs:
In the poetic and allegorical book of the Song of Songs, there are several verses that can be seen as foreshadowing the Assumption of Mary. For example, in Song of Songs 3:6, it speaks of the “column of smoke” and the “cloud of incense” ascending from the desert, symbolizing the glorious and mysterious ascent of the beloved. This imagery can be interpreted as a prefiguration of Mary’s Assumption into Heaven, where she is taken up in glory. The book as a whole is often seen as a mystical representation of the love between Christ and His Church, and Mary, as the perfect disciple, embodies this divine love.
These biblical precedents and shadows from the Old Testament provide a deeper context and significance to the dogma of Mary’s Assumption. They highlight her unique role as the New Ark of the Covenant, the New Queen Mother, the Woman Clothed with the Sun, and the fulfillment of the poetic imagery found in the Song of Songs. By recognizing these connections, we gain a richer understanding of Mary’s place in salvation history and her elevated status in the divine plan.
Elijah and Enoch
The story of Elijah and Enoch in the Bible provides an intriguing precedent for the Assumption of Mary, as both figures were taken up into Heaven, body and soul, without experiencing physical death.
Enoch, mentioned in the Book of Genesis (5:24), is described as a righteous man who walked with God, and then “he was no more because God took him.” Enoch’s extraordinary fate of being taken directly into the presence of God without dying signifies God’s favor and his unique role in salvation history.
Likewise, the prophet Elijah, as recounted in the Second Book of Kings (2:11), was taken up to Heaven in a whirlwind, accompanied by a chariot of fire. Elijah’s departure in such a dramatic fashion demonstrates God’s divine intervention in his life and underscores his significance as a prophet.
These accounts of Enoch and Elijah being assumed into Heaven serve as powerful foreshadowings of the Assumption of Mary. Just as Enoch and Elijah were spared from the experience of physical death and brought into the presence of God, Mary, too, was assumed, body and soul, into the glory of Heaven. In all three instances, we witness God’s extraordinary acts of grace, emphasizing the dignity and destiny of the human body, which is destined for resurrection and glorification in Christ.
The Absence of Relics and the Assumption of Mary
David B. Currie, in his book Born Fundamentalist, Born Again Catholic, wrote an intriguing aspect of the Assumption of Mary by focusing on the absence of relics or designated burial sites associated with her in ancient cities or churches. Surprisingly, unlike other revered saints, there is no record or claim of possessing Mary’s bones. This absence is significant, given Mary’s prominent role. The most plausible explanation seems to be the widespread understanding that Mary’s body was assumed into heaven.
Moreover, Currie draws a parallel between how skeptics are challenged by Evangelicals regarding the location of Jesus’ body after the Resurrection and the counter-challenge to skeptical Evangelicals concerning the Assumption of Mary. It implies that if skeptics question the reality of Mary’s Assumption, they should provide Mary’s body as evidence.
This passage (page 112) underscores the unique nature of the belief in Mary’s Assumption, emphasizing the absence of tangible remains and the unwavering conviction that her body ascended to heaven. It encourages further contemplation and discourse on this topic.
Truths of faith that do not appear explicitly in the Scriptures
While the explicit mention of Mary’s Assumption may not be found within the pages of Scripture, the Catholic Church holds that the deposit of faith encompasses both Sacred Scripture and Sacred Tradition. The understanding of Mary’s Assumption has developed within the Church’s Tradition over centuries.
Throughout history, the Church has recognized the importance of interpreting Scripture within the broader context of Tradition, guided by the Holy Spirit. This recognition acknowledges that not every truth of faith is explicitly spelled out in the Scriptures themselves.
Millard J. Erickson, Baptist pastor, former theology professor, and academic dean at Bethel Seminary and later Western Seminary in Portland, Oregon, USA argues:
In the Bible, certain doctrines are not fully addressed. When considering the message, do we need to strictly confine ourselves to what is explicitly stated in Scripture, or can we assume that if the biblical writers had faced the complex issues we face, they would have expressed something more?
An example is the doctrine of the Trinity, which is not explicitly or directly discussed anywhere in Scripture… Although the Bible does not explicitly teach the Trinitarian view of God, the teachings that God is one and that there are three persons who are God lead clearly to this perspective… Many attempts have been made to understand this profound truth. Some have led to distortions of this vital doctrine. Even though we may never fully comprehend this challenging doctrine, there are analogies that can help us grasp it better. (Systematic Theology, 2008, p. 128.344)
Munificentissimus Deus: theological reasoning and biblical foundations to support the dogma of the Assumption.
Munificentissimus Deus is an apostolic constitution issued by Pope Pius XII on November 1, 1950. The document focuses on the dogma of the Assumption of Mary into heaven. In Munificentissimus Deus, Pope Pius XII formally defined and proclaimed the dogma of the Assumption, declaring that Mary, the Mother of Jesus, was taken up, body and soul, into heavenly glory at the end of her earthly life.
Munificentissimus Deus remains a significant document in Catholic theology, affirming the Assumption of Mary as a central belief of the faith and underscoring the importance of Mary’s role in the life of the Church.
The document begins by emphasizing the deep devotion and longstanding belief of the Church regarding the Assumption. It traces the historical development of this belief and highlights the consensus among the faithful and the teaching authority of the Church throughout the centuries.
Next we are going to explain the Assumption of Mary as an Implicit Truth of Faith in Scripture
- Mary as the Ark of the New Covenant
“Often, theologians and sacred orators follow in the footsteps of the Holy Fathers to illustrate their faith in the Assumption, freely drawing upon facts and passages from Sacred Scripture. For instance, some mention the words of the Psalmist: ‘Arise, O Lord, and go to your resting place, you and the ark of your might’ (Psalm 132:8). They see in the ‘ark of the covenant,’ made of incorruptible wood and placed in the temple of the Lord, an image of the immaculate body of the Virgin Mary, preserved from all corruption of the tomb and elevated to such great glory in heaven” (26).
- Mary as the Woman of Revelation 12
“Moreover, the scholastic doctors not only found indications of the Assumption of the Virgin Mother of God in various figures of the Old Testament but also in the woman clothed with the sun, whom the Apostle John contemplated on the island of Patmos (Revelation 12:1-2). Likewise, they considered with particular interest the words from the New Testament: ‘Hail, full of grace, the Lord is with you, blessed are you among women’ (Luke 1:28). They saw in the mystery of the Assumption a complement to the fullness of grace bestowed upon the Blessed Virgin and a singular blessing in contrast to the curse of Eve” (27).
By examining the biblical passages, the apostolic constitution Munificentissimus Deus supports the dogma of the Assumption of Mary. It draws attention to Mary as the Ark of the New Covenant, seeing parallels between the incorruptible wooden ark and Mary’s pure body preserved from corruption, thereby being elevated to heavenly glory. Additionally, it highlights the depiction of Mary as the woman in Revelation 12, connecting her Assumption with her unique role as the one full of grace and blessed among women.
These biblical foundations provide theological support for the belief in Mary’s Assumption, revealing how Scripture indirectly points to this profound truth. The Assumption of Mary is a testament to her unique role in salvation history and her exalted place in God’s plan.
Biblical Typology Affirms the Assumption of Mary
Brian K. Reynolds, Marian Typological and Symbolic Imagery in Patristic Christianity in “The Oxford Handbook of Mary” (Chapter 5) (2019) wrote:
“For more than half of the two-thousand-year history of Christianity, Mary has been understood and interpreted through the lens of the Old Testament, as well as through the brief references to her in the New Testament. This means that the prevailing mode of speaking and comprehending her was through typology and figurative language. Epithets like ‘the new Eve’ (Gen. 1-3), ‘Jacob’s ladder’ (Gen. 28:10-16), ‘the burning bush’ (Ex. 3:1-8), ‘Gideon’s fleece’ (Judg. 6:37-40), ‘the ark’ (2 Sam. 6:12-23), ‘the bridal chamber’ (Ps. 18:6), ‘the tower of ivory’ (Song 7:4), ‘the rod of Jesse’ (Isa. 11:1), and many others held deep significance for Christians of all backgrounds, from the most learned theologians to the simplest believers.”
The typology of Mary as the Ark of the Covenant.
As a Catholic apologist, I can highlight the typological connection between the Ark of the Covenant in the Old Testament and the role of Mary in the New Testament.
In Exodus 40:3, we read about the instructions given to Moses regarding the placement and preparation of the Ark of the Covenant. The Ark was considered the most sacred object in the tabernacle, representing the dwelling place of God’s presence among His people.
In Exodus 40:34-35, it is described how the glory of the Lord filled the tabernacle after Moses had completed setting it up. The cloud covered the tent of meeting, signifying God’s presence and divine favor.
When we turn to Luke 1:35, we encounter the Annunciation, where the angel Gabriel appears to Mary to announce that she will conceive a child by the Holy Spirit. The angel tells Mary, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God” (Luke 1:35).
By comparing these passages, we can draw a parallel between the Ark of the Covenant being overshadowed by the cloud of God’s presence and Mary being overshadowed by the Holy Spirit. Just as the Ark contained the divine presence of God, Mary was chosen to bear and conceive the Son of God, Jesus Christ, within her womb.
This typological comparison highlights the special role and significance of Mary in God’s plan of salvation. Mary, like the Ark of the Covenant, became a sacred vessel, carrying within her the presence of God Himself. Through this comparison, we can appreciate the profound connection between the Old Testament foreshadowing and the fulfillment found in the New Testament through Mary’s participation in the incarnation of Jesus.
There are more parallels:
In 2 Samuel 6:2, we read about King David’s journey to bring the Ark of the Covenant to Jerusalem. The Ark was considered the sacred container of God’s presence among the Israelites, and its arrival in Jerusalem was a moment of great joy and celebration.
In Luke 1:39, we encounter the story of Mary’s visitation to her cousin Elizabeth. After receiving the news from the angel Gabriel that she would conceive the Son of God, Mary sets out on a journey to visit Elizabeth, who is also miraculously pregnant with John the Baptist. When Mary arrives and greets Elizabeth, the baby in Elizabeth’s womb leaps for joy.
The comparison between these two passages allows us to see Mary as the new Ark of the Covenant. Just as the Ark carried the presence of God in the Old Testament, Mary carries within her womb the Son of God, Jesus Christ. Both events are marked by joy and the recognition of God’s presence.
Additionally, in both accounts, there is a recognition of the holiness and significance of the individuals involved. King David revered the Ark and treated it with great respect and honor, and Elizabeth exclaims, “Blessed are you among women, and blessed is the fruit of your womb!” (Luke 1:42), recognizing Mary’s blessedness and the unique role she plays in God’s plan.
There is more!
In 2 Samuel 6:9, we find the story of David bringing the Ark of the Covenant to Jerusalem. During the procession, the Ark is placed on a cart, and when the oxen stumble, Uzzah reaches out to steady the Ark, but he is struck dead by God because he touched the holy object. This event emphasizes the sacredness and holiness of the Ark of the Covenant.
In Luke 1:43, we encounter the visitation of Mary to her cousin Elizabeth. When Mary greets Elizabeth, the latter is filled with the Holy Spirit and exclaims, “And why is this granted to me, that the mother of my Lord should come to me?” This statement highlights the significance of Mary’s presence and her role as the mother of Jesus, the Lord.
By comparing these two passages, we can draw parallels between the Ark of the Covenant and Mary. Just as the Ark of the Covenant was considered holy and revered in the Old Testament, Mary, as the mother of Jesus, carries within her womb the incarnate Son of God. She becomes the new Ark, a vessel chosen by God to carry and nurture the divine presence.
Both passages also highlight the importance of reverence and respect in the presence of God. Just as Uzzah was struck dead for his irreverent act towards the Ark, Elizabeth recognizes the honor bestowed upon her by Mary’s visitation.
By examining these connections, we can see how Luke 1:43 reflects the typological significance of Mary as the new Ark of the Covenant, chosen by God to bear His Son and to be venerated with deep reverence and awe.
More parallel themes and symbolism:
In 2 Samuel 6:9, we read about the account of King David’s reaction when the Ark of the Covenant was being brought to Jerusalem. David was filled with joy and exclaimed, “How can the ark of the Lord come to me?” This verse reflects David’s awe and reverence for the Ark, considering it a great honor to have it in his presence.
In Luke 1:44, we encounter the scene of the Visitation, where Mary, pregnant with Jesus, visits her relative Elizabeth, who is pregnant with John the Baptist. As soon as Mary greets Elizabeth, the baby in Elizabeth’s womb leaped for joy, and Elizabeth exclaims, “Why is this granted to me, that the mother of my Lord should come to me?” This statement by Elizabeth highlights her recognition of Mary’s special role as the mother of the Lord.
By comparing these two verses, we can draw a parallel between the Ark of the Covenant and Mary. Just as David acknowledged the extraordinary presence of the Ark, Elizabeth acknowledges the extraordinary presence of Mary, who carries within her womb the Son of God. This comparison suggests that Mary, in her unique role as the mother of Jesus, holds a special place of honor and reverence in God’s plan of salvation.
The typological connection between the Ark of the Covenant and Mary underscores Mary’s significance in the divine economy. It emphasizes her role as the vessel chosen by God to bear His Son, and it highlights the reverence and joy associated with her presence. This comparison helps us deepen our understanding and appreciation of Mary’s unique role in salvation history.
More insights from the typological significance:
In 2 Samuel 6:11, we read about the Ark of the Covenant being brought to the house of Obed-Edom after David’s failed attempt to move it to Jerusalem. The presence of the Ark brought blessings to the household of Obed-Edom.
On the other hand, in Luke 1:56, we find the account of Mary, after receiving the news of her miraculous conception of Jesus, visiting her relative Elizabeth. Mary stays with Elizabeth for about three months before returning to her own home.
The parallel between these two passages can be seen in the significance of the presence of the Ark. In the Old Testament, the Ark of the Covenant was considered the dwelling place of God’s presence among His people. It was a sacred vessel that held the tablets of the Law, manna, and Aaron’s rod. The Ark represented God’s covenant and His special presence among His chosen people.
In the New Testament, Mary, through her unique role as the Mother of Jesus, carried within her womb the Son of God Himself. She became a living vessel, akin to the Ark of the Covenant, containing the divine presence in the person of Jesus Christ. This typological parallel highlights Mary’s special role in God’s plan of salvation.
The fact that Mary stayed with Elizabeth for three months in Luke 1:56 can be seen as reminiscent of the period when the Ark resided in the house of Obed-Edom. Just as the presence of the Ark brought blessings to Obed-Edom’s house, Mary’s presence with Elizabeth brought joy and blessings to her household.
We can see the typological connection between the Ark of the Covenant and Mary. It emphasizes Mary’s unique and exalted role as the Mother of Jesus and her significance in God’s salvific plan. Mary, as the New Ark, carries within her the divine presence, just as the Old Ark carried the symbols of God’s covenant.
Patristic Confirmation
Saint Ambrose of Milan (340-397 AD) – Sermon 42, 6 (Ser. XLII 6, Int. Opp., S. Ambrosii.) cited in Thomas Livius’ book, The Blessed Virgin in the Fathers of the First Six Centuries, (London: Burns and Oates, Limited 1893), p. 77. said:
“The prophet David danced before the Ark. And what shall we say that the Ark is, if not Holy Mary? The Ark contained the tablets of the Testament, but Mary bore within her the Heir of that same Testament. The first contained the Law, the second the Gospel. One had the Voice of God, the other His Word. The Ark, indeed, shone within and without with the brilliance of gold, but Holy Mary shone within and without with the splendor of virginity. One was adorned with earthly gold, the other with celestial gold.”
Protestant Recognition
“One last typology in which Mary participates and, in this case, culminates, is the typology of the ark in the Old Testament … In the Old Testament, it culminates with David bringing the Ark of the Covenant to Jerusalem (2 Samuel 6) and Solomon taking it to the Temple (1 Kings 8). In the first case, David dances before the ark. This reminds us of when Mary visits Elizabeth, and John the Baptist leaps in her womb because he recognizes who is in the womb of the first. The immediate lexical parallel of the passage is found in Malachi 4:2 (LXX), which includes the verb for “leap” and also the phrase “sun of righteousness,” repeated in Mary’s Magnificat in Luke 1:78.”
The Typology of Mary as the woman of Revelations 12
The typology of Mary as the woman of Revelation 12 is based on several biblical passages.
In Revelation 12:1, it describes a woman “clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” This woman is often interpreted as Mary, symbolizing her exalted position and purity.
In Revelation 11:19, it mentions the opening of the temple of God in heaven, and the ark of the covenant is seen. This can be seen as a parallel to Mary, who is often seen as the new ark of the covenant, carrying within her the presence of God.
Revelation 12:5 speaks of a male child who will rule the nations with a rod of iron. This child is often associated with Jesus, emphasizing Mary’s role as the mother of the Messiah.
Furthermore, the typology of Mary as the woman of Revelation 12 can also be connected to Isaiah 7:14, which prophesies, “Behold, a virgin shall conceive and bear a son, and shall call his name Immanuel.” This prophecy is seen as a foreshadowing of Mary’s miraculous conception of Jesus.
Overall, the typology of Mary as the woman of Revelation 12 highlights her significant role in salvation history and her intimate connection to Jesus as his mother. It underscores her unique and blessed position in God’s plan for the redemption of humanity.
Protestant Recognition
“A Methodist scholar sees Mary in Revelation 12. ‘This figure [the woman of Revelation 12] is both the literal mother of the child Jesus and the feminine image of the people of God. Again, the text is multivalent!'” (What Have They Done with Jesus? (2006), p. 130) – Ben Witherington III, American New Testament scholar, Professor of New Testament Interpretation at Asbury Theological Seminary in Wilmore, Kentucky, and ordained pastor in the United Methodist Church.
A Protestant scholar explains why it took time to see Mary in Revelation 12. “It is virtually impossible for a Christian reader to perform such a radical act [i.e., to doubt] that all thoughts about Mary are eliminated. It is not surprising, therefore, to find that the Marian interpretation of Revelation 12 begins in the fifth century, after the canon of the New Testament is settled. As part of the New Testament canon, the description in Revelation of the celestial woman completes the Marian biblical material.” (Mary for Evangelicals, 2006)
“In Revelation, at least in its canonical context [Mary] retains her corporate referent and is exalted as Queen of Heaven.” – Tim Perry in Mary for Evangelicals, p. 113. Professor of Theology at Providence College, Otterburne, Manitoba, Canada.
Non-Catholic Christianity and the Assumption of Mary:
- Some Eastern Orthodox denominations have a similar feast known as the Dormition of the Virgin Mary, which commemorates Mary’s death and her subsequent assumption into heaven. Orthodox churches that celebrate the Dormition of the Virgin Mary include the Greek Orthodox Church, the Russian Orthodox Church, the Serbian Orthodox Church, the Romanian Orthodox Church, and the Bulgarian Orthodox Church.
- Some Protestant denominations, such as the Anglican Church and the Lutheran Church, celebrate the Assumption of Mary, but focus on its spiritual significance without necessarily affirming the belief in her bodily assumption into heaven.
Orthodox Christianity and the Assumption of Mary:
The Council of Armenia in 1342 explicitly confesses: “It must be known that the Armenian Church believes and professes that the holy Mother of God, by virtue of Christ, was bodily raised to heaven.” (MANSI, Conc. collectio, t. XXV.)
Likewise, the Synod of Jerusalem in 1672, against the Calvinists, states: “It is undoubtedly the same Most Holy Virgin who, having been on earth a great wonder because she gave birth to God and remained intact after childbirth, is rightly said to be also a wonder in heaven because she has been raised to it with her body.” (MANSI, Conc. collectio, t. XXVI)
Protestant Christianity and the Assumption of Mary:
“Elijah was transported in body and soul in a chariot of fire; he was not buried in any church that bears his name, but was taken up into heaven, so that… we might know what immortality is and the reward that God prepares for His faithful prophets and His most outstanding and incomparable creatures… It is for this reason, we believe, that the pure and immaculate realization of the Mother of God, the Virgin Mary, the temple of the Holy Spirit, namely, her holy body, was carried to heaven by angels.” (De origine Erroris Chapter 16, 1568) – Heinrich Bullinger, a Swiss Protestant reformer, the successor of Ulrich Zwingli as head of the Zurich church and pastor of Grossmünster.
A Protestant scholar confirms that Bullinger believed in the Assumption of Mary: “Reformed theologian Henry Bullinger seemed to support the assumption of Mary when he stated that ‘the pure and immaculate realization of the Mother of God, the Virgin Mary, the temple of the Holy Spirit, namely, her holy body, was carried to heaven by angels.'” (Jesucristo: Salvador y Señor, Downers Grove, Illinois: InterVarsity Press, 1997, 116-117)
“The Reformers did not discard the entire Marian doctrine… Bullinger, Zwingli’s successor, maintained that Mary was bodily taken up to heaven.” (La Iglesia: Sacramentos, Culto, Ministerio, Misión, Downers Grove, Illinois: InterVarsity Press, 2002, 67)
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