Examining the Assumption
Many believe that at the end of her life Mary was assumed bodily ‘into heaven’ where she remains exalted by her divine son. This claim, magisterially entitled The Doctrine of the Assumption of the Blessed Virgin Mary, strikes some as absurd. Even many traditional Christians are opposed to, or have d...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Wiley-Blackwell
2002
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| In: |
Heythrop journal
Year: 2002, Volume: 43, Issue: 4, Pages: 411-429 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Many believe that at the end of her life Mary was assumed bodily ‘into heaven’ where she remains exalted by her divine son. This claim, magisterially entitled The Doctrine of the Assumption of the Blessed Virgin Mary, strikes some as absurd. Even many traditional Christians are opposed to, or have doubts about this aspect of Catholic doctrine (as they do of its non–defined equivalent among the Eastern Orthodox marked by the feast of the koimesis (dormition) of the Theotokos[the one who ‘gave birth to’ God]). Typically critics regard the doctrine as being at best a sentimental piety and at worst a neo–Pagan accretion entirely lacking in support from any appropriate quarter. Others go further, however; suggesting that it is not simply without biblical or other evidential warrant but is in some way incoherent. Here I explore some of the sources of difficulties that confront any attempt to present and defend the doctrine. Ancient and mediaeval accounts often relate narratives of Mary’s final days. Significantly, however, they also reason that given Mary’s unique status the Assumption must have happened because it should have done. I consider this style of deductive theology before examining certain historical presentations, in which I argue that there may be material evidence of the tradition as far back as the end of the persecution of Diocletian around the time of the Edict of Milan. Thereafter I take up the philosophical problems, exploring various possibilities and suggesting that acknowledging Aquinas’s insistence on the impoverished nature of disembodied human souls, and their need of resurrected embodiment is consistent with Mary’s unique role that the mode of her present existence is of a different order to that of other separated subjects. | ||
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