Some readers know that I am recovering from (thankfully successful) heart surgery. Thus far I have too little energy for blog writing, though I hope that energy might return soon enough. So I am copying below a text about the Assumption of Mary which I first published some years back (August 17, 2012) in “Hark,” The Denver Post‘s religion blog . Like most of my blogging, it’s a bit preachy. Yet I enjoyed reading it today, on the feast day six years later. I hope you might find it of interest.
On August 15, Catholics around the world celebrate “The Assumption of Mary” into heaven.
More typically referred to simply as “The Assumption,” to distinguish it from Jesus’ resurrection and “ascension” into heaven, the holy day celebrates Catholic teaching that Jesus’s mother, after the course of her natural life, was taken body and soul into heavenly glory. There is no formal Catholic teaching about whether Mary, like her son Jesus, actually died.
Yet this Catholic teaching — that Mary of Nazareth was assumed bodily into heaven — is but one of a number of “stumbling blocks” that Catholic devotion to Mary creates for other Christians, other faiths and even some Catholics. Perhaps these days, even for many Catholics, it is simply a matter of indifference, for it runs contrary to so many of our assumptions about what is real — about life and death, politics and possibility, on earth and in heaven.
My wife, for instance, is a good Presbyterian. We met in a small and entirely Catholic town in Bavaria while studying the German language. The course ran through Aug. 15, a town holiday because it was a Catholic holy day, Maria Himmelfahrt. For my wife, and probably for most of our fellow students, it was simply a day off from school and occasion for a bit of a joke about the word “himmelfahrt.” We knew it meant “heavenly journey,” but the English resonance of the sound “fahrt” was unavoidable. Beyond that, it has remained for her a matter of indifference in our otherwise ecumenically active marriage.
So for my wife and for many others, I offer these few comments and reflections:
The Scripture readings for the feast begin with the description of the pregnant women in the heavens “clothed with the Sun,” from Revelations 12. They then move to Paul’s discussion of Christ “conquering death” by his resurrection and so becoming “the firstborn of many” (1 Corinthians 15). And finally to the Gospel narrative traditionally referred to as “the Visitation” (Luke 1:39) — the young and pregnant Mary’s visit to her older, about-to-give-birth cousin Elizabeth.
Elizabeth greets Mary as “full of grace” and then hears in Mary’s response the poetic canticle still widely referred to as “The Magnificat” (from the first word of the older Latin text). Mary proclaims that her soul glorifies God (“magnificat anima mea Dominum”), who has thrown down the mighty from their thrones and exalted the poor and lowly, has filled the hungry with good things and sent the rich away empty.
As liturgical readings — as poetry and proclamation for the feast of the Assumption — these texts are rich in suggestion about the meaning of Catholic belief. I am struck above all by how physical, bodily and worldly is their content. Yes, they celebrate a move beyond the present world, beyond death; yet, they do so in remarkably earthly terms. A heavenly woman gives birth in pain, yet stands as sign of “a new heaven and a new earth.” Jesus defeats death, and by being the firstborn of a new creation (a “new world ‘a comin,” not just some vague, vaporous heaven). Above all, two pregnant women proclaim God’s presence and grace, active then and there, and his good work of overturning the rich and powerful of this world and exalting the poor and hungry.
In different terms, Catholic belief about Mary is all about the proclamation of a new creation, a new world — from the idea that she herself was conceived (sexually) in Anna’s womb, but free of the curse of sin, to her physical, yet miraculous, pregnancy, and her very political experience of giving birth to a hunted new king. There is her embrace (the Pieta) of that king’s tortured and murdered body. And, yes, her life on earth ends with her bodily assumption.
Mary’s story is not about escaping this world, however much Christian teaching and Marian devotion may have been understood in such “spiritualist” terms. Rather it’s about the transformation of the world. And if Jesus by his resurrection is “the firstborn” in this new world, then Mary’s bodily assumption makes her the second-born.
Mary’s Assumption is, in other words, one part of the larger Christian belief about a kingdom that will and does transform this real physical world — where women get pregnant, suffer childbirth, and are so often terribly treated; where the poor are still with us, suffering and oppressed; where the rich and powerful glory in their excess and use terrible brutality to defend their kingdom.
The Assumption is part of that larger, though too easily dismissed, Christian teaching about “thy kingdom come, thy will be done, on earth as it is in heaven.”
Now about belief in a new creation, a new kingdom coming, I must admit that I’m among the first to doubt — to find such ideas hard to accept, even fantastical.
As I write I have a friend who is dying. [True again in 2018, though a different friend.] Most of us know death, often close up, and know its terrible finality. Just as we daily witness power and wealth increasing their death grip on our national dreams of equality and justice, to say nothing of the dreams of the vast majority of our world’s population that is terribly poor. So I’m often not sure what to make of talk about defeating death and some new world ‘a comin’ — perhaps it is just opium for believers?
What I do know, however, and am called to celebrate, is that Catholic teaching about Mary and Jesus — regardless of what some preachers and even some bishops and popes have made of it — is not about fantastical dreams of someplace else. It’s essentially incarnational — bodily, physical, worldly, human, political. It’s about this world and about the hope for its transformation, in God’s good time (which is both now and to come).
Perhaps hard to believe, but that’s what it’s about. And it challenges many, many of our assumptions.
So let me end with Thomas Merton, the famous Trappist monk and writer. He tells of a moment when, on a street corner in Louisville, where he’d gone for a doctor visit, he had this experience of seeing all the people on the street “shining like the sun.” He says that he wanted to shout to them, call to them to see how they really were “clothed with the sun.” Instead he gave his life to writing about how all of us, in our deeper and more real selves, are indeed “full of grace” and “clothed with the sun,” even in the midst of our daily busy-ness, our greeds and lusts and angers, our wars and crimes.
Pay attention to those moments, glimpses, when we notice ourselves or others “clothed with the sun.” Maybe if we did it more, paid greater attention to such deeper presence, we too would occasionally see a new world ‘a comin’ even now. It might even change some of our assumptions.
10 thoughts on “The Feast of Mary’s Assumption”
Thank you for sharing your thoughts and images. They are just what I needed to lift my spirit that has grown weary from the daily slings and arrows. Couldn’t help wanting to read more of Merton esp.after your beautiful quote of his seeing others “clothed with the sun.” I might suggest a reread of Merton’s “Conjectures of a Guilty Bystander” for what he had to say about truth, religion, church, etc.
Blessings for continued good heath.
I’m guessing you already know that the Merton street corner experience gets some discussion (if I remember correctly) in the major biography — Mott? Seven Mountains?
Just what I needed! I was thinking as i sat through a dreary mass yesterday about what this feast is really about, and how would I explain it or preach it. I was thinking I needed to do some research and pondering, but you saved me from all that. I appreciate your elaborations on the “physicality” of our faith. Amen. Yet I love that first reading, and the cosmic implications of all this. The woman and the child defeat the dragon despite his power and ferocity. So it’s both/and once again. Immanent and transcendent. Both of this earth and of all eternity. Keep getting better!
Thanks, Mike. Your comment makes me want to revisit apocalyptic.
John, this blog comes at an excellent time for me as a good friend (non-Christian) recently asked me if I have any books on Mary. While I have found some good books to share with her, some of it says more about the writer’s attitudes than Mary herself.
Thanks for your comment. Hope you find more good stuff for your friend. I highly recommend two books. First, though it’s a bit heavy weight, is Elizabeth Johnson’s book about Mary. I think it is called “alone of all her flesh” or something like that. And Sally Cuneen also has a book about the history of the development of Catholic Devotion to Mary over the centuries. Both may not be what your friend is looking for, but you might find them interesting.
Actually the two books are: Elizabeth Johnson, Truly our Sister, and Sally Cunneen’s In Search of Mary, The Woman and the Symbol.
This is a beautiful and incisive theological reflection, John. What I find particularly strong is the following:
“What I do know, however, and am called to celebrate, is that Catholic teaching about Mary and Jesus — regardless of what some preachers and even some bishops and popes have made of it — is not about fantastical dreams of someplace else. It’s essentially incarnational — bodily, physical, worldly, human, political. It’s about this world and about the hope for its transformation, in God’s good time (which is both now and to come).”
That makes perfect sense and reflects God’s immanence. Along with that, one of the great theologians, (Barth?, Tillich?) said that a good translation of “world” in “God so loved the world” Jn.3:16 is “dirt”, radically repudiating any Manichean and Gnostic tendencies latent in Christianity.
For me, while affirming the importance of what you say, I would add the dimension of God’s transcendence which is also found in the Marian texts, in the woman of the Apocalypse and in these words of the Magnificat: “He who is mighty has done great things for me.” Such a vision of course is carried by some classic art for the feast, such as that by Velazquez.
This immanent and transcendent theology is also found in the mystery of the virginal conception.
Thanks for the chance to share a Marian reflection!
Lynch speaks often not of dirt but of mud! Thanks for your comment.
Oh let’s hear it for Lynch’s mud!! From a nontheological, non-Catholic viewpoint, I’ve always been grateful to the church for elevating Mary and thus the feminine. Much, much hope for transformation. Thank you, John!