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ASSUMPTION
AND QUEENSHIP OF MARY: A Dogmatic-Theological Investigation (1)
INTRODUCTION
The feast of Assumption (15 August) celebrates Mary's passage to heaven at
the end of her life, a divine recognition of her fidelity and her role as
mother of the Son of God. The idea that Mary enjoyed an assumption is not
affirmed in any direct way by the New Testament, or in the most primitive
tradition, but rather developed gradually out of the Church's life and prayer,
biblical reflection and sacrament (David Bryan, Assumption in M. Glazier &
M. Hellwig, The Modern Catholic Encyclopedia, Gill & Macmillan Ltd., Dublin,
1994, p. 56).
This feast was celebrated under various names such as Commemoration, Dormition,
Passing, Assumption from at least 5th or 6th century. “It is a feast
of her destiny of fullness and blessedness, of the glorification of her immaculate
soul and of her virginal body, of her perfect configuration to the Risen Christ;
a feast that sets before the eyes of the Church and of all mankind the image
and the consoling proof of the fulfillment of their final hope, namely, that
this full glorification is the destiny of all those whom Christ has made His
brothers, having "flesh and blood in common with them" (Heb. 2:14;
cf. Gal. 4:4). The Solemnity of the Assumption is prolonged in the celebration
of the Queenship of Mary, which occurs seven days later. 'On this occasion
we contemplate her who, seated beside the King of ages, shines forth as Queen
and intercedes as Mother'” [cf. Roman Missal, 22 August. Collect] (cf.
Paul VI, Apostolic Exhortation, Marialis Cultus, Rome, February 2, 1974, n.
6). Mary's Queenship is a share in Christ's Kingship.
Theologically, Mary, in participating in the salvific mystery of Christ, has
also shared in the glorification of the Lord, that had its beginning in the
Resurrection of Christ in which is also definite that of all humankind. The
various aspects of this mystery are to be found in related doctrines of the
Church about general eschatology, particularly the beatific vision and bodily
resurrection of all the just.
This write up therefore, tries to look into the dogmatic-theological meaning
of this feast, first, looking into the biblical traces of the dogma of Assumption,
its dogmatic-theological development, the crown of Mary as Queen and its relationship
with Christ's Kingship, Mary in relation with the Trinitarian family as well
as her relation to the Eucharist.
THE BIBLICAL
TRACES OF THIS DOGMA
The Assumption defined as a Dogma of faith has some biblical traces and proofs.
For instance, the privilege in sharing in the glorification of the Lord after
the resurrection is well stated by St. Paul in the inspired words of his first
letter to the Corinthians 15: 20-23. The text gives the possibility of the
bodily assumption before the parousia. A proof can be cited from Mt 27: 52-53,
“The tombs opened and the bodies of many holy people rose from the dead,
and these, after his resurrection, came out of the tombs, entered the holy
city and appeared to a number of people”.
This awakening of the “holy people” has been explained by the
Church Fathers to mean the final resurrection and transfiguration. However,
one believes that if those who were justified through the Old Covenant were
called to a full perfection of salvation at the end of the salvific work of
Christ, then it is well fitting that Mary was also called to this heavenly
assumption, the Church is also glorified as the fulfillment of the Paschal
Mystery.
The fullness of grace which is stated in the Gospel of St. Luke 1: 28 has
been propounded by the scholastic theologians in the doctrine of Mary's Assumption.
She being full of grace, has been prevented from the curses of sin which we
find in Genesis 3: 16-19; more so from her return to dust. There are other
passages from the Holy Scripture such as the Song of Songs 8: 5; Ps 131: 8;
Rev 11: 19, which have all been taken as proofs to refer to the mystery of
the bodily assumption of Mary.
Modern theologians have also used Genesis 3: 15 in the full support of their
teaching. In addition, Mary who in her divine maternity had an intimate share
in her Son's battle against the devil and his victory over Satan and sin,
should also in the same intimacy, participate in his victory over death. This
total victory which includes Mary the new Eve, associated with Christ the
new Adam (cfr. Ludwig Ott, Fundamentals of Catholic Dogma, The Mercier Press
Limited, Cork, Ireland, 1954, p. 209).
By: Fr. Innocent Ike Nwachukwu, CC