The Assumption of Mary is a Roman Catholic doctrine that teaches that Mary, the mother of Jesus, was bodily taken up into heaven at the end of her earthly life. This belief has its roots in early Christian tradition and theology, which held that Mary was “assumed” into heaven to be reunited with her son Jesus. Though not explicitly recorded in Scripture, supporters believe it is implicitly referenced and foreshadowed. The bodily assumption of Mary was officially declared an infallible Catholic dogma by Pope Pius XII in 1950.
The Assumption celebrates Mary’s role as the Mother of God and her special place in salvation history. Catholics believe that Mary was free from original sin her entire life and lived in complete obedience to God’s will. At the end of her life, they hold that God assumed Mary—body and soul—into heaven out of honor for her special status. This belief highlights Mary’s spiritual perfection and glorified state, as well as the promise of resurrection and eternal life for all believers. Just as Christ’s resurrection was a bodily resurrection, the Assumption affirms the dignity of the body and its glorification at the end of time.
The Assumption doctrine is also closely associated with Mary’s Immaculate Conception—the teaching that Mary was conceived free from original sin. Many theologians reasoned that death is a consequence of sin; thus, they thought it inappropriate for Mary, who was sinless, to undergo bodily decay and death. Her assumption into heaven prevents that from happening. The church father John of Damascus wrote, “It was necessary that the body of her who had given life should be exempt from corruption.”
Though not an officially defined dogma until the 20th century, belief in the Assumption of Mary appeared very early in Christian history. The earliest known reference is from the late fourth century in writings from Jerusalem that describe a feast commemorating Mary’s “falling asleep.” In the sixth century, the feast made its way to the Byzantine Empire and eventually reached Rome in the seventh century. Artwork depicting the Assumption surfaced around the same time. The feast’s incorporation into the Western church helped increase belief in the assumption of Mary’s body as well as her soul.
Several church fathers and saints supported this belief through the centuries, though others disagreed with the doctrine. Those that promoted the Assumption included St. John Damascene, St. Germanus of Constantinople, St. Modestus of Jerusalem, and Pope Sergius I. Key resistance came from St. Epiphanius in the fifth century. He staunchly objected to a version of the Assumption that presented Mary’s death as well as her bodily ascent into heaven. His views effectively declared that any reference to Mary’s “dormition” or “falling asleep” should be understood figuratively rather than literally.
There was some disagreement over whether Mary actually died first before being assumed into heaven or if she was assumed without experiencing death. In the seventh century, Pope Sergius I actively promoted the belief that Mary did die a normal earthly death before her resurrection and assumption. This view largely became standard in the Western church while the Eastern Orthodox churches tended to hold that she entered heaven alive without going through death. Today, Pope John Paul II’s encyclical Redemptoris Mater repeats Pope Sergius I’s view that Mary passed through death before her assumption.
In 1950, Pope Pius XII made the doctrinal proclamation Munificentissimus Deus officially defining the Assumption of Mary bodily into heaven as dogma for the Catholic Church. His statements brought an end to centuries of debate and hesitation within the church about formally declaring the Assumption as infallible doctrine. The Pope’s proclamation came after consulting with Catholic bishops worldwide and examining the history of church belief. While Pius XII cited universal church tradition and liturgical history as evidence of the Assumption, he admitted that Scripture does not explicitly record Mary’s assumption—a point of contention for Protestants.
Several passages from Scripture are cited as biblical support for the Assumption of Mary:
- Genesis 3:15 – Implies Mary’s seed will crush the serpent, but the serpent will only strike at the heel. So Mary defeats Satan but is not fully overtaken by him through death and decay.
- Psalm 132:8 – References arising or standing up, which is applied to Mary’s bodily ascent.
- Song of Songs 3:6 – Describes the assumption or resurrection of the church, represented by Mary.
- Revelation 12:1 – Depicts the “woman clothed with the sun” as the mother of Christ, which is interpreted as representing Mary and her assumption.
- 1 Corinthians 15:54 – The passage mentioning victory over death through the resurrection is applied to Mary.
- Matthew 27:52-53 – Describes bodies of some saints being raised to life at Christ’s death. This indicates God’s power to assume human bodies like Mary’s into heaven.
Beyond direct scriptural support, the Assumption of Mary is believed to be fitting with Gods desire to honor Mary and her role in salvation. It is seen as an anticipation of the bodily resurrection all Christians will experience at the end of the world. The Assumption ensures Mary receives privileges befitting her status as Mother of God. St.Thomas Aquinas reasoned it was appropriate for Christ’s mother to share in the glory of her son bodily like all mothers share in their children’s achievements. Further, as the new Eve mirroring Christ’s resurrection and victory over sin, Mary’s assumption represents the completion of God’s redemption for humanity.
Protestants generally reject the doctrines surrounding Mary’s immaculate conception, perpetual virginity, and bodily assumption as unfounded in Scripture. While they honor Mary as the mother of Jesus, they do not consider her free from original sin or bodily assumed into heaven. The bodily resurrection of all believers will take place at the end of the world according to Scripture, they assert. There is also concern that Catholic Marian doctrines like the Assumption take the focus and glory away from Christ Himself.
Despite Protestant objections, the Assumption remains an important Catholic liturgical celebration praised in prayer, art, poetry, and hymns. Various accounts describe celebrations on the feast day such as carrying statues of Mary in processions followed by Masses honoring her life, virtues, and role in salvation. Churches are adorned with flowers and banners. The faithful recite the Magnificat prayer from Luke’s Gospel, reflecting on God’s favor toward Mary as she proclaimed after the angel Gabriel announced she would bear the Messiah.
The Assumption is more than just a historical event that ended Mary’s earthly life; it conveys rich theological meaning. Belief in the Assumption affirms hope and comfort in eternal life with God, the dignity of the human body, Mary’s special grace and virtues, the power of God to raise the dead, and the joy of anticipating resurrection. Just as importantly, it directs attention to Mary’s Son Jesus Christ, the source of salvation and everlasting life for all.
