Introduction

The Solemnity of the Assumption of the Blessed Virgin Mary, celebrated on August 15th, is one of the major feasts in the Roman Catholic Church. This solemnity commemorates Mary’s being taken up body and soul into heavenly glory at the end of her earthly life. The term “assumption” comes from the Latin word assumptio, meaning “taking up,” which reflects the Church’s teaching that Mary was assumed into heaven by the power of God.

This celebration honors Mary’s unique role in salvation history as the Mother of God and her freedom from original sin, which makes her assumption a sign of the ultimate destiny that awaits all the faithful.

There are two Old Testament examples of others being assumed into heaven: Enoch in Genesis 5:24 and Elijah in 2 Kings 2:11. Hebrew tradition also holds that Moses was assumed into God’s presence (Deuteronomy 34:5-6).

The Feast of the Assumption is a very old feast of the Church, celebrated universally by the 6th century. The earliest printed reference to the belief that Mary’s body was assumed into heaven dates from the fourth century, in a document entitled Transitus Mariae (“Dormition of Mary”). The doctrine of the Assumption was formally defined as dogma by Pope Pius XII in 1950 in the apostolic constitution Munificentissimus Deus, which underscores the Church’s belief in the resurrection of the body and the eternal life promised to all who follow Christ.

The liturgy of the day includes readings and prayers that highlight Mary’s faith, her special place in God’s plan of salvation, and her example of perfect discipleship. It is a day of joy and celebration, reflecting the hope and glory that await the faithful, and it serves as a reminder of the profound love and grace bestowed by God upon humanity.

1st Reading – Revelation 11:19a; 12:1-6a, 10ab

God’s temple in heaven was opened,
and the ark of his covenant could be seen in the temple.

A great sign appeared in the sky, a woman clothed with the sun,
with the moon under her feet,
and on her head a crown of twelve stars.
She was with child and wailed aloud in pain as she labored to give birth.
Then another sign appeared in the sky;
it was a huge red dragon, with seven heads and ten horns,
and on its heads were seven diadems.
Its tail swept away a third of the stars in the sky
and hurled them down to the earth.
Then the dragon stood before the woman about to give birth,
to devour her child when she gave birth.
She gave birth to a son, a male child,
destined to rule all the nations with an iron rod.
Her child was caught up to God and his throne.
The woman herself fled into the desert
where she had a place prepared by God.

Then I heard a loud voice in heaven say:
“Now have salvation and power come,
and the Kingdom of our God
and the authority of his Anointed One.”

Today’s first reading is an apocalyptic and eschatological vision, deeply steeped in theological meaning.

The Book of Revelation is a complex work of apocalyptic literature written by the apostle John while he was in exile on the island of Patmos. The apocalyptic genre often arises in times of persecution or crisis and uses symbolism, visions, and cosmic imagery to convey messages of hope and the ultimate triumph of good over evil.

The extensive symbolism and vivid imagery serve two main purposes:

• Symbolic language reveals deeper truths that are difficult to describe literally. It creates a sense of mystique and encourages the audience to seek deeper understanding.
• The symbolism in apocalyptic literature is often rooted in the cultural and religious background of the intended audience. In this way, the meaning of the text is conveyed in a kind of code that only the author and the audience will fully understand.

In this passage, the author employs timeless archetypal images and mythic symbols to delve into the epic conflict between the forces of good and evil.

God’s temple in heaven was opened, and the ark of his covenant could be seen in the temple.

In Revelation 11, John describes a vision that includes the measurement of the heavenly temple of God, the appearance of two witnesses, their proclamation, and the opposition they face. This vision is set against the backdrop of a great city, which is often associated with Jerusalem.

The ark of the covenant was a sacred chest made according to God’s instructions as detailed in Exodus 25:10-22. The ark contained the tablets of the Ten Commandments, Aaron’s staff, and a jar of manna, symbolizing the moral law, priestly authority, and God’s provision, respectively. It was considered the throne of God on Earth, a symbol of his authority over and presence among his chosen people.

Once the temple in Jerusalem was built, the ark was placed in its innermost sanctuary, known as the Holy of Holies. (In our gospel reading, Elizabeth will allude to the story of the ark of the covenant being brought to Jerusalem.)

Just as the temple in Jerusalem was God’s dwelling place on earth (and therefore temporary in nature), the temple in heaven is his eternal dwelling place and the location of his heavenly throne.

The revelation of the ark is an assurance that God has not forgotten his covenant: he has sealed it definitively in heaven.

A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was with child and wailed aloud in pain as she labored to give birth. 

John now sees a woman in his vision, a woman who can be interpreted as simultaneously symbolizing the ancient people of Israel, the Church, and the Virgin Mary. The imagery of being adorned with the sun, the moon under her feet, and a crown of twelve stars on her head resonates with the symbolism of the woman as the new Eve and the mother of the Messiah.

The crown of twelve stars symbolizes Mary’s regal office as queen mother, who reigns over the Church — a Church which was born from the twelve tribes of Israel and founded on the twelve apostles.

The vision of this woman being described as a “great sign” signifies the multiple layers of meaning she represents.

Then another sign appeared in the sky; it was a huge red dragon, with seven heads and ten horns, and on its heads were seven diadems.

This vision is set against the backdrop of a cosmic struggle between good and evil. The seven-headed dragon represents all the forces opposed to God. It is a composite image that draws from various Old Testament sources, including the depiction of monsters and evil empires found in Psalms, Isaiah, and the vision of Daniel (Psalm 74:13-14, 89:9-10; Isaiah 27:1, Daniel 7:7).

In Daniel’s vision, various beasts represent earthly empires that oppose God’s people. This suggests that the dragon here symbolizes not only chaotic evil but also earthly powers that oppose God’s plan — contemporary readers of Revelation would likely have interpreted this to be the Roman Empire, whose emperors persecuted Christians terribly. In this interpretation, the woman also becomes a symbol of the persecuted church.

The diadems on its head represent its blasphemous claims to sovereignty.

Its tail swept away a third of the stars in the sky and hurled them down to the earth. 

While the dragon awaits the birth of the child, it engages in cosmic battle. Its tail sweeping down the stars portrays spiritual conflict and upheaval.

Some commentators see the stars as symbolizing angels, with the dragon’s tail sweeping them down referring to the rebellion of Satan and a third of the angels who followed him.

Others see the falling stars as a symbol of the fall of earthly rulers or even Church leaders under the influence of Satan.

Then the dragon stood before the woman about to give birth, to devour her child when she gave birth. 

The dragon’s intention to devour the woman’s child signifies his attempt to thwart God’s plan of salvation through the Messiah, Jesus Christ.

She gave birth to a son, a male child, destined to rule all the nations with an iron rod. 

The child is described in royal terms. He is destined to universally shepherd (poimaínō) all of the nations with a rod of iron, an image of harsh punishment drawn from several Old Testament passages. For instance, in Psalm 2:8-9, God says to his anointed king: Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron.

This verse is often understood in Messianic terms, so the image of the iron rod would have made it clear that this child is the long-awaited Messiah-King.

Her child was caught up to God and his throne.

Upon his birth, the child is caught up to the throne of God and rescued from the threat of the dragon, demonstrating the ultimate triumph of good over evil.

The woman herself fled into the desert where she had a place prepared by God.

God protects the woman in the desert, the traditional Old Testament place of refuge for the afflicted.

Given that she just gave birth to the Messiah, this woman is clearly Mary.

Then I heard a loud voice in heaven say: “Now have salvation and power come, and the kingdom of our God and the authority of his Anointed One.”

The declaration of the arrival of salvation, power, and God’s kingdom points to a climactic moment in the divine plan where victory over evil is proclaimed.

The authority of the Messiah, Jesus Christ, is affirmed as the instrument through which this victory is achieved (“anointed one” in Greek = Christos).

By giving birth to the Messiah in the midst of a cosmic struggle, Mary has played a unique and extraordinary role in God’s plan for salvation.

2nd Reading – 1 Corinthians 15:20-27a

Brothers and sisters:
Christ has been raised from the dead,
the firstfruits of those who have fallen asleep.
For since death came through man,
the resurrection of the dead came also through man.
For just as in Adam all die,
so too in Christ shall all be brought to life,
but each one in proper order:
Christ the firstfruits;
then, at his coming, those who belong to Christ;
then comes the end,
when he hands over the Kingdom to his God and Father,
when he has destroyed every sovereignty
and every authority and power.
For he must reign until he has put all his enemies under his feet.
The last enemy to be destroyed is death,
for “he subjected everything under his feet.”

This passage from Paul’s first letter to the Corinthians provides a concise overview of the entire messianic and redemptive work of Christ. It’s a fitting selection for today’s feast because it highlights the promise of resurrection for all believers, a promise in which Mary enjoyed a privileged role.

It also calls to mind our ultimate hope, which is to share in Mary’s glorification.

Brothers and sisters: Christ has been raised from the dead, the firstfruits of those who have fallen asleep.

Paul begins by asserting the central Christian belief: the resurrection of Christ. (“Fallen asleep” is a euphemism for death.)

The firstfruits of a crop were believed to contain the most forceful expression of the life of the plant, and they stood as a promise of more yield to come. It is also a Jewish cultic term. The offering of the firstfruits to God was a symbolic dedication of the entire harvest.

As the firstfruits of the dead, the risen Christ is the most forceful expression of life after death, and his resurrection contains the promise of resurrection for all who are joined to him.

For since death came through man, the resurrection of the dead came also through man. 

Contrasting Adam and Christ is a favorite theme of Paul’s (Romans 5:12-21; 1 Corinthians 15:45-49).

Here, Paul contrasts Adam’s role in bringing sin and death to humanity with Christ’s role in bringing about resurrection and eternal life. Just as death entered through one man, Adam, so resurrection and life come through another man, Jesus Christ.

For just as in Adam all die, so too in Christ shall all be brought to life,

All humanity shares in Adam’s fallen nature and mortality. Similarly, all who belong to Christ will experience the new life of resurrection.

but each one in proper order: Christ the firstfruits; then, at his coming, those who belong to Christ; 

Paul introduces the concept of an ordered resurrection. Christ is the “firstfruits,” meaning the first to rise from the dead. Then at his final coming (parousía), those who are joined to Christ are raised.

On today’s feast, we call to mind that since Mary is most blessed, and since Mary is the preeminent disciple, we think of Mary as having preceded the rest of the human race in the promise of the resurrection: as Paul says, “each one in proper order.”

It is this belief that we celebrate today.

then comes the end, when he hands over the kingdom to his God and Father, when he has destroyed every sovereignty and every authority and power.

After the resurrection of believers, there will be a final phase marked by Christ’s victory over all opposing forces. The “end” (télos) refers to the culmination of God’s plan, when Christ will hand over the perfected kingdom to God the Father.

“What rule and power will Christ destroy? That of the angels? Of course not! That of the faithful? No. What rule is it then? That of the devils, about which He says that our struggle is not against flesh and blood but against the principalities, the powers and the forces of darkness in this present age.” [Saint John Chrysostom (392 AD), Homilies on the First Epistle to the Corinthians 39,6]

For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death, for “he subjected everything under his feet.”

Paul paints a vivid image of the risen Christ triumphing over death, using a depiction of victory that was common in the ancient Near East.

Death has been vanquished; Christ’s authority extends to every aspect of creation. He has been made Lord of the universe, in fulfillment of Psalm 110:1 and Psalm 8:7.

Gospel – Luke 1:39-56

Mary set out
and traveled to the hill country in haste
to a town of Judah,
where she entered the house of Zechariah
and greeted Elizabeth.
When Elizabeth heard Mary’s greeting,
the infant leaped in her womb,
and Elizabeth, filled with the Holy Spirit,
cried out in a loud voice and said,
“Blessed are you among women,
and blessed is the fruit of your womb.
And how does this happen to me,
that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears,
the infant in my womb leaped for joy.
Blessed are you who believed
that what was spoken to you by the Lord
would be fulfilled.”

And Mary said:

“My soul proclaims the greatness of the Lord;
my spirit rejoices in God my Savior
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed:
the Almighty has done great things for me
and holy is his Name.
He has mercy on those who fear him
in every generation.
He has shown the strength of his arm,
and has scattered the proud in their conceit.
He has cast down the mighty from their thrones,
and has lifted up the lowly.
He has filled the hungry with good things,
and the rich he has sent away empty.
He has come to the help of his servant Israel
for he has remembered his promise of mercy,
the promise he made to our fathers,
to Abraham and his children forever.”

Mary remained with her about three months
and then returned to her home.

Our gospel reading for today’s feast is Luke’s beautiful story of The Visitation, that is, Mary’s visit to Elizabeth after each has conceived a child. We also hear Mary’s famous hymn of praise known as the Magnificat.

Mary set out and traveled to the hill country in haste to a town of Judah, 

Just before this passage, Mary learned that her relative Elizabeth is miraculously pregnant in her old age (Luke 1:36-37). She promptly embarks on a journey to visit Elizabeth and share in her joy.

At that time, a journey from Nazareth into the hill country would have taken four days. Mary seems to have no regard for the difficulty this involves.

where she entered the house of Zechariah and greeted Elizabeth.

The Greek verb used for “greeted” (aspázomai) indicates that Mary’s greeting was a customary salutation, a gesture of respect and deference that a girl was expected to have for an older woman.

When Elizabeth heard Mary’s greeting, the infant leaped in her womb,

The effect of this greeting was profound. Upon hearing it, Elizabeth’s unborn child (John the Baptist) reacts by leaping in her womb.

This isn’t just a baby wriggling; the Greek verb skirtáō refers to a sudden, joyful movement or a leap of excitement.

Luke’s gospel is rich with symbolic connections that tie events to earlier parts of Scripture, and we see such a connection here. In Genesis 25:22, Esau and Jacob wrestled in Rebekah’s womb, a foreshadowing of the struggles in their future relationship. Similarly, John’s joyful leap in the presence of the unborn Christ foreshadows their unique connection, with John acting as the herald and forerunner to Jesus, preparing the way for his ministry.

and Elizabeth, filled with the Holy Spirit, cried out in a loud voice and said, 

Overwhelmed by the Holy Spirit, Elizabeth gains prophetic insight.

“Most blessed are you among women, and blessed is the fruit of your womb.

She first exalts Mary and then her child. She recognizes the blessedness they possess and she praises it.

The word translated as “blessed” is eulogéō, which means to extol or to speak well of. This indicates that Elizabeth isn’t giving them a blessing but rather recognizing the blessedness they already possess.

Many of us recognize this verse from the Hail Mary, a prayer in which we “rejoice with Mary at her dignity as Mother of God and praising the Lord, thanking him for having given us Jesus Christ through Mary” (Saint Pius X, Catechism, 333).

And how does this happen to me, that the mother of my Lord should come to me? For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy.

By the power of the Holy Spirit, Elizabeth not only knows without being told that Mary is pregnant, she also knows Mary’s unborn child is the holy Son of God (kýrios, “my Lord”). This is the first time in the gospels that anyone has referred to Jesus as Lord; it is the source of the blessedness Elizabeth has just alluded to.

Once more we find profound connections with other parts of Scripture:

• The verb used earlier for Elizabeth’s exclamation (“filled with the Holy Spirit, [she] cried out in a loud voice”) is anaphōneō, the same word used in the Septuagint to describe the Levite priests praising God before the Ark of the Covenant (1 Chronicles 15:16-28).
• Elizabeth’s words echo those of King David when the Ark of the Lord was brought to Jerusalem: “How can the ark of the Lord come to me?” (2 Samuel 6:9).
• John’s joyful leap in utero calls to mind how King David leaped with joy before the Ark of the Covenant, the symbol of God’s presence in the midst of his people (2 Samuel 6:14-15). This joy is the appropriate response to God’s fulfillment of his promises.
• The phrase “mother of my Lord” carries significant royal connotations. In the royal court language of the ancient Near East, “mother of my Lord” was a title of honor typically reserved for the queen-mother. By using this title for Mary, Elizabeth is recognizing her as the mother of the king-to-be and acknowledging her royal role as the queen-mother.

Saint Luke seems to be going out of his way to point out these parallels and present Mary as a new Ark of the Covenant.

Just as the Ark of the Covenant held the sacred tablets of the Law and the presence of God, Mary carried within her womb the Son of God, Jesus Christ. This parallel underscores Mary’s holiness and her unique role in salvation history.

Elizabeth’s words and John’s leaping both give witness to the incarnation: God has become a human being. Mary is the new ark.

“[John the Baptist] was sanctified by the Holy Spirit while yet he was carried in his mother’s womb. … John alone, while carried in the womb, leaped for joy; and though he saw not with the eyes of the flesh, he recognized the Master by the Spirit.” [Saint Cyril of Jerusalem (350 AD), Catechetical Lectures 3,6]

Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.”

Elizabeth concludes with a macarism, or beatitude. Mary is called blessed (makários) for having believed what had been spoken to her by the Lord, a reference to The Annunciation.

Jesus will later assert that openness to God’s word lies at the root of holiness when he responds to the woman who calls out, “ ‘Blessed is the womb that carried you and the breasts at which you nursed.’ Jesus replied, ‘Rather, blessed are those who hear the word of God and observe it’” (Luke 11:27-28).

We honor Mary not only because she is Jesus’ mother but also because she embraced God’s word and observed it. That is why she is most blessed.

And Mary said:

After receiving this extraordinary greeting from Elizabeth, Mary proclaims the hymn of praise that we often refer to as The Magnificat (named for the prayer’s first word in Latin).

During her long journey to Elizabeth’s village, Mary had plenty of time to reflect on her profound vocation to serve as the mother of the world’s Savior. She probably pondered over and over again the words Gabriel spoke to her.

The Magnificat gives us a beautiful insight into her emotional and spiritual state at this most critical time.

“My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior. For he has looked upon his handmaid’s lowliness; behold, from now on will all ages call me blessed.

Mary’s hymn of praise is a poetic expression of gratitude and joy. It echoes the themes of victory and exaltation found in the hymns of Miriam (Exodus 15:1-18), Hannah (1 Samuel 2:1-10), and Judith (Judith 16:1-17).

Mary glorifies God, acknowledging the incredible privilege and blessing of being chosen as the mother of the Savior. She contrasts her lowliness with the might of God, for whom nothing is impossible.

Mary is clearly a woman of deep faith who has a personal relationship with God.

The Mighty One has done great things for me, and holy is his name. 

Mary humbly stands in awe before the fact that God has chosen her for this tremendous role in salvation history.

His mercy is from age to age to those who fear him.

Mary reflects on the enduring nature of God’s mercy, which he extends to those who fear him, generation after generation.

This challenges the prevalent belief of the time that salvation was often limited to a select few.

He has shown might with his arm, dispersed the arrogant of mind and heart. He has thrown down the rulers from their thrones but lifted up the lowly. The hungry he has filled with good things; the rich he has sent away empty.

Turning toward a broader perspective of God’s actions for all people, Mary describes how God has always had a preference for the humble. Her experience is not an isolated event, but part of a grand narrative of God’s mercy and intervention for all of humanity.

The image of God “showing might with His arm” originates from the Old Testament and describes God’s active and powerful intervention on behalf of his people. In biblical imagery, the arm symbolizes strength, power, and action.

We must remember just how counter-cultural Mary’s statements were:

• Mary’s praise of God’s “bringing down the powerful from their thrones” and “filling the hungry with good things” is a revolutionary message of social and economic justice.
• The emphasis on God’s concern for the poor and downtrodden represented a radical shift in religious thought, highlighting God’s preference for those often ignored by the powerful.
• The exaltation of the humble and the humbling of the exalted challenged the prevailing notions of honor and status, foreshadowing Jesus’ teachings on humility and service.
• In a society under Roman occupation, the idea of God scattering the proud and bringing down rulers was extremely bold and provocative.
• As a young woman, Mary’s central role in salvation history challenged the traditional perceptions of women, underscoring the new era being ushered in by Christ.

He has helped Israel his servant, remembering his mercy, according to his promise to our fathers, to Abraham and to his descendants forever.”

The blessings bestowed upon Mary extend beyond her individual experience; they represent the fulfillment of God’s enduring promises to the entire nation of Israel. These promises, articulated to patriarchs such as Adam (Genesis 3:15), Abraham (Genesis 22:18), and David (2 Samuel 7:12), foretold God’s merciful plan for humanity.

God, in keeping with his covenant promise, has always taken special care of his chosen people — and now does them the greatest honor of all by himself becoming a Jew.

Overall, the Magnificat captures the essence of Jesus’ teachings, which challenge the established order, uplift the marginalized, and emphasize God’s transformative love.

Mary remained with her about three months and then returned to her home.

The two women remain together for three months. Note that Elizabeth readily accepts help from Mary while submitting to the fact that her child will be of lesser stature. There is only love between them.

Connections and Themes

The Celestial Woman.  Throughout the centuries, Mary has been portrayed in countless ways, often reflecting the cultural context of her devotees. At times, she’s seen as a humble peasant girl, other times she is depicted as a heavenly queen robed in gold. Probably the most familiar image of Mary is as a mother cradling her child.

However, the most striking and awe-inspiring portrayal of Mary emerges from today’s reading from Revelation, a depiction that finds its roots in the cosmic significance of Jesus himself. This cosmic vision places Mary in the heavens at the outset of God’s plan of redemption, which is fitting for a celebration that underscores Mary’s return to heaven after fulfilling her integral role in that divine plan.

A prophetic voice.  The gospel reading for this feast presents a very different image of Mary. Here, she is a humble peasant woman, driven by the intent to serve another. Yet beneath this unassuming facade lies a message of profound prophetic challenge: The structures of privilege and prejudice are slated for upheaval. Those marginalized and in need will encounter the boundless goodness of God.

Mary did not lay claim to the accomplishment of such monumental deeds; instead, it would be her child who would carry them out. Once more, we witness the interconnected greatness of Mary and the Son of God she bore. He stood as the firstfruits of salvation, the victor who secured the kingdom. Mary’s role in this triumph was to bring him into the world, nurturing his growth and maturity.

Mary’s Assumption. Mary is foremost among those who belong to Jesus, which is the reason for her being assumed into heaven — a complete transition of her entire being, body and soul, into the splendor of the divine realm. This event speaks to the ultimate triumph of goodness and love and highlights the efficacy of God’s grace when met with human cooperation.

Mary’s life epitomizes the paradox of Christianity that is embodied by all saints: overwhelming joy at her great privilege juxtaposed with a sword that pierces her heart (Luke 2:34-35).