Did Mary Die or Go to Sleep?

The Dormition and Assumption of the Virgin Mary: A Historical and Theological Overview

The question of whether the Virgin Mary died or was assumed into heaven without dying has been a subject of theological debate for centuries. The Catholic Church celebrates the Assumption of Mary on August 15th, a dogma which states that Mary, the mother of Jesus, was taken up body and soul into heavenly glory. However, the details of whether she died or "fell asleep" before this Assumption are not definitively stated in Catholic doctrine.

The term "Dormition" is commonly used in Eastern Christianity and is derived from the Latin "dormire," meaning "to sleep." This term suggests a peaceful end to Mary's earthly life, akin to falling asleep, before being assumed into heaven. The Dormition is celebrated in the Eastern Orthodox Church and is associated with various traditions and texts that describe Mary's passing as a transition to eternal life without the experience of corruption that typically follows death.

Pope Pius XII, in the Apostolic Constitution Munificentissimus Deus (1950), declared the Assumption of Mary as a dogma of the Catholic Church. He stated that "the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory." Notably, the wording does not specify whether Mary died or not, leaving the matter open to interpretation.

Theological perspectives vary on this issue. Some theologians, drawing on the tradition of the Immaculate Conception, argue that Mary was preserved from the corruption of death and was assumed directly into heaven. Others maintain that she did indeed die, in a manner similar to all humans, but was then assumed body and soul into heaven, reflecting the belief that she shared in the Resurrection of Christ in a unique way.

Church Fathers, such as John Damascene, have written homilies on the Dormition and Assumption of Mary, often describing her passing as a "falling asleep" and her subsequent glorification in heaven. These writings, while not considered dogmatic, reflect the piety and beliefs of early Christians regarding Mary's end of life.  Pope Saint John Paul II had this to say during a Papal Audience:

POPE JOHN PAUL II

GENERAL AUDIENCE

Wednesday, 25 June 1997

 

Mary and the human drama of death

1. Concerning the end of Mary’s earthly life, the Council uses the terms of the Bull defining the dogma of the Assumption and states: “The Immaculate Virgin, preserved free from all stain of original sin, was taken up body and soul into heavenly glory, when her earthly life was over” (Lumen gentium, n. 59). With this formula, the Dogmatic Constitution Lumen gentium, following my Venerable Predecessor Pius XII, made no pronouncement on the question of Mary’s death. Nevertheless, Pius XII did not intend to deny the fact of her death, but merely did not judge it opportune to affirm solemnly the death of the Mother of God as a truth to be accepted by all believers.

Some theologians have in fact maintained that the Blessed Virgin did not die and and was immediately raised from earthly life to heavenly glory. However, this opinion was unknown until the 17th century, whereas a common tradition actually exists which sees Mary's death as her entry into heavenly glory.

2. Could Mary of Nazareth have experienced the drama of death in her own flesh? Reflecting on Mary’s destiny and her relationship with her divine Son, it seems legitimate to answer in the affirmative: since Christ died, it would be difficult to maintain the contrary for his Mother.

The Fathers of the Church, who had no doubts in this regard, reasoned along these lines. One need only quote St Jacob of Sarug (†521), who wrote that when the time came for Mary “to walk on the way of all generations”, the way, that is, of death, “the group of the Twelve Apostles” gathered to bury “the virginal body of the Blessed One” (Discourse on the burial of the Holy Mother of God, 87-99 in C. Vona, Lateranum 19 [1953], 188). St Modestus of Jerusalem (†634), after a lengthy discussion of “the most blessed dormition of the most glorious Mother of God”, ends his eulogy by exalting the miraculous intervention of Christ who “raised her from the tomb”, to take her up with him in glory (Enc. in dormitionem Deiparae semperque Virginis Mariae, nn. 7 and 14: PG 86 bis, 3293; 3311). St John Damascene (†704) for his part asks: “Why is it that she who in giving birth surpassed all the limits of nature should now bend to its laws, and her immaculate body be subjected to death?”. And he answers: “To be clothed in immortality, it is of course necessary that the mortal part be shed, since even the master of nature did not refuse the experience of death. Indeed, he died according to the flesh and by dying destroyed death; on corruption he bestowed incorruption and made death the source of resurrection” (Panegyric on the Dormition of the Mother of God, n. 10: SC 80, 107).

3. It is true that in Revelation death is presented as a punishment for sin. However, the fact that the Church proclaims Mary free from original sin by a unique divine privilege does not lead to the conclusion that she also received physical immortality. The Mother is not superior to the Son who underwent death, giving it a new meaning and changing it into a means of salvation.

Involved in Christ’s redemptive work and associated in his saving sacrifice, Mary was able to share in his suffering and death for the sake of humanity’s Redemption. What Severus of Antioch says about Christ also applies to her: “Without a preliminary death, how could the Resurrection have taken place?” (Antijulianistica, Beirut 1931, 194f.). To share in Christ’s Resurrection, Mary had first to share in his death.

4. The New Testament provides no information on the circumstances of Mary’s death. This silence leads one to suppose that it happened naturally, with no detail particularly worthy of mention. If this were not the case, how could the information about it have remained hidden from her contemporaries and not have been passed down to us in some way?

As to the cause of Mary’s death, the opinions that wish to exclude her from death by natural causes seem groundless. It is more important to look for the Blessed Virgin’s spiritual attitude at the moment of her departure from this world. In this regard, St Francis de Sales maintains that Mary’s death was due to a transport of love. He speaks of a dying “in love, from love and through love”, going so far as to say that the Mother of God died of love for her Son Jesus (Treatise on the Love of God, bk. 7, ch. XIII-XIV).

Whatever from the physical point of view was the organic, biological cause of the end of her bodily life, it can be said that for Mary the passage from this life to the next was the full development of grace in glory, so that no death can ever be so fittingly described as a “dormition” as hers.

5. In some of the writings of the Church Fathers we find Jesus himself described as coming to take his Mother at the time of her death to bring her into heavenly glory. In this way they present the death of Mary as an event of love which conducted her to her divine Son to share his immortal life. At the end of her earthly life, she must have experienced, like Paul and more strongly, the desire to be freed from her body in order to be with Christ for ever (cf. Phil 1:23).

The experience of death personally enriched the Blessed Virgin: by undergoing mankind’s common destiny, she can more effectively exercise her spiritual motherhood towards those approaching the last moment of their life.  

25. Juni 1997 | John Paul II (vatican.va) 

Pope Francis, in his Angelus addresses, has spoken of Mary's journey to heaven, emphasizing her role as a model of faith and discipleship, leading the faithful toward eternal life with her Son, Jesus Christ. His reflections often focus on the spiritual significance of Mary's Assumption rather than the physical details of her departure from this world.

The Significance of Mary's Assumption in Christian Theology

The Assumption of the Virgin Mary into Heaven is a profound event in Christian theology, symbolizing the deep connection between human existence and divine destiny. This belief holds that Mary, the mother of Jesus Christ, was assumed body and soul into heavenly glory at the end of her earthly life. The significance of this event is multifaceted, touching on doctrinal, spiritual, and ecclesial dimensions.

Doctrinally, the Assumption is significant because it affirms the Catholic Church's teaching about the dignity and destiny of the human person. It is a declaration of the belief that humans are called to a destiny beyond death. The Assumption of Mary is seen as a foretaste of the resurrection that awaits all who are united with Christ. It is a sign of hope and a promise of what is to come for all faithful Christians.

Spiritually, Mary's Assumption is a source of comfort and inspiration for believers. It is a testament to the belief that life does not end with death but is transformed and fulfilled in the presence of God. Mary's journey to heaven is seen as an example of perfect discipleship, as she is believed to have lived a life fully aligned with God's will. Her Assumption is thus a model for all Christians to aspire to, a life of holiness and complete trust in God's promises.

Ecclesially, the celebration of the Assumption fosters unity and devotion among the faithful. It is a feast that brings together Christians from various traditions to honor Mary, who is venerated as the Mother of the Church. The Assumption also has ecumenical importance, as it is a Marian doctrine that is shared, albeit with different theological nuances, among several Christian denominations.

The Assumption of Mary also has a significant place in the liturgical life of the Church. It is a solemnity that is celebrated with great joy and reverence, often accompanied by processions, special prayers, and the veneration of Marian icons and statues. The liturgical celebration of the Assumption serves as a reminder of the Church's eschatological hope and the ultimate triumph of God's love over death.

In summary, the Assumption of Mary is a cornerstone of Christian faith that speaks to the heart of the Church's belief in the resurrection and the life to come. It is a celebration of Mary's unique role in salvation history and her ongoing presence in the life of the Church. The Assumption stands as a beacon of hope, affirming the dignity of the human person and the promise of eternal life with God.

In summary, the Catholic tradition holds the Assumption of Mary as a core belief, celebrating her unique role in salvation history and her entrance into heavenly glory. The specifics of whether she died or "fell asleep" remain a matter of theological reflection, with various popes, theologians, and Church Fathers contributing to a rich tapestry of thought on this sacred mystery. The diversity of views underscores the depth and complexity of Marian doctrine and its significance for the faithful.