Defending the Assumption

[Tomster]

Yes, exactly - it is circular reasoning at its most ridiculous

Sacred Tradition is all well and good as long as you can show that the tradition dates back to the time of the events in question and is well attested, otherwise it is just as likely to be a pious fiction or legendary tradition

The Assumption of the Blessed Virgin Mary was her passage, soul and body, from earth to life in heaven. Being immune from original sin, she was not subject to death, which is a penalty of that sin. For that reason some writers (Epiphanius in the fourth century) doubted, and others (Palestinian tradition) denied, the death of the Blessed Virgin. But Tradition, in prevalent part, teaches that Mary died in “fact”, although she did not incur the “debt” of death. Thus, St. Augustine, St. Modestus of Jerusalem, St. John Damascene, and others were of that opinion; thus also the liturgy (Gregorian Sacramentary, Mass of the Assumption) which introduced the feast under the titles: “Dormitio” (Sleeping), “Depositio” (Depositing or Burial), and "Pausatio (or Pausation) - all terms relating to death. It was fitting that Mary should die, when even the Son of God had died. But Mary’s death, if it took place, was a death without corruption, an ineffable passing.

Abundant liturgical documentation, dating at least from the sixth century, attests the explicit faith of the Church in the corporeal assumption of the Virgin Mary into heaven by God’s power:

1. Emperor Maurice (582 - 602) fixed the feast (which already existed) on August 15th.
2. There are five testimonies in the Mozarabic Missal (seventh century).
3. Gothic-Gallican Missal (seventh century) and the “Sacramentarium Gregorianum”.

As regards the doctrine of the Assumption we have the writings of St. Gregory of Tours (sixth century), St. Modestus of Jerusalem (seventh century), St. Andrew of Crete, St. Germain of Constantinople, and St. John Damascene (eighth century); nor are traces and indications lacking in earlier Fathers (Timothy of Jerusalem and Gregory of Nyssa). In the Scholastic epoch, the theologians (e.g., St. Thomas) treat the Assumption as an indisputable truth.

After Vatican Council I the definability of this truth, as a dogma of faith, had been increasingly emphasized by the theologians and the opportuneness of the definition had been widely debated. Pope Pius XII authoritatively settled the question by defining this dogma ex cathedra in strikingly similar circumstances to those in which his predecessor Pope Pius IX defined the twin dogma of the Immaculate Conception, likewise implicitly contained in the same fundamental truth of the divine maternity.

To gain a better understanding of this dogma I suggest you review the initial Marian dogma, that issued by the Council of Ephesus, infallibly declaring her to be the Mother of God.

Hope this helps. :tiphat:

 

[GraceSofia]

Ok, so despite what the canons say - Holy Thursday & Good Friday are days of obligation?

The key is to understand that The Triduum is one liturgical event. The Lord’s Supper (Thursday) has no dismissal, no final blessing, and we leave in silence.
Then The Commemoration of the Lord’s Passion on Good Friday has no beginning and no final rites (it is also technically not a Mass). The Easter Vigil does not begin with the sign of the Cross.

I suppose it is a matter that goes beyond obligation. All the faithful that can attend, do so-- out of love for Our Lord.
Ash Wednesday is not a day of obligation, either, yet people go if they can and this is always a well-attended Mass. Good Friday at my parish is overflowing into the street.
I have read that Holy Thursday and Good Friday are not HDOs because they are one-off Masses (only one in the parish, no Vigil Masses) and in Protestantised and secularised countries, people have to work so it would be a burden to make them HDOs. (In most of Europe, they are holidays anyway). Also, these three days are NOT festive “feasts,” they are penitential days.

It’s interesting if you look at this table of liturgical days to see the ranking of*** importance ***: The Easter Triduum is THE major importance; second come Christmas, Epiphany, Ascension, and Pentecost, Sundays of Advent, Lent, and the Easter season, and Ash Wednesday. The Solemnities of the Blessed Virgin Mary, which you were concerned about, take third place, after even the weekdays of Holy Week from Monday to Thursday inclusive and days within the octave of Easter. Have no fear. The Church well knows that the Blessed Mother is important ***because of ***her Son.

catholicliturgy.com/index.cfm/FuseAction/documentText/Index/2/SubIndex/38/ContentIndex/104/Start/97

And now I think I will say good-bye and leave this thread as we have come a long way from the OP, which was a request for help defending The Assumption, and the OP seems to have abandoned the thread some time ago.