De assumtione beatae Mariae virginis
The Passing of the Blessed Virgin
The Virgin Mary receives news of her impending death from an angel and the Apostles are miraculously gathered to her side.
The story of the Assumption of the blessed Virgin Mary is told in an apocryphal book attributed to John the Evangelist. For while the Apostles were going out to various regions of the world for the grace of preaching, the blessed Virgin is said to have remained in a house near Mount Zion, and as long as she lived, she visited with devout care all the places of her Son—namely, the sites of his baptism, fasting, prayer, passion, burial, resurrection, and ascension; and according to what Epiphanius says, she outlived the ascension of her Son by twenty-four years. The account states that the blessed Virgin was fourteen when she conceived Christ, gave birth to him at fifteen, lived with him for thirty-three years, and survived him by twenty-four years; by this calculation, she was seventy-two when she died. It seems probable, however, as is read elsewhere, that she outlived her Son by twelve years and was thus sixty years old when she was assumed, since the Apostles preached for that same number of years in Judea and the surrounding regions, as ecclesiastical history relates. One day, therefore, while the heart of the Virgin was being vehemently ignited with longing for her Son, her burning spirit was moved and stirred to an outward abundance of tears; and because she could not calmly bear the loss of her Son's presence for that time, behold, an angel stood before her with a great light and greeted her reverently, as the mother of his Lord. "Hail," he said, "blessed Mary, you who receive the blessing of Him who has sent salvation to Jacob." “Behold, I have brought you a palm branch from paradise, my Lady, which you should command to be carried before your bier when you are taken from the body on the third day, for your Son awaits you, his revered mother.” Mary answered him, “If I have found grace in your eyes, I beg you to deign to reveal your name to me; but I ask this more urgently: that my sons and brothers, the Apostles, be gathered together to me, so that before I die I may see them with my bodily eyes, be able to be buried by them, and in their presence render my spirit to God.” I ask and beg this again: when my soul leaves my body, may it not see any terrifying spirit, and may no power of Satan confront me. The angel replied, "Lady, why do you want to know my name, when it is wonderful and great?" But look, everyone is coming to you! The apostles will arrive today and gather together; they'll provide you with a noble funeral, and you'll breathe your last in their presence. For He who once suddenly brought the prophet from Judea to Babylon by his hair can surely bring the apostles to you in a moment. But why do you fear seeing the evil spirit, when you've completely crushed his head and stripped him of his power and authority? Still, let your will be done, so that you don't see them. Having said this, the angel ascended into the heavens with a great light; the palm branch shone with an extraordinary brightness and was indeed like a green branch, but its leaves glowed like the morning star. It happened that while John was preaching in Ephesus, the sky suddenly thundered, and a white cloud caught him up and placed him before Mary's doors; he knocked, entered the inner room, and reverently greeted the Virgin as one virgin to another. When the blessed Mary saw him, she was struck with great wonder and couldn't hold back her tears for joy, and she said, "My son John, remember the words of your Master, by which He entrusted me to you as a mother and you to me as a son." "Look, I have been called by the Lord and am paying the debt of human nature, and I entrust my body to your careful watch. I have heard that the Jews have made a plan, saying: 'Let us wait, brothers, until she who carried Jesus dies, and we will immediately seize her body and throw it into the fire to be burned.'" "You, therefore, must have this palm carried before my bier when you lead my body to the tomb." John said, "Oh, if only all the apostles, my brothers, were here, so that we could properly prepare your funeral rites and offer worthy praises." While he was saying this, all the apostles were caught up by clouds from the places where they were preaching and were set down before Mary's door; seeing themselves gathered there together, they wondered, saying, "Why has the Lord gathered us here?" John then went out to them and told them that the Lady was about to depart from the body, and he added, "Watch, brothers, that no one weeps for her when she dies, so that the people, seeing this, aren't disturbed and say, 'Look how these men fear death, even though they preach resurrection to others.'" Dionysius, a disciple of the apostle Paul, asserts this same thing in his book On the Divine Names: that the apostles gathered at the Virgin's passing and were all present, and each one delivered a sermon in praise of Christ and the Virgin.
The Funeral Rites and Celestial Reception
The Apostles celebrate the funeral rites of Mary, followed by her soul being received into heaven by Christ.
He speaks thus, addressing Hierotheus: "As you yourself know, when we and many of our holy brothers had gathered to see the body of the Prince of Life—the one who received God—there were also present the brother of God, James, and Peter, and that summit and most perfect of theologians, Paul." Afterward, it seemed right that all the Hierarchs should offer praise to the goodness of the infinite power of the divine nature, each according to his own capacity. That is what Dionysius says. When blessed Mary saw that all the apostles had gathered, she blessed the Lord and sat down in their midst, while lamps and candles burned. Around the third hour of the night, Jesus arrived with the orders of angels, the companies of patriarchs, the ranks of martyrs, the lines of confessors, and the choirs of virgins; they were arranged before the throne of the Virgin, and sweet songs were sung. The details of the funeral rites held there are described in the book mentioned earlier, which is attributed to John. For Jesus himself began, saying, "Come, my chosen one, and I will place you on my throne, because I have desired your beauty." And she replied, "My heart is ready, Lord, my heart is ready." Then all who had come with Jesus sang out sweetly, "This is she who knew no marriage bed in sin; she will have fruit in the refreshing of holy souls." But on that day she sang, "All generations will call me blessed, because he who is mighty has done great things for me, and holy is his name." Then the cantor intoned for everyone, saying more excellently, "Come from Lebanon, my bride, come from Lebanon, you will be crowned." And she replied, "Behold, I come, for in the scroll of the book it is written of me that I should do your will, O God, for my spirit has rejoiced in you, God my Savior." And so Mary's soul departed from her body and flew into the arms of her Son; and she was as free from the pain of the flesh as she had been alien to corruption. The Lord said to the apostles, "Carry the body of the virgin mother into the valley of Josaphat and lay it in the new tomb that you will find there, and wait for me there for three days until I return to you." Immediately, rose-colored flowers of roses—that is, the company of martyrs—and lilies of the valley—that is, the ranks of angels, confessors, and virgins—surrounded her. The apostles followed her, calling out, "Most prudent Virgin, where are you going?" "Keep us in your memory, O Lady." Then the group that had stayed behind, hearing the sound of those ascending, were amazed and hurried to meet them. Seeing their King carrying the soul of the woman in his own arms, and seeing her leaning upon him, they were struck with awe and began to cry out, "Who is this, coming up from the desert, flowing with delights, leaning upon her Beloved?" Those accompanying her answered, "She is beautiful among the daughters of Jerusalem, just as you have seen her, full of charity and love." And so she was received into heaven with joy and placed at the right hand of her Son on the throne of glory; the apostles saw that her soul was of such brightness that no mortal tongue could describe it. Three virgins who were there had stripped her body for the sake of washing it, and immediately her body shone with such brightness that it could be touched for washing, but could not be looked upon; this light shone there until the body had been washed by the virgins. The apostles then reverently took up her body and placed it on a bier, and John said to Peter, "Peter, you must carry this palm before the bier, because the Lord has chosen you over us and ordained you as shepherd and prince of his sheep." Peter replied, "It is more fitting for you to carry it, since you were chosen by the Lord as a virgin, and it is right that a virgin should carry the palm of a virgin." "You deserved to rest upon the Lord's breast, and from that source you drank more deeply of the streams of wisdom and grace than the others; it seems just that you, who received more of a gift from the Son, should offer more honor to the Virgin." “You, therefore, must carry this palm of light to the funeral rites of holiness, since you have been refreshed by the cup of light from the fountain of eternal brightness; I, however, will carry the holy body with the bier, and our other brothers surrounding the bier shall offer praises to God.” Paul, however, said to him, "And I, who am the least of you all, will carry it with you." Peter and Paul then lifted the bier, and Peter began to sing and say, “Israel went out of Egypt, alleluia.” The other apostles followed with sweet singing, but the Lord covered the bier and the apostles with a cloud, so that they were not seen, but only their voices were heard. Angels also joined the apostles, singing with them and filling the whole earth with a sound of wondrous sweetness. Everyone, stirred by such sweet sound and melody, hurried out of the city and began to ask diligently what this was. Then someone appeared who said, “The disciples of Jesus are carrying the dead Mary, and they are singing this melody you hear around her.” Then they ran to arms and urged one another on, saying, “Come, let us kill all the disciples and burn with fire that body which carried that deceiver.” The chief priest, however, seeing this, was stunned and, filled with rage, said, “Look at the tabernacle of her who troubled us and our people, and what glory she is now receiving!” Saying this, he reached out his hands toward the bed, wanting to overturn it and cast it to the ground. Then both his hands suddenly withered and stuck to the bier, so that he hung from it by his hands, and, tormented by extreme agony, he wailed lamentably, while the rest of the people were struck with blindness by the angels who were in the clouds. But the chief priest cried out, "Saint Peter, don't despise me in this trouble. I beg you, pray for me to the Lord. You must remember how I once stood by you and defended you when the servant girl at the gate was accusing you." Peter replied, "We are occupied with the service of our Lady and cannot attend to your healing. However, if you believe in our Lord Jesus Christ and in her who bore and carried him, I hope you'll immediately receive the gift of health." He answered, "I believe that the Lord Jesus is the true Son of God and that this is his most holy mother." Immediately his hands were released from the bier, though a dryness remained in his arms and the intense pain had not gone away. Peter said to him, "Kiss the bier and say, 'I believe in the Lord Jesus Christ, whom she carried in her womb and who remained a virgin after birth.'" When he had done this, he was immediately restored to his former health. Peter then said to him, "Take this palm from the hand of our brother John and place it over the blinded people; whoever wishes to believe will receive their sight, but whoever refuses to believe will never be able to see." The apostles carried Mary, placed her in the tomb, and sat down beside it, just as the Lord had commanded. On the third day, Jesus came with a multitude of angels and greeted them, saying, "Peace be with you." They answered, "Glory to you, O God, who alone perform great wonders." The Lord said to the apostles, "What grace and honor do you think I should now bestow upon my mother?" They replied, "It seems just to your servants, Lord, that just as you, having conquered death, reign forever, so you should resurrect the body of your mother, Jesus, and place her at your right hand for eternity." At his assent, the archangel Michael immediately appeared and presented Mary's soul before the Lord.
The Assumption of Body and Soul
Mary is assumed into heaven in both body and soul, a truth confirmed by visions and the pious belief of the Church.
Then the Savior spoke, saying: "Rise, my beloved, my dove, tabernacle of glory, vessel of life, heavenly temple; so that, just as you felt no stain of sin through the act of conception, you may suffer no decay of the body in the tomb." Immediately, her soul approached Mary's little body, and it came forth from the tomb glorious, and thus it was assumed into the heavenly bridal chamber, with a multitude of angels accompanying her. Thomas, however, was away, and when he returned, he refused to believe; but suddenly he received the girdle that had bound her body, untouched by the air, so that he might understand she had been assumed in her entirety. Yet this whole account is apocryphal, regarding which Jerome, in a letter or sermon to Paula and Eustochium, says: "That book should certainly be considered truly apocryphal, except for those things worthy of faith which seem to have been approved by the saints—of which there are nine: namely, that a full consolation was promised and shown to the Virgin; the gathering of all the apostles; her passing without pain; the preparation for her burial in the Valley of Jehoshaphat; the funeral devotion; the meeting with Christ and the entire heavenly court; the persecution by the Jews; the flashing of miracles in every appropriate case; and her assumption in both soul and body." Furthermore, many other things are included there more for the sake of fiction than truth—such as the claim that Thomas was absent and, upon arriving, doubted—and similar details, which are self-evidently things to be discarded rather than asserted. However, her garments are said to have remained in the tomb for the consolation of the faithful, and a miracle is narrated to have occurred through a certain part of those garments. When the Duke of the Normans besieged the city of Chartres, the bishop placed the tunic of the Blessed Mary, which was kept there, upon a spear like a banner. He went out securely against the enemies with the people following; immediately, the entire hostile army was struck with madness and blindness, and they stood there, trembling in heart and completely stupefied in mind. Seeing this, those from the city attributed it to divine judgment and fiercely slaughtered the enemies—which is proven to have been highly displeasing to the Blessed Mary from the fact that the tunic immediately disappeared, and the enemy immediately regained their sight. In the revelations of Saint Elizabeth, it is recorded that while she was once caught up in the spirit, she saw in a remote place a tomb surrounded by light, with the appearance of a woman within it. A multitude of angels stood around it, and after a little while she was snatched from the tomb and raised on high with that multitude of bystanders. Behold, a man from the heavens, admirable and glorious, came to meet her, carrying a banner of the cross in his right hand, and with him were infinite thousands of angels; and thus, receiving her joyfully, they led her into the heavens with great harmony. A short time later, Elizabeth asked the angel she often spoke with about the vision mentioned earlier, and he replied, "It was shown to you in this vision how our Lady was assumed into heaven, both in body and in spirit." She also says in those same revelations that it was revealed to her that she was assumed in body forty days after she passed away. For the blessed Mary, speaking with her, said, "I survived after the Lord's ascension for as many days as there are between the day of the ascension and the day of my assumption; all the apostles were present at my falling asleep and reverently laid my body to rest, but forty..." ...days later, I rose again." When Elizabeth asked her whether she should reveal or conceal this, she said, "It is not to be revealed to the carnal and the incredulous, nor is it to be hidden from the devout and the faithful." It should be noted, therefore, that the glorious Virgin Mary was assumed and exalted in an integral, honorable, joyful, and excellent way; for she was assumed entirely in soul and body, just as the Church piously believes. Many of the saints not only assert this, but also strive to prove it with many arguments. For Bernard's argument is that God has preciously exalted the bodies of the saints—for instance, he rendered the bodies of Peter and James gloriously venerable and exalted them with such wondrous honor that a place appropriate for their veneration is assigned to them, and the whole world hastens to them. If, therefore, Mary's body were said to be on earth and yet were not frequented by the devout visitation of the faithful, and if no place of honor were assigned to it, Christ would surely seem to have despised the honor of his mother's body, even though he so honors the bodies of other saints on earth; Jerome also says that on the eighteenth day before the Kalends... ...of September, Mary ascended to the heavens; but as for what he says about Mary's bodily assumption, the Church chooses to piously doubt rather than to define anything rashly.
Theological Arguments for the Assumption
The author presents various theological arguments from saints like Augustine and Jerome to defend the bodily Assumption of Mary.
He proves that this is to be believed in the following way. If some say that the resurrection of those who rose with Christ is already complete, and if others believe that John, the guardian of the Virgin, also rejoices with Christ in a glorified body, why shouldn't this be believed even more of the Mother of the Savior? For He who said, "Honor your father and mother," and "I have not come to abolish the law, but to fulfill it," surely honored His own Mother above all others; and we have no doubt that this was done in the case of the blessed Mary. Augustine, however, not only affirms this but also proves it with three arguments. The first is the unity of the flesh of Christ and the Virgin. He puts it this way: "Decay and the worm are the disgrace of the human condition; since Jesus is free from this disgrace, the nature of Mary, from which it is proven that Jesus took His own, is exempted." The second argument is the dignity of her body, regarding which he says: "It is fitting that the throne of God, the bridal chamber of the Lord, and the tabernacle of Christ should be where He Himself is; it is more fitting that such a precious treasure be kept in heaven than on earth." The third is the perfect integrity of her virginal flesh. He puts it this way: 'Rejoice, Mary, with joy beyond words, in body and soul, in Christ your own Son, with your own Son, through your own Son; for the misery of corruption ought not to follow you, since no corruption of integrity followed you in giving birth to such a Son, so that it might be.' Always incorrupt, bathed in such great grace, may she live in integrity—she who gave birth to the whole and perfect life of all. May she be with Him whom she carried in her womb; may she be near Him—she who gave birth to, cherished, and nourished Him—Mary, Mother of God, God’s minister and servant. Regarding her, because I don't dare to think otherwise, I don't presume to say anything else. On this point, that noble poet says: 'The child-bearing Virgin climbs to the heavens; the little branch of Jesse, not without her body, but without time, strives to be present.' Secondly, joyfully. Gerard, bishop and martyr, says of this in his homilies: 'Today the heavens joyfully received the blessed Virgin: the angels rejoicing, the archangels exulting, the thrones praising, the dominations chanting, the principalities harmonizing, the powers playing the lyre, the cherubim and seraphim singing hymns, and leading her to the high tribunal of the divine majesty.' Thirdly, honorably, because Jesus himself and the whole army of the heavenly militia came to meet her. Whence Jerome: 'Who could ever think it sufficient—how gloriously the Queen of the world proceeded today, with what devotion she was moved, how great a multitude of heavenly legions came out to meet her, with what songs she was led to the throne, with what a peaceful look, with what a serene face, with what divine embraces she was received by her Son and exalted above every creature.' The same author: 'Today we must believe that the militia of heaven came out festively to meet the Mother of God, surrounded her with immense light, and led her with praises and spiritual songs all the way to the throne of God; the heavenly Jerusalem militia also exulted then with unspeakable joy, and jubilated with such unspeakable security and every congratulation.' Since this feast, which returns to us annually today, has become a continuous one for all of them, it is also believed that the Savior himself came out in his own festive glory and with joy placed her with him on the throne. He also would have failed to fulfill what He Himself commanded in the Law: 'Honor your father and your mother.' That is what Jerome says. Fourth, excellently. Jerome says: 'This is the day on which the undefiled Mother and Virgin ascended to the heights of the throne and, exalted after Christ, sat down in glory upon the royal seat.' How she was exalted and honored in heavenly glory, the blessed Gerard shows in his homilies, saying: 'The Lord Jesus Christ alone can magnify her, as He has done, so that she might continually receive praise and honor from the Majesty Himself, surrounded by angelic choirs, walled about by archangelic hosts, possessed on every side by the jubilation of the Thrones, encircled by the dances of the Dominations, hemmed in by the service of the Principalities, embraced by the applause of the Powers, ringed by the honors of the Virtues, stood about by the hymn-singing of the Cherubim, and possessed on all sides by the ineffable songs of the Seraphim.' The most ineffable Trinity itself also applauds her with eternal joy and, through its grace overflowing in her entirely, makes all things attend to her. The most splendid order of Apostles extols her with ineffable praise; the multitude of martyrs prays in every way to such a Lady; the innumerable army of confessors sings a continuous song to her; the most radiant company of virgins celebrates a perpetual dance to her glory; even hell unwillingly howls to her, and the most insolent demons cry out. — 2.
Miracles and Devotional Exempla
A collection of miraculous stories demonstrates the power of devotion to the Virgin Mary in protecting her servants.
A certain cleric, devoted to the Virgin Mary, used to try to console her daily against the pain of the five wounds of Christ with these words, saying: 'Rejoice, Mother of God, immaculate Virgin; rejoice, you who received joy from the angel; rejoice, you who gave birth to the brightness of the eternal light; rejoice, Mother; rejoice, holy Mother of God and Virgin; you are the only unwed mother; all creation and every creature praises you, Mother of Light; be for us, we pray, a perpetual intercessor.' When he was seized by a great weakness and reached the point of death, he began to be troubled by fear. The Virgin appeared to him and said, "My son, why do you tremble with such fear, you who have so often brought me joy? Rejoice yourself, and come with me so that you may rejoice eternally." — 3. A certain knight, very powerful and wealthy, was scattering all his goods with reckless generosity, and he fell into such poverty that he who had been accustomed to giving away great things now began to be in need of the smallest. He had a very modest wife who was deeply devoted to the Blessed Mary; and as a certain feast day was approaching... ...in which the aforementioned knight had been accustomed to give many gifts, he now had nothing to give. Driven by great confusion and shame, he sought out a deserted and sorrowful place until the feast day had passed, so that he might lament the misfortunes of his fortune and avoid the embarrassment. Suddenly, a terrifying horse with an even more terrifying rider approached him; the rider spoke to him and asked the reason for such great sadness. When he had told him everything that had happened to him in order, the rider said, "If you are willing to obey me in a small thing, you will abound in glory and riches more than before." The man promised the prince of darkness that he would gladly do whatever he commanded, provided that he himself would fulfill what he had promised; and the spirit replied, "Go to your house, look in such-and-such a place, and there you will find so much gold and silver, and so many precious stones. But you must do this for me: on such a day, bring your wife to me here." Under this promise, the knight returned home and, searching in the place the spirit had mentioned, found everything he had predicted. Having found these things, he soon bought palaces, gave away gifts, redeemed lands, and hired servants; then, as the appointed day approached, he called his wife and said, "Mount your horse, for you must travel some distance with me." Trembling with fear and not daring to defy her husband's command, she devoutly commended herself to the Blessed Mary and began to follow him. After they had traveled some distance and found a church along the way, she got off her horse and went inside, while her husband waited outside. While she was devoutly commending herself to the Blessed Mary, she suddenly fell asleep. The glorious Virgin, looking and dressing exactly like the lady, came out from the altar, went outside, and mounted the horse. The lady remained asleep in the church, but the husband, thinking it was his wife, rode off. When they arrived at the appointed place, the prince of darkness came with great fury and rushed toward the spot. As he approached, he immediately roared, and trembling and afraid, he did not dare to come closer, but said to the knight, "You most unfaithful of men, why have you tricked me like this, and why have you brought me such a thing in return for such great favors?" "I told you to bring your wife to me, and you have brought the Mother of the Lord. I wanted your wife, and you have brought me Mary. For since your wife causes me many injuries, I wanted to seek revenge on her, and you have brought this one to me to torment me and cast me into hell." Hearing this, the man was struck with terror and, in his overwhelming fear and awe, couldn't speak; but the blessed Mary said, "By what recklessness, you wicked spirit, did you presume to harm my devotee?" "This won't go unpunished for you, and I now pass this sentence upon you: that you descend into hell and never again presume to harm anyone who calls upon me with devotion." The spirit retreated with a loud wail, and the man jumped from his horse and threw himself at her feet; the Virgin rebuked him and ordered him to return to his wife, who was still sleeping in the church, and to cast away all the demon's riches. Returning, he found his wife still asleep, so he woke her and told her what had happened. When they had returned home and cast away all the demon's riches, they remained most devout in praising the Virgin, and afterward, through her generosity, they received many riches. — 4. A certain man, burdened by the weight of his sins, was caught up in a vision to the judgment of God; and behold, Satan appeared and said, "You have nothing of your own in this soul, for it belongs rather to my domain; I have a public document to prove it." The Lord said to him, "Where is your document?" And he replied: "I have a document that you yourself dictated with your own mouth, and which you established to last forever." For you said: 'In whatever hour you eat of it, you shall die the death.' Since this person is of the lineage of those who ate the forbidden food, by the law of this public document he must die with me in judgment. But the Lord said: 'You are permitted, O man, to speak for yourself.' He fell silent. The demon said again: 'He is mine again by prescription, because I have possessed him for thirty years, and he has obeyed me like his own servant.' He still remained silent; the demon said again, 'He is mine also, because even if he has done some good, his evils incomparably outweigh his good deeds.' The Lord, however, not wanting to pass judgment against him quickly, granted him a term of eight days, so that on the eighth day he might appear before Him and give an account of all these things. As he was leaving the presence of the Lord, fearful and grieving, someone met him and asked the cause of such great sadness. After he had recounted everything in order, he said to him, "Don't be afraid or terrified, for I will help you bravely regarding the first charge." When he was asked by him what his name was, he said: "Truth is my name." He also found a second one who promised to help him effectively with the second charge; when asked what his name was, he replied, "I am called Justice." On the eighth day before the judgment, he arrived, and the demon brought the first charge against him. Truth answered him and said, "We know there is a twofold death: that of the body and that of hell. Therefore, the instrument you are citing against him, demon, does not speak of the death of hell, but of the body." This is clearly evident from the fact that while everyone is included in that sentence—meaning they all die in the body—not everyone dies in the fires of hell. For as far as the death of the body is concerned, it is something that will always endure, but as far as the death of the soul is concerned, it has been revoked through the blood of Christ. Then the demon, seeing that he had failed on the first point, began to bring the second against him, but Justice was present and answered for him in this way: "Although you may have possessed him as a servant for many years, his conscience always resisted; for his conscience always murmured that he was serving such a cruel master." For the third objection, he had no one to help him, and the Lord said: "Bring the scales, and let all the good and evil deeds be weighed." Truth and Justice, however, said to the sinner, "Turn with your whole heart to the Mother of mercy, who sits beside the Lord, and make it your goal to call upon her for your help." When he had done this, the blessed Mary came to his aid and placed her hand upon the scale on the side where the few good deeds were; the devil, meanwhile, tried to pull from the other side, but the Mother of Mercy prevailed and freed the sinner. He, therefore, returning to himself, changed his life for the better. — 42. In the city of Bourges, around the year of our Lord 1227, when the Christians were receiving Communion on Easter Day, a certain Jewish boy went up to the altar with the Christian children and received the Body of the Lord along with them. When he returned home and his father asked where he had been, he replied that he had gone to church with the Christian boys he went to school with and had received Communion with them. Then his father, filled with rage, grabbed the boy and immediately threw him into a burning furnace that was right there. The Mother of God immediately appeared in the form of the image the boy had seen on the altar, and she kept him unharmed by the fire. The boy's mother gathered many Christians and Jews with her cries; seeing the boy in the furnace with no sign of injury, they pulled him out and asked how he had managed to escape. He replied, "That revered Lady who was standing on the altar offered me help and drove all the fire away from me." Then the Christians, realizing it was an image of the blessed Mary, took the boy's father and threw him into the furnace, where he was immediately burned and completely consumed. — 6. Some monks were standing by a river before daybreak, passing the time with gossip and idle talk, when they heard rowers moving along the river with great force; the monks asked them, "Who are you?" They replied, "We are demons, and we are carrying the soul of Ebroin, the steward of the King of the Franks' household, who apostatized from the monastery of Saint Gall, down to hell." Hearing this, the monks were terrified and cried out loudly, "Holy Mary, pray for us." The demons said to them, "You did well to call on Mary, for we were intending to tear you apart and drown you, because we found you chatting loosely and outside of the proper hour." Then the monks returned to the monastery, and the demons hurried off to hell. — 7. There was a monk who was very loose in his morals, but he was deeply devoted to the blessed Mary. One night, on his way to commit his usual sin, he passed by the altar and greeted the blessed Virgin; then, as he was leaving the church and trying to cross a river, he fell into the water and died. When the demons seized his soul, angels appeared to set it free. The demons asked them, "Why have you come here?" "You have no claim on this soul." Blessed Mary appeared immediately and rebuked them for presuming to snatch his soul. They replied that they had found him ending his life in evil deeds. But she said, "What you're claiming is false; I know that whenever he went anywhere, he would greet me first, and he did the same when he returned." But if you say that you have a claim on him, let's bring the matter before the judgment of the Most High King. While they were arguing this before the Lord, it pleased Him that the soul should return to the body and repent of its deeds. Meanwhile, the brothers, seeing that Matins was being delayed, went looking for the sacristan and found him drowned in the river. While they were wondering what had happened as they pulled his body out, he suddenly returned to life and, recounting what had occurred, spent the rest of his life in good works. A certain woman was suffering many torments from a demon that appeared to her visibly in the form of a man. She tried many remedies—sometimes sprinkling holy water, sometimes one thing, sometimes another—but even so, he would not stop. However, a holy man advised her that whenever the demon approached her, she should lift up her hands and cry out immediately, "Holy Mary, help me!" After she did this, the devil stood there terrified, as if struck by a stone, and said, "May a wicked devil enter the mouth of whoever taught you this," and he vanished at once, never to approach her again.
Reflections on the Manner of Assumption
Further accounts and reflections on the manner of the Assumption, including the testimony of Saint Germanus and the Damascene.
On the manner of the Blessed Mary's Assumption. The manner of the most holy Assumption of Mary is handed down in a certain sermon compiled from various sayings of the saints, which is read solemnly in many churches, where it is stated: I have taken care to commemorate for her praise what I could find in the accounts of the holy fathers throughout the whole world regarding the venerable passing of the Mother of God. We shouldn't omit what Saint Cosmas, nicknamed the Vestitor, recounts with certain testimony—things he says he learned from the descendants of those who were present. For he says: because Christ intended to bring the Mother of Life to Himself, He announced the manifestation of her falling asleep through the angel accustomed to her, so that death, coming unexpectedly, would not bring her any distress. While the Son was still living on earth, she had prayed face to face that she might not see any evil spirits. Therefore, He sends the angel ahead to her with these words: It is time for you to be assumed to Me, My mother. For just as you filled the earth with joy, so make the heavens rejoice; make the mansions of My Father pleasant, O you of My saints! Take heart, my spirit; don't be troubled by leaving behind a world that is decaying with its vain desires, for you are about to receive the heavenly palace. And, O mother, don't let the separation of the flesh terrify you, for you are called to eternal life, to joy that does not fail, to the rest of peace, to secure conversation, to endless refreshment, to light inaccessible, to a day that does not fade into evening, to glory beyond words, to Me Myself, your Son, the Creator of the universe. For I am eternal life, incomparable love, ineffable dwelling, light that knows no darkness, and goodness beyond estimation. Give to the earth, without fear, what belongs to it. No one will snatch you from my hand, for all the ends of the earth are in my hand; entrust your body to me, because I placed my divinity within your womb. Death will not boast over you, because you gave birth to Life; the shadow of darkness will not dim you, because you brought forth the Light; the crushing weight of destruction will not reach you, because you were worthy to become my vessel. Come now to him who was born of you to receive the pledges of your maternal womb, the reward for your care, and the return for the milk and food you gave; live with your only Son, and hasten to cling to him. For I know that you won't be troubled by the affection of another son. I who showed you to be a virgin mother now show you to the whole world as a wall, an ark for those to be saved, a bridge for the wavering, a staff for the weak, a ladder for those ascending to heaven, and a mediator for sinners. I will bring the apostles to you so that you may be buried by their hands as if by mine; for it is fitting that the children of my spiritual light, to whom I entrusted the Holy Spirit, should bury your body and themselves fulfill my role at your wondrous funeral. After this account, the angel gave the Virgin the palm branch sent from the garden of paradise as a sign of victory against the corruption of death, along with funeral garments, and returned to the heaven from which he had come. Blessed Mary, calling together her friends and relatives, said: I make it known to you that I am to pass from this temporal life today; it is necessary, therefore, to keep watch, because at the passing of everyone, the divine power of the angels and the malignant spirits come to the bed of the dying. When he had said this, they all began to weep and say: "Are you afraid of the face of spirits, you who were worthy to become the mother of the Author of all things, who gave birth to the plunderer of hell, and who were worthy to have a throne prepared above the cherubim and seraphim?" What, then, are we to do, or how shall we escape? A crowd of women was there, weeping and begging her not to leave them like orphans. But the blessed Virgin comforted them, saying, "If you, as mothers of mortal children, cannot bear to be separated from them even for a little while, how could I, a mother and a virgin, not long to go to my Son, the only-begotten of God the Father?" If any of you loses a child, she can be comforted by one who survives or by one yet to be born; but I, who have only one and remain incorrupt, how could I not anxiously hasten to Him who is the life of all? While this was happening, blessed John arrived and asked how things stood. When the Virgin told him of her heavenly departure, he prostrated himself on the ground and cried out through his tears, "Lord, what are we, that You bring such great trials upon us?" Why didn't You take me from this body sooner, so that I might have been buried by the mother of my Lord instead of being present at her funeral? The Virgin brought him, weeping, into her room, showed him the palm and the garments, and after this, she rested on the bed prepared for her burial. Suddenly, a powerful sound of thunder was heard, a whirlwind like a bright cloud formed, and the apostles were set down before the door of the Virgin’s house as if by a rainstorm. While they were marveling greatly at this, John came forward to them and revealed what had been announced to the blessed Virgin by the angel. When they all began to weep, John comforted them. So, after wiping away their tears, they went inside, greeted the blessed Virgin with reverence, and adored her. She said, "Greetings, sons of my only-begotten." Once she heard how they had arrived, she explained everything to them. The apostles said to her: "In you, most celebrated Virgin, we were comforted as if looking upon our Lord and Master himself; we have this as our only relief, that we hope to have you as our mediatrix before God." When she had greeted Paul by name, he said: "Hail, empress of my consolation; for although I did not see Christ in the flesh, yet because I see you in the flesh, I am comforted, as if I were seeing him." Up until now, I have preached to the nations that you gave birth to God; from here on, I will teach that you have been taken up to Him. After this, the Virgin showed them what the angel had brought to her, and she gave instructions that the lamps were not to be extinguished until her passing. There were 120 virgins occupied in her service; then, putting on her funeral garments and saying goodbye to everyone, she arranged her body on the bed for her departure, with Peter placed at the head, John at the feet, and the other apostles surrounding the bed and praising the Mother of God. Peter began by saying, 'Rejoice, O bride of the heavenly chambers, you threefold candelabrum of the high light, through whom the eternal brightness has been made manifest.' That the apostles had gathered for the falling asleep of the most holy Virgin is testified to by the blessed Germanus, Archbishop of Constantinople, who says: 'Although you have undergone the inevitable death of human nature, O Mother of God, your eye, which guards us, will not slumber nor sleep.' For your passing is not without testimony, nor is your falling asleep a lie; the heavens declare the glory of those who sang over you, the earth shows the truth about them, the clouds proclaim the honor that was administered to you through them, and the angels preach the service done for you, by which the apostles gathered to you in Jerusalem. The great Dionysius the Areopagite also testifies to this, saying: 'We, as you yourself know, and many of our brothers, gathered for the vision of the body that received the Lord; present, however, were James, the brother of God, and Peter, the highest and greatest summit of theologians.' Then it was decided that after the vision, all the high priests should sing hymns, according to the measure of each one's immense virtue, life-giving goodness, and infirmity. Saint Cosmas, continuing his narrative, says: 'After this, a great thunder shook the whole house, and a fragrant spirit filled the house with such sweetness that a deep sleep overcame everyone who was present, except for the apostles and the three virgins carrying the lamps.' For the Lord descended with a multitude of angels and took up the soul of his mother. Her soul shone with such great radiance that none of the apostles could look upon it, and the Lord said: “Peter, bury the body of my mother with all reverence, and guard it with care for three days. I will surely come then and transfer it to incorruption, and I will clothe it with a radiance like my own, so that what was received and what received may be joined and in harmony.” The same holy Cosmas also recounts a terrible and wondrous mystery, which requires no natural discussion or curious investigation, since all things said about the Mother of God are supernatural, and are to be wondered at and feared rather than investigated. As he says, when her soul departed from her body, it spoke these words: “I give thanks to you, Lord, that I am worthy of your glory; remember me, for I am your creation and I have kept your deposit.” When the others awoke, as he says, and saw the lifeless body of the Virgin, they began to grieve and lament greatly. The apostles then took up the body and carried it to the tomb, with Peter beginning the psalm: 'When Israel went out of Egypt.' Choirs of angels also praise the Virgin in such a way that Jerusalem is shaken at such great glory. Then the high priests sent a crowd armed with swords and clubs, but one of them rushed forward and approached the bier, wanting to drag the body of Mary, the Mother of God, to the ground. Because he tried to touch it unworthily, he was deservedly deprived of his hands by that very touch; for both his hands were torn off at the elbows and cut away, and he was tormented by horrible pain as they hung there by the bier. However, he begged for mercy and promised to make amends. Peter told him, "You'll never obtain mercy unless you kiss the body of the perpetual Virgin and confess that Christ, who was born of her, is the Son of God." When he had done this, his hands, which had been torn from his elbows, were restored, and Peter, taking one finger from the palm, gave it to him and said, "Go, enter the city, and lay it upon the sick; and all who believe will receive healing." The apostles then arrived at the estate of Gethsemane and found there a tomb similar to the life-giving tomb of Christ, where they placed the body with great reverence, not daring to touch that most sublime vessel of God, but lowering it by holding the shroud from either side. Once it was secured, while the apostles and the Lord's disciples were there according to the command... As they stood around the tomb, on the third day a most brilliant cloud surrounded it; angelic voices resounded, an ineffable fragrance was sensed, and an immense awe came over everyone as they saw the Lord descend and carry away the Virgin's body with such immense glory. The apostles then kissed the tomb and returned to the house of the evangelist and holy theologian John, praising the guardian of such a great Virgin. However, one of the apostles was absent from the ceremonies; hearing of such wonders and marveling at them, he insistently demanded that the tomb be opened for him so that he might know the truth of all these things. When the apostles refused, claiming that the testimony of so many was enough for them—fearing that if the unbelievers found out, they might claim the body had been stolen—he was saddened and said, "Why are you cheating me, as you are cheating yourselves, out of a share of our common treasure?" Finally, when they opened the tomb, they found no body, only the garments and the shroud. This is also in the Euthimiata history, Book III. Chapter 40. XL. Saint Germanus, Archbishop of Constantinople, says he found it, and the great Damascene likewise attests that the most beautiful Augusta of holy memory, having built many churches in Constantinople, among others built an admirable church at Balthernae in the time of the Emperor Martian to the honor of the holy Virgin; and summoning Juvenal, Archbishop of Jerusalem, and other bishops of Palestine who were then staying in the royal city for the synod that took place at Chalcedon, he said to them: "We have heard that the body of the most holy Virgin was buried in the estate of Gethsemane; we wish, therefore, to transfer that body here to this city for its protection with due reverence." When Juvenal replied that, according to ancient histories, the body had been translated into glory and only the garments remained in the tomb with the shroud, he sent those garments to Constantinople, where they are honorably kept in that church. Do not think I have invented this; rather, I have written down what I learned through the study and reading of those who received it by the most truthful tradition from their predecessors. These are the words contained in the aforementioned sermon.
The Damascene’s Hymn of Praise
John of Damascus offers a profound meditation on the glory of the Virgin and the significance of her migration to heaven.
John of Damascus, who was a Greek himself, wrote many wonderful things about this most holy assumption of the Virgin. In his sermons, he says: Today the most holy Virgin is taken up to the heavenly... She is carried into the bridal chamber; today the sacred and living Ark, which carried its own Maker within itself, is placed in a temple not made by hands; today the most holy, innocent, and simple dove, flying out from the Ark—that is, from the body that received God—has found rest for her feet; today the immaculate Virgin, knowing nothing of earthly passions, but rather instructed by heavenly intellects, has not gone into the earth, but, truly called a living heaven, dwells in the heavenly tabernacles. Although your most holy and blessed soul is naturally separated from your glorious body and the body is committed to the grave, yet it does not remain in death, nor is it dissolved in corruption. For the virginity of the one who gave birth remained inviolate, and so the body of the one who migrated perseveres in its integrity through all things and is led over to a better and holier life, not dissolved by death, but remaining even into eternal ages. For just as this splendid sun, hidden by a sublunary body, seems for a brief hour to fail in some way, yet it won't be deprived of its own light, having in itself the perennial fountain of light, so also you, the fountain of true light and the inexhaustible treasure of life, although for a brief interval of time you were bodily given over to death, yet you abundantly pour into us the brightness of indefectible light. Hence your sacred falling-asleep is not to be called death, but a migration, or a withdrawal, or more properly, an arrival. For departing from the body, you arrive in heaven; angels and archangels meet you, and unclean spirits dread your ascent. You didn't go into heaven, blessed Virgin, as Elijah did, nor did you ascend to the third heaven as Paul did, but you reached as far as the royal throne of your Son. The death of other saints is blessed because it shows them to be blessed, but in you this has no place; for your death, your blessedness, your migration, your departure, and even your withdrawal don't grant you the security of blessedness, for you are the beginning, the middle, and the end of all good things that exceed the human mind. Your security, your true departure, your conception without seed, and your divine indwelling. So you truly said that you are blessed by all generations, not because of death, but from the very moment of your conception. Therefore, death did not bless you; rather, you glorified death, dissolving its sadness and turning death itself into joy. For if God said, 'Lest perhaps the first man extend his hand and take from the tree and live forever,' how could she who carried Life itself—Life without beginning, Life without end—not live forever? Long ago, God drove the parents of the human race out of paradise as they lay sleeping in the death of sin, already buried in the precipice of disobedience and stinking from the drunkenness of sin. But now, how could paradise not receive her, and how could heaven not joyfully open its gates to her, who brought life to the whole human race, showed the obedience of God and Father, and shook off the onset of all suffering? Eve lent her ear to the serpent, drank in the poisonous virus, was enticed by pleasures, was subjected to the pain of childbirth, and was condemned with Adam. But how could death absorb, or corruption dare to touch, the body of her who is truly blessed—she who inclined her ear to God, whom the Holy Spirit filled, who carried the Father's mercy in her womb, who conceived without the touch of a man, and gave birth without pain? The same Damascene also adds in those same sermons, saying: 'Truly, he brought the apostles, who were scattered everywhere on earth and occupied with the fishing of men, to the heavenly table of the court or the solemn wedding of the Father, leading them by the nourishment of the Word, and gathering and collecting them from the depths of darkness to Jerusalem, as if by a divine command, like a certain nourishment or cloud, from the ends of the earth, beyond certain waters.' Then Adam and Eve, our first parents, cried out: "Come to us, O sacred and life-giving vessel; you have filled our joy." In turn, the company of saints who were present in the flesh said: "Stay with us, our consolation, and don't leave us orphans; you are the comfort we have for our labors, the relief for our sweat; to live with you while you live, and to die with you when you die, is glorious." For to us, this life is like your life, now that we are deprived of your presence; I believe the apostles and the rest of the Church's fullness spoke these things and others like them with frequent sobs. They offered these words, interrupting their laments. She, turning to her Son, said: "For these beloved children, whom you have chosen to call brothers, and who grieve at my departure, be their consoler, and add blessing upon blessing to the laying on of my hands." Then, extending her hands, she blessed the assembly of the faithful and added: "Into your hands, Lord, I commend my spirit; receive my soul, which is dear to you and which you have kept blameless; I commend my body to you, not to the earth; guard it whole, for it pleased you to dwell within it." Transfer me to yourself, so that where you are, the fruit of my womb, I may also be there, dwelling with you." From this, such things were heard: "Arise, come then, my beloved, O beautiful among women; you are beautiful, my friend, and there is no spot in you." Hearing this, the most blessed Virgin commended her soul into the hands of her Son; meanwhile, the apostles, tears flowing freely, kissed the Lord's tabernacle, filled with the blessing and holiness that came from touching her sacred body. Then, diseases and demons were driven away, the air and the heavens were sanctified, the spirit was sanctified by her ascension, the earth by the laying down of her body, and the water by the washing of her true body; for the sacred body was washed with the purest water—not that it was cleansed by the water, but rather that the water was sanctified by it. Then, the sacred body, wrapped in a clean shroud, was placed upon a bier; lamps shone, ointments gave off their fragrance, and angelic hymns resounded. As the apostles and other holy people who were present sang divine songs, the ark of the Lord was carried from Mount Zion on the sacred shoulders of the apostles to the most holy village of Gethsemane, with angels going before and following behind, and others veiling the sacred body, while the whole multitude of the church accompanied them. Some Jews, hardened by the leaven of ancient malice, were also present. They report that when they were already descending from Mount Zion, carrying the sacred body of the Mother of God, a certain Hebrew—an instrument of the devil, driven by a reckless impulse and the devil's own urging—rushed toward the sacred body, which even the angels feared to approach, and with both hands furiously grabbed the bier and pulled it toward the ground. It is said, however, that his hand withered like a dry branch and looked like a useless stump, until faith changed his mind and he groaned in repentance for his crime. Those who were carrying the bier stood still until the wretch placed his hand upon the most holy body and, at its touch, was restored to his former state. From there they went on to Gethsemane, where there were kisses, embraces, sacred hymns, tears, and flowing drops of sweat; and so the sacred body was placed in a venerable tomb, but your soul was not left in the underworld, nor did your body see corruption. It was fitting that God's sanctuary—the undug fountain, the unplowed field, the unirrigated vineyard, the fruit-bearing olive tree—should not be held in the bosom of the earth.
Final Theological Synthesis
The chapter concludes with a final synthesis of arguments regarding the incorruptibility of Mary's body and a prayer for forgiveness.
It was fitting for the Mother to be exalted by the Son, so that she might ascend to Him just as He had descended to her; so that she who kept her virginity in childbirth might not see corruption in her body after death; so that she who carried the Creator in her womb might dwell in divine tabernacles; and so that she whom the Father betrothed as a bride might be preserved in heavenly chambers, and that the things which are the Son's might be possessed by the Mother—so says Damascene. Saint Augustine also, in a sermon, demonstrates her most holy Assumption in many ways, saying: 'In undertaking to speak of the most holy body of the perpetual Virgin and the assumption of her sacred soul, we say this first: that in the Scriptures, after the Lord commended her to the disciple on the Cross, nothing is found concerning her, except for what Luke records in the Acts, saying: "All these were persevering with one mind in prayer with Mary the mother of Jesus."' What, then, must be said about her death, and what about her Assumption? Since Scripture records nothing, we must seek through reason what is consistent with the truth. Let the truth itself be the authority, for without it, authority has no value. Mindful, therefore, of the human condition, we haven't feared to say that she underwent that temporal death; but if we say that she was dissolved into common decay, worms, and ashes, we must consider whether that is consistent with such holiness and with the prerogative of such a temple of God. For we know what was said to the first parent: 'For you are dust, and to dust you shall return.' The flesh of Christ escaped this condition, for it didn't suffer corruption. Therefore, she is excepted from that general judgment regarding the nature taken from the Virgin. The Lord also said to the woman, "I will multiply your sorrows; in pain you will give birth." Mary did endure sorrow, for a sword pierced her soul, but she gave birth without pain; therefore, although Mary shares in the sorrows of Eve, she doesn't share in the pain of childbirth. She is, therefore, exempt from certain general rules, as the great prerogative of her dignity lifts her above them. If, then, it's said that she underwent death but wasn't held by its chains, would it be impious if God willed it? To preserve the integrity of the mother's virginity? Why wouldn't He also want to keep her incorrupt, free from the stench of decay? Doesn't it belong to the Lord's kindness to preserve the honor of the mother, who had come not to abolish the law, but to fulfill it? It's reasonable to believe that He who honored her in life above all others by the grace of His conception also honored her in death with a unique greeting and special grace. Decay and worms are the disgrace of human nature. Since Jesus is a stranger to this disgrace, the nature of Mary—which it is proven Jesus took from her—is exempt from it. For the flesh of Jesus is the flesh of Mary, which He raised above the stars, honoring all human nature and, even more so, his mother's. If the mother's nature is the son's, it's fitting that she be the mother of the son, not in terms of the unity of person, but in terms of the unity of bodily nature. For if grace can create unity without the property of a special nature, how much more so where there is both a unity of grace and a special bodily birth. The unity of grace is like that of the disciples in Christ, of whom He says: 'that they may be one, even as we are,' and later: 'Father, I desire that where I am, they also may be with me.' If, therefore, He wishes to have with Him those who here by their faith... If those who are joined to Him are considered one with Him, what must we think of His mother, and where else could she be worthy to be, if not in the presence of her Son? As far as I can understand and believe, Mary’s soul is honored by her Son with a certain superior prerogative, since she possesses in Christ her own body, which she bore, now glorified. And why shouldn't it be her own, through which she gave Him birth? If there's no objection, and the authority hasn't yet been fully examined, I truly believe this: it is her own, through which she gave Him birth, because such great sanctification is more worthy of heaven than of earth. It is fitting that the throne of God, the bridal chamber of the Spouse, the home of the Lord, and the tabernacle of Christ should be where He Himself is; it is more worthy for heaven than for earth to preserve such a precious treasure. That such integrity is followed by incorruptibility, rather than by any decay or dissolution—that most holy body being handed over as food for worms—is something I am afraid to say, because I cannot fathom it. This assumption is cast far away by the gift of incomparable grace, which the consideration of many scriptures invites me to proclaim. Truth once said to His ministers: 'Where I am, there also will my minister be.' If this is the general rule for all who serve Christ through faith and action, how much more so, in a special way, for Mary, who was without doubt a minister in every work—she who carried Him in her womb, nourished and cherished Him when He was born, laid Him in a manger, hid Him while fleeing into Egypt, and followed Him through His entire childhood, never leaving His side even up to the cross. She couldn't help but believe in his divinity, since she knew she had conceived him not by human seed, but by the divine breath. And so, because she knew the power of her Son was like the unwavering strength of God, she said when the wine ran out, "They have no wine," knowing he could do this, and it happened that he soon fulfilled it with a miracle. See, then, how Mary is a minister of Christ through both faith and action! If she weren't there, where Christ wants his ministers to be, where would she be? And if she were there, would it be with equal grace? And if with equal grace, where is the impartial judgment of God, which gives to each according to their merits? If such great grace was given to Mary while she lived, because of her merits above all others, should that grace be diminished now that she is dead? God forbid. For if the death of all the saints is precious, Mary's is most precious. I believe we must acknowledge that Mary, having been assumed into eternal joy by the kindness of Christ, was received more honorably than others, just as she was honored by grace above others; and that after death, she was not subjected to the common human fate of decay—namely, worms and dust—since she gave birth to the Savior of herself and of all. If the divine will chose to keep the garments of the young men unharmed amidst the flames, why would it refuse to do the same for its own mother, having chosen to do so for a stranger's clothing? If it was by mercy alone that God willed to keep Jonah unharmed in the belly of the whale, will grace not keep Mary unharmed? Daniel was saved in the most desperate hunger of the lions; should Mary, gifted with such great merits of dignity, not be saved? Therefore, because we recognize that the things we have mentioned did not preserve nature, we don't doubt that in Mary's integrity, grace was able to do more than nature. Christ, therefore, makes Mary rejoice in soul and body in his own Son, and allows her to follow no misery of corruption—for no corruption followed her, who by the very act of giving birth to the Son of integrity, remained forever incorrupt. Because she was flooded with such great grace, she lives in total integrity, she who gave birth to the life of all in its integrity. If, therefore, I have spoken as I ought, approve it, Christ, you and yours; but if not as I ought, I beg you and yours to forgive me.
Read the original Latin
Assumtio beatae virginis Mariae qualiter facta sit, ex quodam libello apocrypho, qui Johanni evangelistae adscribitur, edocetur. Apostolis namque ob praedicationis gratiam diversas mandi subeuntibus regiones virgo beata in domo juxta montem Syon posita dicitur remansisse omniaque loca filii sui, scilicet locnm baptismi, jejunii, orationis, passionis, sepulturae, resurrectionis et adscensionis, quoad vixit, devotione sedula visitavit et, secundum quod ait Epyphanius, XXIV annis adscensionem filii sui snpervixit. Refert ergo, quod beata virgo, et quando Christum concepit, erat annorum XIV et in XV ipsum peperit et vixit cum eo annis XXXIII et post mortem Christi supervixit XXIV annis et secundum hoc, quando obiit, erat annorum LXXII. Probabiliter tamen videtur, quod alibi legitur; ut XII annis filio supervixerit et sic sexagenaria sit assumta, cum apostoli totidem annis praedicaverint in Judaea et circa partes illas, sicut ecclesiastica tradit hystoria. Die igitur quadam dum in filii desiderium cor virginis vehementer accenditur, aestuans animus commovetur et in exteriorem lacrimarum abundantiam excitatar, cumque ad tempus subtracti filii aequanimiter non ferret subtracta solatia, ecce angelus cum multo lumine eidem adstitit et reverenter utpote sui matrem domini salutavit. Ave, inqnit, benedicta Maria suscipiens benedictionem illius, qui mandavit salutem Jacob. Ecce autem ramum palmae de paradiso ad te dominam attuli, quem ante feretrum portare jubeas, cum die tertia de corpore assumeris, nam tuus filius te matrem reverendam exspectat. Cui Maria respondit: si inveni gratiam in oculis tuis, obsecro, ut nomen tuum mihi revelare digneris, sed hoc peto instantius, ut filii et fratres mei apostoli ad me pariter congregeniur, ut eos, antequam moriar, corporalibus oculis videam et ab iis sepeliri valeam et ipsis praesentibus spiritum Deo reddam.
Hoc iterum peto et obsecro, ut anima mea de corpore exiens nullum spiritum teterrimum videat nullaque mihi Sathanae potestas occurrat. Cui angelus: cur scire desideras, domina, nomen meum, quod admirabile est et magnum? Ecce autem omnes ad te !) venient hodie et congregabuntur apostoli, qui nobiles tibi exhibebunt exsequias funeris, et in eorum conspectu spiritum exhalabis. Nam qui olim prophetam de Judaea in Babylonem in crine attulit subito, ipse procul dubio ad te apostolos adducere poterit in momento. Malignum autem spiritum videre cur metuis, cum caput ejus omnino contriveris et spoliaveris ipsum snae imperio potestatis? Fiat tamen voluntas tua, ut ipsos non videas. His dictis angelus cum multo lumine coelos adscendit, palma antem illa nimia claritate splendebat et erat quidem virgae viriditate consimilis, sed folia ipsius ut stella matutina fulgebaut.
Factum est autem, dum Johannes in Epheso praedicaret: coelum repente intonuit et nubes candida ipsum sustulit ac raptum ante Mariae januas collocavit percutiensque ostium interius introivit ac reverenter virgo virginem salutavit. Quem felix Maria conspiciens vehementer obstupuit et prae gaudio lacrimas continere nequivit dixitque: fili Johannes, memor esto verborum magistri tui, quibus me tibi matrem et te mihi in filium commendavit. Ecce a domino evócata debitum humanae conditionis exsolvo ac corpus meum tibi cura sollicita commendo, Audivi enim, Judaeos iniisse consilium dicentes: exspectemus, viri fratres, quoadusque illa, quae Jesum portavit, subeat mortem, et corpus ejus continuo rapiemus ac injectum ignibus comburemus. Tu igitur hanc palmam deferri facies ante feretrum, cum corpus meum duxeritis ad sepulchrum. Dixitque Johannes: o utinam hic essent omnes apostoli fratres mei, ut decenter tibi parare possemus exsequias et exsolvere laudes dignas. Haec illo dicente omnes apostoli de locis, in quibus praedicabant, a nubibus rapiuntur et ante Mariae ostium collocantur, qui videntes se ibidem insimul congregatos mirabantur dicentes: quaenam causa est, propter quam nos hic dominus insimul congregavit? Johannes igitur ad eos exiit et dominam de corpore recessuram praedixit et addidit dicens: videte, fratres, ne, cum obierit, aliquis eam defleat, ne hoc videns popnlus conturbetur et dicat: ecce isti quomodo timent mortem, qui tamen "aliis praedicant resurrectionem. Dionysius Pauli apostoli discipulus in libro de divinis nominibus hoc idem asserit, apostolos scilicet in dormitione virginis convenisse et se similiter interfuisse ac unumquemque in laudem Christi el virginis sermonem fecisse.
Ait enim sic loquens ad Hierotheum : nos, ut nosti et ipse, et multi sanctorum nostrorum fratrum cum convenissemus ad visionem corporis vitae principis et quod Deum suscepit, aderat autem et frater Dei Jacobus et Petrus et summa et perfectissima theologorum summitas Paulus. Postea visum est, utuniversi Hierarchae laudarent, sicut unusquisque erat )sufficiens, infinitae virtutis bonitatem thearticae infirmitatis. Haec Dionysius. Cum autem beata Maria omnes apostolos congregatos vidisset, dominum benedixit et in medio eorum ardentibus lampadibus et lucernis consedit. Circa vero horam noctis tertiam Jesus advenit cum angelorum ordinibus, patriarcharum coetibus, martirum agminibus, confessorum acie virginumque choris et ante thronum virginis acies ordinantur et dulcia cantica frequentantur.
Quales antem exsequiae ibidem celebratae sint, ex praedicto libello, qui Johanni adscribitur, edocetur. Nam ipse prior Jesus inchoavit et dixit: veni, electa mea, et ponam te in thronum meum, quia eonenpivi speciem tuam. Et illa: paratum cor meum, domine, paratum cor meum. Tunc omnes, qui cum Jesu venerant, dulciter intonant dicentes: haec est, quae nescivit torum in delictis, habebit fructum in refectione animarum sanctarum. psa autem die semetipsa cecinit dicens: beatam me dicent omnes generationes, quia fecit mihi magna, qui potens est, et sanctum momen ejus. Tunc cantor omnibus intonavit dicens excellentius: veni de Libano, sponsa, veni de Libano, coronaberis. Et illa: ecce venio, quia in capite libri scriptum est de me, ut facerem voluntatem tuam, Deus, quia exsultavit spiritus meus in te Deo salutari meo. Sicque Mariae anima de corpore egreditur et in ulnas filii advolavit fuitque tam a dolore carnis extranea, quam a corruptione exstiterat aliena, dixitque apostolis dominus: corpus virginis matris ín vallem Josaphat deferte et in monumento novo, quod ibidem invenietis, illud recondite et me ibidem triduo, donec ad vos redeam, exspectate, Statimque eam cireumdederunt flores rosarum rosei, scilicet coetus martirum, et lilia convallium, agmina scilicet angelorum, confessorum et virginum.
Post eam apostoli clamitant dicentes: virgo prudentissima, quo progrederis? Esto nostri memor, o domina. Tunc ad concentum adscendentium coetus, qui remanserant, admirati concite obviam processerunt videntesque regem suum feminae animam in ulnis propriis bajulantem illamque super ilum innixam obstupefaeti clamare coeperunt dicentes: quae est ista, quae adscendit de deserto deliciis affluens innixa super dilectum suum? Quibus concomitantes dixerunt: ista est speciosa inter filias Jerusalem, sicut vidistis eam plenam caritate et dilectione. Sicque in coelum gaudens suscipitur et a dextris filii in , throno gloriae collocatur, apostoli autem viderunt ejus animam tanti esse candoris, ut nulla mortalium lingua posset effari. Tres antem virgines, quae ibidem erant, cum corpus ejus lavandi gratia exspoliassent, tanta statim corpus claritate resplenduit, ut tangi quidem ad lavandum posset, videri autem non posset: tamdiu autem lux illa ibidem resplenduit, donec corpus a virginibus lotam fuit, Apostoli autem corpus ejus reverenter ceperunt et super feretrum posuerunt dixitque Johannes Petro: hanc palmam ante feretrum, Petre, portabis, quia dominus nobis te praetulit ct suarum ovium pastorem et principem ordinavit. Cui Petrus: hanc potius portare te convenit, quae virgo a domino es electus, et dignum est, ut palmam virginis virgo ferat. Tu super pectus domini recumbere meruisti et exinde sapientiae et gratiae plus caeteris fluenta portasti, et justum videtur, ut, qui a filio recepisti plus muneris, impendas virgini plus honoris.
Tu igitur portare debes hanc palmam luminis ad exsequias sanctitatis, qui polatus es poculo lucis de fonte perpetuae claritatis, ego autem portabo cum feretro sanctum corporis, caeteri autem fratres nostri circumdantes feretrum referant laudes Deo. Paulus autem dixit ei: et ego, qui minimus vestrum omnium suum, portabo tecum. Elevantes itaque Petrus et Paulus feretrum, Petrus incepit cantare ac dicere: exiit Israel de Aegypto alleluja. Caeteri autem apostoli cantus dulciter proseqnuntur, dominus autem feretrum et apostolos nube praetexit ita, quod ipsi non videbantur, sed tantum eorum vox audiebatur. Alffuerunt et angeli cum apostolis concinentes et terram totam sonitu mirae suavitatis replentes. Excitati omnes ad tam dulcem sonum et melodiam de civitate velocius exeunt et, quidnam hoc sit, diligenter sciscitantur. Tunc exstitit, qui diceret: Mariam illam discipuli Jesu efferunt mortuam, circa illam hanc, quam auditis, concinunt melodiam Tunc ad arma concurrunt et se mutuo hortabantur dicentes: venite, omnes discipulos occidamus ac corpus illud, quod seductorem illum portavit, ignibus comburamus, Princeps autem sacerdotum hoc videns obstupuit et ira repletus ait: ecce tabernaculum illius, qui nos et genus nostrum conturbavit, qualem gloriam nunc accipit. Et hoc dicens manus ad lectum misit volens illud evertere et ad terram deducere.
Tunc manus ejus subito ambae aruerunt et lectulo adhaeserunt, ita ut ad lectulum manibus penderet et nimio cruciatu vexatus lamentabiliter ejularet, reliquus autem populus ab angelis, qui erant in nubibus, caecitate percussus est. Princeps autem sacerdotum clamabat dicens: sancte Petre, in hac tribulatione me non despicias, sed pro me, obsecro, ad dominum preces fundas, memor enim debes esse, qualiter aliquando tibi adstiti et qualiter te accusante ancilla ostiaria exceusavi. Cui Petrus: in obsequiis dominae nostrae impediti sumus et curationi tuae intendere non valemus, verumtamen si in dominum nostrum Jesum Christum et in hanc, quae ipsum genuit ct portavit, credideris, spero, quod continuo sanitatis beneficio potieris. Qui respondit: credo, dominum Jesum verum esse filinm Dei et hanc sacratissimam matrem ejus, statimque a feretro manus ejus solntae sunt, sed tamen in brachiis adhuc ariditas remansit et dolor vehemens non recesserat, dixitque ei Petrus: osculare feretrum et dic, credo in Deum Jesum Christum, quem ista in utero portavit et post partum virgo permansit, Quod cum fecisset, continuo pristinae est redditus sanitati dixitque ei Petrus: accipe hane palmam de manu fratris nostri Johannis et ponas eam super populum excaecatum, et quicunque credere voluerit, recipiet visum, qui autem credere noluerit, videre non poterit in aeternum. Mariam autem portantes apostoli in monumento posuerunt et juxta illud, ut dominus jusserat, consederunt, terlia autem die veniens Jesus cum multitudine angelorum ipsos salutavit dicens: pax vobis, qui responderunt: gloria tibi Deus, qui facis mirabilia magna solus. Et dixit apostolis dominus: quid gratiae et honoris vobis videtur, ut meae nunc conferam genetrici? Et illi: justum videtur, domine, servis tuis, ut, sicut tu devicta morte regnas in saecula, sio tuae resuscites matris corpus, Jesu, et a dextris tuis colloces in aeternum. Quo annuente Michael archangelus continuo afuit et Mariae animam coram domino praesentavit.
Tunc salvator locutus est dicens: surge proxima mea, columba mea, tabernacujum gloriae, vasculum vitae, templum cocleste, nt, sicut per coitum labem non sensisti criminis, sic in sepulchro solutionem corporis minime patiaris. Statimque anima ad Mariae accessit corpusculum et de tumulo prodiit gloriosum sicque ad aethereum assumitur thalamum comitante secum multitudine angelorum. "Thomas antem cum abesset et rediens credere recusaret, subito zonam, qua corpus ejus praecinctum fuerat, ab aére recepit illaesam, ut vel sic intelligeret, quod totaliter fuisset assumta, Hoc autem, quod praedictum est, totum illud apocryphum )est, de quo Hieronymus in epistola sive sermone ad Paulum et Eustochium sic ait: ille sane libellus vere apoeryphus est censendus, nisi quo ad aliqua fide digna, quae videntur a sanctis approbata, quae sunt novem, scilicet quod promissa sit et exhibita virgini omnimoda consolatio , apostolorum omnium congregatio, sine dolore consummatio, sepulturae in valle Josaphat praeparatio, exsequialis devotio Christi et totius curiae coelestis obviatio, Judaeorum persecutio, miraculorum in omni causa condecente coruscatio, in anima simul et corpore assumtio. Porro alia multa sunt ibi posita potius ad simulationem, quam ad veritatem, ut, quod Thomas non affuerit et veniens dubitaverit, et his similia, quae per se patent, quod sunt relinquenda potius quam asserenda. Vestimenta autem ipsius ad consolationem fidelium dicuntur in tumulo remansisse, unde et de quadam parte ipsaram vestium tale miraculum contigisse narratur. Cum dux Normannorum urbem Carnotensium obsedisset, episcopus illius urbis tunicam beatae Mariae, quae ibidem servabatur, more vexilli hastae imposuit et subsequente populo securus ad hostes exivit statimque omnis hostilis exercitus amentia et caecitate percussus est stabatque totus corde tremulus et totus animo stupefactus. Quod illi de civitate videntes divino judieio superaddunt et atrociter hostes caedunt, quod beatae Mariae plurimum displicuisse probatur ex eo, quod protinus tunica illa disparuit et visum continuo hostis recepit. In revelationibus sanctae Elizabeth legitur, quod, dum ipsa Elizabeth quadam vice in spiritu capta esset, vidit in loco valde remoto quoddam sepulchrum multo lumine circumfusum et quasi speciemr mulieris in eo, et circumstabat multitudo angelorum et post pusillum de sepulchro erepta est et in sublime cum illa adstantium multitadine elevata, et ecce in ejus occursum vir quidam de coelis admirabilis et gloriosus advenit, portans in dextra crucis vexillum, et cum eo infinita millia angelorum, sicque eam alacriter suscipientes cum magno concentu eam in coelos deduxerunt.
Post modicum vero temporis Elizabeth angelum, cum quo saepe loquebatur, de praedicta visione interrogabat, qui respondens ait: ostensum est tibi in hae visione, quomodo tam in carne quam in spiritu domina nostra in coelum assumta est, Dicit antem in iisdem revelationibus sibl revelatum esse, quod post XL dies sui transitus in corpore sit assumta. Nam beata Maria secum colloquens ait: post ascensionem domini et tot diebus, quot sunt a die ascensionis usque ad diem meae assumtionis, supervixi, omnes autem apostoli dormitioni meae interfuerunt et corpus meum reverenter sepulturae dederunt, sed XL. die postmodum resurrexi. Cum autem Elizabeth eam interrogasset, utrum hoc manifestare vel celare debéret, dixit: nec carnalibus et incredulis revelanda, nec devotis et fidelibus abscondenda. Notandum est ergo, quod gloriosa virgo Mária assumta et exaltata ost integraliter, honorabiliter, Jaetanter et excellenter, Assumta est enim integre in anima et corpore, sicut pie credit ecclesia. Quod quidem multi sanctorum non solum asserunt, sed etiam hoc probare multis rationibus moliuntar. Bernardi enim ratio est, quoniam sanctorum corpus Dems pretiose sublimavit, ut puta Petri et Jacebi tam gloriose venerabilia reddidit et honore tam mirifico sublimavit, ut et ipsis depntetur locus eorum venerationi congruus et ad ipsa mundus properet universus, Si igitur Mariae corpus super terram esse dicatur et famen nec devota frequentetur visitatione fidelium, sed etiam nec eidem locus deputetur honoris, nimirum videbitur Christus honorem materni corporis contemsisse, cum tamen super terram aliorum sanctorum corpora sie honoret, Hieronymus etiam dicit, quod XVIII cal. Septembres Maria ad coelos adscendit, quod vero dicit de Mariae corporali assumtione, ecclesia potius eligit pie dubitare, quam aliquid temere definire.
In sequentibus credendum esse sic probat. Si non desunt, qui dieunt, in his, qui eum Christo resurrexerunt, perpetuam resurrectionem jam esse completam et nonnulli credant eustodem virginis Johannem etiam glorificata carne gaudere cum Christo, eur id non magis est credendum de matre salvatoris? Qui enim dixit: honora patrem et matrem, et, non veni solvere legem, sed adimplere, profecto matrem suam super omnes honoravit, nec nos de beata Maria modo factum ambigimus. Augustinus antem non solum hoc affirmat, sed etiam tribus rationibus hoc probat. Et prima quidem est carnis Christi et virginis unitas. Ait enim sic: putredo namque et vermis humanae est opprobrium conditionis, a quo opprobrio cum Jesus alienus sit, Mariae natura excipitur, quam Jesus de ea assumsisse probatur. Secunda ratio est corporis ejus dignitas, nnde ait: thronum Dei, thalamum domini, tabernaculum Christi dignum est ibi esse, ubi ipse est, tam pretiosum thesaurum dignius est coelo servari, quam terra. Tertia est virginalis carnis perfecta integritas.
Ait enim sic: laetare, Maria, laetitia inenarrabili corpore et anima in Christo proprio filio cum proprio filio per proprium filium, nec sequi debet corruptionis aerumna, quam nulla secuta est tantam filium pariendo integritatis corruptio, ut sit. semper incorrupta, quam tanta perfudit gratia, sit integre vivens, quae omnium integram perfeetamque genuit vitam, sit cum illo, quem in suo gessit utero, sit apud illum illa, quae genuit, fovit et aluit illum, Maria Dei genitrix, Dei ministrix et servitrix. De qua, quia aliter sentire non audeo, aliud dicere non praesumo. Ad hoc facit, quod ille egregius versificator ait: scandit ad aethera virgo puerpera, virgula jesse non sine corpore sed sine tempore tendit adesse, Secundo laetanter. De hoc dicit Gerardus episcopus et martir, in suis homeliis scilicet: hodie virginem beatam coeli susceperunt laetanter, angeli gaudendo, archangeli jubilando, throni exaltando, dominationes psallendo, principatus harmonisando, potestates citharisando, cherubin et seraphin hymnizando atque ad supernum majestatis divinae tribunal ducendo. Tertio honorabilifer, quia ipse Jesus et totus militiae coelestis exercitus eidem obviam venit, Unde Hieronymus: quis illud cogitare sufficiat, quam gloriosa hodie regina mundi processit, quanto devotionis affecta, tanto in ejus occursum coelestium legionum prodierit multitudo, quantis ad thronum canticis sit deducta, quam placido vultu, quam serena facie, quam divinis amplexibus a filio sit suscepta et super omnem creaturam exaltata. Idem: hodierna die credendum est, militiam coelorum festive genitrici Dei obviam advenisse eamque ingenti lumine circumfulsisse et usque ad Dei thronum cum landibus et canticis spiritualibus perduxisse, coelestem quoque Jerusalem militiam tunc ineffabili laetitia exsultasse et jucundam tam ineffabili curitate et omni gratulatione jubilasse. Quoniam festivitas haec, quae nobis hodie revolvitur annua, illis omnibus facta est continua, creditur quoque, quod ipse salvator per se totus festivus occurrerit et cum gaudio eam secum in throno collocaverit.
Alias quoque non implesset, quod in lege ipse mandavit: honora patrem tuum et matrem tuam. Haec Hieronymus. Quarto excellenter. Hieronymus: haec est dies, in qua usque ad throni celsitudinem intemerata mater et virgo processit atque in regni solio sublimata post Christum gloriosa resedit, Qualiter autem in coelesti gloria sublimata et honorificata sit, ostendit beatus Gerardus in suis homeliis dicens: solus dominus Jesus Christus potest hano magnificare, quemadmodum fecit, ut ab ipsa majestate laudem continue accipiat et honorem, angelicis stipata choris, archangelicis vallata turmis, thronorum hinc inde possessa jubilationibus, dominationum circumcincta tripudiis, principatuum circumsepta obsequiis, potestatum amplexata plausibus, virtutum girata honoribus , cherubin circumstantiata hymnificationibus, seraphin undique possessa ineffabilibus cantationibus. Ipsa quoque ineffabilissima trinitas perenni tripudio sibi applaudit atque sua gratia ín ea tota redundante omnes eidem attendere facit. Apostolorum splendidissimus ordo ineffabili laude eam extollit, martirum multitudo omnimode supplicat tantae dominae, confessorum exercitus innumerabilis continuum sibi personat cantum, virginum candidissima concio jugem choream ad suam celebrat gloriam, invite etiam infernus sibi ululat et procacissimi daemones conclamant. — 2. Quidam clericus virgini Mariae devotus contra dolorem V vulnerum Christi eam quotidie per haec verba quasi consolari studebat dicens: gaude, Dei genitrix, virgo immaculata, gaude, quae ab angelo gaudium suscepisti, gaude, quae genuisti aeterni luminis claritatem, gaude, mater, gaude, sancta Dei genitrix virgo, tu sola mater innupta, te laudat omnis creatura et factura, genitrix lucis, sis pro nobis, quaesumus , perpetua interventrix.
Hic cum nimio languore correptus ad extrema venisset, pavore perturbari coepit. Cui virgo apparens dixit: cur, fili, tanto timore trepidas, qui totiens mihi gaudium nuntiasti, gaude etiam tu et, ut aeternaliter gaudeas, veni mecum. — 3. Miles quidam potens valde et dives dum omnia bona sua indiscreta liberalitate dispergeret, ad tantam devenit inopiam, ut, qui consueverat magna tribuere, jam inciperet minimis indigere. Habebat autem quadam uxorem pudicissimam et beatae Mariae valde devotam ; Jappropinquante autem quadam solleunitate . in qua praedictus miles multa donaria consueverat elargiri, ; cum jam, quod tribueret, non haberet, nimia confusione et verecundia ductus, quousque praedicta transiisset sollemnitas, desertum locnm moeroris amicum expetiit, ut fortunae suae incommoda plangeret et verecundiam evitaret. Et ecce subito quidam equus valde terribilis terribiliorem habens sessorem ad eum accessit, cujus sessor eum alloquitur et causam tantae tristitiae sciscilatur. Cui cum omnia, quae sibi contigerant, per ordinem enarrasset, ille ait: si mihi in modico obtemperare volueris, magis quam antea gloria et divitiis abundabis.
Spondet ille principi tenebrarum se, quidquid jusserit, libenter facturum, dummodo ipse sibi impleat, quae promittit, Et ille: ecce pergens in domum tuam tali loco requiras et ibidem tot auri et argenti pondera, tot lapides pretiosos invenies, mihi autem hoe facias, ut tali die huc uxorem tuam ad me adducas. Sub tali promissione miles ad domum revertitur et in loco, de quo sibi dixerat, quaerens omnia reperit, quae praedixit. Quae inveniens mox emit palatia, largitur dona, redimit fundos, comparat servos, appropinquante vero die statuta uxorem suam vocavit et dixit: equum conscendite, quia aliquo longius mecum pergere vos oporlet. At illa tremens ac pavens et viri imperio contradicere non praesumens beatae Mariae devote se commendavit et post virum abire coepit. Cum antem longius processissent et in via quandam ecclesiam invenissent, illa de equo descendens ecclesiam intravit viro exlerius exspectante. Dum vero beatae Mariae se devote commendaret, illa subito obdormivit et virgo gloriosa praedictae matronae in habitu et qualitate per- omnia similis de altari processit et foras exiens equum conscendit, matrona illa in ecclesia dormiente et remanente, vir autem suam uxorem esse arbitrans profectus est. Cum autem ad locum statutum venissent, ecce princeps tenebrarum cum impetu nimio veniebat et ad locum festinabat, et cum appropinquasset, statim ille infremuit et tremens ac pavens accedere nou praesumsit dixitque militi: infidelissime hominum, cur me taliter illusisti et pro tantis beneficiis mihi talia contulisti ? Ego enim tibi dixeram, ut ad me tuam adduceres conjugem, et tu adduxisti domini genitricem: volebam nxorem tuam et tu adduxisti mihi Mariam, Nam cum uxor tua mihi multas inferat injnrias, de ea volebam expetere ultionem, et tu ad me istam addnxisti, ut me torqueat et ad infernum mittat.
Audiens hoc vir vehementer stupebat et prae timore et admiratione nimia loqui non poterat, beata autem Maria dixit: qua temeritate, nequam spiritus, devotae meae nocere praesumsisti? Non hoc tibi impune cedet et nunc te hac plector sententia, ut in infernum descendas et alicui cum devotione me invocanti nocere de caetero non praesumas. llle autem cum multo ejulatu recessit et vir de equo exiliens se ad ejus pedes prostravit, quem virgo increpans ad suam uxorem, quae adhue in ecclesia dormivit, jubet redire et omnes divitias daemonis abjicere. Rediens igitur cum adhnc uxorem suam dormientem inveniret, eam excitavit et sibi, -quae acciderant, narravit. Cum autem domum rediissent et omnes daemonis divitias abjecissent, et in laude virginis devotissime permanserunt et multas postmodum divitias ipsa largiente virgine receperunt. — 4. Ad judicium Dei quidam in visione rapitur, qui peccatorum sarcina gravabatfur, et ecce Sathan adfait et dixit: nihil in hujus anima habetis proprii, sed mei potius exstat dominii, habeo enim inde publicum instrnmentum. Cui dixit dominus: ubi est tunm instrumentum?
Et ille: instrumentum habeo, quod ore proprio ipse dictasti et perpetuo duratnrum sanxisti. Dixisti enim: quacunque hora comederitis, morie moriemini. Cum igitur iste sit de progenie illorum, qui cibum vetitum comederunt, jure instrumenti publici mecum in judicio debet mori, Dixit autem dominus: permittiturtibi, o homo, pro te loqui. Ille autem obmutuit. Dixit iterum daemon: mea est iterum praescriptione, quia eam jam XXX annis possedi et mihi tamquam servus proprins obedivit. Et adhuc ille obmutuit, Daemon iterum dixit: mea est etiam, quia, etsi aliqua bona fecerit, ejus tamen mala incomparabiliter vincunt bona. Dominus autem nolens contra eum cito proferre sententiam, eidem terminum concessit octo dierum, ut octavo die coram se compareret et de his omnibus rationem redderet. Cum igitur a facie domini timens ac moerens abiret, quidam ei obviavit et causam tantae tristitiae requisivit.
Cui quum ille omnia per ordinem retulisset, ait ille: ne timeas nec formides, quia de primo viriliter te jnvabo. Cum autem ab eo interrogaretur, quo nomine vocaretur, ait: veritas est nomen meum. Invenit quoqne secundum, qui promisit eum juvare efficaciter de secundo; interrogatus, quo nomine vocaretur, respondit: justitia vocor. Die autem octavo ante judicium venit et daemon ei primum objecit. Ad quem respondens veritas ait: duplicem mortem esse novimus, corporis scilicet et gehennae, illud ergo instrumentum, quod pro te, daemon, allegzas, non loquitur de morte gehennae, sed corporis. Quod quidem ex hoc manifestum est, quia cum omnes in illa sententia includantur, scilicet quod corpore moriantur, non tamen omnes gehennae ignibus moriuntur. Quantum enim ad mortem corporis, est semper duraturam, quantum vero ad mortem animae, est per Christi sanguinem revocatum. Tunc daemon videns, quia in primo succubuit, secundum sibi objicere coepit, sed justitia adfuit et pro eo taliter respondit: licet eum multis annis servum possederis, tamen ratio semper contradixit, semper enim ratio murmurabat, quod tam crudeli domino serviebat.
Ad tertium objectum neminem habuit adjutorem dixitque dominus: afferatur statera et bona et mala omnia ponderentur. Veritas autem et justitia peccatori dixerunt: ad matrem misericordiae, quae juxta dominum sedet, tota mente recurre et eam in tui adjutorium invocare stude. Quod cum fecisset, beata Maria in ejus adjutorium venit, et super stateram ex illa parte, ubi erant pauca bona, manum apposuit, dyabolus autem ex alia parte trahere conabatur, sed mater misericordiae praevaluit et peccatorem liberavit. Ille igitnr ad se rediens in melius vitam mutavit. — 42 . In civitate Bituricenzi circa annos dominiDXXVII, cum christiani in die paschae communicarent, cum pueris christianorum quidam puer Judaeorum ad altare accedens corpus domini cum iisdem percepit. Reversus domum, cum a patre, unde venisset, interrogaretur, respondit se cum pueris christianis, eum quibus ad scholas ibat, ad ecclesiam ivisse et cum iis communicasse. Tunc pater ejus furore repletus puerum apprehendit et continuo in fornacem ardentem, qui ibidem erat, projecit.
Statim autem Dei genitrix in specie imaginis, quam puer super altare viderat, eidem adfuit et eum illaesum ab igne servavit. Mater vero pueri multos christianorum et Judaeorum suis clamoribus congregavit, qui videntes puerum in fornace nil laesionis habentem ipsum inde extraxerunt et, quomodo potnisset evadere, interrogaverunt. Qui respondit: quoniam illa reverenda domina, quae super altare stabat, mihi auxilium praebuit et omne a me incendium propulsavit. Tunc christiani intelligentes esse imaginem beatae Mariae patrem pueri acceperunt et ipsum in fornacem projecerunt, qui continuo combustus et penitus consumtus est. — 6. Quidam monachi ante diem juxta fluvium stabant et ibidem se fabulis et otiosis sermonibus exsolvebant, et ecce audiunt remiges per flumen impetu nimio navigantes, quibus monachi dixerunt: qui estis vos? Et illi: daemones sumus, qui animam Ebroini praepositi domus regis Francorum, qui a monasterio sancti Galli apostatavit, in infernum deferimus. Quod audientes monachi vehementissime timuerunt et fortiter exclamaverunt: sancta Maria, ora pro nobis.
Quibus daemones dixerunt: bene Mariam invocastis, vos enim discerpere ct submergere volebamus, quia vos dissolute et extra horam confabulantes invenimus. Tunc monachi redeunt ad coenobium et daemones properant ad infernum. — 7. Erat quidam monachus valde lubricus, sed in beatam Mariam valde devotus. Quadam nocte ad scelus adsuetum pergens et coram altari transiens beatam virginem salutavit et sic de ecclesia exiens, dum quendam fluvium vellet transire, in aqnam decidens exspiravit. Cujus animam cum daemones rapuissent, adfuerunt angeli, nt eam liberarent. Quibus daemones dixerunt: Jad quid huc advenistis ? nihil in hac anima habetis.
Statimque beata Maria adfuit et, cur ejus animam rapere praesumserant, increpavit. Illi autem dixerunt, quia eum finiisse vitam in malis operibus invenerunt. At illa: falsa sunt, quae profertis, scio enim, quod aliquo pergens me primum salutabat et rediens similiter faciebat. Quodsi dicitis vobis vim t) Vulgo ut quid, fieri, ponamus in judicio summi regis. Cum de hoc coram domino disceptarent, placuit ei, ut anima ad corpus rediret et de suis actibus poeniterel. Interea fratres videntes matntinas differri, saristam quaerunt et usque ad flumen pergentes submersum in aqua reperiunt, cumque extracto corpore secum, quid factum fucrat, mirarentur, ille repente ad vitam rediit ct rem gestam referens vitam in bonis operibus consumavit. — , Quaedam mulier a daemone sibi visibiliter in forma hominis apparente multas molestias sustinebat multaque remedia, nunc aquae benedictae aspersionem, nunc hoc, nune illud adhibebat, sed nec sic ille cessabat. Quidam aütem vir sanctus sibi consuluit, ut, cum ad eam accederet, illa elevatis manibus: sancta Maria, adjuva me, protinus exclamaret.
Quod cum illa fecisset, dyabolus quasi lapide percussus territus stetit et postmodum dixit: malus dyabolus intret in buccam illius, qui te istud docuit, et statim evanuit nec ad eam postnodum accessit.
De modo assumtionis beatae Mariae.
Modus sacratissimae assumlionis Mariae traditur in quodam sermone ex diversis dictis sanctorum compilato, qui in pluribus ecclesiis sollemniter legitur, ubi sic habetur: quae in sanctorum patrum narrationibus in toto orbe de veneranda migratione Dei genitricis invenire potui, ad ipsius laudem commemorare curavi. Sanctus Cosmas cognomento Vestitor ea, quae ab corum posteris, qui interfuerunt, se didicisse certa relatione commemorat, omittendum non est. Ait enim: quoniam Christus ad se vitae genitricem disposuit adducere, per angelum consuetum ci praenuntiat exhibitionem dormitionis, ne mors inopinate veniens turbationem ipsi afferret. Obsecraverat illa facie ad faciem, cum adhuc in terra conversaretur filius, ne videret quemquam spirituum malignorum. Praemittit igilur angelum ad eam cum hujusmodi verbis: tempus est te assumendi ad me matrem meam. Sicut enim terram gaudio replevisti, ita fac coelestia gratulari; patris mei mansiones jucundas redde, sanctorum meorum !) spiritus consolare; ne turberis deserens corrumpendum cum suis vanis concupiscentiis mundum, adeptura coeleste palatium, nec, o mater, terreat te carnis sequestralio, quae ad vitam vocaris perpetuam, ad gaudium indeficiens, ad pacis requiem, ad conversationem securam, ad refectionem interminabilem, ad lucem inaccessibilem, ad diem non vesperascentem, ad gloriam inenarrabilem, ad me ipsum tuum filium universitatis factorem. Ego enim sum vila aeterna, dilectio incomparabilis, habitatio ineffabilis, lamen nesciens tenebras, inaestimabilis bonitas.
Da sine trepidatione terrae, quod suum est. Non te quisquam de manu mea rapiet, quoniam in manu mea sunt omnes fines terrae, depone mihi corpus tuum, quia in utero tuo posui divinitatem meam. Non gloriabitur super te mors, quia vitam genuisti, non obfuscabit te caliginis umbra, quia lumen peperisti, non concisionis contritio te attinget, quia meum vas fieri meruisti. Veni jam ad eum, qui ex te natus est, receptura materni uteri pignora, educationis mercedem, lactis et escae vicissitudinem, habita cum unigenito, festina adhaerere filio. Novi enim, quod alterius affectu filii non angustieris. Qui te virginem matrem exhibui, totins mundi exhibeo te murum, archam salvandorum, pontem fluctuantium, baculum imbecillium, scalam ad coelos adscendentium , propitiatricem peccantium. Adducam autem apostolos ad te, quorum, ac si meis, sepeliaris manibus, Decet namque, ut spiritualis meae lucis filii, quibus sanctum tradidi spiritum, tuum corpus sepeliant et ipsi in tuo admirabili funere meam personam impleant. Post horum narrationem dat angelus virgini bravium palmae missum ex paradisi propagine ad certitudinem adversus corruptionem mortis victoriae et vestimenta funebria ac coelum, ex quo venerat, repetit Beata Maria convocans amicos et cognatos dixit: notum vobis facio, me a temporali vita fore hodie transituram, oportet ergo vigilare, quia unoquoque transeunte divina virtus angelorum et maligni spiritus ad morientis lectum veniunt.
His dictis omnes flere coeperunt ac dicere: tu times faciem spirituum, quae auctoris omnium mater effici meruisti, quae praedonem inferni genuisti, quae super cherubin et seraphin praeparatum solium habere meruisti? Quid igitur nos faciemus aut qualiter fugiemus? Aderat multitudo mulierum flentium et dicentium, ne se orphanas derelinqueret. Beata autem virgo eas consolans ait: si vos corruptibilium natorum matres non toleratis ab iis modicum separari, quomodo ego mater et virgo desiderare non debeo ad meum pergere filium Dei patris unigenitum ? Si quaelibet vestrum aliquo orbabitur filio, consolabitur superstite vel nascituro, ego autem, quae unicum possideo et incorrupta maneo, quomodo ad eum non properem anxia, qui omnium est vita. Dum autem haec agerentur, beatus Johannes adveniens, quomodo se res habeat, percontatur, Cui cum virgo suam coelestem migratlonem annuntiasset, ille in terra prostratus cum lacrimis clamabat: quid sumus nos, domine, quoniam super nos tantas tribulationes inducis? )ad quid potius de corpore me non eduxisti, utmagis ' z)sepultus fuissem a domini mei matre, quam ejus funeri interessem? Quem virgo flentem in thalamum introducens palmam et vestimenta ostendit et post hoc sibi in lecto ad sepulturam strato requievit.
Et ecce validissimus tonitrui sonus auditur, turbo quasi nubes candida generatur et apostoli ante januam domus virginis instar imbrium collocantur. (Qui cum de hoc plurimum mirarentur, Johannes ad eos progrediens revelat, quae beatae virgini per angelum nuntiata erant. Qui cum omnes flerent, Johannes eos consolatus est. Detersis igitur lacrymis introierunt et beatam virginem reverenter salutantes eam adoravernnt. Etilla: avete, filii unigeniti mei. Et dum modum adventus eorum ab iis andivisset, illa iis omnia manifestat. Cui apostoli: in te, celeberrima virgo, quasi ipsum dominum et magistrum nostrum adspicientes consolabamur, hoc solam refrigerium habemus, quod te mediatricem apud Deum nos habere speramus. Quae cum Paulum nominatim s alutasset, ille ait: aveimperatrix mei solaminis, licet enim in carne Christum non viderim, cum tamen te in carne video, ac si ipsum videam, consolor.
Usque ad hunc diem Deum te genuisse gentibus pracdicabam, amodo te ad ipsum translatam esse docebo. Post hoc ea, quae angelus attulit ei, virgo ostendit et de lucernis usque ad obitum non exstinguendis admonuit. Aderant CXX virgines in ejus obsequium occupatae, deinde vestimenta funebria induens et omnibus valedicens corpus ad exitum in lecto componit, Petro ad caput posito, Johanne ad pedes locato, caeteris apostolis lectum ambientibus et Dei genitricem laudantibus. Petrus igitur inchoans dixit: gaude coelestium thalamorum sponsa trifidum et ardui luminis candelabrum, per quam est aeterna claritas manifestata, Hoc autem, scilicet apostolos ad dormitionem sacratissimae virginis convenisse, testatur beatus Germanus Constantinopolitanus archiepiscopus dicens: licet inevitabilem mortem, o Dei genitrix, humanae naturae susceperis, non tamen dormitabit neque dormiet, qui nos custodit, oculus tuus. Non enim sine testimonio transmigratio tua neo mendax dormitio, coelum enarrat gloriam eorum, qui super te cecinerunt, terra de illis exhibet veritatem, nubes vociferantur honorem, qui ex iis tibi administratus est, angeli factum in te obsequium praedicant, quo videlicet apostoli ad te in Jerusalem convenerunt. Magnus quoque Dionysius Areopagita hoc idem testatur dicens: nos, ut nosti et ipse, et multi ex fratribus nostris ad visionem corporis, quod dominum suscepit, convenimus, praesto autem erat Jacobus frater Dei et Petrus eximia et maxima theologorum summitas. Deinde placuit, quod post visionem et universi summi sacerdotes hymnizarent, prout unusquisque esset immensae virtutis, bonitatis vivificae et infirmitatis. Subsecutus autem sanctus Cosmas suam narrationem ait: post hoc tonitruum magnum totam domum concussit el spiritus fragrans domum tanta suavitate replevit, ut cunctos, qui aderant, exceptis apostolis et tribus virginibus lucernas gestantibus, ingens sopor opprimeret.
Dominus enim cum multitudine angelorum descendens animam matris suae assumsit. Tanta autem ejus anima claritate resplenduit, ut nullus apostolorum in eam respicere posset, dixitque dominus . Petro: corpus matris meae cum omni reverentia sepelite et tribus diebus illud cum diligentia custodite, ego quippe tunc veniam et illud ad incorruptionem transferam et simili mecum claritate induam, ut id, quod acceptum est, et id, quod, accepit, pariter conveniant et concordent. Refert quoque et idem sanctus Cosmas terribile et mirabile mysterium, quod non indiget naturali discussione nec curiosa investigatione, cum omnia, quae de Dei genitrice dicuntur, sint supernaturalia et admiranda et tremenda potius quam investiganda. Egressa, nt ait, de corpore ejus anima haec verba protulit corpus: gratias tibi ago, domine, quae tua digna sum gloria, memento mei, qnoniam tuum sum figmentum et tuum servavi depositum. Expergefacti igitur, ut ait, caeteri videntes corpus virginis exanime, contristari plurimum ac gemere coeperunt. Tollentes igitur apostoli corpus ad monumentum ferebant incipiente Petro psalmum: in exitu Israel de Aegypto. Chori quoque angelorum virginem laudant ita, quod Jerusalem ad tantam gloriam est concussa.
Tunc summi sacerdotes cum gladiis et fustibus multitudinem mittunt, unus autem impetum faciens ad grabatum accessit, cupiens ad terram trahere corpus genitricis Dei Mariae, Qui quia indigne tangere nititur, cjus tactu manibus merito privatur, utraque namque manus a cubitis evnlsa absciditar illisque ad grabatum pendentibus dolore horribili cruciatur. Implorat autem veniam et promittit emendam. Cui Petrus: mullatenus veniam consequi poteris, nisi corpus perpetuae virginis osculeris et Christum ex ea propagatum Dei filium esse confitcaris. Quod cum fecisset, manus, unde avulsae fuerant, cubitis sunt adjunctae accipiensque Petrus unum dactylum ex palma dedit illi dicens: vade, ingredere civitatem et pone super infirmos et omnes, qui crediderint, recipient sanitatem. — Pervenientes igitur apostoli ad praedium Gethsemane, invenerunt ibi sepulchrum simile Christi sepulchro vivifico, ubi corpus cum multa reverentia posuerunt, illud sublimissimum Dei vas tangere non audentes, sed hine inde apprehensa sindone deponentes. Quo munito dum apostoli et discipuli domini juxta mandatum. domini circa sepulchrum starent, tertio die nubes splendidissima sepulchrum circumdedit, voces angelicae resonant, ineffabilis odor sentitur, fit omnibus stupor immensus, dum dominum illuc cernerent descendisse et corpus virginis cum gloria tam immensa transferre, Osculantes igitur apostoli sepulchrum in domum evangelistae et theologi sancti Johannis reversi sunt, tantae virginis custodem laudantes. Unus autem ex apostolis sollemniis defuit, qui tanta mirabilia audiens et admirans sepulchrum sibi aperiri instantius postulabat, nt horum omnium cognosceret veritatem.
Quod cum apostoli renuerent, sufficere sibi tantorum testimonia asserentes, ne forte, si hoc infideles intelligerent, corpus furto sublatum esse praedicarent, ille contristatus dicebat: cur me similem vobis communis nostri thesauri portione fraudatis? "Tandem sepulchrum aperientes corpus minime invenerunt, sed tantum vestimenta et sindonem repererunt. In )Euthimiata qnoque hystoria, libro III. cap. XL. , sanctus Germanus Gonstantinopolitanus archiepiscopus se reperisse dicit, quod et magnus Damascenus similiter attestatur, quod sanctae memoriae pulcherrima Augusta, cum apud Constantinopolim multas ecclesias erexisset, inter caeteras apud Balthernas admirabilem ecclesiam tempore Martiniani imperatoris ad honorem sacrae virginis aedificavit, et convocans Iuvenalem archiepiscopum Hierosolymitanum et alios Palaestinae episcopos, qui tunc in urbe regia morabantur propter synodum, quae facta est Chalcedoniae, dixit iis: audivimus corpus sanctissimae virginis in praedio Gethsemane tumulatum, volumus igitur ad custodiam hujus urbis corpus illud cum debita reverentia huc transferre. Cui quum Juvenalis respondisset, corpus illad, sicut ex antiquis hystoriis compererat, in gloriam esse translatum et sola vestimenta in monumento cum sin done remansisse, ipsa vestimenta dictus Juvenalis Constantinopolim misit et in dicta ecclesia honorifice collocantur, Nec me quisquam proprio hoe arbitretur sensu finxisse, sed ea posui, quae per doctrinam et studium lectionis eorum didici, qui verissima traditione a prioribus acceperunt. Hucusque sunt verba, quae in praedicto sermone habentur.
Verum Johannes Damascenus, qui et ipse Graecus exstitit, plura miranda de hac sacratissima virginis assumtione prosecutus est. Ait enim in sermonibus suis: hodie sacratissima virgo coelesti !) thalamo invehitur, hodie sacra et animata archa, quae intra se suum tulit artificem, in templo non manu facto reponitur, hodie sacratissima columba innocens et simplex evolans ex archa, id est ex corpore, quod Deum suscepit, pedibus suis requiem adinvenit, hodie immaculata virgo terrenarum passionum nescia, imo coelestibus intellectibus erudita nonin terram abiit, sed vere coelum animatum appellata in coelestibus tabernaeulis habitat. Licet enim naturaliter sacerrima beataque anima tua a glorioso tuo corpore separetur et sepulturae corpus tradatur, veramtamen non manet in morte nec dissolvitur in corruptione. Cujus enim parientis virginitas inviolata permansit, hujus et migrantis corpus irresolutum per omnia perseverat et ad meliorem sanctioremque vitam transducitur, non morte dissolutum, sed etiam in aeterna saecula permansarum. Sicut enim sol iste splendidus ac lacifinussublunari corpore latens ad brevem horam videtur quodammodo deficere, tamen ipse suo non privabitur lumine habens in se perennem fontem luminis, sic et tu, fons veri luminis, iuconsumtus vitae thesaurus, licet quodam- brevi intervallo temporis corporaliter morti sis addicta, tamen copiose nobis infundis indeficientis luminis claritatem. Hinc sacra tua obdormitio non est mors appellanda, sed transmigratio sive recessus seu magis proprie adventus. Discedens enim a corpore advenis coelo, tibi obviant angeli et archangeli, ascensum tuum horrent spiritus immundi, non ivisti virgo beata in coelum, ut Helyas, neque ut Paulus usque ad tertium coelum adscendisti, sed usque ad regalem thronum filii tui attigisti, Mors aliorum sanctorum benedicitur eo, quod ipsos beatos exhibet, in te autem hoc locum non habet, mors enim tua nec beatitudo tua, nec transmigratio tua, nec profectio tua, sed nec recessus largitur tibi beatitudinis securitatem, omnium enim bonorum, quae humanam mentem excedunt, tu principium, medium et finis.
Tua securitas et vera profectio et sine semine eonceptio, divina inhabitatio. Unde vere dixisti, non a morte, sed ab ipsa conceptione ab omnibus generationibus te beatificari. Hine te mors non beavit, sed tu mortem clarificasti, solvens ejus moestitiam mortemque convertens in gaudium. Si enim Deus dixit: ne forteprotoplastus extendat manum suam et arripiat de ligno et vivat in aeternum, quomodo, qui ipsam vitam portavit, vitam sine principio, vitam sine fine, non vivet in saeculum sempiternum? Olim Deus parentes humani generis in morte peccati dormientes, inobedientiae praecipitio jam sepultos, peccati crapula jam )foetentes exules de paradiso expulit, nunc autem hanc, quae toto humano generi vitam attulit, Dei ac patris obedientiam exhibuit, totius passionis immissionem excussit, quomodo paradisus non suscipiet, coelum gaudens januas non patefaciet? Eva serpenti aurem exhibuit, pestiferum virus hausit, voluptatibus allicitur, partus dolori subjicitur et cum Adam condemnatur. Hano autem vere beatam, quae aurem inclinavit Deo, quam spiritus sanctus replevit, quae paternam misericordiam in utero bajulavit, quae sine viri contactu concepit, sine dolore peperit, quomodo mors absorbet, quomodo corruptio audet aliquid in corpus, quod ipsam vitam portavit? Addit quoque idem Damascenus in iisdem sermonibus dicens: verum apostolos, qui ubique terrarum dispersi hominum piscationi vacabant, sagina verbi homines de profundis tenebris ad coelestem mensam curiae vel soll mnes patris nuptias educentes, divinum praeceptum, quasi sagina quaedam vel nubes, e finibus terrae Jerusalem contulit, ultra quasdam aquas congregans et colligens.
Tunc quidem Adam et Eva primi parentes exclamaverunt: veni ad nos, o sacrum et salutiferum cellarium, tu nostrum implesti gaudium. Econtra sanctorum caterva, quae corporaliter aderat, dicebat: mane nobiscum, consolatio nostra, nec derelinquas nos orphanos, quam habemus laborum solatium, sudorum refrigerium, tibi viventi convivere, tibi morienti commori gloriosum. Nobis enim haeo vita quomodo vita tua destitutis praesentia, Haec et his similia, ut arbitror, apostoli cum reliquis plenitudine ecclesiaecrebris singultibus. querelas interrumpentibus proponebant. llla ad filium conversa ait: tu dilectis filiis, quos fratres appellare placuit, de meo discessu dolentibus fias consolator et Impositioni mannum mearum appone benedictionem super benedictionem eorum. Deinde extendens manus fidelium collegium benedixit et addidit: in manus tuas, domine, commendo spiritum meum, suscipe animam meam tibi dilectam, quam inculpatam servasti, tibi et non terrae commendo corpus meum, custodi illud integrum, quod libi inhabitare complacuit. Transfer me ad te, ut, ubi tu es, viscerum meorum partus, sim et ego tibi cohabitans. Ilinc itaque talia sunt audita: surge, veni itaque, dilecta mea, o pulchra in mulieribus, pulchra es amica mea et macula non est in te.
Haec beatissima virgo audiens commendat in manus filii spiritum suum, profusis autem apostoli lacrymis figunt oscula tabernaculo domini, benedictione ac sanctitate ex contactu sacri corporis adimpleti, Tunc morbi et daemones fugantur, aër et coelum sanctificatur, spiritus ascensione, terra corporis depositione, aqua verocorporis ablutione, Abluitur enim sacrum corpus aqua mundissima, non ab ipsa mundatum, sed ab ipso sanctificata. Deinde sacrum corpus munda sindone involutum lecto supponitur, lampades coruscant, unguenta redolent, hymni angelici resonant. Apostolis autem aliisque sanctis, qui aderant, divinas odas modulantibus archa domini e monte Syon sacris apostolorum cervicibus imposita ad sacratissimam villam Gethsemane adducitur, angelis antecedentibus subsequentibusque, aliisque sacrum corpus velantibus, tota ecclesiaemultitudine concomitante. Affuerunt et quidam Judaeorum fermento veterismalitiae obstinati. Referunt etifm, cum jam e monte Syon descenderent, sacrum corpus Dei genitricis ferentes, hebraeum quendam organum dyaboli temerario actum impetu dyabolique impulsu cursu ad sacrum corpus accessisse, ad quod angeli trepidabant accedere, ae utraque manu furibunde lectum arripiens ad terram traxisse, Fertur tamen manus illa tamquam lignum arida decidisse eratque videre tamquam truncum inutilem, donec fides mentem alteravit suique sceleris poenituit ingementem. Hi autem, qui portabant feretrum, stetere, donec miser imponens manum sanctissimo corpori ad tactum ejus in statum pristinum revocatur. Inde igitur aditur Gethsemane, ubi oscula, complexus, hymni sacri, lacrymae, sudoris guttae fluentes, et sic sacrum corpus venerabili in sepulchro ponitur, sed non est derelicta anima tua in inferno, nec corpus tuum vidit corruptionem. — Decebat autem Dei sacrarium, fontem indefossum , agrum inaratum, vineam non irrigatam, olivam fructiferam terrae gremio non teneri.
Decuit matrem a filio sublimari, ut ad ipsum adscendat, sicut ad ipsam descenderat, ut, quae in partu servavit virginitatem, post mortem corpus non videat corruptionem, et quae creatorem portavit in sinu, in divinis tabernaculis commoretur, et quam pater desponsavit in sponsam, in coelestibus thalamis conservetur et a matre, quae sunt filii, possideantur, Haec Damascenus. Sanctus quoque Augustinus in quodam sermone ejus sacratissimam assumtionem multipliciter ostendit dicens: de sanctissimo corpore perpetuae virginis ejusque sacrae animae assumtione loqui suscipientes hoc primum dicimus, quod in scripturis, postquam eam dominus in cruce discipulo commendavit, nihil de ea reperitur, praeterquam quod Lucas commemorat in actibus dicens: hi omnes erant perseverantes unanimiter in oratione cum Maria matre Jesu. Quid ergo de morte, quid de ejus assumtione dicendum est? Unde scriptura nil commemorat, nisi quaerendum ratione, quid consentiat veritati. Fiat ergo ipsa veritas auctoritas, sine qua nec valet auctoritas. Memores igitur conditionis humanae mortem illam subiisse temporalem dicere non meluimus, sed si dicimus eam resolutam in communem putredinem, vermem ac cinerem, deliberandum est, si tantae conveniat sanctitati, tantae aulae Dei praerogativae. Scimus enim dictum primo parenti: quia pulvis es, et in pulverem ibis. Hanc conditionem caro Christi evasit, quae corrnptionem non sustinuit.
Excipitur ergo ab illa generali sententia de virgine sumta natnra. Mulieri quoque dominus dixit: multiplicabo aerumnas tuas, in dolore paries. Aerumnam Maria sustinuit, cujus animam gladius pertransivit, sed sine dolore genuit, Maria ergo, etsi cgmmunicat aerumnis Evae, non tamen communicat parturiendo cum dolore. Exocipitur ergo a quibusdam generalibus, quam tanta attollit dignitatis praerogativa. Si ergo dicitar mortem subiisse, nec tamen vinculis ejus retineri, numquid impium erit, si voluit Deus !) integrum matris virginitatis servare pudorem? Cur non velit incorruptam a putredinis servare foetore? Numquid non pertinet ad benignitatem domini matris servare honorem, quae legem solvere non venerat, sed adimplere.
Qui enim in vita prae caeteris illam gratia sui conceptus honoravit, pium est credere, eam in morte singulari salutatione et speciali gratia honorasse. Putredo et vermis humanae est opprobrium conditionis. Ab hoc opprobrio cum Jesus sit alienus, natura Mariae excipitur, quam Jesus de ea assumsisse probatur. Caro enim Jesu caro est Mariae, quam supra astra transvexit honorans omnem humanam naturam et multo magis maternam. Si natura matris est filias, conveniens est, ut sit et filii mater, non quantum ad unitatem personae, sed quantum ad unitatem corporalis naturae. Si enim unitatem facere potest gratia sine proprietate specialis naturae, quanto magis, ubi gratiae unitas et corporalis specialis nativitas. Unitas gratiae est ut discipulornm in Christo, de quibus dicit: ut sint unum, sicnt et nos, et postea: pater, volo, ut, ubi sum ego, et illi sint mecum. Si igitur secum habere vult eos, qui hic sua fide 1!)
juncti unum cum eo esse judicantur, quid existimandum est de matre, ubi digna sit haberi, nisi in praesentia filii? Quantum igitar intelligo, quantam credo, Mariae anima excellentiori quadam praerogativa a filio honoratur, possidens in Christo corpus suum, quod gennit glorificatum? Et quare non suum, per quod genuit? Si non obviaverit, nec dum perspecta anctoritas, vere credo: et per quod genuit, quia tanta sanctificatio dignior est coelo quam terra. Thronum Dei, thalamum sponsi, domum domini atque Christi tabernaeulum dignum est ibi esse, ubi ipse est; tam pretiosum thesaurum dignius est coelum quam terram servare. "Tantam integritatem merito incorruptibilitas, non putredinis ulla resolutio sequitur, illud sanctissimum corpus in escam vermibus traditum, quia sentire non valeo, dicere pertimesco. Quam existimationem procul pellit incomparabilis gratiae munus, quod me dicere multarum scripturarum consideratio invitat. Suis aliquando ministris veritas ait: ubi ego sum, illic et minister meus erit, Si haec est generalis sententia omnium per fidem et operationem Christo ministrantium, quanto magis quodammodo specialiter Mariae, quae absque dubio omni opere ministratrix exstitit, quae hunc in utero gessit partuque profusum aluit et fovit et in praesepio reclinavit et fugiens in Aegyptum abscondit et omnem infantiam ejus prosecuta usque ad crucem ab ejus non recessit sectatu.
Non potuit antem ejus divinitatis non esse credula, quae se noverat hunc mon virili semine, sed divino spiramine concepisse.
Unde de filii potestate tamquam de Dei virtute non nutabunda deficiente vino dixit: vinum non habent, sciens eum hoc potuisse, quod eum mox contigit miraculo complevisse. Ecce igitur Maria fide et opere Christi ministratrix! Si ibi non fuerit, ubi Christus ministros suos vnlt esse, ubi ergo erit? et si ibi fuerit, numquid aequali gratia? et si aequali gratia, ubi aequa Dei censura, quae reddit unicuique secundum merita? Si merito prae omnibus Mariae viventi tanta est gratia donata, et gratia mortuae erit minuenda? Absit. Si enim omnium sanctorum mors est pretiosa, Mariae sanc est pretiosissima.
Confitendum igitur censeo, Mariam ad aeternitatis gaudium assumtam benignitate Christi et honorabilius susceptam caeteris, quam gratia honoravit prae caeteris, atque ad communem humanitatem non esse abductam post mortem putredinis, videlicet vermis et pulveris, quae suum et omnium genuit salvatorem. Si elegit divina voluntas inter ignium flammas puerorum vestimenta servare illaesa, cur abnuat in matre propria, quod elegit in veste aliena? Jonam servare in ventre ceti incorruptum voluit sola misericordia, Mariam incorruptam non servabit gratia? Servatus est Daniel in desperatissima fame leonum, non servanda est Maria tantis donata etiam meritis dignitatum? Haec ergo cuncta, quae diximus, quia naturam non servasse cognoscimus, in integritate quoque Mariae plus gratiam quam naturam potuisse non dubitamus. Christus ergo laetari facit Mariam anima et corpore in se proprio filio, nec ullam sequi corruptionis aerumnam, quam nulla secuta est tantum pariendo filium integritatis corruptio, ut sit semper incorrupta, quam tanta perfudit gratia, sit integraliter vivens, quae omnium integram genuit vitam. Si ergo dixi, ut debui, approba, Christe, tu et tni, si vero non, ut debui, ignosce, obsecro, tn et tui.
The Golden Legend (Legenda Aurea) companion
Continue through all 240 chapters, one saint a day
Chosen Portion serves the Golden Legend as a daily portion on iOS, free, alongside the full Sub Rosa archive
The Legenda Aurea was organized for day-by-day use across the liturgical year, and Chosen Portion restores that original one-feast-per-day reading rhythm
- A complete saint's life or feast reading most days in 5-10 minutes
- 240 chapters - enough daily readings to cover a full liturgical year and beyond
- Daily reminders so the plan survives busy weeks