Our Lady of Guadalupe! Pray for us! #ourlady #guadalupe #catholic

Salve Regina! #mary #ourlady #virginmary #catholic #catholicswag

#immaculateconception #padrepio #mary #catholic #god

Remember that tomorrow is the feast of the #ImmaculateConception ! #mary #catholic

(via allaboutmary)

simplyorthodox:

The Dormition of our Most Holy Lady the Mother of God and Ever-Virgin Mary

The Dormition (Falling Asleep) of the Theotokos is one of the Great Feasts of the Orthodox Church, celebrated on August 15. This feast, which is also sometimes called the Assumption, commemorates the death, resurrection and glorification of Christ’s mother. It proclaims that Mary has been “assumed” by God into the heavenly kingdom of Christ in the fullness of her spiritual and bodily existence.

According to Orthodox Tradition, Mary died like all humanity, “falling asleep,” so to speak, as the name of the feast indicates. She died as all people die, not “voluntarily” as her Son, but by the necessity of her mortal human nature which is indivisibly bound up with the corruption of this world. The feast was added to the Roman calendar in the seventh century as the Dormitio. In the eighth century, the title was changed to the Assumptio (Assumption).

The Apostles were miraculously summoned to this event, and all were present except Thomas when Mary passed from this life. She was then buried. Thomas arrived a few days later, and desiring to see her one more time, convinced the others to open her tomb. Upon doing so, the Apostles discovered that her body was no longer present. This event is seen as a firstfruits of the resurrection of the faithful that will occur at the Second Coming of Christ.

The event is normally called the Dormition, though there are many Orthodox parishes in English-speaking countries with the name Assumption. In Greek, Dormition is Koimisis—falling asleep in death—from which the word cemetery derives.

(via stephencuyos)

Today is the feast of the Assumption of the Most Blessed Virgin Mary. We as Catholics believe that at the end of her earthly life, Mary was assumed, body and soul, into heaven. This dogma was defined by Pope Pius XII in 1950. Yet, the belief in the Assumption of Mary was not “invented” in 1950.

The Church, since the beginning, has believed in the assumption of the Virgin Mary. In 593 St. Gregory of Tours wrote of the body of Mary being assumed into heaven. Even in the second and third centuries there were transitus accounts of Mary being assumed body and soul into heaven. St. John Damascene, St. Andrew of Crete, and St. Germaine of Constantinople defended the assumption of Our Lady. From the sixth century onwards there were liturgical references of Our Lady’s assumption.

Sacred Scripture points to the Assumption of the most Blessed Virgin as well. In Genesis 3:15 we see that Mary and her Son, as the New Adam and the New Eve, are forever at enmity with the devil and his seed “sin and bodily corruption”. We already know that Mary, because of her enmity to sin, was conceived immaculately. Now we see that because of Mary’s enmity to bodily corruption, she was assumed body and soul into heaven. It is important to realize that the Assumption is a direct effect of her Immaculate Conception. The Assumption is the direct supernatural effect of her freedom from original sin. 

Yet Mary’s role in salvation history did not end with her earthly life but continued in her heavenly glory. Mary’s role as Coredemptrix, the woman with the Redeemer, did not end at the foot of Calvary but is continued in heaven at the foot of the throne of her Son, the King of Kings. Mary’s role as the woman who suffered with and under her son the Redeemer began at the Incarnation, reached it’s pinnacle on the rock of Golgotha, and continues as in heaven as her role as Mediatrix of All Graces and Advocate. 

In January of 1985, Blessed Pope John Paul II wrote that, “Mary’s role as Coredemptrix did not cease with the glorification of her Son.” This paradoxical glorification that the Holy Father writes about is Jesus Christ’s glorification on Calvary. Mary continues her role as Coredemptrix in heaven united with her Redeemer as she unites her sufferings with the sufferings of the Church. Mary also continues her role as Coredemptrix in her roles as Mediatrix of All Graces and as Advocate. The Blessed Virgin cannot be Mediatrix of All Graces without first being Coredemptrix. She is the Coredemptrix who receives the graces of Calvary and is the Mediatrix who distributes them to each and every member of the Church. Mary is the New Eve, who takes the fruits of redemption from that sacred tree on Calvary and gives them to you, to me, and to the whole church. 

God did not deem that Mary’s role in the life of the Church end with her Assumption. She has continued her motherly role in heaven as the mother suffering, the mother nourishing, and the mother interceding. She is the new Gebirah, the new “Great Lady”, the Queen-Mother in Heaven with her son, the King of Kings. 

Hence the revered Mother of God, from all eternity joined in a hidden way with Jesus Christ in one and the same decree of predestination, immaculate in her conception, a most perfect virgin in her divine motherhood, the noble associate of the divine Redeemer who has won a complete triumph over sin and its consequences, finally obtained, as the supreme culmination of her privileges, that she should be preserved free from the corruption of the tomb and that, like her own Son, having overcome death, she might be taken up body and soul to the glory of heaven where, as Queen, she sits in splendor at the right hand of her Son, the immortal King of the Ages.

- Pope Pius XII

Andrew Ouellette is the Vice-President of Mary’s Crowning. He is currently a student at Franciscan University of Steubenville. Follow him on Twitter —> @andrew_omelet

allaboutmary:

An early 20th century print of Mary as the Immaculate Conception.