But what is the real state of the case with regard to the fact of the Assumption of the Virgin Mary? It rests (as we shall soon see) on no authentic history; it is supported by no primitive tradition. I profess my surprise to have been great, when I found the most celebrated defenders of the Roman Catholic cause, instead of citing such evidence as would bear with it even the appearance of probability, appealing to histories written more than a thousand years after the alleged event, to forged documents and vague rumours. I was willing to doubt the sufficiency of my research; till I found its defenders, instead of alleging and establishing by evidence what God was by them said to have done, contenting themselves with asserting his omnipotence, in proof that the doctrine implied no impossibility; dwelling on the fitness and reasonableness of his working such a miracle in the honour of her who was chosen to be the mother of his eternal Son; and whilst they took the fact as granted, substituting for argument glowing and fervent descriptions of what might have been the joy in heaven, and what ought to be the feelings of mortals on earth.
At every step of the inquiry into the merits of this case, the principle recurs to the mind, that, as men really and in earnest looking onward to a life after this, our duty is to ascertain to the utmost of our power, not what God could do, not what we or others might pronounce it fit that God should do, but what He has done; not what would be agreeable to our feelings, were it true, but what, whether agreeably or adversely to our feelings or wishes, is proved to be true. The very moment a Christian writer refers me from evidence to possibilities, I feel that he knows not the nature of Christianity; he throws me back from the sure and certain hope of the Gospel to the "beautiful fable" of Socrates,—"It were better to be there than here, IF THESE THINGS ARE TRUE."
But let us inquire into the facts of the case.
First, I would observe that it is by no means agreed among all who have written upon the subject, what was the place, or what was the time of the Virgin's death. Whilst some have maintained that she breathed her last at Ephesus, the large majority assert that her departure from this world took place at Jerusalem. And as to the time of her death, some have assigned it to the year 48 of the Christian era, about the time at which Paul and Barnabas (as we read in Holy Scripture) returned to Antioch; whilst others refer it to a later date. I am not, however, aware of any supposition which fixes it at a period subsequent to that at which the canon of Scripture closes. Epiphanius indeed, towards the close of the fourth century, reminding us that Scripture is totally and purely silent on the subject as well of Mary's death and burial, as of her having accompanied St. John in his travels or not, without alluding to any tradition as to her assumption, thus sums up his sentiments: "I dare to say nothing; but considering it, I observe silence." [Epiph. vol. i. p. 1043.]
Should any of my readers have deliberately adopted as the rule of their faith the present practice of the Church of Rome, I cannot hope that they will take any interest in the following inquiry; but I have been assured, by most sensible and well-informed members of that Church, that there is a very general desire entertained to have this and other questions connected with our subject examined without prejudice, and calmly placed before them. To such persons I trust this chapter may not appear altogether unworthy of their consideration. Those who would turn from it on the principle to which we have here alluded, will find themselves very closely responding to the sentiments professed by St. Bernard, "Exalt her who is exalted above the choirs of angels to the heavenly kingdom. These things the Church sings to me of her, and has taught me to sing the same to others. For my part, what I have received from it, I am secure in holding and delivering; which also, I confess, I am not OVER-SCRUPULOUS in admitting. (Quod non scrupulosius fateor admiserim.) I have received in truth from the Church that that day is to be observed with the highest veneration on which she was TAKEN up (assumpta) from this wicked world, and carrying with her into heaven feasts of the most celebrated joys[107]."
Footnote 107:[(return)]
See Lambecius, book viii. p. 286. The letter of St. Bernard is addressed to the Canons of Lyons on the Conception of the holy Mary. Paris, 1632, p. 1538. His observations in that letter, with a view of discountenancing the rising superstition, in juxtaposition with these sentiments, are well deserving the serious consideration of every one.
Let us then, with the authorized and enjoined service of the Church of Rome for the 15th of August before us, examine the evidence on which that religious service, the most solemn consummation of all the rest, is founded.
In the service of the Assumption, more than twice seven times is it reiterated in a very brief space, and with slight variations of expression, that Mary was taken up into heaven; and that, not on any general and indefinite idea of her beatific and glorified state, but with reference to one specific single act of divine favour, performed at a fixed time, effecting her assumption, as it is called, "to-day." [Æs. 595.] "To-day Mary the Virgin ascended the heavens. Rejoice, because she is reigning with Christ for ever." "Mary the Virgin is taken up into heaven, to the ethereal chamber in which the King of kings sits on his starry throne." "The holy mother of God hath been exalted above the choirs of angels to the heavenly realms." "Come, let us worship the King of kings, to whose ethereal heaven the Virgin Mother was taken up to-day." And that it is her bodily ascension, her corporeal assumption into heaven, and not merely the transit of her soul[108] from mortal life to eternal bliss, which the Roman Church maintains and propagates by this service, is put beyond doubt by the service itself. In the fourth and sixth reading[109], or lesson, for example, we find these sentences:—"She returned not into the earth but is seated in the heavenly tabernacles." "How could death devour, how could those below receive, how could corruption invade, THAT BODY, in which life was received? For it a direct, plain, and easy path to heaven was prepared."
Footnote 108:[(return)]
Lambecius, indeed (book viii. p. 306), distinctly affirms, that one object which the Church had in view was to condemn the HERESY of those who maintain that the reception of the Virgin into heaven, was the reception of her soul only, and not also of her body. "Ut damnet eorum hæresin qui sanctissimæ Dei genetricis rcceptionem in coelum ad animam ipsius tantum, non vero simul etiam ad corpus pertinere existimant."