Thus, by pointing to oral tradition, they argued for the historicity of the assumption and Dormition narratives. Scholars of the Studium Biblicum Franciscanum "argued that during or shortly after the apostolic age a group of Jewish Christians in Jerusalem preserved an oral tradition about the end of the Virgin's life". ![]() For instance, Baldi, Masconi, and Cothenet analyzed the corpus of Dormition narratives using a rather different approach, governed primarily by language tradition rather than literary relations, and yet all agree that the Obsequies (i.e., the Liber Requiei) and the Six Books apocryphon reflect the earliest traditions, locating their origins in the second or third century. Other scholars have similarly identified these two apocrypha as particularly early. Some scholars argue that the Dormition and Assumption traditions can be traced early in church history in apocryphal books, with Shoemaker stating, History Parma Cathedral, Illusionistic dome, Correggio, 1526–1530 Thomas, was found empty wherefrom the Apostles concluded that the body was taken up to heaven. Juvenal, Bishop of Jerusalem, at the Council of Chalcedon (451), made known to the Emperor Marcian and Pulcheria, who wished to possess the body of the Mother of God, that Mary died in the presence of all the Apostles, but that her tomb, when opened upon the request of St. Teaching of the Assumption of Mary became widespread across the Christian world, having been celebrated as early as the 5th century and having been established in the East by Emperor Maurice around AD 600. This incident is depicted in many later paintings of the Assumption. In a later tradition, Mary drops her girdle down to the apostle from heaven as testament to the event. By the 7th century, a variation emerged, according to which one of the apostles, often identified as Thomas the Apostle, was not present at the death of Mary but his late arrival precipitates a reopening of Mary's tomb, which is found to be empty except for her grave clothes. The earliest traditions say that Mary's life ended in Jerusalem (see Tomb of the Virgin Mary). This is a much more recent and localized tradition. In some versions of the assumption narrative, the assumption is said to have taken place in Ephesus, in the House of the Virgin Mary. The Transfiguration of Jesus and Mary's Assumption highlight the Catholic belief in the resurrection of the flesh before the Last judgement. The word 'assumption' derives from the Latin word assūmptiō meaning "taking up". The equivalent belief (which is not held as dogma) in the Eastern Orthodox Church is the Dormition of the Mother of God or the "Falling Asleep of the Mother of God". It leaves open the question of whether Mary died or whether she was raised to eternal life without bodily death. The declaration was built upon the 1854 dogma of the Immaculate Conception of Mary, which declared that Mary was conceived free from original sin, and both have their foundation in the concept of Mary as the Mother of God. We pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory. Pope Pius XII defined it on 1 November 1950 in his apostolic constitution Munificentissimus Deus as follows: ![]() The Assumption of Mary is one of the four Marian dogmas of the Catholic Church. ![]() Memorial in Youghal, Ireland, to the promulgation of the dogma of the Assumption
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