Octave of the Feast of Assumption and Queenship of Mary

"My spirit rejoices in God my Saviour, for he has looked with favour on the lowliness of his servant. Surely, from now on all generations will call me blessed" (Luke 1:47-48)

The Blessed Virgin was also watching over her little flower. Not wanting her to be tarnished by contact with earthly things, she moved her to her mountain before she bloomed....While waiting for this happy moment, the little Therese grew in love for the Heavenly Mother (The Story of a Soul)

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Feast of Assumption of the Blessed Virgin Mary

Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world - Matthew 25:34

He showed me [His Mother's] ascend to heaven, the happiness and solemnity with which she was received, and the place where she is...The glory my spirit experienced in seeing so much glory was magnificent. The effects of this favour were great. (St Teresa of Avila, 'Collected Works' 1:353)

That life from above,
That is true life...
Death, be not aloof,
In dying first, may life be,
I die because I do not die
(St Teresa of Avila "Collected Works" 3: 376)

According to apocryphal writings, after the Ascension, or after dispersal of the Apostles, Mary lived between fifteen and twenty-two years in her house in Jerusalem. Three days before her death an angel announces her approaching end. It happened when Mary was coming down the Mount of Olives, when she was met by the Archangel Gabriel, who gace her a palm in token of her triumphal entry into heaven. This was three days before her death. The place is still known as 'et Tamir', the palm Tree, and the ruins of a church were still visible there until 1882. On the third day, when Apostles forewarned, have arrived, a Sunday, Mary dies: Jesus receives her soul which He consigns to Michael. Jesus ordered the burial of Mary in Gethsemane. The Apostles carried the bier, but are attacked by the Jews who wish to snatch the corpse, and who were struck blind (up to this day the site is marked on Mt Sion). Having placed the body in Gethsemane, it was transported to paradise by angels, where it was reunited with the soul. According to some the Assumption took place after three days, and some relate that the reunion of the soul would take place only at the final resurrection. This in short is the early tradition of the Church, as shown in the apocryphal writings which show remarkable harmony in their various versions. It is possible to quote the early Fathers of the Church, but they reflect in great part the early tradition of Jerusalem.

After crossing the Brook of Cedron we have at the foot of the Mount of Olives the Church of the Assumption erected on the tomb that received the mortal remains of the Blessed Virgin. From this tomb she was taken into heaven, for not being subject to the yoke of sin, she bore not the consequences of sin, which are the corruption of flesh. Therefore,
she only went through the tomb but did not delay there; her tomb became the shrine of her glorious Assumption into Heaven. That Mary, at the end of her earthly existence was assumed into heaven was defined as an article of faith on November 1, 1950. Jerusalem Catholics celebrated the definition by a great procession...A first Church was erected by the patriarch Modestus but it was again destroyed, except the little edicule over the Tomb, before the arrival of the Crusaders, who rebuilt it, keeping the form of a lower and upper Church.

The Church was committed to the care of the Benedictines of Cluny, and besides it stood the well-known abbey of the Valley of Josaphat. When Saladin took the city in 1187, he ordered the destruction of the monastery and the upper church, but allowed the lower to remain out of respect for the Mother of Jesus, whom the Moslems hold in veneration. Probably at this time the Moslems excavated in the Byzantine wall of the crypt, to the right of the Tomb, a praying niche (a mihrab). Although few of them formally pray there nowadays, many of them brings offerings candles, oil and incense in fulfillment of vows.

The ruin of the sacred monument would nevertheless have been inevitable, had not the Franciscans entered into possession of the Church in the second half of the 14th century and carried out important restorations. For two centuries the Franciscans had the exclusive and peaceful possession of the Tomb, while the Armenians, the Greeks, the Abyssinians and the Syrians carried out their liturgy on altars within the crypt. With the coming of the Turks, in 1517, began the intrigues of the Greeks and finally in 1757 the Franciscans lost the place completely. This usurpation has never been made good, and today the Church is shared by the Greeks and the Armenians, while the Syrians and the Copts are allowed to celebrate the liturgy within the shrine. The building today is very badly kept, but beneath all the filth one can recognize its one time beauty in the Crusader and Byzantine structures. The church was completely flooded in 1948 and 1955, and it unexpectedly helped to clean it.

We stand beside the death-bed of Mary: no physical pain torments her, simply the longing to be with her Divine Son is consuming her earthly tenements of flesh. Mary dies without pain as gently as ripe fruit falls from the tree. With St John Damascene we can say: "The Blessed Virgin Mary did not on this day return to dust. For no sinful propensity ever inclined her towards the earth. No, the sentiments of her heart were ever directed upwards towards heaven. Why should she have to taste death from whom was born the true life of all? Still she submits to the general law of death, since it was promulgated by her son. As a daughter of Eve she submits to the ancient decree, as indeed her Son, who is Life Itself, submitted to it. But, inasmuch as she is the Mother of the Living God, she was worthy to be taken up to Him. Eve harkened to the voice of the serpent. the pains of motherhood and of death are therefore her punishment and in the gloomy dungeons of Limbo she is appointed a dwelling. But the Blessed Mother of Christ harkened to the Word of God and then the efficacious might of the Holy Ghost descended upon her.
How could she became the prey of the ravages of death. How could decomposition claim possession of the body in which the life of Our lord was conceived" (Second Seromn of Assumption)."

Excerpts from "Marian Shrines of the Holy Land" by Fr Hoade, 1958 edition

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Meditation for the Octave of Assumption - Mary, Queen of Heaven and Earth

Pope Pius XII proclaimed in October 1954 the feast of Mary Queen (May 31). As in the case of all great privileges of Mary, her Queenship flows from her divine Motherhood as from its source: because Christ her Son is King, Mary is Queen. St Paul describes very beautifully the Kingship of Christ. "Rendering thanks to the Father, who had made us worthy to share the lot of the saints in light. He has rescued us from the power of darkness and transferred us into the Kingdom of his beloved Son, in whom we have our redemption, the remission of our sins. he is the image of the invisible God, the first-born of every creature. For in Him all things were created, things visible and things invisible, whether Thrones, or Dominations, or Principalities, or Powers. All things have been created through and unto him, and he is above all creatures, and in him all things hold together" (Col. 1, 12-17)

Thus it is clear that in the divine plan of creation the God-man is the first and essential member, around whom everything else revolves, to whom everything else is subordinated, and by whom everything else is explained.

Once only in the Gospel narrative does Christ refer expressly to the nature of His Kingdom. Then it is to declare solemnly before the Roman Governor, Pilate, that His Kingship is not of this world. By this Christ meant that His Kingship is not of a transitory political type, but eternal and supra-political. In other words the Kingship of Christ is not concerned with temporal but ultimate values that is, the truths and precepts of the moral law and of religion. It is by accepting these truth and by carrying out these precepts that man attains his final end.

In this Kingship of Christ mary participates as His Mother. In the 12th Chapter of the Apocalypse we read: "And a great sign appeared in heaven: a woman clothed with the sun, and the moon was under her feet, and upon her head a crown of twelve stars." The Church applies this verse to the Blessed Virgin. There is no doubt that the Fathers understood this verse as picturing the Church of the Old and New Covenants. The beams of the divine glory clothe her; the moon is beneath her feet; she is crowned with a crown of twelve stars, and she must bring forth Christ to the world. "Who is this Woman? Clearly the Mother of the Messiah, but also of a vast posterity which endures to the end of time. She is, then, as symbolic as the Dragon, and is comparable with the 'Jerusalem on high, the Mother of us all' (Gal 4:26): Jerusalem, whether terrestrial or ideal, especially as representing the whole people of God, was constantly figured as a woman, mother of the Holy People from whom, in Old Testament times, the Messiah was to come" (Cath. Commentary on Holy Scripture). Then St John thinks of the "primeval serpent", he remembers Eve: The Woman becomes the Second Eve, and so we have the series - the Mother of the Messiah: the Universal Eve: Jerusalem and the people: the Church and Mary.
The first chapter of Genesis begins the story of Christ's Kingdom on earth. Satan, having failed in heaven, succeeds in getting newly created man to rebele against God and so gains mastery over the human race. But, by reason of his weaker nature, the malignity of man's sin was far less than that of Satan and his followers, and so, at the very moment of the fall, God promises man ultimate deliverance from the power of Satan at the hands of "the woman and her seed". How this deliverance was effected is recorded in the Gospel story, and enlarged upon in this book. The rightful King appears among His people, and by accepting death freely and in their name at the hands of the powers of darkness, satisfies the divine justice and breaks Satan's power over man: "Now is the judgment of the world; now will the prince of this world be cast out. And I, if I be lifted up from the earth (i.e. crucified), will draw all things to myself (John 12: 31-32). By this sacrifice of Himself Christ merited for all His followers the power to triumph over the devil. This Our Lord tells us: "I was watching Satan fall as lightning from heaven. Behold, I have given you power to tread upon serpents and scorpions, and over all the might of the enemy, and nothing shall hurt you" (Luke 10:18-19).
Christ, therefore, is King by double title, by hereditary right and by conquest. And just as Mary participated in Christ's hereditary title of King as His Mother, so also she participates in His title of King by conquest because she took an active part in that victory over Satan by which the world was redeemed.

The doctrine underlying the Queenship of Mary is not a new one. Nor id the title "Qoeen" given to Mary a new one. For centuries Mary has been invoked as Queen in the Litany of Loreto. Why then has the Church seen it fit to proclaim solemnity the Queenship of Mary in our day? The Pope gave the answer to this on the occasion of the proclamation of the new feast . The institution of the new liturgical feats of the Queenship of Mary is intended to throw into special relief that particular aspect of Christian truth that is best adapted to remedy the peculiar evils that afflict the present generation, and to direct this generation in the way of the salvation it so eagerly seeks.

This has always been the custom of the Church. The Church defined the doctrine of the Assumption of Our Lady - a doctrine that has always been held by the Universal Church, but whose solemn definition was intended not merely to gibe glory to the Mother of God, but also to recall to a generation steeped in materialism one of the most fundamental truths of Christianity, namely, the immortal destiny of man, soul and body. So also the Feast of the Queenship of Mary intended to remind man of the existence of an authority which penetrates to the very interior of man's nature as man, which touches him in his profound essence in that part of man that is spiritual and immortal. Further it proposes to the world one to whom all may go confidently for guidance and help in these perilous times when the unity and peace of mankind as a whole, and the very sources of life itself, are in danger. If only she be asked, Mary will confound the evil work of the enemy of mankind, who envies in man the peace he himself has lost. She will give light to the world's rulers to guide their people in the way of justice and peace, for she is the Seat of Wisdom to whom the Church applies the inspired words: "By me Kings reign and lawgivers decree just things. By me princes rule, and the mighty decree justice" (Prov. 8:15-16).

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