It is not uncommon for Roman Catholic apologists to claim that Epiphanius of Salamis testified to the assumption of Mary in his work from A.D. 377, the Panarion. However, this is far from the truth; Epiphanius, when consulting both scripture and “tradition” could not find any decisive answers vis-à-vis the end of Mary’s life, let alone affirm as a doctrine of the faith, the bodily assumption. As one scholar noted:
This long and profound silence surrounding Mary’s life first arouses concern only late in the fourth century, when Epiphanius of Salamis pauses momentarily during his energetic refutation of the heretics in the Panarion to reflect on the disquieting fact that he can find no authorized tradition about how the Virgin’s life ended. Despite Epiphanius’ close contacts with Palestine, where the cult of the Virgin’s tomb would soon develop, he professes a complete ignorance of the Virgin’s final days. This is not for want of searching, however: Epiphanius reports that he has carefully investigated the matter and uncovered several possibilities, but ultimately he cannot decide which of these alternatives bears the truth. Epiphanius begins by addressing the biblical tradition, apologizing that the Scriptures are silent on this matter ‘because of the overwhelming wonder, not to throw men’s minds into consternation’. Despite the apology, Epiphanius quickly turns to the New Testament for clues as to how the Virgin’s earthly life may have come to a close. He first considers Symeon’s prophecy that ‘a sword shall pierce your own soul too’, thinking that this might suggest Mary’s death as a martyr. Then Epiphanius turns to chapter 12 of John’s Apocalypse, which describes ‘a woman clothed with the sun, with the moon under her feet, and on her head a crown of stars’, who gave birth to a son. When attacked by ‘the dragon’, she was ‘given the two wings of the great eagle, so that she could fly from the serpent into the wilderness, to her place where she is nourished for a time, and times, and half a time’. His attacks thwarted, the dragon then turns to persecute her children. This passage, Epiphanius proposes, may indicate that Mary did not die as other human beings, but somehow remained immortal, although he makes clear his own uncertainty and refrains from advocating this view . . . Ultimately, Epiphanius cannot himself decide if either of these two biblical traces is trustworthy, and, hedging his bets, he concludes: ‘[I] am not saying that she remained immortal. But neither am I affirming that she died’. This is in fact the general tenor of his entire discussion of the matter: throughout he very carefully avoids endorsing any of the possibilities he raises, merely noting their existence and some of the evidence in favour of each position. This does not necessarily mean, however, that when Epiphanius was completing his Panarion (c. 377) there were as of yet no developed traditions about the end of the Virgin’s life in circulation; it merely reveals that there was no authoritative or orthodox tradition (in his view) to which he could turn. Quite the contrary, Epiphanius’ indecisive reflections themselves suggest that some difference of opinion had already arisen among Christians as to whether Mary actually died or remained immortal, a difference which Epiphanius could not resolve through recourse to either biblical or church tradition. (Stephen J. Shoemaker, Ancient Traditions of the Virgin Mary’s Dormition and Assumption [New York: Oxford University Press, 2003], 11-12, 13-14)
Compare and contrast Epiphanius’ tentative approach to the end of Mary’s life (let alone her corporeal assumption into heaven as queen of heaven[!]) with Munificentissimus Deus, issued by Pope Pius XII November 1, 1950, which elevated the assumption as a dogma of the Roman Catholic faith (emphasis added):
44. For which reason, after we have poured forth prayers of supplication again and again to God, and have invoked the light of the Spirit of Truth, for the glory of Almighty God who has lavished his special affection upon the Virgin Mary, for the honor of her Son, the immortal King of the Ages and the Victor over sin and death, for the increase of the glory of that same august Mother, and for the joy and exultation of the entire Church; by the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, 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.
45. Hence if anyone, which God forbid, should dare willfully to deny or to call into doubt that which we have defined, let him know that he has fallen away completely from the divine and Catholic Faith.
46. In order that this, our definition of the bodily Assumption of the Virgin Mary into heaven may be brought to the attention of the universal Church, we desire that this, our Apostolic Letter, should stand for perpetual remembrance, commanding that written copies of it, or even printed copies, signed by the hand of any public notary and bearing the seal of a person constituted in ecclesiastical dignity, should be accorded by all men the same reception they would give to this present letter, were it tendered or shown.
47. It is forbidden to any man to change this, our declaration, pronouncement, and definition or, by rash attempt, to oppose and counter it. If any man should presume to make such an attempt, let him know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.
According to Rome, the bodily assumption is an apostolic tradition and is definitional of the faith, just as the bodily resurrection of Jesus Christ. The fact that Rome has elevated this myth of history to the point of being definitional of the Gospel of Jesus Christ, coupled with pronouncing an anathema on those who reject it, serves as overwhelming evidence that Rome is not the true Church, let alone the “ancient church” and “2,000-year old faith” as their apologists (e.g., Patrick Madrid) falsely proclaim it to be.