By reason of the Annunciation and
Incarnation, the Holy Spirit is also considered the Spouse of the Blessed
Virgin Mary, since it is by him that she conceived her Child. (“Spouses of the
Blessed Virgin,” in Our Sunday Visitor’s Catholic Encyclopedia, ed.
Peter M. J. Stravinskas [rev ed.; Huntington, Ind.: Our Sunday Visitor, 1998], 935)
While there is no direct biblical
evidence for the Assumption, the Church has long held, on the basis of theological
reasoning and Tradition, the implicit belief in Our Lord’s taking His mother to
Himself from the moment of her passage from this since, since she is declared “full
of grace” or “highly favored daughter” of God the Father (Lk 1:28). The
Archangel Gabriel further articulates Mary’s relationship to the Trinity in
this fashion: “The Holy Spirit will come upon you and the power of the Most
High will overshadow you; therefore, the child to be born will be called holy,
the Son of God” (Lk 1:35). It might be argued, then, as St. Francis de Sales
suggest, that the Assumption is necessitated by the desire of the Trinity to
behold for eternity Mary, who enjoys a unique relationship with each Person of
the Trinity as daughter, mother and bride. (“Assumption of the Blessed Virgin
Mary,” in Our Sunday Visitor’s Catholic Encyclopedia, ed. Peter M. J.
Stravinskas [rev ed.; Huntington, Ind.: Our Sunday Visitor, 1998], 110)
From the fifth century on, legend told
o four Lady’s death surrounded by the Apostles, when her soul was taken into
heaven, only to be followed by their keeping vigil at the grave and witnessing
the Assumption of her body as well. The fanciful aspects of these legends
notwithstanding, they bear witness to the truth of early belief by the faithful
in Our Lady’s being taken to heaven, soul and body. (“Dormition of the Blessed
Virgin Mary,” in ibid., 346)