Assumption of Mary聖母升天

General Information 一般信息

In Roman Catholic doctrine, the Assumption means that Mary, the mother of Jesus, was taken (assumed) bodily into heavenly glory when she died. In the Orthodox church, the koimesis, or dormition ("falling asleep"), of the Virgin began to be commemorated on August 15 in the 6th century. 在羅馬天主教的教義,升天意味著瑪麗的母親,耶穌,被帶到(假設)到天上的身體時,她光榮死亡。在東正教教堂, koimesis ,或安息( “入睡” ) ,維爾京開始為紀念8月15日在6世紀。 The observance gradually spread to the West, where it became known as the feast of the Assumption.紀念逐漸蔓延到西方,它被稱為盛宴升天。 By the 13th century, the belief was accepted by most Catholic theologians, and it was a popular subject with Renaissance and baroque painters.到13世紀,相信接受了最天主教神學家,這是一個受歡迎的題目與文藝復興和巴洛克式的畫家。 The Assumption was declared a dogma of the Roman Catholic faith by Pope Pius XII in 1950.假定宣布教條的信仰羅馬天主教教皇庇護十二大在1950年。

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Assumption of the Virgin擔任美屬維爾京

General Information 一般信息

Assumption of the Virgin (Latin assumere,"to take up") in the Roman Catholic church and the Orthodox church is the doctrine that after her death the body of Mary, the mother of Christ, was taken into heaven and reunited with her soul.擔任美屬維爾京(拉丁文assumere , “採取行動” )在羅馬天主教和東正教教堂是理論,她去世後的屍體瑪麗的母親基督,被帶到天堂與祖國的懷抱,她的靈魂。 Defined as an article of faith by Pope Pius XII in 1950, the assumption was first commemorated as the Feast of the Dormition (falling asleep) of Mary in the 6th century.界定為信條的庇護十二於1950年,假設是第一次作為紀念節的安息(入睡)的瑪麗在6世紀。 This feast later developed into the Feast of the Assumption, now celebrated in the Roman Catholic church on August 15 every year.這個節日後來發展成節日的設想,現在慶祝的羅馬天主教會在8月15日,每年。

Assumption of Mary聖母升天

Advanced Information 先進的信息

In principle this doctrine was a part of the Roman Catholic and Byzantine thinking in the Middle Ages.在原則上是這一理論的一部分,羅馬天主教和拜占庭式的思維在中世紀。 The apostolic constitution Munificentissimus Deus, promulgated by Pius XII on November 1, 1950, made it a doctrine necessary for salvation, stating, "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."使徒憲法Munificentissimus上帝頒布的庇護十二11月1日, 1950年,使理論必要的救助,並說: “聖母天主之母,不斷聖母瑪利亞,在完成的過程中她世俗生活,假定身體和靈魂到天上的榮耀。 “

No basis, biblical, apostolic, or postapostolic, exists in support of the doctrine.毫無根據,聖經,使徒,或postapostolic ,支持中存在的理論。 Apocryphal documents of the fourth century, Gnostic in character, such as the Passing of Mary hint at it.未經證實的文件第四世紀,諾斯底性質,如傳遞瑪麗暗示它。 Gregory of Tours in his De gloria martyrum of the sixth century quotes an unfounded legend about Mary's assumption.格雷戈里的旅遊在他的德格洛里亞martyrum的第六屆世紀尋獲了毫無根據的傳說瑪麗的假設。 As the story became popular in both East and West it took two forms.由於故事成為流行的東,西它有兩種形式。 The Coptic version describes Jesus appearing to Mary to foretell her death and bodily elevation into heaven, while the Greek, Latin, and Syriac versions picture Mary calling for the apostles, who are transported to her miraculously from their places of service.科普特版本出現的描述耶穌瑪麗預言她的死亡和身體抬高到天堂,而希臘文,拉丁文,和敘利亞的版本圖片瑪麗要求使徒,誰運到她奇蹟般地從他們的服務。 Then Jesus, after her death, conveys her remains to heaven. The doctrine was first treated in deductive theology about 800. Benedict XIV (d. 1758) proposed it as a probable doctrine.然後耶穌,她去世後,她仍然是傳達上天。理論最早是在演繹治療神學約800名。篤十四(草1758 )提出它作為一個可能的理論。

Feasts celebrating the death of Mary date from the fifth century.節日慶祝死亡的瑪麗日期從5世紀。 In the East the late seventh century feasts included the assumption.在東方的七世紀後期節日包括假設。 After the eighth century the West followed suit.在八世紀西方國家效仿。 Nicholas I by edict (863) placed the Feast of the Assumption on the same level as Easter and Christmas.尼古拉一世的法令( 863 )把節日的設想在同一水平上的復活節和聖誕節。 Cranmer omitted it from the Book of Common Prayer and it has not since been included.克蘭麥省略它從公禱書,它沒有被包括在內。

The 1950 action regarding the assumption of Mary is built upon the declaration of "The Immaculate Conception" (Dec. 8, 1854), which declared Mary free from original sin. 1950年的行動就擔任瑪麗是建立在申報的“聖母無染原罪堂” ( 1854年12月8日) ,宣布瑪麗擺脫原罪。 Both issue from the concept of Mary as the "Mother of God."這兩個問題的概念,瑪麗為“上帝之母。 ” Her special state, Pius XII felt, demanded special treatment.她的特殊狀態,庇護十二認為,要求特殊待遇。 If Mary is indeed "full of grace" (cf. Luke 1:28, 44) the assumption is a logical concomitant.如果瑪麗的確是“充分的寬限期” (見路加1時28分, 44歲)的假設是合乎邏輯的共同性。 Like Jesus, she is sinless, preserved from corruption, resurrected, received into heaven, and a recipient of corporeal glory.像耶穌,她是無罪的,保存貪污,復活,獲得進入天堂,收件人的有形的輝煌。 Thus Mary is crowned Queen of Heaven and assumes the roles of intercessor and mediator.因此,瑪麗女王加冕的天堂,並假定的作用intercessor和仲裁者。

The argument in Munificentissimus Deus develops along several lines. It emphasizes Mary's unity with her divine Son, for she is "always sharing His lot."這個論點在Munificentissimus殺出開發沿線幾個線。它強調瑪麗的統一的神聖與她的兒子,因為她是“永遠分享他的很多東西。 ” Since she shared in the past in his incarnation, death, and resurrection, now, as his mother, she is the mother of his church, his body.由於她分享過去在他的化身,死亡,與復活,現在,他的母親,她的母親是他的教會,他的身體。 Rev. 12:1 is applied to Mary; she is the prototype of the church, for she has experienced anticipatorially corporeal glorification in her assumption.牧師12:1適用於瑪麗,她是原型的教堂,因為她經歷了anticipatorially有形美化她的假設。 Three times Mary is referred to as the "New Eve," working again the parallel of Christ as the new Adam and presenting the glorified Christ as one with the new Eve. 3倍瑪麗被稱為“新夏娃” ,再次並行基督作為新的亞當和美化提出了基督作為一個新的除夕。

The assumption of Mary continues to be a fruitful field for Roman Catholic theologians even as biblical renewal, charismatic interest, and liberal theology also make their impact.假設瑪麗仍然是一個富有成果的領域,羅馬天主教神學家甚至聖經續期,魅力的興趣,自由神學也使它們的影響。

WN Kerr下午三科爾
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 目錄
MR James, The Apocryphal NT; EL Mascall and HS Box, eds., The Blessed Virgin Mary; NCE; L.-J.議員詹姆斯,在未經新台幣;發光Mascall和HS保險箱,合編。 ,神聖聖母;競爭性考試; L.-J. Suenens, Mary the Mother of God.孫能斯,瑪利亞天主之母。

The Feast of the Assumption七七升天

Catholic Information 天主教新聞

The Feast of the Assumption of the Blessed Virgin Mary, 15 August; also called in old liturgical books Pausatio, Nativitas (for heaven), Mors, Depositio, Dormitio S. Mariae.七七升天的聖母瑪利亞, 8月15日;還呼籲在舊禮儀書籍Pausatio , Nativitas (去天堂) , Mors , Depositio , Dormitio南Mariae 。

This feast has a double object: (1) the happy departure of Mary from this life; (2) the assumption of her body into heaven.這個節日有雙重目的: ( 1 )快樂瑪麗離開這個生活; ( 2 )擔任她的身體變成天堂。 It is the principal feast of the Blessed Virgin.這是主要節日聖母。


Regarding the day, year, and manner of Our Lady's death, nothing certain is known.關於一天,一年,以及以何種方式聖母之死,沒有什麼一定是眾所周知的。 The earliest known literary reference to the Assumption is found in the Greek work De Obitu S. Dominae.已知最早的文學提到的假設是在希臘工作的德Obitu南Dominae 。 Catholic faith, however, has always derived our knowledge of the mystery from Apostolic Tradition.信仰天主教,但始終我們的知識產生的神秘從使徒的傳統。 Epiphanius (d. 403) acknowledged that he knew nothing definite about it (Haer., lxxix, 11).埃皮法尼烏斯(草403 )承認,他確實不知道它( Haer. , lxxix , 11 ) 。 The dates assigned for it vary between three and fifteen years after Christ's Ascension.指定的日期為3之間和15年後耶穌升天。 Two cities claim to be the place of her departure: Jerusalem and Ephesus.這兩個城市自稱是代替她離開:耶路撒冷和以弗所。 Common consent favours Jerusalem, where her tomb is shown; but some argue in favour of Ephesus.有利於共同同意耶路撒冷,在那裡她的墳墓顯示;但一些主張以弗所。 The first six centuries did not know of the tomb of Mary at Jerusalem.第6百年不知道的陵墓瑪麗在耶路撒冷。

The belief in the corporeal assumption of Mary is founded on the apocryphal treatise De Obitu S. Dominae, bearing the name of St. John, which belongs however to the fourth or fifth century.相信在肉體擔任瑪麗是建立在未經證實的論文德Obitu南Dominae ,同時名稱聖約翰,但是屬於第四或第五世紀。 It is also found in the book De Transitu Virginis, falsely ascribed to St. Melito of Sardis, and in a spurious letter attributed to St. Denis the Areopagite.這也是中發現這本書德途中Virginis ,虛假歸因於聖美利托的薩迪斯,並在虛假的信歸因於聖丹尼斯的Areopagite 。 If we consult genuine writings in the East, it is mentioned in the sermons of St. Andrew of Crete, St. John Damascene, St.如果我們真正的著作協商,在東,這是中提到的講道的聖安德魯的克里特島,聖約翰大馬士革,聖 Modestus of Jerusalem and others.白蝦的耶路撒冷和其他人。 In the West, St. Gregory of Tours (De gloria mart., I, iv) mentions it first.在西方,聖格雷戈里的遊(德格洛里亞集市。 ,我四)第一次提到它。 The sermons of St. Jerome and St. Augustine for this feast, however, are spurious.在布道的聖杰羅姆和聖奧古斯丁的這一節日,然而,虛假的。 St. John of Damascus (PG, I, 96) thus formulates the tradition of the Church of Jerusalem:聖約翰大馬士革(前列腺素,我96 ) ,從而制訂了傳統教會的耶路撒冷:

St. 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. Thomas, was found empty; wherefrom the Apostles concluded that the body was taken up to heaven.朱聖主教的耶路撒冷,在安理會的卡爾西( 451 ) ,知道皇帝Marcian和Pulcheria ,誰希望擁有的機構天主之母,即瑪麗死亡,在場的所有的使徒,但她的墓,打開時,要求聖托馬斯,被發現空; wherefrom使徒的結論是,人體被帶到了天堂。

Today, the belief in the corporeal assumption of Mary is universal in the East and in the West; according to Benedict XIV (De Festis BVM, I, viii, 18) it is a probable opinion, which to deny were impious and blasphemous.今天,信仰物質擔任瑪麗是普遍在東方和西方;根據本篤十四(德Festis最高性價比,我八, 18 )這是一個可能的意見,這否認了impious和褻瀆。


Regarding the origin of the feast we are also uncertain.關於起源的節日,我們也不確定。 It is more probably the anniversary of the dedication of some church than the actual anniversary of Our Lady's death.這是更可能是週年奉獻的一些教堂比實際週年聖母的死亡。 That it originated at the time of the Council of Ephesus, or that St.它起源於當時的理事會以弗所,或街 Damasus introduced it in Rome is only a hypothesis.達瑪斯介紹了它在羅馬只是一種假設。

According to the life of St. Theodosius (d. 529) it was celebrated in Palestine before the year 500, probably in August (Baeumer, Brevier, 185).根據生活的聖狄奧(草529 )這是在巴勒斯坦慶祝今年前500名,很可能在8月( Baeumer , Brevier , 185 ) 。 In Egypt and Arabia, however, it was kept in January, and since the monks of Gaul adopted many usages from the Egyptian monks (Baeumer, Brevier, 163), we find this feast in Gaul in the sixth century, in January [mediante mense undecimo (Greg. Turon., De gloria mart., I, ix)].在埃及和沙特阿拉伯,但是,它被保存在今年1月,因為僧侶的高盧慣例採取了許多來自埃及僧侶( Baeumer , Brevier , 163 ) ,我們發現這在高盧盛宴在第六世紀,在1月[ mediante mense undecimo ( Greg.特倫。 ,德格洛里亞集市。 ,我九) ] 。 The Gallican Liturgy has it on the 18th of January, under the title: Depositio, Assumptio, or Festivitas S. Mariae (cf. the notes of Mabillon on the Gallican Liturgy, PL, LXXII, 180).在高盧聖聖禮它在1月18日,根據標題: Depositio , Assumptio ,或Festivitas南Mariae (參見說明Mabillon的高盧聖聖禮,特等, LXXII , 180 ) 。 This custom was kept up in the Gallican Church to the time of the introduction of the Roman rite.這種風俗被關押在高盧聖教會的時間介紹了羅馬儀式。 In the Greek Church, it seems, some kept this feast in January, with the monks of Egypt; others in August, with those of Palestine; wherefore the Emperor Maurice (d. 602), if the account of the "Liber Pontificalis" (II, 508) be correct, set the feast for the Greek Empire on 15 August.在希臘教會,似乎有些保存這個節日, 1月與埃及的僧侶;他人在8月與巴勒斯坦;何故皇帝莫里斯(草602 ) ,如果到了“書Pontificalis ” (二, 508 )是正確的,確定了節日的希臘帝國於8月15日。

In Rome (Batiffol, Brev. Rom., 134) the oldest and only feast of Our Lady was 1 January, the octave of Christ's birth.在羅馬( Batiffol ,短。光碟。 , 134 )最古老的,只有節日聖母是1月1日,八基督的誕生。 It was celebrated first at Santa Maria Maggiore, later at Santa Maria ad Martyres.這是首次在慶祝聖母瑪利亞教堂,後來在聖瑪麗亞廣告Martyres 。 The other feasts are of Byzantine origin.其他節日是拜占庭式的原產地。 Duchesne thinks (Origines du culte chr., 262) that before the seventh century no other feast was kept at Rome, and that consequently the feast of the Assumption, found in the sacramentaries of Gelasius and Gregory, is a spurious addition made in the eighth or seventh century.杜申認為( culte都起源中心。 , 262 )前7世紀沒有其他節日是保持在羅馬,因此節日升天,發現sacramentaries的格拉西和格里高利,是一種虛假的除了在第八屆或七世紀。 Probst, however (Sacramentarien, 264 sqq.), brings forth good arguments to prove that the Mass of the Blessed Virgin Mary, found on the 15th of August in the Gelasianum, is genuine, since it does not mention the corporeal assumption of Mary; that, consequently, the feast was celebrated in the church of Santa Maria Maggiore at Rome at least in the sixth century.普羅布斯特,但( Sacramentarien , 264 sqq 。 ) ,帶來了良好的論據來證明,群眾的聖母瑪利亞,發現了8月15日在Gelasianum ,是真誠的,因為它沒有提到有形擔任瑪麗; ,因此,節日慶祝教堂的聖母教堂在羅馬至少在6世紀。 He proves, furthermore, that the Mass of the Gregorian Sacramentary, such as we have it, is of Gallican origin (since the belief in the bodily assumption of Mary, under the influence of the apocryphal writings, is older in Gaul than in Rome), and that it supplanted the old Gelasian Mass. At the time of Sergius I (700) this feast was one of the principal festivities in Rome; the procession started from the church of St. Hadrian.他證明,此外,地下的陽曆Sacramentary ,如我們,是原產地的高盧聖(自認為在擔任身體瑪麗的影響下,在未經著作,是中老年人比高盧人在羅馬) ,它取代了舊的Gelasian馬薩諸塞州的時候塞爾吉烏斯口( 700 )這是一個節日的主要慶祝活動在羅馬舉行的遊行開始從教堂的聖哈德良。 It was always a double of the first class and a Holy Day of obligation.這一直是雙重的頭等艙和聖日的義務。

The octave was added in 847 by Leo IV; in Germany this octave was not observed in several dioceses up to the time of the Reformation.在八是增加了847利奧四;在德國八是不遵守若干教區最多的時間改革。 The Church of Milan has not accepted it up to this day (Ordo Ambros., 1906).教會米蘭沒有接受它這一天( Ambros秩序。 , 1906年) 。 The octave is privileged in the dioceses of the provinces of Sienna, Fermo, Michoacan, etc. The Greek Church continues this feast to 23 August, inclusive, and in some monasteries of Mount Athos it is protracted to 29 August (Menaea Graeca, Venice, 1880), or was, at least, formerly.該倍頻有幸在教區省的錫耶納,費爾莫,米卻肯,等希臘教會繼續向這一盛宴8月23日,包容性,在一些寺廟的聖山它是長期至8月29日( Menaea Graeca ,威尼斯, 1880年) ,或者,至少在以前。 In the dioceses of Bavaria a thirtieth day (a species of month's mind) of the Assumption was celebrated during the Middle Ages, 13 Sept., with the Office of the Assumption (double); today, only the Diocese of Augsburg has retained this old custom.在巴伐利亞州教區三十分之一一天(一種一個月的頭腦)的慶祝聖母升天在中世紀, 9月13日,同辦公室的假設(雙) ;今天,只有教區奧格斯堡保留了舊風俗。

Some of the Bavarian dioceses and those of Brandenburg, Mainz, Frankfort, etc., on 23 Sept. kept the feast of the "Second Assumption", or the "Fortieth Day of the Assumption" (double) believing, according to the revelations of St. Elizabeth of Schönau (d. 1165) and of St. Bertrand, OC (d. 1170), that the BV Mary was taken up to heaven on the fortieth day after her death (Grotefend, Calendaria 2, 136).一些教區巴伐利亞州和勃蘭登堡州,美因茨,法蘭克福等,在9月23日保持了節日的“第二個假設” ,或“第四十天升天” (雙)認為,根據啟示聖伊麗莎白的地理位置(草1165年)和聖貝特朗,業主立案法團(草1170年) ,該公司採取瑪麗天堂的第四十第二天她去世( Grotefend , Calendaria 2 , 136 ) 。 The Brigittines kept the feast of the "Glorification of Mary" (double) 30 Aug., since St. Brigitta of Sweden says (Revel., VI, l) that Mary was taken into heaven fifteen days after her departure (Colvenerius, Cal. Mar., 30 Aug.).該Brigittines保持了節日的“美化瑪麗” (雙) 8月30日,因為街布里吉塔說,瑞典( Revel. ,六, 1 )瑪麗被帶到天上15天之後,她離開( Colvenerius ,卡爾。 3月30日, 8月) 。 In Central America a special feast of the Coronation of Mary in heaven (double major) is celebrated 18 August.在中美洲的特殊節日的加冕禮瑪麗在天堂(雙大)慶祝8月18日。 The city of Gerace in Calabria keeps three successive days with the rite of a double first class, commemorating: 15th of August, the death of Mary; 16th of August, her Coronation.市杰拉切在卡拉布里亞保持連續幾天的成年禮的雙重頭等艙,紀念: 8月15日,死亡的瑪麗; 8月16日,她的加冕禮。

At Piazza, in Sicily, there is a commemoration of the Assumption of Mary (double second class) the 20th of February, the anniversary of the earthquake of 1743.在廣場,在西西里島,有一個紀念聖母瑪利亞(雙二等)在2月20號,週年紀念大地震的1743年。 A similar feast (double major with octave) is kept at Martano, Diocese of Otranto, in Apulia, 19th of November.類似的節日(主要與雙倍頻)保持在馬爾塔諾,奧特朗托教區,在普利亞, 11月19日。

[Note: By promulgating the Bull Munificentissimus Deus, 1 November, 1950, Pope Pius XII declared infallibly that the Assumption of the Blessed Virgin Mary was a dogma of the Catholic Faith. [注:通過頒布紅牛Munificentissimus殺出, 11月1日, 1950年,教皇庇護十二宣布infallibly的設想聖母瑪麗教條的天主教信仰。 Likewise, the Second Vatican Council taught in the Dogmatic Constitution Lumen Gentium that "the Immaculate Virgin, preserved free from all stain of original sin, was taken up body and soul into heavenly glory, when her earthly life was over, and exalted by the Lord as Queen over all things (n. 59)."]同樣,第二次梵蒂岡會議講授憲法的教條主義Gentium腔說: “聖母美屬維爾京,保存不受任何污點原罪,被帶到了身體和靈魂到天上的榮耀,當她世俗生活了,和崇高的上帝作為女王的一切事物(注59 ) 。 “ ]

Publication information Written by Frederick G. Holweck.出版信息撰稿:弗雷德里克灣Holweck 。 Transcribed by Janet Grayson. The Catholic Encyclopedia, Volume II.轉錄由珍妮格雷森。天主教百科全書,第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, 1907. Nihil Obstat , 1907年。 Remy Lafort, STD, Censor.雷米Lafort ,性病,檢查員。 Imprimatur.認可。 +John M. Farley, Archbishop of New York +約翰M法利,大主教紐約

Also, see:此外,見:
Mariology Mariology
Virgin Mary 聖母
Immaculate Conception 聖母無染原罪堂
Virgin Birth 美屬維爾京誕生

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