Mary, Eschatological Icon of the Church

(Sharing at the Novena to Our Mother of Perpetual Help on 13 Aug 2011)

Dear brothers and sisters in Christ,

Eschatology is the theological study of the “End Times”. In the Merriam Webster dictionary, the word originates from the Greek word eschatos, which means last or farthest. In short, it deals with the “four last things” – death, judgement, hell and heaven.

The title, “Mary, Eschatological Icon of the Church” means Mary being the image of what the Church is to be at the end of time. She is so because she is Type of the Church. In Mary, the Church learns the meaning of her own mission; in the fulfillment of Mary’s life then, the Church sees her own destiny. This fulfillment is celebrated in the feast of Mary’s Assumption. Therefore, as Fr. Neuner wrote, Mary’s Assumption is also the mystery of the Church.  

Since the Assumption is not explicitly mentioned in the Bible, there have been questions and protests on the doctrine. Fr. Neuner noted that faith in the Assumption is difficult for those who have not experienced Marian devotion. It should not be forced on them, but if explained in its true meaning and in simplicity, they may understand and recognise its significance more easily. By today’s sharing, we shall try to understand this mystery a little better, so that we may not only give the reason for the hope that we have, but also show that this Christian hope has been realised in Mary, the first of the redeemed. I shall focus on two aspects of the Assumption – firstly its biblical foundation and secondly, a new but biblical understanding of the resurrection of the dead.

The Assumption is linked to the resurrection. Fr. Neuner wrote that all Christian life has the promise of final glory, the fulfillment of the whole person, body and soul. (Neuner, 2004, p. 101) As Blessed John Paul II said, “we will reach the ultimate goal of human life when "God will be all in all" (1 Cor 15: 28)”. Jesus Himself defended the faith in the resurrection before the Sadducees in Matthew’s Gospel (Mt. 12:18-27). But the full meaning of the resurrection is found only in Jesus’ own person. In Jn. 11:25, Jesus said, “I am the resurrection. Anyone who believes in me, even though that person dies, will live…” St. Paul says that the Christian faith is in vain if there is no resurrection of the dead (1 Cor 15:12f). He himself prays that he may come to know Christ and the power of His resurrection, share in Christ’s sufferings by imitating Him in His death and striving towards the resurrection from the dead. (Phil. 3: 10-11) Thus the Bible teaches that those who are united with Jesus Christ in their life and work are sure to share also in His glory (Neuner, 2004, p. 101). The same Bible presents Mary uniquely linked to Jesus, giving Him His earthly life and sharing in His saving mission. So she is with Him also in His resurrection; thus the biblical basis for Mary’s Assumption.

Traditionally, death was understood to be the separation of the spiritual soul from the material body. The soul will be re-united to the body only in the resurrection. Today, theologians realise that this is not biblical. The Bible sees death as the destruction of the whole person, not only of the body, for the human being in his personal wholeness comprises his body, mind and spirit. Likewise the resurrection of the dead receives its full meaning as God’s creative, lifegiving work that gives us our life in its ultimate fulfillment. The glorified body has a different form after the resurrection; it is not a continuation of its earthly form. This erases the question of where Mary’s body might be kept after her death in the traditional understanding. Our faith then becomes simple, as Fr. Neuner wrote: God’s power and love assumes our dying life into his own glory. This finality of human life is revealed in the Risen Lord, it is presented to us in Mary, the icon of redeemed humankind, as the hope and promise for the whole world. (Neuner, 2004, p. 106)

Thus, the dogma of Mary’s Assumption symbolises the fulfillment of God’s saving work through Jesus Christ for all who believe in Him. It tells us that “life is more than what can be seen; it is fulfilled and transformed in the embrace of God’s love.” It is more significant in our time which is in dire need of hope. “God is greater than man; as He was with Mary in the darkness of her life to lead her to glory, so He is with us.” (Neuner, 2004, p. 112).

References:

Neuner, J. (2004). Mary – Mother of the Saviour. Bangalore: Theological Publications in India.