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. 在罗马天主教教义，假设意味着玛丽的母亲，耶稣，采取了（假设）身体进入天堂的荣耀，当她死亡。在东正教教堂， koimesis ，或dormition （ “入睡” ） ，美属维尔京开始以纪念8月15日，在第六世纪。 The observance gradually spread to the West, where it became known as the feast of the Assumption.遵守逐步蔓延到西部，那里后来被称为节日的假设。 By the 13th century, the belief was accepted by most Catholic theologians, and it was a popular subject with Renaissance and baroque painters.由13世纪的信念，接受了最天主教神学家，这是一个热门题目与文艺复兴时期及巴洛克时期画家。 The Assumption was declared a dogma of the Roman Catholic faith by Pope Pius XII in 1950.假设被宣布为教条的罗马天主教信仰，由教宗碧岳十二，在1950年。
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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.假设美属维尔京（拉丁语系assumere ， “采取行动” ）在罗马天主教会和东正教教会的教义后，她的死因的尸体玛丽的母亲基督，是考虑到天堂与回归与她的灵魂。 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.界定为一篇文章，信仰是由教宗碧岳十二，在1950年，假设第一次纪念，作为节日的dormition （入睡）的玛丽，在第六世纪。 This feast later developed into the Feast of the Assumption, now celebrated in the Roman Catholic church on August 15 every year.这盛宴后来发展成为节日的假设，现在在庆祝罗马天主教会8月15日，每年的。
In principle this doctrine was a part of the Roman Catholic and Byzantine thinking in the Middle Ages.在原则上这一学说的一个组成部分，罗马天主教和拜占庭思想在中世纪。 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."使徒宪法munificentissimus deus ，所颁布的碧岳十二，关于1950年11月1日，作出了它的理论所必需的救恩，说明， “圣母无染原罪的上帝之母，不断圣母玛利亚，完成了，当然她的人间生活，是假设身体与灵魂进入天堂的荣耀“ 。
No basis, biblical, apostolic, or postapostolic, exists in support of the doctrine.没有依据，圣经，使徒，或postapostolic ，存在于支持该学说。 Apocryphal documents of the fourth century, Gnostic in character, such as the Passing of Mary hint at it.猜测的文件，四世纪， gnostic性质的，如通过玛丽暗示。 Gregory of Tours in his De gloria martyrum of the sixth century quotes an unfounded legend about Mary's assumption.格雷戈里的旅行团在他的德凯莱martyrum的六世纪的行情一毫无根据的传说玛丽的假设。 As the story became popular in both East and West it took two forms.作为故事成为热门在这两个东方和西方，它有两种形式。 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.科普特版本描述耶稣出现玛丽预言她的死亡和身体海拔天堂，而希腊，拉丁语，叙利亚和图片的版本玛丽要求使徒们，谁是运到，她奇迹般地从他们的地方服务。 Then Jesus, after her death, conveys her remains to heaven.当时，耶稣后，她的死因，传达她的仍然是天堂。 The doctrine was first treated in deductive theology about 800.该学说是在第一次接受治疗，在演绎神学的约800名。 Benedict XIV (d. 1758) proposed it as a probable doctrine.本笃十四（四1758年）提出，作为一个可能的学说。
Feasts celebrating the death of Mary date from the fifth century.节日庆祝死亡的玛丽日期从第五世纪。 In the East the late seventh century feasts included the assumption.在东部地区晚七世纪宴包括假设。 After the eighth century the West followed suit.之后，第八世纪的西方仿效。 Nicholas I by edict (863) placed the Feast of the Assumption on the same level as Easter and Christmas.尼古拉斯I部的法令（ 863 ）放在节日的假设，对同一水平，复活节和圣诞节。 Cranmer omitted it from the Book of Common Prayer and it has not since been included.克兰默遗漏了它从书的共同祈祷和它没有被包括在内。
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年的行动有关的假设玛丽是建基于宣言“圣母无染原罪观” （ 1854年12月8日） ，宣布玛丽免费从原罪。 Both issue from the concept of Mary as the "Mother of God."这两个问题的概念，玛丽为“上帝之母” 。 Her special state, Pius XII felt, demanded special treatment.她的特殊状态，碧岳十二认为，要求特殊待遇。 If Mary is indeed "full of grace" (cf. Luke 1:28, 44) the assumption is a logical concomitant.如果玛丽的确是“十足的宽限期” （见路加福音1时28分， 44岁）的假设是一个合乎逻辑的伴随。 Like Jesus, she is sinless, preserved from corruption, resurrected, received into heaven, and a recipient of corporeal glory.像耶稣，她是sinless ，保存从腐败，复活，收到了天堂，并接受体的荣耀。 Thus Mary is crowned Queen of Heaven and assumes the roles of intercessor and mediator.因此，玛丽女王加冕是天堂和承担的角色intercessor和调停者。
The argument in Munificentissimus Deus develops along several lines.论点在munificentissimus deus发展沿几行。 It emphasizes Mary's unity with her divine Son, for she is "always sharing His lot."它强调玛丽的团结与她的神的儿子，因为她是“永远分享他的很多” 。 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.因为她赞同，在过去在他的化身，死亡，与复活，现在，由于他的母亲，她是母亲，他的教会，他的身体。 Rev. 12:1 is applied to Mary; she is the prototype of the church, for she has experienced anticipatorially corporeal glorification in her assumption.牧师12时01分，是适用于玛丽，她是原型的教会，因为她经历了anticipatorially体美化在她的假设。 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倍玛丽是被称为“新的前夕， ”工作再次平行基督作为新的亚当和介绍歌颂基督为一与新的前夕。
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.假设玛丽仍然是一个富有成果的领域，为罗马天主教神学家，甚至作为圣经重建，有魅力的利益，以及自由神学，也使他们的影响。
WN
Kerr下午克尔
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
MR James, The
Apocryphal NT; EL Mascall and HS Box, eds., The Blessed Virgin Mary; NCE;
L.-J.涂谨申议员，猜测新台币;下午马斯科尔及房协的方块中，编，神圣的圣母玛利亚; nce ; l.-j. Suenens, Mary the Mother of
God.孙，玛丽天主之母。
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.节日的假设之圣母玛利亚， 8月15日还呼吁在旧礼仪的书籍pausatio ， nativitas （天堂） ，基准， depositio ， dormitio第mariae 。
This feast has a double object: (1) the happy departure of Mary from this life; (2) the assumption of her body into heaven.这盛宴有双重目的： （ 1 ）快乐离境的玛丽从这个生活; （ 2 ）假设自己的身体进入天堂。 It is the principal feast of the Blessed Virgin.它是主要的节日之美属维尔京。
THE FACT OF THE ASSUMPTION事实上，假设
Regarding the day, year, and manner of Our Lady's death, nothing certain is known.关于天，年，以及以何种方式我们的夫人的去世，没有什么可以肯定的是，众所周知的。 The earliest known literary reference to the Assumption is found in the Greek work De Obitu S. Dominae.已知最早的文学参考的假设是发现，在希腊工作的德obitu第dominae 。 Catholic faith, however, has always derived our knowledge of the mystery from Apostolic Tradition.天主教信仰，但是，一直所得的，我们的知识的奥秘，从使徒的传统。 Epiphanius (d. 403) acknowledged that he knew nothing definite about it (Haer., lxxix, 11).埃皮法尼乌斯（四403 ）承认，他知道没有明确的关于它（ haer. ， lxxix ， 11 ） 。 The dates assigned for it vary between three and fifteen years after Christ's Ascension.日期分配给它不同的三至十五年后，基督的阿森松岛。 Two cities claim to be the place of her departure: Jerusalem and Ephesus.两个城市的自称为地方，她离开的时间：耶路撒冷和以弗所。 Common consent favours Jerusalem, where her tomb is shown; but some argue in favour of Ephesus.共同同意有利于耶路撒冷，她的墓是显示;但有些人主张在赞成以弗所。 The first six centuries did not know of the tomb of Mary at Jerusalem.首六个月百年不知道墓玛丽在耶路撒冷。
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，在有形的假设玛丽是建基于猜测治德obitu第dominae ，上面的名字是圣约翰，属于但到第四或第五世纪。 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.这是还发现，在这本书中德transitu virginis ，附有虚假产地来源标签归因于圣墨利托的萨迪斯，并在一个杂散信归因于圣德尼该areopagite 。 If we consult genuine writings in the East, it is mentioned in the sermons of St. Andrew of Crete, St. John Damascene, St. Modestus of Jerusalem and others.如果我们谘询真正的著作在东部地区，这是提到，在布道的圣安德鲁的克里特岛，圣约翰达玛森，圣modestus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，圣格雷戈里的旅行团（德凯莱沃尔玛。 ，我四）提及它的第一。 The sermons of St. Jerome and St. Augustine for this feast, however, are spurious.该布道，圣杰罗姆和圣奥古斯丁这个盛宴，不过，杂散。 St. John of Damascus (PG, I, 96) thus formulates the tradition of the Church of Jerusalem:圣约翰大马士革的公司（ PG ，我96 ）因此，在制订的传统，教会在耶路撒冷：
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.圣尤维纳利斯，主教在耶路撒冷，在安理会的迦克墩（ 451 ） ，知道皇帝马尔奇安和pulcheria ，谁希望拥有的尸体天主之母，即玛丽人死在了在场的所有使徒，但她的墓，打开时，提出请求时圣托马斯，被发现空; wherefrom使徒们得出结论认为，尸体被采取了天堂。
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，在有形的假设Mary是普遍在东部和在西部地区;根据本笃十四（德festis bvm ，我，第八条， 18条）这是一个可能的意见，否认被impious和亵渎。
THE FEAST OF THE ASSUMPTION节日的假设
Regarding the origin of the feast we are also uncertain.关于原产地的盛宴，我们也不能确定。 It is more probably the anniversary of the dedication of some church than the actual anniversary of Our Lady's death.这是更可能周年奉献的一些教会比实际周年，我们的夫人的死因。 That it originated at the time of the Council of Ephesus, or that St. Damasus introduced it in Rome is only a hypothesis.它起源于的时候，安理会的以弗所，或圣达玛斯介绍了它在罗马只是一个假说。
According to the life of St. Theodosius (d. 529) it was celebrated in Palestine before the year 500, probably in August (Baeumer, Brevier, 185).根据生活的圣狄奥（四529 ）这是庆祝在巴勒斯坦前500年，大概在八月（ 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)].在埃及和阿拉伯，不过，这是存放在今年1月，由于僧侣的高卢，采取了许多的惯例，从埃及僧侣（ baeumer ， brevier ， 163 ） ，我们觉得这是盛宴，在高卢在第六世纪，在一月[ mediante mense undecimo （ greg. turon ，德凯莱沃尔玛。 ，我，第九章） ] 。 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).该gallican礼仪，它已就1月18日，根据标题： depositio ， assumptio ，或festivitas第mariae （参见注释马毕伦就gallican礼仪，特等， lxxii ， 180 ） 。 This custom was kept up in the Gallican Church to the time of the introduction of the Roman rite.这一习俗被关起来，在gallican教会的时候，引进罗马的仪式。 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.在希腊的教会，似乎有些保持这个盛宴在1月，与僧侣的埃及;他人在8月，与那些对巴勒斯坦; wherefore皇帝莫里斯（四602 ） ，如果该帐户的“ liber pontificalis ” （二， 508 ）是正确的，设置盛宴，希腊帝国在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.在罗马（ batiffol ， brev 。光碟， 134 ）最古老的和唯一的节日我们的夫人是1月1日起，八度基督的诞生。 It was celebrated first at Santa Maria Maggiore, later at Santa Maria ad Martyres.这是庆祝首次在圣玛丽亚Maggiore ） ，稍后在圣玛丽亚广告martyres 。 The other feasts are of Byzantine origin.其他节日，是拜占庭的起源。 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. duchesne认为（ origines杜culte人权委员会， 262 ）前七世纪没有其他盛宴被关在罗马，并因此节日的假设，发现在该sacramentaries的格拉西和格雷戈里，是一种虚假的，除了取得了第八或第七世纪。 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. probst ，但（ sacramentarien ， 264 sqq ） ，带来了良好的论据，以证明大众的有福了圣母玛利亚，发现于8月15日，在gelasianum ，是真正的，因为它没有提到体的假设玛丽; ，因此，节日的庆祝活动在教堂Santa Maria Maggiore ）在罗马，至少在第六世纪。 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.他证明，此外，大量的阳历sacramentary ，如我们有，是gallican原产地（因为信仰在身体的假设玛丽的影响下，该猜测的著作，是老年人在高卢比在罗马） ，而且它supplanted旧gelasian在马萨诸塞州的时候，谢尔盖（ 700 ） ，这是盛宴的其中一个主要的庆祝活动在罗马;游行队伍开始从教堂的圣哈德良。 It was always a double of the first class and a Holy Day of obligation.它始终是双重的第一类和一个神圣的天的义务。
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.该倍频程中添加了847所利奥四在德国的这八度音中并未观察到在几个教区最多的时候，改革。 The Church of Milan has not accepted it up to this day (Ordo Ambros., 1906).教堂的米兰并没有接纳它，以这一天（诉讼安布罗斯， 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.该倍频是特权在教区的省份的西耶娜， fermo ， michoacan ，等希腊教会继续这个盛宴，以8月23日，包容性，并在一些寺庙山阿托斯，这是长期以8月29日（ menaea graeca ，威尼斯， 1880年） ，或者是，至少以前。 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.在教区巴伐利亚州一第三十天（ 1种一个月的心目中）的假设是庆祝在中世纪， 9月13日，与该办事处的假设（双） ;今天，只有教区奥格斯堡保留了这种旧风俗。
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).一些巴伐利亚教区和那些勃兰登堡，美茵茨，法兰克福等，对9月23日保持的节日“第二个假设” ，或“第四十天的假设” （双）认为，根据该启示圣，黄钱其濂的schönau （四1165年）和圣贝特朗，业主立案法团（四1170 ） ，认为BV公司玛丽被带到了天堂对第四十天之后，她的死因（格罗特芬德， 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.).该brigittines不断的节日“歌颂圣母玛利亚” （双） 8月30日，由于圣brigitta瑞典的说， （ revel. ，六，升）表示，玛丽是考虑到天堂， 15天之后，她离境（ colvenerius ，华航。 3月， 8月30日） 。 In Central America a special feast of the Coronation of Mary in heaven (double major) is celebrated 18 August.在中美洲的一个特别的节日加冕的玛丽在天堂（双主修） ，是庆祝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亚保持连续3天与成年礼的双重一流，纪念： 8月15日，死亡的玛丽; 8月16日，她加冕。
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.在广场，在西西里岛，是有纪念的假设玛丽（双二等） 2月20日，周年的地震1743年。 A similar feast (double major with octave) is kept at Martano, Diocese of Otranto, in Apulia, 19th of November.类似的盛宴（双主修与八度音）是存放在马尔塔诺，教区奥特朗托，在普利亚， 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：通过颁布的牛市munificentissimus deus ， 1950年11月1日，教宗比约十二宣布infallibly认为，假设该有福了圣母玛利亚是一个教条的天主教信仰。 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)."]同样，梵蒂冈二次会议的教导，在教条式的宪法，管腔gentium “圣母无染原罪美属维尔京，保存，不受所有染色的原罪，被带到了身体和灵魂进入天堂的荣耀，当她的人间生活，和崇高的，由主作为女王的所有东西（ 12月31日59 ） 。 “ ]
Publication information Written by Frederick G. Holweck.出版的资料，撰写的冯检g. holweck 。 Transcribed by Janet Grayson.转录由珍妮特格雷森。 The Catholic Encyclopedia, Volume II.天主教百科全书，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教of New York所
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