A Place for Valuables: Reflections on the Readings for the Solemnity of the Assumption of the Blessed Virgin Mary

If you haven’t already read the readings you can find them here (vigil) or here (Mass during the day).

Vigil
1 Chronicles 15:3-4, 15-16, 16:1-2
Psalm 132
1 Corinthians 15:54b-57
Luke 11:27-28
Mass during the day
Revelation 11:19a, 12:1-6a, 10ab
Psalm 45
1 Corinthians 15:20-27
Luke 1:39-5

This weekend we celebrate the solemnity of the Assumption of the Blessed Virgin Mary, body and soul, into heaven. In most dioceses it is not a Holy Day of Obligation this year, but you should check with your local diocese or parish office to be sure. Despite that, many parishes will do something special to mark the occasion. In our parish, for example, there will be a procession with the statue of the Blessed Mother before the regular Saturday vigil Mass.

In a popular movie Indiana Jones sought the Ark of the Covenant. Basically an ark is a means for carrying something valuable. The original Ark of the Covenant was built at the direction of the Lord as described in the Book of Exodus. It was the original tabernacle and carried three things of great value to the Israelites (Exodus 25:9-22, Hebrews 9:4). “In it were the gold jar containing the manna, the staff of Aaron that had sprouted, and the tablets of the Covenant.” The tablets of the Covenant on which were recorded the Ten Commandments contained the Word of God and the manna was the forerunner of the Eucharist. And while the current location of the Ark is unknown (on earth) in Revelation we are told it is in God’s temple in heaven.

Because it is a solemnity, there are readings for a vigil Mass, if one is to be celebrated. Briefly, the readings for the vigil make the connection between David’s moving the Ark of the Covenant to Jerusalem with the woman crowned with twelve stars in heaven, which most Bible scholars agree is Mary. The responsorial mentions the Ark in the place where God rests (heaven, as we shall see in the daytime reading from Revelation), and Paul’s first letter to the Corinthians has the cryptic phrase, “Where, O death, is your victory? Where, O death, is your sting?” While the Church teaches that Mary was assumed into heaven, body and soul, it does not declare whether or not she died first or was assumed into heaven before actually dying (e.g., such as Elijah). The gospel excerpt reiterates Mary’s blessedness as the mother of Jesus (“Blessed is the womb that carried you”). Recall Mary’s Magnificat upon visiting Elizabeth (“all ages to come shall call me blessed”; Luke 1:48).

The readings for the Mass during the day begin with a few verses from Revelation. Note that when the various parts of Scripture were written they weren’t divided up into chapter and verse, as we have them now. Thus, although they seem separated by the move from one chapter to another, the description of Mary as the woman clothed with the sun immediately follows the statement about the Ark of the Covenant being in heaven. Thus we have the Ark of the (Old) Covenant juxtaposed with the Mary, the Ark of the New Covenant. As noted above, the Ark held valuable items. Similarly, the Blessed Mother carried the Logos, the New Covenant, for nine months in her womb, who is also the Bread of Life (the “new” manna) and the Good Shepherd (relating to Aaron’s staff), and so we honor her as the Ark of the New Covenant.

The responsorial psalm picks up on the theme of queenship. Besides being crowned with twelve stars, we also acknowledge Our Blessed Mother as the Mother of the Church and Queen of Heaven and Earth. This relates to the fact that in biblical times, the queen was not the wife of the king (read the bible, all those kings had many wives – which one should be queen?). Rather, the queen was the mother of the king, or the Queen Mother. We see this in the treatment of Solomon’s mother, Bathsheba, as being honored by him and sitting at his right hand. (1 Kings 2:19)

 The gospel reading for this solemnity is rich with meaning. The gospel of Luke provides many connections between Mary, as the Ark of the New Covenant, and events in the Old Testament surrounding the Ark of the (Old) Covenant. The Ignatius Catholic Study Bible (ICSB) explains that Luke’s gospel was very adept at pointing to these parallels by example. Thus, Mary’s Visitation with Elizabeth recalls David’s comment in bringing the Ark to Jerusalem (2 Samuel 6:9) where Mary, upon learning of Elizabeth’s pregnancy, arose and went “with haste” to the hill country, which was the same region to which David went to retrieve the Ark. In a similar fashion, Elizabeth’s response upon hearing Mary’s greeting reflects the same awe and unworthiness that David felt in the presence of the Ark (Luke 1:43, 2 Samuel 6:9). Again Luke points out that Mary stayed with Elizabeth for about three months similar to the Ark’s temporary residence in the “house of Obed-edom.” The ICSB explains, “Taken together, these parallels show us that Mary now assumes a role in salvation history once played by the Ark of the Covenant. Like this golden chest, she is a sacred vessel where the Lord’s presence dwells intimately with his people.”

Another key occurrence during the visitation provides some understanding of why we call Mary “Mother of God.” Upon entering the house, Elizabeth is filled with the Holy Spirit and remarks, “And how does this happen to me, that the mother of my Lord should come to me?” (Luke 1:43) This is a recognition of the divinity present in Mary’s womb.

We Catholics often get accused of “worshipping” Mary. We don’t, but, like with Solomon, she has a place of honor as the Queen Mother. The Decalogue (Ten Commandments) tells us to “honor thy father and thy mother.” The Bible tells us Mary is “blessed,” another reason to honor her. At the Cross, Jesus gave His mother to the beloved disciple, who represents us, the Church, and he took her into his home, just as one would their own aging mother. Furthermore, as Elizabeth noted, she is the Mother of Jesus, Our Lord, and therefore we honor her with the title of “Mother of God.” This does not make her God but acknowledges her role in bringing Christ into the world and her constant pointing to Jesus. As at the wedding at Cana, she doesn’t interfere with going to Jesus, but leads to Him, telling us, “Do whatever He tells you.” (John 2:5)