Antonio Allegri (1489-1534) (called Correggio)
The Assumption of Mary 1526 - 1528
From the octagonal cupola of the Cathedral of Parma
1.093 m x 1.195 m
Parma Cathedral, Parma
Today is the anniversary of the death of Blessed Cardinal John Newman. It is of course shortly before the Great Feast of the Assumption (15th August)
Newman had a great devotion to Mary.
From 1851-3, Pope Pius IX consulted the bishops about defining the Dogma of the Immaculate Conception of Mary. In 1854, the Pope promulgated Ineffabilis Deus defining ex cathedra the Dogma of the Immaculate Conception
The reaction in the United Kingdom amongst non-Catholics was not favourable. Newman had to ride into battle defending the Dogma and its definition as well as the Catholic veneration and enthusiasm for the Virgin Mary.
His defences of the Cathollic doctrines and teachings about Mary still deserve to be read.
The Newman Reader is a great resource.
One of the works on line is a series of Meditations and Devotions by John Henry Newman (ed by the Reverend W P Neville)
File 3 contains a series of meditations by The Blessed John on the Assumption of Mary, whose feast is near.
Here are some extracts from his meditations on the Assumption:
"Mary is the "Sancta Dei Genetrix," the Holy Mother of God
AS soon as we apprehend by faith the great fundamental truth that Mary is the Mother of God, other wonderful truths follow in its train; and one of these is that she was exempt from the ordinary lot of mortals, which is not only to die, but to become earth to earth, ashes to ashes, dust to dust. Die she must, and die she did, as her Divine Son died, for He was man; but various reasons have approved themselves to holy writers, why, although her body was for a while separated from her soul and consigned to the tomb, yet it did not remain there, but was speedily united to her soul again, and raised by our Lord to a new and eternal life of heavenly glory.
And the most obvious reason for so concluding is this—that other servants of God have been raised from the grave by the power of God, and it is not to be supposed that our Lord would have granted any such privilege to anyone else without also granting it to His own Mother.
We are told by St. Matthew, that after our Lord's death upon the Cross "the graves were opened, and many bodies of the saints that had slept"—that is, slept the sleep of death, "arose, and coming out of the tombs after His Resurrection, came into the Holy City, and appeared to many." St. Matthew says, "many bodies of the Saints"—that is, the holy Prophets, Priests, and Kings of former times—rose again in anticipation of the last day.
Can we suppose that Abraham, or David, or Isaias, or Ezechias, should have been thus favoured, and not God's own Mother? Had she not a claim on the love of her Son to have what any others had? Was she not nearer to Him than the greatest of the Saints before her? And is it conceivable that the law of the grave should admit of relaxation in their case, and not in hers? Therefore we confidently say that our Lord, having preserved her from sin and the consequences of sin by His Passion, lost no time in pouring out the full merits of that Passion upon her body as well as her soul ...
Mary is the "Mater Intemerata," the Sinless Mother
ANOTHER consideration which has led devout minds to believe the Assumption of our Lady into heaven after her death, without waiting for the general resurrection at the last day, is furnished by the doctrine of her Immaculate Conception.
By her Immaculate Conception is meant, that not only did she never commit any sin whatever, even venial, in thought, word, or deed, but further than this, that the guilt of Adam, or what is called original sin, never was her guilt, as it is the guilt attaching to all other descendants of Adam.
By her Assumption is meant that not only her soul, but her body also, was taken up to heaven upon her death, so that there was no long period of her sleeping in the grave, as is the case with others, even great Saints, who wait for the last day for the resurrection of their bodies.
One reason for believing in our Lady's Assumption is that her Divine Son loved her too much to let her body remain in the grave.
A second reason—that now before us—is this, that she was not only dear to the Lord as a mother is dear to a son, but also that she was so transcendently holy, so full, so overflowing with grace. Adam and Eve were created upright and sinless, and had a large measure of God's grace bestowed upon them; and, in consequence, their bodies would never have crumbled into dust, had they not sinned; upon which it was said to them, "Dust thou art, and unto dust thou shalt return."
If Eve, the beautiful daughter of God, never would have become dust and ashes unless she had sinned, shall we not say that Mary, having never sinned, retained the gift which Eve by sinning lost? What had Mary done to forfeit the privilege given to our first parents in the beginning? Was her comeliness to be turned into corruption, and her fine gold to become dim, without reason assigned? Impossible.
Therefore we believe that, though she died for a short hour, as did our Lord Himself, yet, like Him, and by His Almighty power, she was raised again from the grave."
You might also wish to look at the following from Newman`s works about the Assumption:
Sermon Notes re: August 11 On the Doctrine of Prayer as Reconciling Us to the Catholic Teaching about Our Blessed Lady