The Almighty has done great things for me
Mary set out and went as quickly as she could to a town in the hill country of Judah. She went into Zechariah’s house and greeted Elizabeth. Now as soon as Elizabeth heard Mary’s greeting, the child leapt in her womb and Elizabeth was filled with the Holy Spirit. She gave a loud cry and said, ‘Of all women you are the most blessed, and blessed is the fruit of your womb. Why should I be honoured with a visit from the mother of my Lord? For the moment your greeting reached my ears, the child in my womb leapt for joy. Yes, blessed is she who believed that the promise made her by the Lord would be fulfilled.’
And Mary said:
‘My soul proclaims the greatness of the Lord
and my spirit exults in God my saviour;
because he has looked upon his lowly handmaid.
Yes, from this day forward all generations will call me blessed,
for the Almighty has done great things for me.
Holy is his name,
and his mercy reaches from age to age for those who fear him.
He has shown the power of his arm,
he has routed the proud of heart.
He has pulled down princes from their thrones and exalted the lowly.
The hungry he has filled with good things, the rich sent empty away.
He has come to the help of Israel his servant, mindful of his mercy
– according to the promise he made to our ancestors –
of his mercy to Abraham and to his descendants for ever.’
Mary stayed with Elizabeth about three months and then went back home.
Source: Jerusalem Bible
Catechism of the Catholic Church
In communion with the holy Mother of God
2673 In prayer the Holy Spirit unites us to the person of the only Son, in his glorified humanity, through which and in which our filial prayer unites us in the Church with the Mother of Jesus.
2674 Mary gave her consent in faith at the Annunciation and maintained it without hesitation at the foot of the Cross. Ever since, her motherhood has extended to the brothers and sisters of her Son “who still journey on earth surrounded by dangers and difficulties.” Jesus, the only mediator, is the way of our prayer; Mary, his mother and ours, is wholly transparent to him: she “shows the way” (hodigitria), and is herself “the Sign” of the way, according to the traditional iconography of East and West.
2675 Beginning with Mary’s unique cooperation with the working of the Holy Spirit, the Churches developed their prayer to the holy Mother of God, centering it on the person of Christ manifested in his mysteries. In countless hymns and antiphons expressing this prayer, two movements usually alternate with one another: the first “magnifies” the Lord for the “great things” he did for his lowly servant and through her for all human beings the second entrusts the supplications and praises of the children of God to the Mother of Jesus, because she now knows the humanity which, in her, the Son of God espoused.
2676 This twofold movement of prayer to Mary has found a privileged expression in the Ave Maria:
Hail Mary [or Rejoice, Mary]: the greeting of the angel Gabriel opens this prayer. It is God himself who, through his angel as intermediary, greets Mary. Our prayer dares to take up this greeting to Mary with the regard God had for the lowliness of his humble servant and to exult in the joy he finds in her.
Full of grace, the Lord is with thee: These two phrases of the angel’s greeting shed light on one another. Mary is full of grace because the Lord is with her. The grace with which she is filled is the presence of him who is the source of all grace. “Rejoice . . . O Daughter of Jerusalem . . . the Lord your God is in your midst.” Mary, in whom the Lord himself has just made his dwelling, is the daughter of Zion in person, the ark of the covenant, the place where the glory of the Lord dwells. She is “the dwelling of God . . . with men.” Full of grace, Mary is wholly given over to him who has come to dwell in her and whom she is about to give to the world.
Blessed art thou among women and blessed is the fruit of thy womb, Jesus. After the angel’s greeting, we make Elizabeth’s greeting our own. “Filled with the Holy Spirit,” Elizabeth is the first in the long succession of generations who have called Mary “blessed.” “Blessed is she who believed. . . . “34 Mary is “blessed among women” because she believed in the fulfillment of the Lord’s word. Abraham. because of his faith, became a blessing for all the nations of the earth.35 Mary, because of her faith, became the mother of believers, through whom all nations of the earth receive him who is God’s own blessing: Jesus, the “fruit of thy womb.”
2677 Holy Mary, Mother of God: With Elizabeth we marvel, “And why is this granted me, that the mother of my Lord should come to me?” Because she gives us Jesus, her son, Mary is Mother of God and our mother; we can entrust all our cares and petitions to her: she prays for us as she prayed for herself: “Let it be to me according to your word.” By entrusting ourselves to her prayer, we abandon ourselves to the will of God together with her: “Thy will be done.”
Pray for us sinners, now and at the hour of our death: By asking Mary to pray for us, we acknowledge ourselves to be poor sinners and we address ourselves to the “Mother of Mercy,” the All-Holy One. We give ourselves over to her now, in the Today of our lives. And our trust broadens further, already at the present moment, to surrender “the hour of our death” wholly to her care. May she be there as she was at her son’s death on the cross. May she welcome us as our mother at the hour of our passing38 to lead us to her son, Jesus, in paradise.
2678 Medieval piety in the West developed the prayer of the rosary as a popular substitute for the Liturgy of the Hours. In the East, the litany called the Akathistos and the Paraclesis remained closer to the choral office in the Byzantine churches, while the Armenian, Coptic, and Syriac traditions preferred popular hymns and songs to the Mother of God. But in the Ave Maria, the theotokia, the hymns of St. Ephrem or St. Gregory of Narek, the tradition of prayer is basically the same.
2679 Mary is the perfect Orans (pray-er), a figure of the Church. When we pray to her, we are adhering with her to the plan of the Father, who sends his Son to save all men. Like the beloved disciple we welcome Jesus’ mother into our homes, for she has become the mother of all the living. We can pray with and to her. The prayer of the Church is sustained by the prayer of Mary and united with it in hope.
For the leader. A maskil of the Korahites.
O God, we have heard with our own ears; our ancestors have told us The deeds you did in their days, with your own hand in days of old:
You rooted out nations to plant them, crushed peoples to make room for them.
Not with their own swords did they conquer the land, nor did their own arms bring victory; It was your right hand, your own arm, the light of your face for you favored them.
You are my king and my God, who bestows victories on Jacob.
Through you we batter our foes; through your name, trample our adversaries.
Not in my bow do I trust, nor does my sword bring me victory.
You have brought us victory over our enemies, shamed those who hate us.
In God we have boasted all the day long; your name we will praise forever. Selah
But now you have rejected and disgraced us; you do not march out with our armies.
You make us retreat before the foe; those who hate us plunder us at will.
You hand us over like sheep to be slaughtered, scatter us among the nations.
You sell your people for nothing; you make no profit from their sale.
You make us the reproach of our neighbors, the mockery and scorn of those around us.
You make us a byword among the nations; the peoples shake their heads at us.
All day long my disgrace is before me; shame has covered my face
At the sound of those who taunt and revile, at the sight of the spiteful enemy.
All this has come upon us, though we have not forgotten you, nor been disloyal to your covenant.
Our hearts have not turned back, nor have our steps strayed from your path.
Yet you have left us crushed, desolate in a place of jackals; you have covered us with darkness.
If we had forgotten the name of our God, stretched out our hands to another god,
Would not God have discovered this, God who knows the secrets of the heart?
For you we are slain all the day long, considered only as sheep to be slaughtered.
Awake! Why do you sleep, O Lord? Rise up! Do not reject us forever!
Why do you hide your face; why forget our pain and misery?
We are bowed down to the ground; our bodies are pressed to the earth.
Rise up, help us! Redeem us as your love demands.
Source: The New American Bible
The Assumption of Mary into Heaven (often shortened to the Assumption) is, according to the beliefs of the Catholic Church, Eastern and Oriental Orthodoxy, as well as parts of Anglicanism, the bodily taking up of the Virgin Mary into Heaven at the end of her earthly life.
The Catholic Church teaches as dogma that the Virgin Mary “having completed the course of her earthly life, was assumed body and soul into heavenly glory”. This doctrine was dogmatically defined by Pope Pius XII on 1 November 1950, in the apostolic constitution Munificentissimus Deus by exercising papal infallibility. While the Catholic Church and Eastern Orthodox Church believe in the Dormition of the Theotokos (“the Falling Asleep of the Mother of God”), whether Mary had a physical death has not been dogmatically defined. In Munificentissimus Deus (item 39) Pope Pius XII pointed to the Book of Genesis (3:15) as scriptural support for the dogma in terms of Mary’s victory over sin and death through her intimate association with “the new Adam” (Christ) as also reflected in 1 Corinthians 15:54: “then shall come to pass the saying that is written, Death is swallowed up in victory”.
The New Testament contains no explicit narrative about the death or Dormition, nor of the Assumption of Mary, but several scriptural passages have been theologically interpreted to describe the ultimate fate in this and the afterworld of the Mother of Jesus.
In the churches that observe it, the Assumption is a major feast day, commonly celebrated on 15 August. In many countries, the feast is also marked as a Holy Day of Obligation in the Roman Catholic Church.