Maria Diangkat ke Surga: Perbedaan antara revisi
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Baris 9:
==History==
[[Berkas:129-4.jpg|thumb|right|200px|Coptic icon of the Dormition of Our Lady]]
Meskipun Pengangkatan baru-baru ini secara relatif didefinisikan sebagai suatu [[dogma]], dan meskipun pernyataan [[Epiphanius of Salamis]] di <small>AD</small> [[377]] yang mengatakan bahwa tidak ada yang tahu takdir akhir Maria<ref>Epiphanius, Panarion, Haer. 78.10-11, 23</ref>, catatan tentang Pengangkatan Maria ke surga sudah beredar sejak abad ke-5. Gereja Katolik Roma sendiri menafsirkan pada Bab 12 dari [[Book of Revelation]] mengenai pengangkatan tersebut. Pada awalnya dikenal sebagai cerita narasi yang disebut dengan ''Liber Requiei Mariae'' (''The Book of Mary's Repose''), sebuah narasi yang hanya bertahan utuh dalam sebuah terjemahan.
Although the Assumption was only relatively recently defined as [[dogma]], and in spite of a statement by [[Epiphanius of Salamis]] in <small>AD</small> [[377]] that no one knew of the eventual fate of Mary<ref>Epiphanius, Panarion, Haer. 78.10-11, 23</ref>, accounts of the assumption of Mary into heaven have circulated since at least the 5th century. The Roman Catholic Church itself interprets chapter 12 of the [[Book of Revelation]] as referring to it. The earliest known narrative is the so-called ''Liber Requiei Mariae'' (''The Book of Mary's Repose''), a narrative which survives intact only in an [[Ge'ez language|Ethiopic]] translation.<ref>Stephen J. Shoemaker, [http://www.oup.com/uk/catalogue/?ci=9780199210749 ''Ancient Traditions of the Virgin Mary's Dormition and Assumption''] (Oxford: Oxford University Press, 2002, 2006). A complete translation of this earliest text appears at pp. 290-350</ref> Probably composed by the 4th century, this early Christian apocryphal narrative may be as early as the 3rd century. Also quite early are the very different traditions of the [http://www.uoregon.edu/~sshoemak/texts/Syriac/Six%20Books%20Wright.pdf ''"Six Books" Dormition narratives'']. The earliest versions of this apocryphon are preserved by several [[Syriac language|Syriac]] manuscripts of the 5th and 6th centuries, although the text itself probably belongs to the 4th century.<ref>William Wright, [http://www.uoregon.edu/~sshoemak/texts/Syriac/Six%20Books%20Wright.pdf ''"The Departure of my Lady Mary from this World,"''] ''The Journal of Sacred Literature and Biblical Record'', 6 (1865): 417-48 and 7 (1865): 108-60. See also Agnes Smith Lewis, ed., Apocrypha Syriaca, Studia Sinaitica, XI (London: C. J. Clay and Sons, 1902).</ref>
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In this dogmatic statement, the phrase "having completed the course of her earthly life," leaves open the question of whether the Virgin Mary died before her Assumption, or, whether she was assumed before death; both possibilities are allowed. Mary's Assumption was a divine gift to Mary as Mother of God. As Mary completed her life as a shining example to the human race, the perspective of the gift of assumption is offered to the whole human race.<ref> Ludwig Ott's ''Fundamentals of Catholic Dogma, pp250 ff </ref>
In Ludwig Ott's ''Fundamentals of Catholic Dogma'' he states that "the fact of her death is almost generally accepted by the Fathers and Theologians, and is expressly affirmed in the Liturgy of the Church," to which he adduces a number of helpful citations, and concludes that "for Mary, death, in consequence of her freedom from [[original sin]] and from personal [[sin]], was not a consequence of punishment of sin. However, it seems fitting that Mary's body, which was by nature mortal, should be, in conformity with that of her [[Jesus|Divine Son]], subject to the general law of death".<ref>Fundamentals of Catholic Dogma, Ludwig Ott, Book III, Pt. 3, Ch. 2, §6, ISBN 0-89555-009-1</ref> The point of her bodily death has not been infallibly defined, and many believe that she did not die at all, but was assumed directly into Heaven. Indeed, the papal decree which infallibly proclaims the doctrine of the Assumption, the Apostolic Constitution [[Munificentissimus Deus]], leaves open the question whether, in connection with her departure, Mary underwent bodily death; that is, it does not dogmatically define the point one way or the other, as shown by the words "having completed the course of her earthly life".
On November 1, 1950, [[Pope Pius XII]] solemnly declared:
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