On 1 November 1950, invoking his dogmatic authority, Pope Pius XII defined the dogma:
Historical background
Pope Pius XII's previous encyclical Deiparae Virginis Mariae to all Catholic bishops stated that for a long time past, numerous petitions had been received from cardinals, patriarchs, archbishops, bishops, priests, religious of both sexes, associations, universities and innumerable private persons, all begging that the bodily Assumption into heaven of the Blessed Virgin should be defined and proclaimed as a dogma of faith. This was also fervently requested by almost two hundred fathers in the Vatican Council. Following the example of Pope Pius IX, who canvassed Catholic bishops before proclaiming the dogma of the Immaculate Conception, Pius XII asked all bishops for their opinion. At issue was not the belief in the Assumption, but its dogmatisation. Munificentissimus Deus reports popular acclaim and "nearly unanimous" approval of the contemporary bishops. The names of the bishops attending the dogma celebration in 1950 are listed at the entrance of St. Peter's Basilica.
Review of Catholic beliefs
Reflecting on the history of this belief in Catholic Christian tradition, Pope Pius XII writes that "the holy Fathers and Doctors of the Church have never failed to draw enlightenment from this fact." Munificentissimus Deus reviews the history of Catholic liturgy and the many liturgical books, "which deal with the feast either of the Dormition or of the Assumption of the Blessed Virgin". Munificentissimus Deus cites also the teaching of previous popes and bishops and such writers as John of Damascus, Francis de Sales, Robert Bellarmine, Anthony of Padua and Albert the Great among others. George Tavard wrote: "In the theology of Pope Pius XII, the Assumption of Mary's body and soul into heaven flow from her Immaculate Conception.The end balances the beginning, both having their profound reason in Mary's mission as the Theotokos."
Relevance to the faithful
Written not long after the devastation of World War II, the encyclical conveys the hope that meditation on Mary’s assumption will lead the faithful to a greater awareness of our common dignity as the human family. In the dogmatic statement, the phrase "having completed the course of her earthly life" was carefully written to leave open the question of whether or not Mary died before her Assumption, or whether, like the Assumption of the Prophet Elijah, Mary was assumed before death; both possibilities are allowed in the formulation. In articles 14, 17 and 20 of the dogmatic pronouncement, however, it is stated that Mary had indeed died: "...the dead body of the Blessed Virgin Mary remained incorrupt, but... she gained a triumph out of death, her heavenly glorification after the example of her only begotten Son, Jesus Christ." The entire decree is also worded to suggest that Mary's Assumption was not in any sense a logical necessity, but rather a divine gift to Mary as Mother of God. Munificentissimus Deus teaches that Mary lived and completed her life as a shining example to the human race. The gift of her assumption is offered to all the faithful and signifies what to hope for at the end of time. Her assumption signifies God's intention to all the faithful.
Non-Catholic opinion
asked fellow Protestant theologian Reinhold Niebuhr in March 1950, about eight months before the decree was promulgated, if he expected the Pope to make the declaration about Mary's assumption ex cathedra. Niebuhr replied: "I don't think so; he is too clever for that; it would be a slap in the face of the whole modern world and it would be dangerous for the Roman Church to do that today". Among other Non-Catholics, viz., the Eastern Orthodox and Oriental Orthodox the dogma of the Dormition of the Theotokos is very much in agreement with the Roman Catholic dogma.
