Kanjeng Ratu Moksa 15 - Tomb of the Virgin Mary - Assumptio Beatae Mariae Virginis in Coelum - 圣母蒙召升天
Tomb of the Virgin Mary
At the foot of the mount of Olives, a short distance N. of the garden of Gethsemane, is the traditional tomb of the Virgin Mary, first mentioned in the 8th century. It fronts upon a sunken court reached by a short flight of steps. Within the door 60 steps descend into the chapel, which seems excavated in the rock, and contains the tombs of Joseph and the parents of the Virgin, as well as the empty tomb of the Virgin herself. About 100 paces from it is the traditional place of the assumption. In the city walls, a few yards E. of the Damascus gate, is an opening to an extensive cavern extending to a considerable distance under the city, and known as the royal quarries. Descending S., by a sloping hill formed of accumulated debris, the traveller arrives at the edge of a large pit, into which there is a passage in another part of the cave. To the left, through some windings, is an immense hall excavated out of the rock. Several blocks, nearly detached from the rock, may be seen, and the marks of the tools in the stone are plainly distinguishable. - Modern exploration of Jerusalem begins with the visit of Dr. Edward Robinson in 1838, which was followed by his second journey in 1852. Dean Stanley, in his "Sinai and Palestine" (London, 1855), suggested the necessity of excavations in and about the city for the acquirement of certain knowledge of sacred localities; but little was done till 1864, when Miss Burdett-Coutts, for the purpose of securing a better water supply for the inhabitants, gave £500 to pay the expenses of a topographical survey of the city, and Capt. Wilson of the British army was detailed to conduct it.
Tomb of the Virgin Mary (in Jerusalem)
After crossing the Brook of Kidron, the first monument we see on the left at the foot of the Mount of Olives is the Church of the Assumption erected upon the tomb that received the mortal remains of the Blessed Virgin. From this Tomb she was taken into heaven, for not being subject to the yoke of sin she bore not the consequences of sin, which are the corruption of the flesh. Therefore, she only went through the tomb but did not delay there; her tomb became the shrine of her glorious Assumption into Heaven.
That Mary, at the end of her earthly existence, was assumed into heaven, was defined as an article of faith, on Nov. 1, 1950.
About the death and assumption of Mary into heaven is described in the apocryphal writing "The transition of the Virgin" or "Dormition" of Mary. The author of this work gathers the traditions on the infant church since the apostolic era. The book contains many symbolic references typical of the Jewish-Christian community. It is for this reason that this book had for long been discarded completely. But the book gives witness to the veneration since the second century when the site was used transformed into a sanctuary.
The first church, a countryside chapel, was built some time about the beginning of the fifth century and consecrated by the Patriarch of Jerusalem Juvenal (422-458) just after the Council of Calcedon (431). Thereafter a new Church was built over the tomb of Mary which thus became the crypt in which was venerated the Tomb of the Virgin.
The upper church was completely destroyed before the arrival of the Crusaders. When the Crusaders arrived they found only a little edicule over the Tomb.
Godfrey de Bouillon built a monastery here, the well known Abbey of St. Mary of the Valley of Jehoshaphat for the Benedictines of Cluny, to whose care he entrusted the Church. The Crusaders rebuilt the Church about the year 1130. This upper church was again destroyed together with the monastery by Saladin after 1187. The Muslims respected the crypt for the veneration towards the "Holy Mother of prophet Jesus" but nonetheless used the masonry of the upper church to build the walls of Jerusalem.
The ruin of the sacred monument would nonetheless have been inevitable, mainly because of the floods that continuously damaged it, had not the Franciscans entered into possession of the Church in the second half of the fourteenth century. From that time the Franciscans saw to the upkeep of the building, defraying the expenses of many important restorations. The Sons of St. Francis had the exclusive and peaceful possession of the tomb of the Blessed Virgin for more than two hundred years, until the seventeenth century, when began the intrigues and violence to expel from this shrine the representatives of the Catholic Church and those of the Latin rite. After various vicissitudes, the definitive usurpation took place in 1757 and has never since been repaired. At present Catholics, in protest, do not hold services in the Sanctuary where even the Moslems have a special place for their prayers. The Latins in fact may celebrate officially in the sanctuary three times a year, including on 15th August, the feast of the Assumption. Since 1757 the Greek Orthodox rite have enjoyed the possession of the venerable shrine which they share with the Armenians. The Syrians, the Copts, and the Abyssinians have minor rights.
The floods of 1972 made it possible for the archaeologists not only to clear the area but also to have the area around the crypt excavated. These excavations were carried out by the late Fr. Bellarmino Bagatti. He concluded, from the excavations, that the tradition of Mary's tomb in the valley of Johosaphat is clearly marked in a cemetery in use during the first century. Furthermore the tomb itself, originally made up of three chambers, was dug out with the same techniques used in tombs of the first century, like the Holy Sepulchre and the Kings' tombs. The actual tomb was the inner chamber of the whole complex. These archaeological findings, corroborated by literary documents (Palestinian, Syrian, Ethiopian and Greek) of the II-IV centuries together with the constant liturgical devotion are witness to the belief about the tomb of Mary next to Gethsemani since the beginning of the Christian era. It is from these far away origins that comes the celebration of the feast of the Assumption on August 15 since the infant Church, at this tomb, solemnly celebrated the feast of the Assumption of Mary.
The actual façade of the edifice on Mary's tomb is the Crusader's austere and solemn construction. A long stairway, on whose flanks the wife of Baldwin III and the mother or Boemondo III (prince of Antioch) were buried, leads down towards the tomb of Mary. Here too was buried queen Melisanda, first daughter of Baldwin II, king of Jerusalem who was given in marriage to Folco d'Angiò. Suspected of adultery by her husband she had to suffer greatly. On the death of her husband she ruled the Latin Kingdom until the age of adulthood of her son Baldwin III whence she retired to Nablus dedicating her life in charitable deeds.
That Mary, at the end of her earthly existence, was assumed into heaven, was defined as an article of faith, on Nov. 1, 1950.
About the death and assumption of Mary into heaven is described in the apocryphal writing "The transition of the Virgin" or "Dormition" of Mary. The author of this work gathers the traditions on the infant church since the apostolic era. The book contains many symbolic references typical of the Jewish-Christian community. It is for this reason that this book had for long been discarded completely. But the book gives witness to the veneration since the second century when the site was used transformed into a sanctuary.
The first church, a countryside chapel, was built some time about the beginning of the fifth century and consecrated by the Patriarch of Jerusalem Juvenal (422-458) just after the Council of Calcedon (431). Thereafter a new Church was built over the tomb of Mary which thus became the crypt in which was venerated the Tomb of the Virgin.
The upper church was completely destroyed before the arrival of the Crusaders. When the Crusaders arrived they found only a little edicule over the Tomb.
Godfrey de Bouillon built a monastery here, the well known Abbey of St. Mary of the Valley of Jehoshaphat for the Benedictines of Cluny, to whose care he entrusted the Church. The Crusaders rebuilt the Church about the year 1130. This upper church was again destroyed together with the monastery by Saladin after 1187. The Muslims respected the crypt for the veneration towards the "Holy Mother of prophet Jesus" but nonetheless used the masonry of the upper church to build the walls of Jerusalem.
The ruin of the sacred monument would nonetheless have been inevitable, mainly because of the floods that continuously damaged it, had not the Franciscans entered into possession of the Church in the second half of the fourteenth century. From that time the Franciscans saw to the upkeep of the building, defraying the expenses of many important restorations. The Sons of St. Francis had the exclusive and peaceful possession of the tomb of the Blessed Virgin for more than two hundred years, until the seventeenth century, when began the intrigues and violence to expel from this shrine the representatives of the Catholic Church and those of the Latin rite. After various vicissitudes, the definitive usurpation took place in 1757 and has never since been repaired. At present Catholics, in protest, do not hold services in the Sanctuary where even the Moslems have a special place for their prayers. The Latins in fact may celebrate officially in the sanctuary three times a year, including on 15th August, the feast of the Assumption. Since 1757 the Greek Orthodox rite have enjoyed the possession of the venerable shrine which they share with the Armenians. The Syrians, the Copts, and the Abyssinians have minor rights.
The floods of 1972 made it possible for the archaeologists not only to clear the area but also to have the area around the crypt excavated. These excavations were carried out by the late Fr. Bellarmino Bagatti. He concluded, from the excavations, that the tradition of Mary's tomb in the valley of Johosaphat is clearly marked in a cemetery in use during the first century. Furthermore the tomb itself, originally made up of three chambers, was dug out with the same techniques used in tombs of the first century, like the Holy Sepulchre and the Kings' tombs. The actual tomb was the inner chamber of the whole complex. These archaeological findings, corroborated by literary documents (Palestinian, Syrian, Ethiopian and Greek) of the II-IV centuries together with the constant liturgical devotion are witness to the belief about the tomb of Mary next to Gethsemani since the beginning of the Christian era. It is from these far away origins that comes the celebration of the feast of the Assumption on August 15 since the infant Church, at this tomb, solemnly celebrated the feast of the Assumption of Mary.
The actual façade of the edifice on Mary's tomb is the Crusader's austere and solemn construction. A long stairway, on whose flanks the wife of Baldwin III and the mother or Boemondo III (prince of Antioch) were buried, leads down towards the tomb of Mary. Here too was buried queen Melisanda, first daughter of Baldwin II, king of Jerusalem who was given in marriage to Folco d'Angiò. Suspected of adultery by her husband she had to suffer greatly. On the death of her husband she ruled the Latin Kingdom until the age of adulthood of her son Baldwin III whence she retired to Nablus dedicating her life in charitable deeds.
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| Stairs leading to the tomb | Doorway to the tomb | The Edicule on the tomb |
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| The empty tomb | The façade | Plan of the area |
THE FRIARS IN PILGRIMAGE AT THE SHRINE
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Assumption
Assumption, a festival of the Roman Catholic church, instituted to commemorate the ascent of the Virgin Mary into heaven. From a very early period it has been a belief in the western and oriental churches that after her death the Virgin was taken up, body and soul, into heaven. This event is called in the ancient ecclesiastical writings the "assumption," "passage," or "repose," and is mentioned by various early authors, among whom are St. Gregory of Tours in the 6th century, and Andrew of Crete at the beginning of the 8th. The date of the institution of the festival is unknown, but it is mentioned as having been celebrated with great solemnity before the 6th century, in both Greek and Latin churches. It falls on Aug. 15.
Assumption #1
Assumption, a S. E. parish of Louisiana, W. of the Mississippi river, having within its limits Lake Verret and a part of Bayou La Fourche; area, 320 sq. m.; pop. in 1870, 13,234, of whom 6,984 were colored. The soil is very fertile, and the parish is one of the most productive sugar districts in the United States. In 1870 it produced 246,929 bushels of Indian corn, 17,229 lbs. of rice, 9,558 hhds. of sugar, and 499,135 gallons of molasses.
Assumption #2
Assumption, a city of South America. See Asuncion.Assumption #3
Assumption, one of the Ladrone group of islands in the Pacific ocean, lat. 19° 41' N., lon. 145° 27' E. It is of volcanic origin, rises to the height of about 2,000 feet, and is nearly 10 miles in circumference. It produces cocoa-nuts, rice, oranges, and breadfruit.
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