A brief note: While today, in many quarters, a belief in the Assumption of the Blessed Virgin Mary seems to some Lutherans like a Roman Catholic peculiarity, many of those in the Church of the Augsburg Confession in the early centuries following the Reformation had no great difficulty in affirming the tradition of the Church for the previous millennium: that the Mother of God was taken up, body and soul, into heaven. We differ, however, from the modern Roman church in that Lutherans regard the Assumption as a pious opinion which may be held, not a dogma that must be confessed. The celebration of the Feast of the Assumption on August 15th became much less common following the Reformation, as there is no direct Scriptural witness on the question. The feast, however, continued in a number of places following the Reformation, and sermons for the day were printed in Lutheran postils until at least the beginning of the seventeenth century. It is in one such volume that the following sermon of Valerius Herberger, sometimes nicknamed “the Little Luther,” was printed in 1613. Another example of a Lutheran sermon for the Assumption, by Samuel Dambrowski, was printed in a recent issue of Lutheran Forum.

On the Day of Mary’s Assumption: Sermon I

Valerius Herberger, from Evangelische Herz-Postille

Translated by Mr. Matthew Carver

Assumptio Mariæ et Ecclesiæ
Of Mary’s and Believing Christians’ Ascension into heaven.

In the name of Jesus Christ, who by His glorious ascension into heaven obtained not for Mary only, but for us all who with Mary take comfort in His bloody death, a joyous ascension of the heart whenever we pray, of the soul whenever we die, of the body and soul on the Last Day; forever most blessed and beloved with God His heavenly Father and the Holy Ghost, world without end. Amen.

Devout hearts! we are minded, according to the guidance of the season, to say something noteworthy of Mary’s ascension, as well as of the consecration of Mary-spices or herbs. Now then, that it may serve for the glory of Mary’s Son, our Savior Jesus, and for our own education and comfort, let us heartily pray, “Lord God of Sabaoth, (teach and) comfort us; let Thy face shine, and we are preserved” (Ps. 80).

Hear a noteworthy Gospel from the 11th chapter of St. Luke, chapter 11.

And it came to pass, as Jesus spake, a certain woman of the people lifted up her voice, and said unto Him, Blessed is the womb that bare Thee, and the paps which Thou hast sucked. But He said, Yea, blessed are they that hear the Word of God, and keep it.

De servitis fratribus qui soli Mariæ serviunt et neque eum Christo neque cum aliis sanctis quicquam commercii habent: Of the Servite monks, who serve Mary and have no dealing either with Christ or with other saints, see Erasmus in Adagiis Chil. 2. Cent. 5. Prob. 98.

I doubt not that many devout persons desire information concerning the feast of Mary’s ascension. Today they shall have their heart's desire. Long ago, certain scholars read the Gospel of Mary and Martha (Luke 10). I have treated this above on the feast of St. Martha, and to that it properly belongs. For it does not speak of Mary the mother of Christ. Others expounded the words which we read from the Gospel of Luke 11 as explicitly describing Mary’s blessedness before the world and also before God. It was her privilege, before all other women under the sun, to bear the promised Messiah under her virginal heart and in her arms, and with her motherly milk to quiet the infant Jesus. However, her glory and blessedness before God is that she heard the Word of God with eager ears and kept it in her remembrance; even as it plainly says of her: “But Mary kept all these words and treasured them in her heart” (Luke 2:51). The words we have read are also the conclusion of the Gospel on Oculi (whoever likes may obtain a brief explanation of this there). At this time let us focus on two points:

Dispositio: Outline.

(1) What the most notable scholars know and believe about Mary.
(2) By what means Mary obtained her ascension, as an instruction for us, that we might also be able to follow after her. In the process, I will also discuss somewhat the consecration of Mary’s herbs and spices. 

The Son of God and Mary bless our thoughts and words. Amen.

Of the First Point.

Ætas Mariæ: Mary’s age. Alii dicunt de annis 59: Others speak of 59 years. This was also the age of Emperor Maximilian.

Our forefathers are of the opinion that Mary reached an age of sixty-three years. That is the age of many great people. St. Bernard and Dr. Luther reached the same age. Philip Melanchthon reached an age of sixty-three years and sixty-three days. Before Mary conceived Christ, she was fifteen years old; with Christ she lived thirty-three years; after Christ’s ascension, fifteen more; that is exactly sixty-three. It is a year of change: nine times seven; there was an exchange with Mary for a better life (Phil. 1). This blessed exchange may be awaited by all believing companions of Mary. The day and year of her farewell are not important. {Annuntiatio mortis: Annoucnement of death.} It is said that three days before, God revealed through an angel her departure from this world. Neither is this at all incredible. This also happened in our own times to King Christian of Denmark (Lege festum Michaelis). And a few years ago, Albrecht von Seelstrangen in Silesia heard a voice, “Albrecht, prepare thee, thou shalt die. Think on the saying, Go, My people, into a chamber, etc. (Isa. 26).” Aged Simeon also had his revelation (Luke 2). We should not desire such privileges, but always be properly prepared (Matt. 25; Mark 13). However, ancient writers also report that the Lord Jesus also appeared to her before her end and said, “Veni, electa mea: Come, My chosen one,” and that she answered from Psalm 57, “My heart is ready.” (On this refer to a special sermon in my Spiritual Mourning-Bands II.) Hereupon she departed gently and quietly. {Mors et sepultura: Death and burial.} Bishop Germanus of Constantinople reports that she was buried in the prædium or courtyard of Gethsemane, not far from the place where Christ sweated blood; which also Bishop Juvenal of Jerusalem attested at a council, of which Damascen also had knowledge. This is very admirable. We see that Mary in her last ascension also must have taken comfort in the anguished bloody sweat of Jesus Christ. This is nicely Evangelical and Lutheran. Now then, that her soul certainly ascended into heaven no man can deny. For the words of Christ, “Blessed are they that hear the Word of God, and keep it,” and, “God so loved the world,” etc., and, “This is the will of Him that sent Me,” etc., do not deceive. But that certain men proceed further and say that Christ raised her up on the third day and took her bodily into heaven, scholars cannot all agree on this point. Jerome says with St. Paul, “Si vel in corpore, sive extra corpus assumpta sit, Deus scit: Whether with the body, or only according to the soul [she] ascended into heaven, I cannot say for sure; God knows.” Jacob de Voragine, writing a great deal about this matter, finally concludes almost exactly with the words of Maccabees 15, “Si dixi ut debui approba Christe tu et tui: Lord Christ, if I have spoken rightly, let it please Thee and Thy saints; if I have missed it, pardon my errors along with Thy saints.” Oh, missing is not only the big thing in sports but also in matters of religion! Bishop Durandus of Mende says, “Incertum habetur, et melius pie dubitare, quam temere aliquid definire. Pie tamen credendum est, eam totaliter esse assumptam: It is uncertain, and better piously to doubt than rashly to affirm something. However, it is to be believed piously that she was assumed entirely.” Long ago a whole book was written on this under the name of St. John, but it was already suspicious to St. Jerome. We Evangelicals are not accustomed to such contentious, uncertain wares. O thank God, dear hearts, that you are led to the sure Foundation! We have a sure, prophetic Word, and ye do well to pay heed thereto, as to a light shining in the darkness (2 Peter 1). We abide by what may be said from Revelation 21 and 22, “Write, these words are true and certain.”

Mariæ coronatio: The coronation of Mary.

More recently, however, certain persons have come forward saying that the Lord set her at His right hand, and crowned her, so that she should reign at His side as Queen of Heaven, and therefore should be invoked. For this Bonaventure distorts Psalm 110 thus: “Dixit Dominus Dominæ meæ, Sede a dextris meis, bonitas et sanctitas placuerunt tibi, ideo regnabis mecum corona immortalitatis in capite sancto tuo, cujus fulgur et claritas non extinguetur: The Lord said unto my Lady, Sit thou at My right hand; goodness and holiness are pleasing unto thee; therefore shalt thou reign with Me, and an immortal crown shall be on thy holy head, the brightness and glory whereof shall not be extinguished.” Thereupon he began to pray, “Miserere mei Domina mater luminis: Have mercy on me, O Lady, mother of the Light!” It is from this that Fraustadt’s insignia comes, in which Christ crowns His mother at His right hand; even as the crowned Mary may also be seen crowning the high altar of the main church. Hence the certain supposition is that Fraustadt has its name from Mary, and means the same as Marienburg [Maryborough]. Here we Evangelicals stand firmly in place and declare it idolatry. Mary's testament and final word in the Bible is “Quodcunque dixerit vobis Dominus, facite: Whatsoever the Lord saith, that do.” And the Lord says, “Thou shalt worship the Lord thy God, and Him only shalt thou serve” (Matt. 4:10). Let us do the same. Epiphanius says aptly, “Sit in honore Maria, sed Pater, Filius, et Spiritus Sanctus adoretur, Mariam nemo adoret: Mary may be honored, but let the Father, Son, and Holy Ghost be worshiped.”

Summa: Summary.

This, then, is the conclusion: The ascension of Mary's soul is certain and undeniable, the ascension of Mary's body is contentious. Yet many notable writers, old and new, incline toward the sentiment that while she presumably ascended into heaven, let no one stake his life on believing it. We leave it free to each person, only so that no article of faith is made of it. “In hac materia non vertitur salus Græcia et Ecclesiæ. Et siquidem cum artificibus interdum dormitare laudis esse putatur: On this matter, the salvation of Greece and the Christian church does not depend. And indeed, by sophistry ‘slumber’ is sometimes regarded as ‘praise.’” I will say more: For 1,300 years, there have been Christians who regarded it as true: Augustine, Epiphanius, Dionysius, Luther, Philip, Matthesius, Huberinus, Urbanus Rhegius, as well as current Christians in Greece, believe with them that Mary was assumed with body and soul into heaven. Some of my preceptors do likewise.

Conjecturæ magnorum Theologorum: The guesses of great theologians.

Here someone might say, “Those are certainly honorable persons, but what do they say about the saying, ‘I will serve thee’?” This is their foundation: (1) It runs counter to no article of the faith; it takes away nothing that we are to believe for salvation. (2) We have previous examples in the Bible with Enoch and Elijah. Outside of the Bible, the same is believed concerning Moses, whom the Lord buried, concerning the saints who were brought to life on Easter Day (Thaddeus says, “Solus descendit, sed non solus ascendit: He was alone when He descended, but not alone when He ascended”) and also of the ancient Bishop Chaeremon. An old priest once said to me of the legend of the Seven Sleepers, “If you will believe no ancient writer, who will believe you?” (3) Augustine conducts his argument from the privilege of sanctification to the privilege of ascension [assumption], and says, “Incredibile est hoc corpus a vermibus rodi posse: It is impossible to believe that her body should be consumed by worms.” Likewise, he concludes his opinion “a natura amoris Jesu erga matrem et filiorum erga parentes: from the nature of the love which Jesus had toward His mother, and other sins have toward their parents.” Just as no mother loved her son so highly, so no child esteemed His mother so highly. Mary’s heart and soul were pierced with many swords of anguish, according to the prophecy of Simeon. It is therefore probable that Jesus’ love also poured itself out somewhat more abundantly toward Mary. He builds his argument on the unwavering gentleness and humility of the Lord Jesus: if on the cross in His greatest pain He could not forget Mary, how could He not manifestly remember her in His glory? In His exaltation, the Lord Jesus did not become proud, as many fellows now are when they get rich, and are suddenly embarrased of their poor relatives (God forgive it thee, thou haughty blood!). If Solomon in his glory could honor his mother, why should not the Lord Jesus do so, who is far greater than Solomon? A mother’s love and fidelity is not to be fathomed, much less to be paid for. The greatest portion of her love remains unknown to her child. Therefore forget it not, dear child: Quæris artem ditescendi? Benefac parentibus: if you wish to earn a double reward, then do good to your parents, or you will earn a double punishment. For this reason it was no shame to the Lord Jesus, but an especial work of grace which He showed to Mary. Furthermore, certain scholars argue a natura fidelitatis Christi erga ecclesiam afflictam: from the nature of the fidelity which Christ has for His afflicted church. At that time things were lamentable for the church. Jacob was beheaded, Peter had also been taken captive; things grew daily more pitiable. Oh, what a joy it would then have been to Christians that the Lord Jesus showed that He indeed had His eye on those who loved Him, and would also take them up into heaven, and there restore for them all that was curtailed on earth! Thus Mary’s ascension would be a publicum vitæ æternæ testimonium, a public testimony of everlasting life.

Cur non annotetur in scriptura: Why is it not recorded in Scripture?

Now you ask further: Why then was nothing about it found in the Bible? To this the scholars give the reply: God foresaw the idolatry of Mariolaters. For this reason He left Mary’s ascension silent, as He did Moses’ tomb, that the evil one might not establish idol-worship, as the words of Jude in his epistle report. Likewise, that the Lord Jesus’ ascension might not be suppressed; for this alone, and not Mary’s ascension, brings us to eternal life. The Lord Jesus ascended into heaven on His own power, but Mary was assumed into heaven by Christ, and by His power and authority He will also take us afterwards—with the soul in death, and with body and soul on the Last Day. Of this it says in Song of Songs 1: “The King leadeth me into His chamber.” Our King of Glory will take us into the bridal chamber of eternal blessedness. And Song of Songs 8:5 says of the church, “Who is she, coming from the wilderness, and leaning upon her kinsman?” In this world there is the terrible wilderness; hereafter we will rest peacefully in the arms of the Lord Jesus’ love. (Lege Stromata Angelomi.) The Lord Jesus’ ascension brings our Our Father, our heart, our soul, and our bodies, too, a certain ascension into heaven. But Mary’s ascension merits nothing for us personally except that the consolation of our heart is sealed in our mind by her example.

Of the Second Point.

How Mary attained to this ascension.

Now by what means did Mary obtain a sure ascension for her soul? In the text Martha’s servant Marcella praises Mary for swaddling and rearing the Lord Jesus. If she had been asked whence Mary derived her ascension, she would have said, “From her having been the physical mother of the Lord Jesus.” But the Lord Jesus rejects this and says that it is no avail for salvation and ascension to heaven that a mother have a well-raised son; something quite different and greater is required for that. {Speculum cordis materni: Mirror of a mother’s heart.} We see here, by the way, a mirror of the motherly faithful-heartedness: those mothers seem to be the most blessed which have the most beautiful daughters and richest sons, like Salome (Matt. 20). It is certainly something, for which reason Valerius Maximus praises the Metellus so highly (lib. 7, cap. 1). Epaminondas regards it as his greatest joy that his parents lived to see his rise to an honorable estate. You children are to be diligent to the end that your parents may rejoice over you. In the papacy, a mother counted herself blessed if she brought up a monk, but that is only temporal wellfare; more is required for the soul’s blessedness. This woman is also worthy of all honor because she publicly brought to light the thoughts of her heart concerning Christ and his mother, even though the people themselves were silent. Even if all the world should be silent, do not be silent yourself, but what you know about Christ confess openly. Mary was highly esteemed by this person; this is not unfitting. Whoever speaks evil of Mary is not worthy of honor; after all, the angel Gabriel honored her (Luke 1), Elizabeth extolled her as blessed (Luke 1), and she herself sang: “From henceforth all generations shall call me blessed.” Only Jews and demons are accustomed to dishonor Mary. The whole most blessed Trinity honored her. Oh, how gladly Eve would have been Mary (Gen. 4). It was for this reason that, formerly, barren women acted so poorly, each one wanted to be either Mary or Mary’s predecessor.  After all, it is customary to give sensible ladies honor in other circumstances. Sebastian Franck [the misogynist] is filth. The nobility always give womankind the honor of washing first, saying “women and virgins do not taint the water.” That fencer spared his enemy when he leapt to the lady on the carriage, saying, “Thou hast safe conduct.” [Cf. the postil for the Sunday after Christmas.] {Mariæ salus unde: Whence Mary’s salvation comes.} But Mary’s salvation and ascension into heaven does not come from her good works of carrying Christ in His infancy. The Lord Jesus casts away all those papistical notions, saying: “Yea, yea, well shot, but wide of the mark! Yea, this is how it goes, this is what you ought to say: “Yea, indeed, certainly, and Amen; blessed are they which hear the Word of God and keep it; it is by this that My Mother attains salvation and heavenly ascension, by her being a good, believing evangelical Christian. Mary heard the Word of God with her ears, kept it in a believing heart, and made use of it in prayer, cross, tribulation, and death. Her heart was a viva Christi bibliotheca, a living library of Christ, as Nepotian called her long ago. She died upon Christ’s Word. Such were her thoughts: “Dearest Son, Lord Jesus, Thou also art my Redeemer and Savior, into Thine hands I commend my spirit. Thou hast redeemed me also, O faithful God. Thou didst remember me also on Thy cross, and in Thy death. Ah, remember me now in my cross and death! Thy anguished sweat of blood in Gethsemane is also my consolation; therefore do I desire to be buried even there. Just as Thou didst ascend into heaven from the Mount of Olives, so my soul also will ascend into heaven in my last hour. Thou wilt not forget my soul, either. Ah! how I shall rejoice when I come to Thee in heaven!”

Artificium Evangelicorum a Maria ad Jesum se convertentium: Art of Evangelicals turning from Mary to Jesus.

Here note a few necessary doctrines:

I. When Marcella was focused on the mother of God, the Lord Jesus pointed her to His Word. We Evangelical lovers of Jesus Christ also do the same. Remember, dear heart, if someone tries to speak to you of Mary and other deceased saints, turn to Christ, to His Word and Sacraments. For in Christ everything runneth over; whatever you lack you find in Him. Christ alone, not Mary, can give you salvation and a glad ascension into heaven. A single drop of Jesus Christ’s blood outweighs the sins of all men and many hundred Ave Marias. Discipulus, a Dominican, says (in De miraculis Mariæ, ex. 50) that there was once a sinner who was going to be damned; no Ave Maria was able to rescue him. Therefore Mary had to obtain for him a drop of her Son’s blood. This outweighed every sin. The good monk might well have said: “A drop of Christ’s blood is better than all Ave Marias,” but the darkness was too thick at the time. God be praised, we know this now in the bright light of noonday!

With respect to salvation, Mary has no advantage over us.

II. Mary was no nearer to God and eternal salvation than we, when we have Mary’s disposition, faith, and religion. When we hear God’s Word diligently, and keep it in a good heart, we are just as assured of God’s grace as she. This advantage alone was hers, that she carried the Lord Jesus physically in her arms. This will be treated in another sermon more exhaustively.

We also have three different kinds of ascension.

III. Now just as Mary heard the Word of God and kept it, entered into heaven, so we, companions of Mary in faith, may also await the sure and threefold ascension into heaven: (1) that of the believing heart, whenever we pray in cross and misery; (2) that of the soul, when we bid farewell to this world; (3) that of the body and soul on the Last Day.

Of the consecration of Mary’s herbs and spices.

From this, furthermore, there flows naturally and without compulsion what one should think about the consecration of Mary’s herbs and spices.

Contra vim mortis
Non est medicamen in hortis

Against death’s pow’r is no warden
Or cure in any earthly garden.

The true herbs which avail against harmful tempests, against headaches and evil spirits, are those which grow in the Bible (John 8) (Read Apothecam morientium, or the Pharmacy of the Dying, in Part 2 of my Mourning-Bands.) The Book of Wisdom says, “Neither herb nor poultice did heal the Israelites, but Thy Word, O Lord, which healeth all things” (Wisd. 16). Therefore cling to God’s Word which is written in the Old and New Testament, and from that learn to recognize the Physician of your body and soul, Jesus (Luke 10; Ex. 15). There you have found the true Pelledoxicum or Deathbane, and Fugam Dæmonum or Scare-devil [=St. John’s wort]. Is it not to be pitied that long ago that a consecrated bunch of wormwood was trusted more than God’s Word and the most Worthy Sacraments? Ah, if only men might trust as firmly in the Word of God as many of their ancestors trusted in consecrated herbs! May God repair all that is collapsing. Amen.

Closing Benediction.

Jesus Christ grant us all the heart, life, consolation, death, and ascension of Mary, and it shall be well with us here. This Jesus grant us by His joyous resurrection and ascension! Amen.