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pamphletstoinspire · 5 years

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What Biblical Reference Is There That Shows That Mary Assumed Into Heaven - Part 1

Chapter 1. The Assumptions of Elijah & Enoch

"The Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory" (Pius XII, Munificentissimus Deus 44).

But can we prove this using Scripture? Also, who else was assumed into Heaven according to Scripture? And how do these other assumptions point to Mary?

Let's start with the obvious: Elijah. Elijah rode his fiery chariot in Heaven at 2 Kings 2:

And as they still went on and talked, behold, a chariot of fire and horses of fire separated the two of them. And Eli′jah went up by a whirlwind into heaven. And Eli′sha saw it and he cried, “My father, my father! the chariots of Israel and its horsemen!” And he saw him no more. (2 Kings 2: 11-12)

This last phrase also points to another assumption, namely, that of Enoch.

Enoch's assumption occurs in Genesis 5, where the descendants of Adam are described:

When Enoch had lived sixty-five years, he became the father of Methu′selah. Enoch walked with God after the birth of Methu′selah three hundred years, and had other sons and daughters. Thus all the days of Enoch were three hundred and sixty-five years. Enoch walked with God; and he was not, for God took him. (Genesis 5:21-24)

The two phrases match: "And he saw him no more" & "and he was not."

Some modern Biblical commentators understand the descriptions of these scenes merely as euphemistically describing the deaths of Elijah and Enoch. But ... there's a big problem with that interpretation! This is contradicted by the rest of Scripture (maybe those commentators haven't read the rest of the Bible).

For example, check out the following from the Letter to the Hebrews, chapter 11, where the author is describing faith through the examples of Abel, Enoch, and Noah:

By faith Abel offered to God a more acceptable sacrifice than Cain, through which he received approval as righteous, God bearing witness by accepting his gifts; he died, but through his faith he is still speaking. By faith Enoch was taken up so that he should not see death; and he was not found, because God had taken him. Now before he was taken he was attested as having pleased God.

This passage directly refutes the idea that Enoch's death was described in Genesis. It actually says that Enoch was taken up so that he "should not see death."

So there's the New Testament proof that Enoch was assumed into Heaven, but where's Elijah's proof?

WHERE DO WE SEE ELIJAH IN HEAVEN IN THE NEW TESTAMENT?

Or, another question, where do we see Jesus in Heaven in the New Testament and WHO IS WITH HIM?

The Transfiguration, of course! And who is beside Jesus at the Transfiguration? Elijah and ... Moses. Wait, Moses? Hold onto that thought for a second.

We know that Elijah is in Heaven because we see him there! And with Jesus, of all people!

That's not the only time we see Jesus in Heaven in the New Testament?

Where else? At Christ's Ascension, right? And again, who do we see beside Christ? Two men. See, for example, Acts of the Apostles, chapter 1 (also Luke 24)

And when he had said this, as they were looking on, he was lifted up, and a cloud took him out of their sight. And while they were gazing into heaven as he went, behold, two men stood by them in white robes, and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.” (Acts 1:9-11)

These two men are in white robes, just like the "dazzling white" of the Transfiguration. To read more on why these two men in white robes are Moses and Elijah (or two angels), please check out St. John Chrysostom’s homily as noted below:

http://www.newadvent.org/fathers/210102.htm

and

http://ltdahn-stluke.blogspot.com/2006/11/two-witnesses-moses-and-elijah.html

and

https://books.google.com/books?id=9Uqbhvte5XsC&pg=PA29&lpg=PA29&dq=two+men+in+white+robes+at+the+ascension+moses+and+elijah&source=bl&ots=tdHVBIwnI7&sig=5RjPShxF0KjIhZLCFiyFw_KpnMw&hl=en&sa=X&ved=0ahUKEwjiu6TP_fHSAhWZ8oMKHShhD6AQ6AEIMDAD#v=onepage&q=two%20men%20in%20white%20robes%20at%20the%20ascension%20moses%20and%20elijah&f=false

SO, WHAT'S MOSES DOING IN HEAVEN?

At the Transfiguration, we see Elijah in Heaven beside Jesus and Moses.

This is taken as further proof of the Elijah's assumption into Heaven described in 2 Kings 2. But, if this is proof of Elijah's assumption, does that mean Moses, too, was assumed into Heaven? YES

#biblical reference to mary's assumption

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drudwen · 7 years

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Ruth Herbert Lewis - G. Ruth

Yn 1941, aeth Alan Lomax ar daith o Lyfrgell y Gyngres yn Washington at wastatiroedd y Mississippi Delta er mwyn recordio hanes y blues. Gyda dros 500 pwys o offer recordio wedi eu stwffio i’r sedd gefn, a phob peiriant wedi’i bweru gan fatri'r car, aeth ymaith i grombil America i gofnodi rhai o’r caneuon fwyaf iasol a phwerus yn hanes y wlad. I nifer o bobl, Lomax sy’n cynrychioli’r ethnogerddoregwr delfrydol - un dyn a’i gar, yn trafeilio hyd lonydd anhysbys America i ganfod y perlau cerddorol fyddai’n tanio’r adfywiad gwerin a ddaeth i’w anterth yng nghaffis Pentref Greenwich, Efrog Newydd yn y 1960au. Mae’r ddelwedd yn un hynod ramantaidd.

Yng Nghymru, rydym yn ystyried teithiau Roy Saer a Dr Meredydd Evans (oedd yn rhan o deulu Folkways y Smithsonian, fel Lomax) gyda pharch tebyg - ac am reswm da. Mae’r caneuon a nodwyd ganddynt hwy ar eu teithiau ledled Cymru yn hollbwysig i’n dealltwriaeth o’r traddodiad Cymraeg heddiw; mae’n amhosib dychmygu pethau heb eu cyfraniad amhrisiadwy. Ond tan yn ddiweddar iawn (ar ôl cael y cyfle i fod yn rhan o gyfres newydd ‘Hen Ferchetan’ ar BBC Radio Cymru) doeddwn i ddim mor ymwybodol o’r merched arbennig a wnaeth fraenaru’r tir ar eu cyfer nhw, ryw hanner canrif yn gynharach. Ac un yn arbennig: y person cyntaf yng Nghymru (dyn neu ddynes) i ddefnyddio peiriant ffonograff Edison er mwyn recordio caneuon gwerin, Ruth Herbert Lewis.

Efallai mai’r peth mwyaf annisgwyl amdani oedd ei bod hi’n Saesnes. Yr ail beth syfrdanol amdani oedd nad oedd hi’n gerddorol! Ganed hi’n Ruth Caine, yn Lerpwl, i deulu’r AS Rhyddfrydol W.S. Caine. Yn ferch alluog, aeth ymlaen i astudio ym Mhrifysgol Caergrawnt cyn cwrdd â’i gwr, John Herbert Lewis, AS Rhyddfrydol i Sir y Fflint ac aelod blaenllaw o Gymru Fydd. A dyma ddechrau’r broses o ‘Gymreigio’ a fyddai, maes o law, yn arwain Ruth hyd lonydd gogledd ddwyrain Cymru efo’r ffonograff.

Yn wahanol i Lomax, cart, nid car, oedd dull Ruth o deithio. Cart wedi’i dynnu gan ei merlen, Seren. Byddai hi’n aml i’w gweld yn teithio o gwmpas Sir y Fflint a bryniau Sir Ddinbych efo’i phlant - Kitty a Mostyn - yn swatio’n glud ar y sedd wrth ei hymyl. Cafodd y ffonograff gludadwy yn haf 1910 (fel anrheg gan ei ffrind, y gantores glasurol Mary Davies, casglwr pwysig arall fu’n gyfrifol am nodi ‘Dacw ‘Nghariad Lawr yn y Berllan’). Ei thestun cyntaf, heblaw am ambell arbrawf efo lleisiau ei phlant, oedd gwr ei golchwraig, Lucy. Roedd Robert Jones yn gyfarwydd â hen garol traddodiadol (‘O deued pob Cristion’) ac yn ddigon hapus i’w ganu i ddyfnderau’r corn alwminiwm a roddodd Ruth ar fwrdd yn ei fwthyn.

Fel cenhedlaeth sy’n sownd wrth smartphones, mae’n anodd amgyffred mor chwyldroadol oedd technoleg Edison ar y pryd. Ond roedd y ‘Gem’ (Model D) ar flaen y gad! http://edisontinfoil.com/gemd.htm

Yn ail bennod ‘Hen Ferchetan’ mae Sara Huws, o’r East End Women’s Museum, yn disgrifio Ruth fel arloeswraig dechnolegol - yn enwedig, meddai Sara, oherwydd I’r ffonograff gael ei marchnata at ddynion yn unig, gyda’r syniad eu bod nhw’n anodd I’w defnyddio, ac felly bod angen sgil gwrywaidd arbennig! Cofiwch nad oedd hi’n gwbl rugl ei Chymraeg, na chwaith yn gerddorol (yn methu canu, na darllen cerddoriaeth) ac felly roedd technoleg yr ‘Edison Gem’ yn hanfodol i’w gwaith. Ar ôl recordio, byddai ei ffrind Morfudd Llwyn Owen yn nodi’r caneuon ar bapur.

Ymysg y caneuon a gasglwyd gan Ruth mae ‘Cadi Ha’, ‘Angau’, ‘Cariad Cyntaf’ a ‘Deio i Dywyn’. Heb ei gwaith hi, byddai’r rhain wedi gallu diflannu am byth. Mae nifer fawr o’i silindrau ffonograff i’w canfod heddiw yn Amgueddfa Sain Ffagan, ac eraill yng nghasgliad yr EFDSS (English Folk Dance and Song Society) sy’n rhan o archif sain y Llyfrgell Brydeinig.

Mae cwestiwn diddorol i’w holi am statws Ruth fel rhywun ar gyrion diwylliant. Er yn Saesnes (gyda gwreiddiau Manawaidd), ymdrochodd ei hun yn nhraddodiadau Cymru. Roedd hi a John ymhlith aelodau cyntaf Cymdeithas Alawon Gwerin, sydd yn dal I fod yn weithredol heddiw. Oedd y ffaith ei bod hi’n ddieithryn, rhywun oedd yn dod o’r tu allan i’r traddodiad, yn caniatáu iddi gael rhyw bersbectif newydd arno oedd yn ei galluogi I wneud gwaith mor drylwyr? Beth bynnag yw’r ateb, mae ei gwaith hi fel cofnodwr yn ysbrydoli, ac yn gwneud i fi deimlo’n euog am beidio gwneud y mwyaf o’r holl dechnoleg sydd bellach ar flaenau’n bysedd heddiw!

Darllen Pellach

*Mae erthygl yr Athro E. Wyn James - An English Lady among the Welsh Folk: Ruth Herbert Lewis and the Welsh Folk Song Society - yn hanfodol http://www.cardiff.ac.uk/special-collections/subject-guides/welsh-ballads/ruth-herbert-lewis

Bydd hanes Ruth i’w glywed yn yr ail bennod o ‘Hen Ferchetan’ - 12.30pm ar ddydd Llun, Awst 21. Gyda chyfraniadau gan Dr Siwan Rosser, Wyn Thomas, Sara Huws, Sioned Webb a Rhiannon Ifans, mae’r bennod hwn yn rhoi sylw penodol i’r merched fu’n cofnodi ac yn casglu caneuon gwerin. Mae Georgia Ruth yn gerddor ac yn gyflwynwr ar BBC Radio Cymru.

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