The Woman dressed in Sun

  • Italiano

Studying ancient documents we observed that Mary’s “Assumption” or “Dormition” was considered to be a matter of fact in popular tradition and in the Eastern Church of the first centuries. It has been written that Virgin Mary fills the “void” of maternal love present associated in the collective imaginary with the divine. Liturgy proposes for this holiday “The woman dressed in Sun”: writes monsignor Bertolone in “I care Humanum”: “Do you remember the vision of the great sign in the sky about which the prophet Patmos of Apocalypse talks? It is still a sign of the woman. That apocalyptic sign has been often linked to the figure of the woman par excellence, Mary, Mother of God, the woman dressed in sun. And they were right. But that great sign is also revelation – apocalypse of  women’s dignity. Thanks to the Woman dressed in Sun who defeated – for the sake of the baby she carries – the dragon, each woman of the past, present and tomorrow, can legitimately reinterpret the “human and Christian news”.

It is under the banner of victorious ‘‘fight’’ that this maternal love of God which is hospitality, compassion and tenderness, but knows also, above all the mushy and stereotyped images of the “feminine”, how to “fight” for the children: this is why Pope Francis talked about Rosary’s prayer that “has this agnostic dimension”, that means fight, a prayer which supports in the fight against the Devil and its “accomplices”.

Significant is also the “secular” position of Carl Gustav Jung regarding the dogma of the Assumption, considered by him as the “most important religious event of the modern age after the Reform” and positively welcomed for the opening to the feminine dimension and to the totality, because the only human being in the sky, before the end of times and in addition to the Son of God, is a woman. In psychoanalytic terms, on the level of its hermeneutics of archetypical symbolism, this truth of faith is considered to be the historical expression of the primordial breath of hope, already present in the collective unconscious, as an answer to the cry of human pain present in the Apocalypse.

I add that it is not only the human breath that looks for hope: it is the union of the Son with his Mother at the level of intimate collaboration for human liberation: it is a wonderful synthesis of sky and earth: woman’s flesh in Heaven, God’s flesh on Earth.


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