eternal Son of God made man, who is God himself." According to Catholic teaching, sourced in the John 1:1-14, Mary did not create the divine person of Jesus, who existed with the Father from all eternity. Assumption of Mary This dogma states that Mary was assumed into heaven with body and soul. The Catechism (item 966) states: Pope Pius XII discussed the Assumption in Deiparae Virginis Mariae (1946) and declared it a dogma in Munificentissimus Deus (1950). Although the Assumption was only recently defined as dogma, accounts of the bodily assumption of Mary into heaven have circulated since at least the 5th century, and by the 8th century Andrew of Crete and John of Damascus had declared belief in it. The Book of Revelation (12:1) has been interpreted as referring to it; with her coronation implying her previous bodily assumption to heaven. Before declaring the Assumption a dogma in Munificentissimus Deus in 1950, in the encyclical Deiparae Virginis Mariae (1946) Pope Pius XII obtained the opinion of Catholic bishops, and based on their overwhelming support (1210 among the 1232 bishops) proceeded with the dogmatic definition. The consensus of Magisterial teaching and liturgy affirms that Mary suffered death before her assumption, but this is not always accepted as settled doctrine. What is most clear is that her body was not left on earth to corrupt. When responding to Pope Pius XII following the circulation of Deiparae Virginis Mariae, a large number of Catholic bishops pointed to the Book of Genesis (3:15) as a scriptural basis. In Munificentissimus Deus (item 39) Pius XII referred to the "struggle against the infernal foe" as in Genesis 3:15 and to "complete victory over the sin and death" as in the Letters of Paul as a scriptural basis for the dogmatic definition, Mary being assumed into heaven also seems to verify 1 Corinthians 15:54: "Then shall come to pass the saying that is written, Death is swallowed up in victory". Immaculate Conception of Mary This dogma states that Mary was conceived without original sin. This means that from the first moment of her existence she was preserved by God from the lack of sanctifying grace, and that she was instead filled with divine grace. The dogma of the Immaculate Conception is distinct from and should not be confused with the perpetual virginity of Mary or the virgin birth of Jesus; for this dogma refers to the