Dr. John Bergsma

we have a family language, you know, and there's a ritual language, there's a language of gesture.

You know, in different cultures, different gestures mean different things, right?

Well, the universal, the international Catholic culture, a certain, you know, you genuflect to...

to the divine, you don't genuflect to the blessed mother.

It would be weird.

Right.

And you take them aside and you'd say, Hey, you know, maybe you didn't get good formation about this, but that's generally understood as, uh, as expressing the interior act of worship, which is not appropriate to a saint, even a saint as glorious as the blessed mother.

All right.

What about those other ones?

Do you want to talk about?

Do you want to?

Okay, just quickly on the assumption of Mary, you know, folks, we can push back really far and we can get back into the third century, maybe even to the second century with testimony of the blessed mother being assumed.

But there's a couple of strong arguments for the assumption of the blessed mother.

One of the strongest is there are no Marian relics.

And with all the other saints, and even with our Lord, in terms of like the true cross, there is physical remains associated with their death.

But the Blessed Mother is the one exception to that.

And had she died and been buried in a natural way, we'd expect like, oh, this is a bone from the Blessed Mother or something like that, that would have been venerated.

And you don't get any cult of the relics of the Blessed Mother because from the earliest time,

you know, she was assumed into heaven.

We did not have her body.