On a recent thread, the belief in Sola Scriptura is being analyzed and dissected (nothing wrong with that; it can withstand the scrutiny) by proponents of traditon and scripture. So let us briefly examine the Orthodox(not that familiar yet myself) and Catholic tradition. Lets take a look at one of the big T's of traditon. A belief held to be infallible by the Catholic Church and certainly believed by the Orthodox. Remember this "T" Tradition is on par with scripture. The two go hand in hand. So lets look. The belief is simple Mary was assumed at the time of her death(the tradition is uncertain whether she died or not). There is a big problem. This incredible event which I would contend is the second potential biggest proof of Christianity outside of the resurrection goes unmentioned...for 300 years... Now some people say; everyone believed it so they had no need to mention it. This flies in the face of actual patristic writing. First of all, it is simply not true that the early Christians only wrote about things that were being challenged. When asked to provide proof of that statement, they cannot. Lets look at some quotes, and remember, this belief is a big T, declared infallible by the Catholic Church and believed by the Orthodox. The Assumption of Mary into Heaven by Father William G. Most Evidence for the Assumption There had been a problem of how the Pope could define the Assumption. There seemed to be nothing in Scripture on it, and what things there were in the Tradition of the Fathers seemed to come not from an apostolic origin, but from some apocryphal stories that circulated chiefly beginning in the fourth century. http://www.ewtn.com/faith/teachings/marya5.htm The Assumption of the Virgin Mary The earliest known western account of Mary's bodily assumption into Heaven is in Gregory of Tours' 6th-century Glory of the Martyrs. Seventh-century Greek sermons on the subject by John Damascene and Germanus also circulated in the west in translation, and in succeeding years other works embellished the story. Although the accounts sometimes contradict each other with respect to details, these elements are common to most of them: http://www.aug.edu/augusta/iconography/assumption.html "In the first three centuries there are absolutely no references in the authentic works of the Fathers or ecclesiastical writers to the death or bodily immortality of Mary. Nor is there any mention of a tomb of Mary in the first centuries of Christianity. The veneration of the tomb of the Blessed Virgin at Jerusalem began about the middle of the fifth century; and even here there is no agreement as to whether its locality was in the Garden of Olives or in the Valley of Josaphat. Nor is any mention made in the Acts of the Council of Ephesus (431) of the fact that the Council, convened to defend the Divine Maternity of the Mother of God, is being held in the very city selected by God for her final resting place. Only after the Council did the tradition begin which placed her tomb in that city. The earliest known (non-Apocryphal) mention concerning the end of Mary's life appears in the writings of St. Epiphanius, Bishop of Constantia, the ancient Salamina, in the isle of Cyprus. Born in Palestine, we may assume that he was well aware of the traditions there. Yet we find these words in his Panarion or Medicine Chest (of remedies for all heresies), written in c. 377: "Whether she died or was buried we know not."7 http://www.catholicculture.org/library/view.cfm?id=469 Thoughts?