More on Mary

The solemn feast of the Assumption, August 15th is over but I still muse about the way the Church encourages the faithful to meditate on Mary and her assumption into heaven. Rightfully understanding Mary is one of the major stumbling blocks in the path of conversion to Catholicism. Doesn't this feast encourage people to glorify Mary more than Jesus? Why did the Church promote the Assumption of Mary as dogma?
Let's here what the pope had to say about it (Pope Pius the 12th who used the power of the keys to make this binding dogma ) said:

"This solemn proclamation and definition of the Assumption will contribute in no small way to the advantage of human society, since it redounds to the glory of the Most Blessed Trinity, to which the Blessed Mother of God was bound by such singular bonds. It is to be hoped that all the faithful will be stirred up to a stronger piety toward their heavenly Mother, and that the souls of all those who glory in the Christian name may be moved by the desire of sharing in the unity of Christ's Mystical Body and of increasing their love for her who in all things shows her motherly heart to the members of Christ's Body. . .  In this magnificent way, all may see clearly to what a lofty goal our bodies and souls are destined. Finally, it is our hope that belief in Mary's bodily Assumption into heaven will make our belief in our own resurrection stronger and render it more effective."

Luther himself had many thoughts about the Blessed Virgin, even quite a long time after he posted on the Wittenberg door . Here's a few:

There can be no doubt that the Virgin Mary is in heaven. How it happened we do not know. And since the Holy Spirit has told us nothing about it, we can make of it no article of faith . . . It is enough to know that she lives in Christ.
The veneration of Mary is inscribed in the very depths of the human heart. (Sermon, September 1, 1522).
[She is the] highest woman and the noblest gem in Christianity after Christ . . . She is nobility, wisdom, and holiness personified. We can never honor her enough. Still honor and praise must be given to her in such a way as to injure neither Christ nor the Scriptures. (Sermon, Christmas, 1531).
No woman is like you. You are more than Eve or Sarah, blessed above all nobility, wisdom, and sanctity. (Sermon, Feast of the Visitation, 1537).
One should honor Mary as she herself wished and as she expressed it in the Magnificat. She praised God for his deeds. How then can we praise her? The true honor of Mary is the honor of God, the praise of God's grace . . . Mary is nothing for the sake of herself, but for the sake of Christ . . . Mary does not wish that we come to her, but through her to God. (Explanation of the Magnificat, 1521).

It is the consolation and the superabundant goodness of God, that man is able to exult in such a treasure. Mary is his true Mother .. (Sermon, Christmas, 1522)
Mary is the Mother of Jesus and the Mother of all of us even though it was Christ alone who reposed on her knees . . . If he is ours, we ought to be in his situation; there where he is, we ought also to be and all that he has ought to be ours, and his mother is also our mother. (Sermon, Christmas, 1529).

It is a sweet and pious belief that the infusion of Mary's soul was effected without original sin; so that in the very infusion of her soul she was also purified from original sin and adorned with God's gifts, receiving a pure soul infused by God; thus from the first moment she began to live she was free from all sin" (Sermon: "On the Day of the Conception of the Mother of God," 1527).
She is full of grace, proclaimed to be entirely without sin- something exceedingly great. For God's grace fills her with everything good and makes her devoid of all evil. (Personal {"Little"} Prayer Book, 1522).