Keep in mind that the Catholic Church does not consider Holy Scripture to be the only, sole basis for doctrine, faith, and belief; so whether or not a doctrine can be found within the pages of the Bible does not necessarily negate its veracity.
Apostolic Tradition has always held that Mary was assumed, body and soul, into heaven at the instant of her death. The first overt reference to this comes from Gregory of Tours in 593: "The Lord commanded the body of Mary to be borne on a cloud to Paradise" (
Libri miraculum, lib I, cap. 4; PL 71, 708.)
The fact that we have bone fragments or other body parts of early Christian saints and martyrs (which, spurious or not, at least prove that Christians believed they had evidence of their remains), and
none for Mary, indicate that the accepted belief was that nobody could gain a bodily relic of the Virgin Mary because her body wasn't here to get a relic
from. 
The Catholic Church has usually identified the woman with the crown in Revelation 12 as Mary---and she is in heaven in that particular vision. Which, taken on its own without any relation to other Christian teachings is pretty scanty evidence, I agree.
I heard people claim that Mary was literally without any sin whatsoever, making her like a co-redeemer with Christ. This to me makes no sense in light of John 14:6. Even Mary considered Jesus as her savior (Luke 1:47).
Jesus
was Mary's Savior. The only difference is, He
preserved Mary from Original Sin, while the rest of us are
cleansed of Original Sin when we are saved. The reasoning for this is that it was proper for Christ to be borne into the world in a sinless vessel. The reason for the sinless vessel was because of His holiness, not Mary's. She was conceived sinless only so He could be borne in an immaculate womb. Her role in the whole thing was incidental and secondary.
As for the "co-redemptrix" thing, that results from confusiuon concerning the Latin title. The doctrine of Mary as co-redemptrix states three things:
1. She co-operated with God by agreeing to bear the Savior into the world.
2. She helped Jesus during His earthly ministry.
3. She suffered terrible anguish when Jesus suffered and died on the Cross.
That's it. There is no mention whatsoever of Mary suffering for mankind's salvation, nor any mention of making her equal to Christ. So why the title "
Co-Redemptrix", you ask?
In American English, "co-" means "something equal to", a "partner in"; such as "co-worker", "co-signer", "co-lender", etc. People naturally assume that "co-"anything means "an equal partner to".
But in
Latin, "co-" is a derivative of the word
c-u-m, meaning "with". Therefore the title "Co-Redemptrix" literally means "with the Redeemer", or "alongside the Redeemer". It does NOT mean "equal to the Redeemer", or "another Redeemer", anything like that.
Unfortunately, most Americans know diddly-squat about Latin anymore, so there is a vast misunderstanding about this doctrine based on the title. Personally, I think that "Co-Operatrix" would have been a better choice, since it explains the doctrine more clearly and would avoid the confusion, but the Vatican doesn't consult me on these things.
Does this help?
