Who Is This Woman?

Who is this woman?
Who is this woman?

One of the reasons Catholics (as well as the entire world!) is so enamored with Mary, is that we are so enamored with beauty. Mary is beautiful. She is, said William Wordsworth, himself a protestant, “our tainted nature’s solitary boast.” 

But Mary’s beauty is not self-generated. She is not the spring, but the fountain. Just as the moon has no radiance of its own but reflects the light of the sun, so Mary, having no radiance of her own, yet being full of grace, reflects perfectly the “radiance,” of God. It was “[t]he Holy Spirit [who] prepared Mary by his grace. It was fitting that the mother of him in whom ‘the whole fullness of deity dwells bodily’ should herself be ‘full of grace'” (CCC 722).

A Mystery

But who is this woman? Mary is the most mysterious creature that ever has or will exist. For “what does it mean to be mother? What does it mean to be God? What does it mean to be Mother of God? To combine in a single phrase the most mysterious concept of the created order with the essential mystery of the uncreated (the one and triune God) is in a sense to confront oneself with the most startling mystery of “our theology” (page 108 from St. Maximilian M. Kolbe: Pneumatologist by Fr. Peter Damian Fehlner, FI)

Who is this woman?

Hic taceat omnis lingua : Here let every tongue be silent.

To believe that Jesus Christ is God, is to believe ipso facto that the creator of everything other than himself became a zygote; embryo; fetus (God the fetus . . . and you thought the infant of prague was weird), in the womb of a teenage Jewish girl.

It is to believe, to quote Augustine, that “Him whom the heavens cannot contain, the womb of one woman bore.” It is to believe that “She ruled our Ruler; she carried him in whom we are; she gave milk to our bread. “

Pause your reading of this article for five minutes and consider the fact that God nursed at Mary’s breast. . . .

Who is this woman?

Hic taceat omnis lingua: Here let every tongue be silent.

Unique Relationship With Trinity

Your deepest identity, dear reader, is not your profession, nor is it your nationality, nor is it what anyone thinks about you save God. You are what you are before him and nothing else. Who are you? You are a son or daughter of God.

One key difference between this woman and us is that she has a unique relationship with each person of the Blessed Trinity. Not only is she the daughter of God the Father, she is mother of God the son, and, in a profoundly mysterious way, the spouse of God the Holy Spirit.

Who is this woman?

Hic taceat omnis lingua : Here let every tongue be silent.

If you’re tongue won’t be silent . . . Then pray this prayer:

St. Louise De Montfort’s Prayer to Mary

Hail Mary, beloved Daughter of the Eternal Father! Hail Mary, admirable Mother of the Son! Hail Mary, faithful spouse of the Holy Ghost! Hail Mary, my dear Mother, my loving Mistress, my powerful sovereign! Hail my joy, my glory, my heart and my soul! Thou art all mine by mercy, and I am all thine by justice. But I am not yet sufficiently thine. I now give myself wholly to thee without keeping anything back for myself or others. If thou still seest in me anything which does not belong to thee, I beseech thee to take it and to make thyself the absolute Mistress of all that is mine. Destroy in me all that may he displeasing to God, root it up and bring it to nought; place and cultivate in me everything that is pleasing to thee.

May the light of thy faith dispel the darkness of my mind; may thy profound humility take the place of my pride; may thy sublime contemplation check the distractions of my wandering imagination; may thy continuous sight of God fill my memory with His presence; may the burning love of thy heart inflame the lukewarmness of mine; may thy virtues take the place of my sins; may thy merits be my only adornment in the sight of God and make up for all that is wanting in me. Finally, dearly beloved Mother, grant, if it be possible, that I may have no other spirit but thine to know Jesus and His divine will; that I may have no other soul but thine to praise and glorify the Lord; that I may have no other heart but thine to love Godwith a love as pure and ardent as thine I do not ask thee for visions, revelations, sensible devotion or spiritual pleasures. It is thy privilege to see God clearly; it is thy privilege to enjoy heavenly bliss; it is thyprivilege to triumph gloriously in Heaven at the right hand of thy Son and to hold absolute sway over angels, men and demons; it is thy privilege to dispose of all the gifts of God, just as thou willest.

Such is, O heavenly Mary, the “best part,” which the Lord has given thee and which shall never be taken away from thee–and this thought fills my heart with joy. As for my part here below, I wish for no other than that which was thine: to believe sincerely without spiritual pleasures; to suffer joyfully without human consolation; to die continually to myself without respite; and to work zealously and unselfishly for thee until death as the humblest of thy servants. The only grace I beg thee to obtain for me is that every day and every moment of my life I may say: Amen, So be it–to all that thou didst do while on earth; Amen, so be it–to all that thou art now doing in Heaven; Amen, so be it–to all that thou art doing in my soul, so that thou alone mayest fully glorify Jesus in me for time and eternity.


9 thoughts on “Who Is This Woman?

  1. hello– when i went to medjugorje to see the apperations back in 1985– it was interesting to observe that familar spirit — yes i could see it just like the 7 other people– i observed that enity — desending and asending back into the sky– becasue it was night on the hill side near that cross– it ws interesting–

    and this spirit — will help — unitify — the new world religion–


  2. 27 My sheep hear my voice: and I know them, and they follow me. 28 And I give them life everlasting; and they shall not perish for ever, and no man shall pluck them out of my hand. 29 That which my Father hath given me, is greater than all: and no one can snatch them out of the hand of my Father. 30 I and the Father are one. John 10:27-30

    Douay-Rheims Bible

    Is Jesus trustworthy?

  3. Salvation by Grace
    Scripture discloses the fact that the power and resources of God are more taxed by all that enters into the salvation of the soul than His power and resources were taxed in the creation of the material universe. In salvation God has wrought to the extreme limit of His might. He spared not His own Son, but delivered Him up for us all. He could do no more.

    Four aspects of His saving grace are now to be examined: (1) Three divine motives in grace, (2) Three principles which cannot coexist with grace, (3) The gracious work of God for humanity, and (4) Saving grace is sovereign grace.

    I. Three Divine Motives in Grace
    In the Bible, three motives are assigned to God for the salvation of sinners. These motives are to be considered in what seems to be the order of their importance, beginning with that which seems to be the least and moving on to that which seems to be the greatest.

    A. People Are Said to Be Saved That “Good Works” May Result
    A statement of this truth is found in Ephesians 2:10: “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” Few portions of the Scriptures present more of the essentials of salvation than this passage. It should be considered in its various revelations:

    “We are his workmanship”

    Whatever enters into the transformation of the individual at the time he is saved is wholly a work of God for man. It is in no wise related to any work which man might do for God. According to the Scriptures, God alone can save, and God alone can keep. All that will have been done when God’s saving work is completed will be seen to be “his workmanship.”

    “Created in Christ Jesus”
    The divine work in behalf of a saved person is nothing less than a new creation. He has passed through the creative hand of God a second time and has become a new creature. The result is a new birth—a regeneration by the Spirit. This new creation is organically related to Christ as a branch is in the vine, and as a member is in the human body. So the believer is in Christ. He is “created in Christ Jesus.”

    “Unto good works”
    Never is the sinner created in Christ Jesus by good works. The divine purpose is here revealed. Good works are possible only to those who are “created in Christ Jesus.” This truth is twice stated in the epistle to Titus: “Who gave himself for us, that he, might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works”; “This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men” (2:14; 3:8). So, also, this is the order of truth in the great doctrinal epistles. The work of God for man is first stated. After this, and growing out of this, is a new obligation which is the appeal for the faithful work of man for God. It is the reasonable demand for a life corresponding to the transformation which God hath already wrought in the believer through His saving grace.

    “Which God hath before ordained that we should walk in them”
    This phrase limits and qualifies the exact scope of the “good works” which form the new obligation of the one who is “created in Christ Jesus.” These works are particular and definite. They are none other than those good works which have been before ordained for each believer. Such “good works” can be discovered and realized only as the life is wholly yielded to the will of God.

    Three revelations concerning the place and value of human works in relation to salvation should be distinguished:

    1. Works as required under the law
    In all this body of truth, human works are set forth as being meritorious. It was because of human works that divine blessings were bestowed. This was an essential characteristic of law-relationships to God, and it is the exact opposite of grace-relationships. Under grace, it is because of divine blessings that human works are wrought. The law was exactly and appropriately applied by Christ to the lawyer when He said: “This do and thou shall live” (Luke 10:28. Cf. Matt. 22:34-40; Mark 12:28-34. See also Matt. 19:16-26; Mark 10:17-30; Luke 18:18-30).

    2. Works as the proper test of saving faith
    This aspect of truth is taught by James 2:14-26. In this Scripture it is declared that true salvation will be manifested outwardly by good works. This should be expected when salvation is said to be “unto good works.” Such good works will serve to justify the saved one in the eyes of the world. This is but the counterpart of the more fundamental doctrine, that justification before God is by faith alone (Rom. 5:1). An important exception to all this is the fact that a saint may, for a time, be walking “in darkness.” At such a time there will be abnormal results in his life before God and before the world.

    3. Works as indicative of the attitude of heart toward the grace of God
    Works which are impelled by the consciousness of a right relation to God through His grace are treated as works of obedience and unto life eternal, while works of any character which are wrought apart from saving faith are treated as works of disobedience unto indignation and wrath (Rom. 2:1-16). One manner of life represents the obedience of faith; the other manner of life represents the disobedience of unbelief.

    The first purpose of God to be mentioned in saving people, and which seems to be least, is, then, the good works which are made possible only through the salvation that is wrought by His power and grace. If this revelation concerning our salvation “unto good works” stood alone—which, alas, it too often is supposed to do—the work of God for humanity would be greatly limited and misrepresented. Under a solitary emphasis on this aspect of the divine purpose in the salvation of men, God is made to appear as a heartless taskmaster directing infinite undertakings and interested in humanity only to the extent of the service that He can derive from people. And, should their productiveness cease through age or weakness, they inevitably must be thrown into the refuse. Happily this divine motive in the salvation of men does not stand alone.

    —Grace: An Exposition of God’s Marvelous Gift

    Database © 2007 WORDsearch Corp.

    Matt, your insights, please.

    Thank you.


  4. B. People Are Said to Be Saved Because of the Benefits Which Accrue to Them
    This motive is stated in John 3:16: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” By this Scripture, God is said to be moved in one’s salvation because of two priceless blessings which will thus be bestowed on the one who believes: (1) That he “should not perish” and (2) that he should “have everlasting life.”

    This divine motive would seem all-sufficient, and it is, again, and too often, the only motive which is considered by many. Individual salvation with its personal benefits is now challenged by some writers and teachers as being selfish and narrow. This challenge is both unwarranted and wicked. Salvation must be individual by its very nature, and the eternal benefits to the individual who receives the gift and grace of God are beyond comprehension. These personal benefits are the expression of the very essence of the love and favor of God. To challenge them is no less a sin than to discredit the wisdom and goodness of God. The scriptural safeguard against an overemphasis on the human advantage and benefit in salvation does not consist in discrediting the tremendous revelations regarding individual salvation; it consists rather, in the exposition of the just balance of truth which is gained from the added revelation concerning the third and far greater motive in the salvation of men, to wit:

    C. People Are Said to Be Saved for the Manifestation of Divine Grace
    The final and supreme motive of God in the salvation of people is declared in Ephesians 2:7: “That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.”

    Accompanying this declaration of the supreme purpose of God, a statement is made concerning the saving work of God for the individual. By this saving work, those are “made alive” who were “dead in trespasses and sins,” and are “raised” and made to “sit together in heavenly places in Christ Jesus,” who were “without Christ… having no hope, and without God in the world.” By these two revelations regarding the present estate of the saved, two essential aspects of the divine undertaking in salvation are disclosed: (1) That which is wrought in a person—represented by the gift of eternal life, and (2) that which is wrought for a person, even the eternal position in Christ—represented by the fact that an individual being saved is now seated in the heavenly in Christ Jesus.

    What, then, is the supreme motive in the salvation of people? The answer is clear: “That in the ages to come he might shew the exceeding riches of his grace in [by means of] his kindness [that gracious, saving thing he does] toward us through Christ Jesus.” God’s supreme motive is nothing less than His purpose to demonstrate before all intelligences—principalities and powers, celestial beings, and terrestrial beings—the exceeding riches of His grace. This God will do by means of that gracious thing which He does through Christ Jesus. All intelligences will know the depth of sin and the hopeless estate of the lost. They will, in turn, behold people redeemed and saved from that estate appearing in the highest glory—like Christ. This transformation will measure and demonstrate the “exceeding riches of his grace.”

    The supreme purpose of God is to be realized through the salvation of people by grace alone. So fully does that supreme purpose now dominate the divine undertakings in the universe that everything in heaven and in the earth is contributing solely to the one end. To gain the realization of this supreme purpose, this age, which continues from the death of Christ to His coming again, was ushered in. These long centuries of human struggle were decreed for this one purpose. No vision which is less than this will prove sufficient. People with blinded eyes do not see afar off. To such the world is moving on by mere chance, or to the supposed consummation of some human glory in the earth. Eyes thus blinded see naught of the glory of heaven; minds thus darkened understand nothing of the supreme purpose of God in the demonstration of the exceeding riches of His grace. But, when this age is consummated it will be clearly seen by all beings in heaven and in the earth that these centuries of the on-moving universe have been designed for no other reason than the realization of the supreme purpose of God in the salvation of men by grace alone. The out-calling of the “church which is his body” from both Jews and Gentiles is the outworking of God’s purpose to gather into one heavenly company all the redeemed of this age. The supreme purpose is realized in their salvation and this design was the “mystery,” or sacred secret, which was hid in other ages, but which is now revealed to “holy apostles and prophets” of this dispensation. The ministry entrusted to the apostle Paul was “to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord” (Eph. 3:9-11). Israel must remain blinded until this purpose is realized (Rom. 11:25), and the mystery of iniquity must work until this heavenly company is saved and taken away with the removal of the restraining Spirit of God (2 Thess. 2:7).

    It may be added, as well, that the other divine motives in the salvation of men, already mentioned, only contribute to the realization of the one supreme motive. The “good works” of those who are saved are the “effectual working” of every part of the body making “increase of the body” (Eph. 4:16), and the results of that saving grace which is exercised toward the sinner—that he should not perish but have everlasting life—are only to the end that all of the saved ones together may demonstrate in the ages to come the exceeding riches of His grace.

    And, again, the purpose of God, which is to show the exceeding riches of His grace, reaches beyond the boundaries of this age and is the supreme divine purpose in the whole creation, preservation, and consummation of the universe. Christ is declared to be the cause, center, purpose, and benefactor of all creation. “All things are created by him, and for him: and he is before all things, and by him all things consist” (Col. 1:16-17), but the important aspect of all salvation centers in the fact that “through the blood of his cross” He is to reconcile all things to Himself. “And you, that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death” (Col. 1:21-22). Of all the aspects of His eternal person, the emphasis falls on the fact that He was a Lamb slain from the foundation of the world. Even those who are redeemed by His precious blood and who are the outshining manifestation of the grace of God, were chosen in Him “before the foundation of the world”; moreover, the “good works” of those who are saved, which are for the proclamation of the Gospel of His saving grace, were “before ordained” that they should walk in them. So, likewise, sweeping on into the ages to come, we are told that of all the glories that will belong to the Lord of Glory, that glory which was given to Him because of His redeeming love will be all-surpassing:

    Who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Phil. 2:6-11).

    It is declared of Him that He is “appointed heir of all things”; by Him the ages were programmed; He is the brightness of the Father’s glory, and the express image of His person; He upholds all things by the word of His power. But to what purpose is this marvelous unfolding of His eternal being if it is not to relate His deity to His present saving grace; to accomplish which, it is stated, He, having “by himself purged our sins, sat down on the right hand of the Majesty on high” (Heb. 1:2-3)? Thus absolutely does the whole universe throughout the program of the ages center about the sacrificial death of the Son of God, by whom that heavenly company are to be redeemed, purified, transformed, and translated into the eternal manifestation of the riches of grace.

    The complete manifestation of divine grace which is to be revealed in the glory will be by means of all that combines in Christ—the glorious Head, together with His redeemed body, every member of which will have been transformed into His very image. What a spectacle for angels and archangels, principalities and powers, mankind and demons! Yes, what a spectacle for God Himself; for He will then gaze on that surpassing manifestation of His grace to His own “exceeding joy” (Jude 24)!

    Divine grace could have had no place in this universe until sin had entered. Through creation, the wisdom and power of God had been disclosed, but there had been no unveiling of God’s love for the undeserving, since there had been no occasion for its manifestation. This statement does not imply that we are to sin that grace may abound. There is a wide difference between the fact that God permitted sin to enter the world, and the thought that thereby God licenses man to sin. Whether there have been greater motives which have actuated God in permitting sin to enter the world than He as revealed, none can say. It is certain, however, that the greatest motive that He has been pleased to reveal is to be inferred from the fact that grace cannot be exercised where there is no demerit, and that He designs above all else that His saving grace shall have an actual and adequate demonstration in all the ages to come. How could it be otherwise? What poverty of experience would reign in a universe that had never dreamed of true heart-compassion, the incomparable joy of forgiving and being forgiven, or that never would have heard the victory song of the redeemed! A universe which otherwise would have been, with all its magnificence of celestial glory, as cold, unyielding, and unapproachable as the law of infinite righteousness itself, has been colored and warmed by the penitent’s tears, and by the unveiling of the unfathomable grace of God toward the sinful. Highest of all revealed glories—and who can measure its relative import?—the boundless grace of God is being manifested through the salvation of sinners. Such is the spectacle concerning which angelic hosts and human throngs will marvel, and about which they will sing throughout the ages of the ages to come.

    Returning to Ephesians 3:8-11 we read that the apostle Paul was sent to preach the “unsearchable riches of Christ.” Such riches could be brought to light only by means of the fact of sin and its cure through the cross of Christ. The apostle was also sent “to make all men see what is the fellowship of the mystery [sacred secret], which from the beginning of the world hath been hid in God, who created all things by Jesus Christ.” This sacred secret is, according to the preceding context, the calling out and saving in this age of a company from both Jews and Gentiles, which company is the true “church which is his body.” By the salvation of these, He purposes to unveil before all heavenly hosts His greatest display of wisdom as it is seen in the manifestation of His bosom of love through the coming of Christ into the world to redeem the lost. For we read: “To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord.”

    At no point can tolerance be given to the theory that the innocent man in the Garden of Eden was God’s first and highest ideal, that sin entered in spite of God, and that redemption is an afterthought—the best available remedy in view of the wreckage of sin. It is a redeemed sinner who takes the highest place in glory. This redemption was in view before all creation. The finite mind is soon overwhelmed in the contemplation of the eternal facts and purposes of God, but there is much that we may understand when we read, first, concerning the coming of Christ into the world to redeem by His precious blood: “Who verily was foreordained before the foundation of the world, but was manifest in these last times for you” (1 Pet. 1:20); “The Lamb slain from the foundation of the world” (Rev. 13:8); and, “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” (Acts 2:23). And, second, when we read concerning the eternal purpose of God in the saved: “Elect according to the foreknowledge of God the Father” (1 Pet. 1:2), and, again, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified” (Rom. 8:29-30).

    It is evident, therefore, that the supreme motive of God in the creation, preservation, and consummation of the universe, in the permission of evil to enter the world, and in the mighty undertakings of salvation as it is now offered to sinful men through the death and resurrection of Christ, is that His “riches of grace” may be disclosed to all intelligences within the whole scope of creation.

    If the supreme motive of God is to reveal His grace, then salvation must be by grace alone, or the eternal purpose of God must fail. Hence we read: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph. 2:8-10); “Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (Rom. 4:4-5); “And if by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work” (Rom. 11:6); “But we believe that through the grace of the Lord Jesus Christ we shall be saved” (Acts 15:11). On no other basis can grace be manifested than by salvation which is wholly unrelated to human merit or works.

    —Grace: An Exposition of God’s Marvelous Gift

    Database © 2007 WORDsearch Corp.

    Very sincerely yours

  5. You actually make it appear so easy along with your presentation but I to
    find this topic to be actually one thing which I think I
    would never understand. It seems too complex and very wide
    for me. I’m looking ahead on your next post, I’ll attempt
    to get the hold of it!

  6. 12 He that hath the Son, hath life. He that hath not the Son, hath not life. 13 These things I write to you, that you may know that you have eternal life, you who believe in the name of the Son of God. 1 John 5:12-13 Douay-Rheims Bible

    (5:12) The definite article appears before the word “life,” pointing out a particular life, that life which God is and which He gives sinners who place their faith in the Son. The first mention of the Son is without the qualifying words, “of God,” the second has them. Bengel remarks: “The verse has two clauses: in the former, of God is not added, because believers know the Son; in the other it is added, that unbelievers may know at length how serious it is not to have. Him.”

    Translation: The one who has the Son, has the life. The one who does not have the Son of God, the life he does not have.

    (5:13) Smith comments: “The purpose for which St. John wrote his Gospel was that we might believe in the Incarnation, and so have eternal life (20:31); the purpose of the Epistle is not merely that we may have eternal life by believing, but that we may know that we have it. The Gospel exhibits the Son of God, the Epistle commends Him. It is a supplement to the Gospel, a personal application and appeal.”

    “I have written” is an epistolary aorist, a courtesy extended the reader by the writer of a letter in which the latter puts himself at the viewpoint of the reader when he receives the letter, looking at the letter which he is writing as a past event, although it is a present one with him. John refers here, therefore, not to a previous letter, but to the one he is writing. “Know” is oida, speaking, not of experiential knowledge, but of absolute, beyond the peradventure of a doubt knowledge, a positive knowledge. The words, “and that ye may believe on the name of the Son of God,” are not found in the best texts. The words, “unto you that believe on the name of the Son of God,” appear after the words, “that ye may know that ye have eternal life,” in the Greek text.

    Translation: These things I write to you in order that you may know with an absolute knowledge that life you are having, eternal (life), to you who believe on the name of the Son of God.
    —Wuest’s Word Studies
    Database © 2006 WORDsearch Corp.

  7. John 3:16-18
    3:16. Whether this verse was spoken by John or Jesus, it is God’s Word and is an important summary of the gospel. God’s motivation toward people is love. God’s love is not limited to a few or to one group of people but His gift is for the whole world. God’s love was expressed in the giving of His most priceless gift—His unique Son (cf. Rom. 8:3, 32). The Greek word translated one and only, referring to the Son, is monogenē, which means “only begotten,” or “only born-one.” It is also used in John 1:14, 18; 3:18; and 1 John 4:9. On man’s side, the gift is simply to be received, not earned (John 1:12-13). A person is saved by believing, by trusting in Christ. Perish (apolētai) means not annihilation but rather a final destiny of “ruin” in hell apart from God who is life, truth, and joy. Eternal life is a new quality of life, which a believer has now as a present possession and will possess forever (cf. 10:28; 17:3).
    3:17. Though light casts shadows, its purpose is to illuminate. Though those who do not believe are condemned, God’s purpose in sending His Son is salvation (to save), not damnation (to condemn). God does not delight in the death of the wicked (Ezek. 18:23, 32). He desires that everyone be saved (1 Tim. 2:4; 2 Peter 3:9).
    3:18. The instrumental means of salvation is believing in the finished work of Jesus on the cross. But people who reject the light of the Logos are in the dark (1:5; 8:12) and are therefore already under God’s judgment. They stand condemned. They are like those sinful, dying Israelites who willfully rejected the divine remedy (Num. 21:4-9). A believer in Christ, on the other hand, is under “no condemnation” (Rom. 8:1); he “will not be condemned” (John 5:24).
    —Bible Knowledge Commentary

    Database ©2003 WORDsearch

  8. Hi- I would like to request prayers for the victims of rape and abuse by members of the Catholic Church. Many of them were children when they were attacked or abused. This is also an ongoing crisis, with new victims each year, worldwide. I will remember them and their stories forever, but for the healing to truly take place, it will take the voices and efforts of many.

    To paraphrase a poem by an Indian schoolgirl, “Too many Catholics, in too many countries, speak the same language– of silence.” Thank you.

  9. From CCC(#618) – He calls his disciples to “take up [their] cross and follow [him],” for “Christ also suffered for [us], leaving [us] an example so that [we] should follow in his steps.” In fact Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries. This is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering.

    Luke 2:34-35 and Simeon blessed them and said to Mary his mother, “Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted (and you yourself a sword will pierce) so that the thoughts of many hearts will be revealed.

    God is wonderful in his angels and saints, the foremost of whom is Mary.

Leave a Reply

Your email address will not be published. Required fields are marked *