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Musings 2002/168

For how many hundreds of years, did The Father form the Hebrews, guiding them; rescuing them; performing astonishing miracles for them; sending them fabulous Prophets;

preparing them to be
the avenue
through which
The Christ would enter the world.

We observe, however, that The Christ entered His own creation through the Hebrew Woman, Mary!

Here it is clearly recognised
that Mary is the pinnacle
of The Father's Work in creation,
and representing the People of God.

This is confirmed by the Doctrines of Catholicism by which Mary is declared to be The Mother of God and to be The Immaculate Conception. In Mary's Motherhood she reflects The Divine-fatherhood and in her Immaculate Conception, she reflects the Goodness of The Eternal-father.
The Son's Era and The Son's Work is given Him by His Father, in Eternity, just as He, Himself, is given Flesh and Blood from His Mother, in creation.
So The Son issues from His Father in eternity and from His Mother in creation.
The Work of The Son then, proceeds from The Work of His Father which is, as Vatican Two declares and which all Christianity declares - and which history declares to be - His Mystical Body, The Church.
The Death of Jesus Christ is that incredible part of His Work, essential to the Salvation of all peoples of all times, just as the formation of the Hebrews was essential to the Work of His Father.
From the Death of Christ came forth The Universal Church, just as a plant comes forth from the demise of its seed.
That is why The Church relies absolutely upon The Mass which is a re-presentation of Christ's Crucifixion. The Holy Sacrifice of The Mass continually brings forth before mankind The Cross and The Christ and His Salvation.
We observe, therefore, that in the continuing Works of Salvation of The Three Persons of The One Godhead, that The Woman of Scripture, Mary, was the pinnacle of The Father's Work and that The Universal Church is the pinnacle of The Son's Work.
The Spirit's Work
We realise that The Father's Work, although highlighted in His major masterpiece - Mary - still continues perpetually in support of His Son's Work, for The Son works on the foundation of the Work of His Father.

My Father has never ceased working
and I too must be at work. John 5:17.
To deny reverence to The Son
is to deny reverence to The Father Who has sent Him. John 5:23.

It is clear then, that The Spirit's Work issues from both The Father's and The Son's Works, just as The Spirit issues from both The Father and The Son, in eternity.

That is to say,
The Spirit's Work in creation
will issue from
The Woman of Scripture, Mary,
and from The Catholic Church.

What then is the New Jerusalem?
Vatican Two looks at The Universal Church as comparable to this
Holy City (Lumen Gentium 1:6):
P This temple, symbolised by places of worship built out of stone, is praised by the holy Fathers and, not without reason, is compared in the liturgy to the Holy City, the New Jerusalem. As living stones we on earth are being built up along with this City (1 Peter 2:5). John contemplates this Holy City coming down out of heaven from God when the world is made anew and prepared like a bride adorned for her husband. (Apoc. 21:1 f) P
we on earth are being built up, then the time must come when this construction is completed along with construction of the Holy City.
This seems to be the understanding of Lumen Gentium 1:7:
He fills The Church, which is His Body and His fullness, with His divine gifts (cf. Eph. 1:22-23) so that she may grow and reach all the fullness of God. (cf. Eph. 3:19)
This New Jerusalem, however, comes from God upon the event of a new heaven and a new earth (Apoc. 21:1-2). Isaias 65:17 also speaks of the new heavens and a new earth.
And author Roch Kereszty in his
A Theological Meditation On The Liturgy Of The Eucharist puts another light on this new earth and new heaven:

P We need fire from heaven,
the fire of the Holy Spirit,
to transform the material gifts
into the Body and Blood
of the risen Christ.
Similarly, human civilization and progress by itself,
even aided by grace,
cannot bring about the Kingdom;
only the fire of the Holy Spirit,
a new divine creative act can.
Thus, our longing and prayer
for the new heaven and earth
in which justice dwells
should permeate
the whole Christian existence
that is nourished and shaped by the Eucharist. 36 P

Another point of view, however, is stated by Rev. H. B. Kramer in his famous investigation into the Book of Apocalypse recorded in his book The Book of Destiny. He states that the new earth is the changed state of society now entirely submissive to Christ and willing to have all relations of man regulated and directed by The Church. p.470.
On the other hand he states that
the new heaven is The Church mature and transfigured with grace and adorned with all the virtues of the triumphal achievement of the Lamb.
That leaves the
New Jerusalem which the author states will be The Church's new centre on earth, relocated from the present centre Rome, actually being built on the site of Jerusalem.
Somewhere in all this, it seems to me, we will find the Work of The Holy Spirit by way of a new Garden of Eden, in which the new Adam (Christ) and the new Eve (Mary) will reside.
That is to say, in this new earthly paradise The Universal Church (Christ's Work) existing in the light of The Immaculate Conception of Christ's Mother Mary (The Eternal-father' Work), will delight in this new paradise even if She be put to temptation as was Adam and Eve - for She will come forth obedient and triumphant.

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