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Musings 2010/252

impatient with her.

Not so, of course, for Jesus
loved His Mother
as no other man has ever loved.

Nor did Mary take offence, for she knew that she was indeed, Woman--even Woman of Scripture. Mary knew this for the Holy Spirit had come upon her and confirmed and magnified her previous stature, that of her Fullness of Grace,

and Grace always includes Truth.

[We note, amongst other things, that Mary interceded with Jesus on behalf of the family (a very important point for us who also seek Mary's intercession with Jesus--as Catholics have always done since the Day of Christ Himself) and also, that Jesus made the astonishing statement Woman.]
Even more astonishing is the fact that Jesus from The Cross, when every word was an agony, again called His beloved Mother
Woman!
50  19  26  When Jesus therefore had seen his mother and the disciple standing whom he loved,

he saith to his mother:
Woman, behold thy son.

[While we are aware that John was that son beneath the Cross, Scripture actually refers to that son, as the disciple; giving son a sense of the anonymous. John 50 19 26]
It is obvious that Jesus called His Mother
Woman not by any accident but for good reason and purpose, and of course the main intention can be no other then to salute Mary as The Woman of Scripture.
We have already noted the fact that Mary is
The Woman clothed with the sun.
And we here remind ourselves that the
woman of Genesis is also Mary.
1 3 15 I will put enmities between thee and the woman, and thy seed and her seed: she (he) shall crush thy head, and thou shalt lie in wait for her (his) heel
[It is appropriate that The Woman should be mentioned at the beginning of Scripture (Genesis) and as well as at the end of Scripture (Apocalypse) but also at the beginning of Jesus' Ministry on earth (Cana) and at the end of His Ministry (Golgotha).]
Genesis makes it plain that the enmity is between
The Woman and the serpent and between The Woman's Son and the seed of the serpent.

We are thus informed that
The Woman and her Son, together,
fight the same battle against evil;
against the evil one,
prophesying another
Catholic Church devotion to Mary
as Co-redemptrix.

It is The Woman (or her Son) who crushes the serpent's head and in this fact this partnership is again verified.
Before this sensational sentence in Genesis (3:15), mention of
the woman related to Eve, so that the original woman, Eve, merged (so to speak) into a New-eve.
The New-eve
P 52 5 14  But death reigned from Adam unto Moses, even over them also who have not sinned after the similitude of the transgression of Adam, who is a figure of him who was to come. (Romans)
53  15  22  And as in Adam all die, so also in Christ all shall be made alive.
(1 Corinthians)
53  15  45  The first man Adam was made into a living soul; the last Adam into a quickening spirit. (1 Corinthians). P
In The New Eve Paradigm - A Clarification by Rev. Charles Dickson, Ph.D., a Lutheran, we find an excellent review of Mary as the New-eve.
P
Scripture teaches that Jesus Christ is the New-adam and so we realise also, that Mary is the New-eve.

If humanity were
to be rescued
from the consequences
of the first transgression,
there must be
a second Adam
and a second Eve

who was to be the mother of the new Adam.
The seed of the woman is the Word Incarnate and the woman whose seed or son He is, is His Mother, Mary.
On this basis the Church has historically viewed the Virgin Mary as the Second Eve
recognizing that by the position and office of Eve in our fall, we are able to determine the position and office of Mary in our restoration.
The writings of the early Church Fathers provide ample evidence that the perspective of Mary as the New Eve, has roots in antiquity.
St Justin Martyr (120-165) contrasted the transgression of Eve with the obedience of Mary; and Tertullian (160-240) wrote, "For unto Eve, as yet a virgin, had crept the word which was the framer of death; equally into a virgin was to be introduced the Word of God which was the builder-up of life."
And St Irenaeus (120-200) continued the paradigm by noting, "And so the knot of Eve's disobedience received its unloosing through the obedience of Mary; for what Eve, a virgin, bound by incredulity, that Mary, a virgin, unloosed by faith."
What is notable in these and other early writings which continue to influence contemporary theology on this subject is that

they do not speak of Mary
merely as the
physical instrument
of the Incarnation,
but as an intelligent, responsible
cause of it.

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