Mary and the Last Things: Part II

After establishing the fundamental concepts of our vocabulary regarding Mary’s relationship to those who have perished, we can now proceed towards the eschatological (last things). However, we guard that the final Word is that of the Verbum that resounds forever in the great silence of mystery. The great question that has moved humanity in search of answers is the question about the ultimate fate of man and the world, as the certainty of death is not ideological. In this context, philosophies emerged, questions that fuel the essence of a path always in motion, which, at the end of its existence, seeks the infinite and the unattainable. The question that contains all other questions is that about God. The history that seeks to transcend reality by understanding its origins (Creation-Immaculate) and its destination (Heaven-Assumption).

In our creation, we understand that as spiritual beings, we exist in relation to the world, to God, and to other beings, and without this openness to the “different from me,” we are not capable of living. Conversely, without this “life as He who has relation with me,” we cannot find a place in the created nature. That is why we speak of Adam as the “image of God” but not as a “photocopy” of God. The vital relationship between Creator and Creature does not mean the annihilation of the individual nor the annihilation of God, but a common existence. Only in this sense can we understand the concepts of “freedom” and “community” in the Gospel. We are at once historical-death-future, which leads us to approach each moment of history as a non-repetitive movement with a sense, but as an approximation of the ultimate and definitive things. The transition from the past to the present to build the future is always marked by “decisions” that transform us into “partners” of God in the continuous process of creation, marked by “hope” that opens to the future.

Our “hope” carries with it the scar of the absolute self-presence of the ego that rationalized everything in an undefined progress, rejecting the possibility of a relationship that transcends the world and other beings. From this rejection of God, we are passed to the liquidation of “hope” that has lost its horizons and ended up in a suffocating nothingness. Beings without a past, origin, or direction, floating in an existence that only occurs in the ocassional death of a night that grows darker and darker (nihilism).

Blinded by today’s day, we encounter a paradox. If faith was once illuminated by reason, it seems today to follow different paths, where religiosity has become affective, archaic, and superficial. Let us consider the expansion of magic and Christian visions of the world that seem to ignore centuries of faith in the ordinary: God tells me that… I think… etc.

The opposition between faith and reason at the level of the Magisterium has been clearly overcome in our days with statements such as: “The faith and reason constitute, as it were, the two wings by which the human spirit soars to the contemplation of truth. It is God who has placed in the heart of man the desire to know the truth and, in the last analysis, to know Him. In knowing Him and loving Him, man can also attain to the full truth about himself.”

(Fides et ratio 1).

 Having clarified the context in which Mary is a living presence, we will now delve into the Christian hope: Christ. The Word of God incarnate, the escatological Messiah, brings a message of definitive and universal hope. Therefore, we can affirm that from the beginning to the end, Christianity is escatology (= the logic of the last things). So faith: «faith is the certainty of what is still hoped for, the proof of realities not seen» (Heb 11,1) exists for the fullness of what is definitive, unconditional, and last (perfect).

Since Jesus is the Christian hope, the ultimate destination of humanity and the world, our history is salvation through the communion of love offered progressively by God who communicates with humanity and relates it to eternity. Salvation is not a salvific act of the past but a divine intervention that takes place in the hope of Israel focused on the escatological Messiah. The Son of Mary, by opening the Kingdom of God to creatures, initiates the unity of transcendence and history sealed with the Resurrection that condenses, purifies, and surpasses ancient hopes. The kairós of the Incarnation/Annunciation coincides with the eschaton and the immaculate divine motherhood with the Assumption. In the paschal mystery, we find the highest point of this manifestation of escatology: Jesus dies, definitively destroys death, is buried, descends into the realm of the dead, rises from the dead, and offers us life: «Blessed be God, the Father of our Lord Jesus Christ, who, according to his great mercy, has caused us to be born again to a living hope, through the resurrection of Jesus Christ from the dead, to an inheritance that does not perish, corrupt, or fade, reserved for you in heaven» (1 Pet 1,3-4). The Holy Spirit promised, fruit of the paschal mystery, already received by Mary, now turns to the inhabitants of the new escatological people attracted by the Cross: «Now is the judgment of this world. Now the prince of this world will be cast out, and when I am lifted up from the earth, I will draw all to myself» (John 8,31-32). Only love generates immortality.

Christian faith proclaims a definitive and absolute future, not by the work of humanity, but by grace of God, thus, the Christian lives in an Advent (what is coming) of the Messiah more than in a future (what will be). However, we assure the absolute transcendence of God, to whom we must surrender as Mary does.

In Christian escatology, especially Western, we find the universal perspective that seems to submit to that individual perspective of a judgment. However, both coexist because: «we know that the whole creation has been groaning together in labor until now» (Rom 8,22) and «we look forward to a new heaven and a new earth, where righteousness will dwell» (2 Pet 3:13).

(3,13) This opening to a new intervention of God that will come to complete the New Creation in which: “Annunciation”God be all in all“»”(1) “Heart” (15,28). Creation is continuous and as such in motion, with a very well-determined destination, the Creator. The encounter of creation with the Creator is the victory of love because: “Annunciation”Currently, these three remain: faith, hope, love. But the greatest of them is love.“Mariology, angelology, demonology, josephology” “Short title/phrase – translate without context or additional information” Heart “13,13)” – (No translation needed, as per instructions. This is a direct reference, not a question.)

In attempting to resolve the linguistic confusion and bias of certain partial readings of Sacred Scripture, I wish to clarify that Jesus is:• The Son of God (Matthew 16:16, John 1:14) • The Messiah and Savior (Matthew 2:1-12, Luke 2:25-32) • The Word made flesh (John 1:1, 14) • The unique mediator between God and humanity (1 Timothy 2:5) • The incarnate God (John 1:1, 14, Colossians 1:15-20) • The teacher and guide (John 13:15, Matthew 5:1-12) • The source of eternal life (John 3:16, 1 John 5:11-13) • The victor over sin and death (1 Corinthians 15:57, Romans 8:34) • The King of Kings and Lord of Lords (Revelation 17:14, 19:16) “Annunciation”Firstfruits of those who have died“Mariology, Angelology, Demonology, and Josephology” “Short title/phrase – translate without context or additional information” Heart “But also:” “Annunciation”Resurrection and Life“Mariology, Angelology, Demonology, and Josephology” “Short title/phrase – translate without context or additional information”“Jo” (no translation needed, as it is a short, standalone title/phrase) “Therefore:” “Annunciation”They will be resurrected first, those who died in Christ.“Mariology, Angelology, Demonology, and Josephology” “Short title/phrase – translate without context or additional information” “Theotokos” 4,16). The conclusions of such affirmations mean for us that the Resurrection It happens in creation and which is part of the definitive members Kingdom Therefore, the Assumption “Is the corporeal nature in the future life transfigured? Then the body-assumes-creation rises again.” relationship of God who offers eternal lifeThe theological foundation is here laid which will enable us to subsequently develop the whole theology of Assumption“Mariology, Angelology, Demonology, and Josephology”

The Holy Spirit raises Jesus from the dead, tabita in us, and enables us to have faith. Just as with Mary, who in the Annunciation was covered by His shadow, so the Incarnation acts and accomplishes the work of Jesus’ tabitation in Mary, opening her to. eternal life What does the permanent dialogue with the Trinity God who has revealed Himself mean? In the first place to the Virgin NazarethPerhaps we can affirm that the fullness of eternal life exists where the Word took on flesh and where the flesh exists in relation to one another and loves one another: House of Mary! Community with God and with brothers is eternal life, though not yet perfect because: “Annunciation”He who believes in the Son has eternal life. But he who refuses to believe in the Son shall not see life, but the wrath of God remains on him.“Mariology, angelology, demonology, josephology” “Short title/phrase – translate without context or commentary”“Jo” (no translation needed, as it is a short, standalone title/phrase) “3,36) E” “Annunciation”From the very beginning, we are filiated with God, but even now it is not revealed what we will be! We know that when Jesus is revealed, we will be like him, for we will see him as he is.“»” “Short title/phrase – translate without context or additional information” “Jo” (no translation needed, as it is a short, standalone title/phrase) 3,2) – “Mariology, angelology, demonology, josephology”

It is in this ‘space’ between time and eternity that Mary moves. The young woman of Nazareth is the meeting point between the structured hope of the Old Testament and the womb in which all the promises and all the prophecies of the various centuries were fulfilled. For this reason, the Fathers of the Church recognize her as New Evefor, it no longer offers the fruit of death to be taken, but the fruit of life, the Living One. From earth-Virgin to Mother of the living, from “The Virgin of Zion” The Eternal Banquet’s Bride. Perhaps we should elaborate on our immediate conclusions with a preliminary explanation of how Grace (as a divine gift or favor) (Conceived) of MaryLuke 1,28) is the point of union between ecclesiology and anthropology. The Church and Man as the space of the anticipation of glory, the irruption of the last times but not yet the fullness of truth, make Mary a symbol of a hope that is realized with her Assumption. Therefore, Creed “One” The resurrection of the flesh and eternal life In connection with the conception by the Holy Spirit and born of Mary, the Virgin, this gives us the eschatological meaning of mariology and how Mary, Mother of Jesus, helps us to deepen Christian eschatology.

To deepen reflection on Mary and Christian eschatology, read the encyclical. Mother of the Redeemer Of Saint John Paul II, on Mary in the eschatological mystery of the Church.

Deepen your studies Explore (no translation needed, keep as is) Mariology“Short title/phrase – translate without elaboration” Marian theology“Short title/phrase – translate without elaboration” Marian apparitions “And (she) said” Postgraduate Program in Mariology“Mariology, angelology, demonology, josephology”