Notes on Personal Being,

on Man Made in the Image and Likeness of the Trinity,

and on the Alliance of the Sacred Heart of Jesus and the Immaculate Heart of Mary as Core of
Our Faith
The center of Revelation is Love. It is the most integrating concept of the Christian faith. God is
love (1 John 4:8, 16). It is the last word of the Revelation. God said to Moses He is Yahweh, I
AM: the one and unique necessary being, and also personal being: I (not abstract, monist,
pantheistic, and confusing being).
In the New Testament, Jesus revealed the personal dimension of the Biblical I AM (in
Exodus). The divine Being is not solitude, loneliness, egoist, selfish, but interpersonal in the
absolute unity of this transcendent being, not closed, but open.
(Canon Rene Laurentin, Alliance of the Two Hearts as the Core of Our Faith, 1997)
I. Being as Eternal, Immense and Infinite Self-Giving-Being-Unto-the-Other
A. Being as Eternal Self-Giving-Being-Unto-the-Other
1. Being is!
The first thing that you instinctively and immediately know is that THERE IS.
There are people, animals, plants, air, light, water and food, stars, planets and other heavenly bodies.
There are sounds, feelings, tastes, sights, and smells.
All these things exist. All these things are. All these are beings existents in action.
All these things convey or communicate their existence to us at least through their outward
appearances. This is how we know they exist, even if it is only by their appearances.
And from all these experiences of things, one can say that in general, there is existence; there is being;
there is.
What is Being? Being is what there is. Being is existence itself. Not merely the concept of it, but the
very act of existence itself.
Let us not misunderstand this metaphysical concept of Being as a simple idealisation or an abstraction
of all that exists in the known universe. Being is the initial and intrinsic action of all existents.
To better understand this Greek concept of Being, let us try to grasp the Greek notion of what
Nothing really is or is not.

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2. Nothing is Nothing.
Apart from existence, there is no existence. Apart from Being, there is no being. Apart from what is, is
nothing at all.
Nothing is nothing. Nothing never was and can never be. Nothing is not even a vacuum in Space, nor a
pause in Time.
Nothing is nothing at all, and if this is so, then there is nothing but Being!
3. Being is Uncreated Existent.
Because there is nothing outside Being, then there is nothing that could have existed outside Being in
order to create Being or to cause Being.
Being has no creator or cause apart from itself. Being is uncreated. Being is uncaused. Being just is.
Being is the uncreated existent. Being is the uncaused existent.
4. Being is the Ultimate Cause.
In time and space, we notice things that come into being that were not there before. There are people,
plants, animals, landforms, water forms, thoughts, ideas and feelings that are now here, that werent
there before.
All that is being is being in Being. They cannot be in Nothing. All beings are in Being. All beings share
in the being of Being.
Being therefore lends itself to all other being. Being lends itself to a being now that was not being
before.
To create is to bring into being. Because there is nothing outside of Being, then there is nothing
outside of Being that can bring a being into Being. Ultimately, without Being, there is no being. Being
is therefore the ultimate source of all other being.
Being ultimately brings into Being all that exists. In this sense, Being is creative.
5. Being is Eternal.
Being is uncaused. Being was not brought into existence. Being therefore has no beginning, no point at
which it came into existence. Being arrived from nowhere. Being is existence in itself. Being is
Being in itself.
Because Being has no beginning, it does not exist within Time. It is Time which exists in Being. Being
can exist apart from Time. It is Time which is therefore logically subject to Being.
Because Being can exist apart from Time, Being can also exist apart from an End. Being therefore is
not subject to an end. It is the End which is then logically subject to Being.
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Without Being, there would be no you. Without your coming into existence, there would be no
person that could come to an end. You would have neither a beginning nor an end. What did not even
come into being, cannot come out of being. Without Being, there is no existent that can come to an
end. There would be no existent to define an end. All existents therefore depend upon Being for a
beginning and an end.
Being exists beyond Time. Being exists apart from a Beginning or an End. In effect, Being is
essentially Eternal.
Furthermore, beyond Being, there is nothing. There is therefore, nothing beyond Being that can destroy
Being. There is nothing greater than Being to conquer Being.
Being has no beginning and no end. It is not finite. It is In-finite and Eternal.
6. Being is Immense and Perfect.
Being, as uncreated existence, is also essentially perfect, because apart from it, nothing exists, so
nothing beyond it can contribute anything more to it. Being is essentially full of being, for it cannot be
full of anything else, because nothing exists apart from it.
Everything exists in Being. Being is the ground of everything. It is Immense.
7. Being is inherent.
The Latin root for inherent is inhaerere which means to stick in. Being is inherent in the sense
that it is, stuck-in itself. Being cannot exist in or exist of anything other than itself because apart from
Being, there is Nothing. Being is therefore being of itself and in itself. Being is an existent of its own
self within itself.
Because Being is Being in itself, then Being therefore also contains its own being. It is self-contained
existence.
8. Being is intentional.
The Latin root of intentional is intendere which means to stretch out. Being is intentional in the
sense that it stretches out of itself.
To illustrate this dynamic of Being, let us consider the idea of an expanding universe. As the universe
expands, it makes out of nothing, its own space. As this being, this universe, expands, it creates more of
itself, thus modifying, changing itself. The expanding and self-making cosmos is a possible symbol of
the capacity of Being to be beyond itself or to stretch out of its stuckness.
Another possible symbol for the intentionality of Being can be constructed from our notion of Time
and Change. Being - f or it to be true to itself - must always be now. Thus, Being is always
Being-In-Action now. Yesterday, last year, or a millennia ago, Being was being, and in the now of last
night, of last hour or this very split second, Being is being.

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The existence of Being from the human time frame of then and now, and from now to later, presents to
us the dynamic nature of Being. While Being is inherent or stuck-in, it certainly is from the human
perception of time, something that goes beyond its temporal stuckness or inherence. Being is not
just a freeze-frame existent.
Even from this perception of Being limited to our notions of Time and Space, we can catch a glimpse
of Being as intentional or capable of stretching itself, of going beyond its stuck-ness.
9. Being is a self-contained ecstasy, an infinity.
Because being stretches out of its own stuckness, Being is in a sense, ecstatic. The Greek root for
ecstasy is eone's selfkstasis which means displacement. The word ekstasis composed of
ektos meaning outside and stasis meaning a standing still. The experience of ecstasy is
therefore, an experience of displacement, of being outside one's static position, of transcending one's
stuckness in oneself.
However, because there is Nothing apart from Being, when Being intends or stretches out, it still
inheres or remains within itself. Being therefore, contains its own ekstasis within itself. Through
the intentionality of Being, Being in a sense loses itself, but because of the inherence of Being, Being
in a sense finds itself within itself. Being is therefore conserved in ecstasy a tension of sorts that
is produced by the dynamic between intentionality and inherence.
Being is like an ever-exploding box that forever receives back its own immensity in full measure.
Being is paradoxically infinite.
10. Being is Self-Giving.
Because Being is Eternal, it cannot stop at Being Itself. It can never stop at its inherent self. Being is
always active, always intentional. Being must exercise its Being by perpetuating Itself beyond its
inherent self.
Being is essence but it is also act. And in this essential action, Being conveys no other than itself. Being
is both subject and object of its act, or its intentionality.
And in this union of subjectivity and objectivity in its essential action, Being is a self-giving act.
11. Being is Receptive.
The self-giving of Being, however, cannot be unless there is something to receive it.
Because apart from Being, there is nothing, there is nothing for Being to give itself to beyond itself.
Being therefore receives itself unto itself. Being is receptive.
12. There is an Other.
Being cannot give Itself unless there is an Other to give to. Being therefore exercises its nature of
infinitely going beyond Itself through the giving of Existence to an Other. In this sense, Being is
essentially Self-giving Being unto the Other.

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Self must have its Other. And if Self is eternally self-giving, then the Other must likewise be eternal in
its capacity to receive. But since there is nothing beyond Being, the other is not a simplistic duplicate of
self - Self and Other are synonymous two names for One Being an indissoluble unity.
13. Self and Other are One in Being.
Because there is nothing beyond being, then the Other cannot exist apart from Being. The Other must
exist in Being.
Being necessarily gives Itself to the Other. The Other, at the same time, necessarily exists in Being.
Being intends unto the Other, yet the Other inheres in Being. Beings Self and Other therefore intend
beyond themselves and inhere in each other. This is the paradox of their mutual ecstasy. They are Self
and Other, yet they are One in Being.
Beings Self-giving begets the Other unto Itself. Being is Eternal. Being therefore begets the Other unto
itself eternally. In other words, Being is essentially Eternal-Self-Giving-Being-to-the-Other!
14. Being is a gift.
Being is therefore Being Itself which gives itself unto the Other, and yet Being is also that which is
received into the Other. Being is giver, but it is also gift.
At the same time, Being receives the self-giving of the Other. The Other is also a gift. The Other
however is a gift of Being itself, because apart from Being, it would have no self to give to Being Itself.
Being, as Self and Other, is a gift, it is one and the same gift, given and received, and given back in
return and received. Being is the eternal gift of gifts.
B. Being is PersonalIntentional, Inherent and Infinite; Masculine, Feminine and Creative
1. The Intentionality of Being signals the Infinite and Eternal Nature of a Creative Being.
How it is possible for the Universe to create its own space is mind-boggling, but it easily tears down
the prejudice that the material world is finite. In the Universe we come face to face with a being that is
in a sense, in-finite or borderless. Every second, the Universe continues to erase its old frontiers as it
continues to expand and re-create itself. The Universe in-tends itself, thus going beyond its own being,
yet being beyond its own being. The Universe is in itself a silent teacher of meta-physical reality. The
Universe points to the infinity of Being as believable.
We can also logically extrapolate that Being - to be true to itself - will be being tomorrow, next year
and the next after next time unto eternity. If it has been, it must logically always be for Being is Being.
It cannot be Being only sometimes and sometimes not. It either IS or NOT, yet from our experience,
NOT cannot even occur because NOT is Nothing at all, and because Being has been and is! Being
either IS or NEVER HAS BEEN, but from our experience, Being has been and is. Being is therefore,
always Being. Being is by its nature, eternal.
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2. The inherence and intentionality of Being renders it both masculine and feminine.
Time and Space are in a sense, both the instantiation created by the inherence and intentionality of
Being. Time is the instantiation experienced by a being that exists within a Being whose Intentionality
renders its substance changeable. Space is the instantiation experienced by a being that exists within
a Being whose Inherence renders its substance repeatable.
Let's use a crude analogy: two dimensional geometry. Time is in a sense the Y-dimension of the cosmos
because it seeks to differentiate. Time is a force for individuality. Space on the other hand seems like
the X-dimension of the cosmos because it seeks to assimilate. Space is a force for unity.
Time seeks to make another one while space seeks to keep all as one. As it were, Time is the
maasculine dimension of the cosmos and Space, the feminine dimension of the cosmos. Our Universe
exists through these two dimensions of being.
So God created man in his image; in the image of God he created him; male and female he created
them. (Genesis 1 : 27)
3. This complementarity of the two fundamental dimensions of Being is a creative duality.
When Space expands in Time, the Universe recreates itself. The cosmos or the one beauty needs both
these masculine and feminine dimensions in order to continue in the task of self-creation. Forces for
individuation and for unification are both necessary for the continuance of the Universe.
I confess that we cannot talk of man without woman, nor of woman without man, and if God has
created woman from man, man is born from woman and both come from God. (1 Cor 11:11-12)
4. Being is Personal.
God said to Moses, 'I AM WHO AM. This is what you sill say to the sons of Israel: 'I AM sent me to
you.' (Exodus 3:14)
Man looking beyond himself sees a cosmos that cannot look back at him in the same way. It is
therefore no wonder why there are atheists among us persons who believe that just as there is
seemingly no other person beyond man in this cosmos, Being of itself must be impersonal. The belief
in the impersonality of Being is atheism. To the atheist, there is no Supreme Being of Beings who can
say I am. It is the belief that there is only this universe or even a multiverse, non-persons but
ourselves and perhaps other personal beings individually unequal to all that is Being.
Logic however, dictates that the Person-ality of Being cannot be ascertained as impossible. Logic
dictates that the Person-ality of Being is possible. The fact that one has not experienced the presence of
another being does not prove the non-existence of the other being. The child in its mother's womb hears
the mother's voice and organs, feels the mother's synchronized vibrations and movements, yet only
when it is born and psychologically individuated does it recognize the being which enfolded it as a
person just like himself. Human persons, cannot discount the possibility that we ourselves may be
enfolded in the womb of a Personal Being bigger than this cosmos an impersonal cosmos which
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we may think, in our finite and obscure perception, is all there is beyond ourselves.
Likewise, at present we see dimly as in a faulty mirror, but then we shall see face to face. Now we
know in part, but then I will know Him as He knows me. (1 Cor 13: 12)
C. The Human Person in the Creative Duality of Male and Female is the microcosm of
Personal Being.
Man however, need not look beyond humankind to see that Being, at least, within this Universe, is by
its nature both Personal and Impersonal. Man who is being and who is personal, is a personal being. It
is man who makes the Being in the Universe partly personal. It is man who procreates personal being
calling forth the impersonal being of the elements and organic cells to bring to this universe a being
that is a person, a human person.
In the other human person, the ego encounters something beyond its own being. In the other person, the
ego comes face to face with another person beyond one's personal being. The other person, with free
will presents to the ego someone beyond the borders and control of the ego. The other person presents
the in-finitude of the ego.
Through love of the other human person, the ego's illusion of finitude is dispelled. The inherence of the
ego is suspended as his intentionality goes out to seek union with his beloved other. In the union of self
and the other does the cycle of infinity commence in the human level. When the other's self responds in
self-giving to the ec-stasis of the other ego, the cycle of infinity comes full circle.
Something even more surprising happens when the ego and the other have been united, and that is, the
possibility of further creativity. The we that is created in the mutual self-giving brings about a new
unity, an other who is also self. The unified I-Thou of husband and wife are in a sense, a new unity,
yet still an other self may proceed. This new other is the child. In the child born of man and woman,
husband and wife see face to face that which is like their union. In the child, who is partly his mother
and partly his father, yet completely other than them, the married couple come face to face with some
other who mirrors their unity.
We are thus using human personal being as type of Being or as typical of Being. What if all human
persons should die off from the face of this material cosmos? Does this mean that man's personal being
is temporally and personally finite and therefore, neither infinite nor eternal? Does this signify that
even if Being is indeed Personal, that Personal Being is not eternal?
In the first place, we have already explained how it is possible for Being to be Eternal and Infinite due
to the Intentionality of Being. Furthermore, we have shed light on how the personal being of the human
individual creates infinity. We have also seen that Personal Being is possible. Putting all this together,
we can say that Being which is Personal, Infinite and Eternal is at least possible. In other words, the
existence of God is possible.
Add to the equation the discernible order in the universe that is almost improbable without an
Intelligence to design it, and one sees that the existence of God is not only possible but probable.

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Ultimately, human logic is too feeble an instrument to incontestably prove the existence of God. Let us
remember however, that not all that is, is logical. Even in logic, some things must be accepted a priori.
Some things just are, with or without our ability to rationalize them. The scientist may not be able to
prove God's existence, but even he or she cannot deny it based on empirical fact.
D. Personal Being in its Absolute Inherence, Intentionality, Infinitude and Eternity is the
Trinity.
Taking into consideration all empirically recorded personal miracles succeeding a personal prayer to
God, throughout human history from the exodus of Moses and the Israelites to the conversion of Saint
Paul, and you have before you an even greater probability of the existence of God.
Ultimately it is faith that proclaims Being as Person.
He who remains on the human level does not understand the things of the Spirit. They are foolishness
for him and he does not understand because they require a spiritual experience. (1 Cor 2: 14)
Through the eyes of faith, Being presents itself to us in a personal way through the Word or Logos of
God. In the traditional image of the Sacred Heart of Jesus, holding out His Heart for another to receive
Him, is the intentionality and inherence of Personal Being signified.
God said, 'Let us make man in our image, to our likeness. Let them rule over the fish of the sea, over
the birds of the air, over the cattle, over the wild animals, and over all creeping things that crawl along
the ground.' So God created man in his image; in the image of God he created him; male and female he
created them. God blessed them and said to them, 'Be fruitful and increase in number, fill the earth and
subdue it, rule over the fish of the sea and the birds of the sky, over every living creature that move on
the ground.'(Genesis 1:26-28)
It makes no sense to ascribe sexuality or gender to the Divine, for the Divine transcends such physical
characteristics, but in a purely spiritual sense, Personal Being is primarily masculine because it pours
Self out onto the Other by means of its Intentionality or by going beyond itself. God is love. God is
self-giving being unto the being of an other. This paints a primarily paternal image of God.
In the beginning was the Word and the Word was with God and the Word was God; he was in the
beginning with God (John 1:1-2).
On the other hand, Personal Being evinces not only the masculine, paternal principle, but also the
complementary filial, because it seeks the re-unification of the Other in the Self by means of its
Inherence or staying within itself. When the Father saw Himself, He saw the Son, the Second Person
of the Trinity.
In the beginning, when God began to create the heavens and the earth, the earth had no form and was
void; darkness was over the deep and the Spirit of God hovered over the waters. (Genesis 1:1-2)
Personal Being has its paternal and filial axes, yet remains one in Being. In the unified I-Thou of
the Father and the Son does the new self which is the Spirit proceed. Three persons thus comprise the
I Am Who Am of Personal Being. This is the Trinity.
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All things were made through him and without him nothing came to be. Whatever has come to be,
found life in him, life which for humans was also light. Light that shines in the dark; light that darkness
could not overcome. (John 1: 3-5).
Something even more exciting follows this paradoxical inter-dimensionality of Being the other being
which proceeds from the Personal Being of the Trinity. The creative unity of Father and Son in the One
Spirit does not end in their Being. Being is Intentional, and from the Intentionality of the Triune Being
does creation proceed. From the void or the nothing, Being creates some thing new being which is
Creation. Creation is in a sense, the other, the symbolic feminine patterned in principle against the
filiality of the divine Son, which proceeds from the creative unity of the Triune Being, just as a child
proceeds as the other self from the pro-creative unity which is the married couple.
The rib which Yahweh God had taken from Man he formed into woman and brought her to the man.
The man then said, 'Now this is bone of my bone and flesh of my flesh. She shall be called woman
because she was taken from man.' (Genesis 2:22-23)
In a sense, the roles of masculine and feminine are staged in the creative act of the Trinity. Trinity
as intentional takes on the masculine dynamism in forming Creation out of the void. Creation then,
as proceeding from the void and seeking inherence in Being takes on the feminine dynamism.
Creation is being from and being of Being, just as woman is bone of man's bone and flesh of his
flesh.
Yahweh God said, 'It is not good for Man to be alone; I will give him a helper who will be like him.
Then Yahweh God formed from the earth all the beasts of the field and all the birds of the air and
brought them to Man to see what he would call them; and whatever Man called every living creature,
that was its name. So Man gave names to all the cattle, birds of the air and to every beast of the field.
But he did not find among them a helper like himself. (Genesis 2:18-19)
In the human person, the Universe becomes a personal experience that is Cosmos One Beauty. It is no
longer purely impersonal, but a being that is personal. In the human person, material creation is able to
come face to face with its Creator. In a highly spiritually symbolic sense, it is the human being who
becomes the personal feminine complement of Personal Being who is the Trinity.
In him and under him God wanted to unite, when the fullness of time had come, everything in heaven
and on earth. (Ephesians 1:10)
In the person of the Son of God is the pre-ordained re-union of all creation IN Him. In the Son of God,
all things were created and all things in the heavens and on earth shall be restored. In Jesus, we see the
inherence of Creation in her Creator. Just as through the second person of humankind, the woman,
the child is born, so through the second person of the Trinity, the Son of God, was all Creation made by
the Father. The symbolic femininity of Creation is thus perceived to be patterned against the filial
nature of the Second Person of the Trinity.
Rather, with sincere love, we shall grow in every way towards him who is the head, Christ. From him
comes the growth of the whole body to which a network of joints gives order and cohesion, taking into
account and making use of the function of each one. So the body builds itself in love. (Ephesians 4:
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15-16)
At the same time, there exists a characteristic paternity in the person of the Son of God, for it is
UNDER Him that all of Creation shall be united. Christ is the Head, and the Church, His Mystical
Body. It is from Christ that all life, love, wisdom and strength of being proceed unto the creature who
must grow toward the fulness of their being as made in the Image of God. It is through this process of
spiritual conversion in Christ that mankind shall be re-united with his Creator.
Let us rejoice and be glad and give him glory! This is the time to celebrate the wedding of the Lamb,
his bride has made herself ready. Fine linen, bright and clean, is given her to wear. (Rev 19:7-8a)
It is thus in Personal Being Who is the Trinity that all being shall attain the fullness of Eternal and
Infinite Being. In Christ, all of creation shall be restored into the perfect and eternal life of the Trinity,
for it is the Trinity who is the eternal, immense and infinite self-giving-being-unto-the-other.

II. The Nature of Being as Masculine, Feminine, and Ultimately, a Communion of Persons
A. The Significance of Male and Female to the Nature of God as Creator and Man as Creature
Man must not cover his head, for he is the image of God and reflects his glory,
while woman reflects the glory of man. Man was not formed from woman, but woman from
man.
Nor did God create man for woman, but woman for man.
Therefore, a woman must respect the angels and have on her head the sign of her dependence.
I confess that we cannot talk of man without woman, nor of woman without man,
and if God has created woman from man, man is born from woman and both come from God.
(1 Cor 1: 7-12)

1. God created Adam as a symbol of the Creator. God created Eve as a symbol of Creation.
Man must not cover his head, for he is the image of God and reflects his glory,
while woman reflects the glory of man.
It is not because man is superior to woman, nor woman inferior to man, that God cannot be perceived
as feminine. The design of Male and Female was set apart by God to signify the very nature of the
Creator in relation to his Creation.
2. God created Man first. God created Woman after and from Man.
Man was not formed from woman, but woman from man.

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God designed Adam, the first human person, male. From Adams rib, God then designed Eve, the
second human person, female.
Just as Adam was not formed from Eve, so was the Creator not formed from Creation. Just as Eve was
formed from Adam, so was Creation formed from her Creator.
Just as Adam existed before Eve came into being, so did God exist before His Creation came into
being.
Creator is uncreated Being. Creation is being created out of nothing and into being.
3. God created Woman for Man just as He created Creation for Himself.
Nor did God create Man for Woman, but Woman for Man.
God did not create Eve first. God created Adam first, then created Eve in the likeness of Adam to be his
helper. In the same way, Creation did not come into being first. God the Creator created the Human
Creature in His Image as a steward of creation.
4. Just as Eve depended on Adam for her existence, Creation depended upon her Creator for her
existence.
Therefore, a woman must respect the angels and have on her head the sign of her dependence.
St. Paul asserts that a woman, who is the glory of man, should wear a veil as a sign of her dependence
on man, who is the glory of God. Just as Eve depended on Adam for her existence, so does Creation
depend upon her Creator for her existence.
5. Man was created both Male and Female in the Image of God, just as Being is both God and
Man in the Word of God.
I confess that we cannot talk of man without woman, nor of woman without man, and if God has
created woman from man, man is born from woman and both come from God.
Without Adam, there would be no Eve, and without Eve, there would be no Cain and Abel.
Without man, there would be no woman, and without woman, there would be no more men.
The paradox of being is this: without a Creator, there would be no Creation, yet without Creation, God
is not a Creator at least not until He creates.
This paradox is even more keenly experienced in the person of Jesus Christ. He is both God and Man,
one in the uncreated God, yet born of Woman, created by God. Furthermore, it is through Jesus that all
things were made, yet it is in Jesus, in His saving power, that all things are being born again.
The masculine and the feminine both exist in the human person created in the Image of God just as the
Father and the Son are one God, and just as Creation shares in the Being of her Creator.

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6. We reference God in the masculine because He is the Creator, uncreated, just as Adam is man
not born of woman.
It is in the very nature of Being as infinite, immense and eternal self-giving-being-unto-the-other, that
Being is characteristically masculine. God as Creator evinces a masculine, paternal dynamism. Jesus
calls him Abba or Daddy. God is primarily Father of all Being. He is I AM WHO AM. As
Personal Being, the Father is referentially masculine because he continues in His nature of eternal selfgiving-being-unto-the-other, as Creator and Sustainer of all life. It is God who gives being to man. Man
did not create himself, he can only cooperate in the plan of creation.
In Jesus Christ, God incarnates the paradox of man born of woman, Christ remains the Life whose
saving act on Calvary is the cause of our spiritual rebirth. By His Precious Body and Blood given up on
Calvary and given to us in the Eucharist, we become renewed as sons and daughters of God. This
immense self-giving-being-unto-the-other of the Son of God is a masculine dynamism. In the act of
salvation, Jesus is the source of salvation, and man accepts the gift of salvation. Man cannot save
himself; he merely cooperates in the plan of salvation.
The Holy Spirit, as the one love of the Father and of the Son, is Himself, infinite self-giving-beingunto-the-other. It is He with Whom the Father inspired creation with life. It is He Who the Father sent
to overshadow Mary that Jesus may be conceived. It is He Who descended upon the Apostles to
empower them to build the Church. It is He Who infuses us with His seven spiritual gifts and bears
spiritual fruit through us.
Just as the Father gave being to all creation, so does the Son give new being to all creation by His
saving act, and so does the Holy Spirit Who in His Seven Gifts, recreate in our souls the Image of God.
Therefore, Being Who is eternal, immense and infinite-self-giving-being-unto-the-other as the Trinity,
is in a symbolic spiritual sense, fittingly referenced in the masculine.
7. Being can exist as dynamistically masculine even without the symbolically feminine Creation.
But without the dynamistically masculine Trinity, there is no Being.
Adam could have existed without Eve, just as God could have existed without Creation. Eve and
Creation, however, could not exist without Adam and her Creator. Without Adam there is no Man.
Without Eve, there is still Man. Without God, there is no Creation. Without Creation, there is still
Being. Masculinity symbolically takes primacy in the creative act of Personal Being.
All things were made through him and without him nothing came to be. Whatever has come to be,
found life in him, life which for humans was also light. Light that shines in the dark; light that darkness
could not overcome. (John 1:3-5)
B. The Significance of Man Made as Male and Female,
in the Image of God who is a Communion of Persons,
and its Resonance in the Alliance of the Two Hearts
The rib which Yahweh God had taken from Man he formed into a woman and brought her to the man.
The man then said, Now this is bone of my bone and flesh of my flesh. She shall be called woman
because she was taken from man. That is why man leaves his father and mother and is attached to his
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wife, and with her becomes one flesh.

(Genesis 2:22-24)
1. The Nature of God as Uncreated Being is Necessarily a Communion of Love.
Everything is love. All is grace in God and in salvation. This is the very center of faith. The
essential Truth. God is the necessary and Supreme Being. But the Supreme Being is
interpersonal Love. He has created and saved humanity by love alone, gratuitously, by an
admirable exchange between God and humanity.
The core of salvation is the Alliance according to the Bible: First the alliance with Abraham,
Moses and the Prophets ([Ignace] de la Potterie); second, the new and eternal Alliance promised
by the prophets which began with Mary, Mother of the Lord, in the Annunciation whose literary
genre is the Alliance (an account of Alliance). The spousal Alliance (the marriage) of God with
His people (Hosea 2:16, Canticle) becomes maternal Alliance.
(Canon Rene Laurentin, Alliance of the Two Hearts as the Core of Our Faith, 1997)

In the First place, God in His nature as undivided trinity, is a Communion of Perfect Love, and the
Fullness of Eternal Life. This can be proven logically.
God said to Moses, I AM WHO AM. This is what you will say to the sons of Israel: I AM sent me to
you. (Exodus 3:14)
Let us first look at what we can see. The first thing that you instinctively know is that you ARE! You
existthis is the universal solid proof that Existence or Being exists!
What is Being? Being is what it is (I Am who Am). Apart from Being, nothing can exist. Nothing is
nothing. Nothing cannot be. Therefore there is nothing but Being!
If this is the case, then Being cannot be created or caused, because nothing outside of it exists to create
it. There can be no creation if there is no creator. Being is the uncreated existent, and consequentially,
the Uncaused Cause of all other being, for other being cannot be created by nothing but Being.
Being as Eternal, can only remain in Being, and can never be destroyed, for beyond it nothing exists to
destroy it, nor can it destroy itself if it is Infinite, nor can it simply cease to be if nothing cannot exist
because nothing does not exist within Being.
Because Being is uncreated, it has no beginning. Since it has no beginning, it does not exist within
Time which sequences the movement of being. It is time which exists in Being. Being exists even
beyond Time. Because it does not exist solely within Time, it cannot have an end. In effect Being is
essentially Eternal. It has no end. It is not finite. It is In-finite.
Being, as uncreated is also essentially perfect, because apart from it, nothing exists, so nothing beyond
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it can contribute anything more to it. Being is essentially full of being it is immense for it cannot be
full of anything else, because nothing exists apart from it.
Being is therefore Perfect, Immense, Eternal and Infinite. And this Perfect and Eternal Being is the One
Whom we call God.
Since Perfection and Eternity exist, and Being is Existence itself, then Perfection and Eternity are
Being. Being is Perfection. Being is Eternity.
Because Being is Eternity, it cannot stop at Being Itself. It can never stop at Itself. Being must exercise
its Being by perpetuating Itself beyond Itself. To perpetuate beyond Itself, Being is therefore selfgiving, but giving cannot exist unless there is an Other self to give to. Being therefore exercises its
nature of infinitely going beyond Itself through the giving of existence to an Other. In this sense, Being
is essentially Self-giving Being to the Other. Being be-gets the Other unto itself. In other words, Being
is essentially Eternal-Self-Giving-Being-to-the-Other!
Being is intentional, because It has perpetuated Itself unto the Other. It is Intentionality itself because
from within Itself,it tends toward the other. It is being by being unto the other. It wills itself as gift
unto the other. Human Personhood is defined by intelligence, intentionality and free will, while Being
Itself is Intentionality and Will, and Person. Being not only IS. Being proclaims Itself I AM WHO AM.
(Because of this, you who are, being who participates in Being WHO AMyou can also say, I am.
Our personhood is ultimately derived from the personhood of Being.)
Because God is Eternal-Self-Giving-Being-to-the-Other or Intentionality, Being is understandably more
than one in Person or Intentionality, for Being that tends toward the Other Who is also Being begotten
of Being within Being, but not made by Being out of nothing, must tend toward the Other-than-Itself
Who is in the first place, Being. It is also because God is Eternal-Self-Giving-Being-to-the-Other, that
He is understandably One in Being, though more than one in Person or Intentionality or Hypostases, for
Being is never selfish; it never stops at Being or Itself, it never arrogates for Itself what Itself has
received, but constantly affirms Its own dependence on the Origin, and magnifies in its Being the Being
of its Origin. This is why God who is Love is Triune : the Father (Itself) who is love begets the Son
(Other), but the Son (Itself) who is filial and grateful love does not arrogate his being, but humbly and
gratefully magnifies through his own existence, the origin of His existence who is the Father
(Other). Through this complementarity of Father and Son who are both infinite-self-giving-being-tothe-other, a love exists that is eternally shared between them and this is the Spirit.
Being in its Three Persons which magnify each other can be simplistically mathematically alluded to in
this manner : One who Magnified One who Magnified One is One (1 x 1 x 1 = 1) .
Of Itself, Being as the Undivided Union of Three Persons suffices in itself to be true to its Nature as
perfectly self-giving eternal love. Yet see how splendidly Being, who is God, has given life to a
multitude of other beings! And how fortunate for man who was not a necessity of being to have been
created!
2. The Relationship between the First Man and Woman is analogous to the Relationship between
God the Creator and Man the Creature.
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In the creation narrative, God created man before woman. Man was created in the image and likeness
of God, who is referentially masculine in light of the nature of the three divine persons : Father, Son
and Spirit. Woman, God created, as a suitable companion for man. Man as the first one made in the
image and likeness of God, can symbolize the Original. Eve as woman created from man, though also
made in the image of God, can symbolize the being Derived from the Original. In the original plan,
man takes primacy in existence, and to Woman is accorded an existence auxiliary to the office of Man,
although as creatures, they are equally children of God, made in His image and likeness and called to
be one in the Love of the Trinity.
In this sense, the male human person can symbolize the Origin, the Creator, the Independent Existent
while the female human person can symbolize the Derivative, the Created, the Dependent Existent.
Eve was made for Adam just as Creation was made for Her Creator.
In the creation narrative, Eve was taken from the rib of Adam, that is made somewhat similar to Adam,
yet different, or complementing Adam. The complementary nature between male and female human
person is an essential aspect of the nature of the human being. While woman is somehow dependent on
man for existence, she is also at par with him, for man himself cannot be without a mother. In this
sense, the female human person can symbolize Mankind, the created, while the male human person can
symbolize God, the Creator, for although the human creature is only derived and essentially dependent
and subordinate to the Creator, man was also made in the image and likeness of God. Just as God is
Spirit so is man spiritual, though the first is Independent and the latter, dependent.
It is from the God of Perfect and Eternal life, truth and beauty that the human person receives life, truth
and a sense of order. Inscribed into the very design of our existence as male and female human persons
is the nuptial symbolism of a Divine bridegroom who calls His creature bride into eternal communion
with him in heaven. And it is through the merits of Jesus Christ that male and female human persons
are able to enter more deeply into this sacred mystery through the sanctifying graces poured out in the
Christian sacrament of marriage. As it was so ordained from the beginning, so shall it be for all eternity
in the heavenly wedding feast proclaimed in the Book of Revelations.
3. The Relationship Between the First Man and Woman and the Relationship between God and
Mankind is re-established through the Alliance of the Hearts of Jesus and Mary.
Of course, the analogy between the two relationships that of the man and woman, and that of Creator
and creature is imperfect, because the proximity between woman and man is not readily reflective of
the abysmal gap between the human person and God. However, when we try to understand the
symbolic significance of the relationship between the first man and woman in the light of the New
Creation established through the Alliance of the Hearts of Jesus and Mary, we begin to understand how
such a symbol of the first man-woman relationship can be worthy to reflect the mystery of the Godman relationship.
4. There Exists an Essential Complementarity between the Nature of God and the Nature of
Mankind as Interpreted from the Alliance of the Hearts of Jesus and Mary
God as Creator was Father to Mary who is creature, yet Her Immaculate Conception was made possible
by the life-giving self-sacrifice of her Son on Calvary. In a sense, Mary was not only born from the
Father, but also born spiritually out of her Son who is the Eucharist, the life-giving, completely
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unselfish, and perfectly loving, Victim on Calvary.

Mary then became mother to God. Christ's incarnation was made possible by the life-giving, selfsacrificing fiat of Mary at the annunciation. In a sense, too, Christ was born out of Eucharistthe
life-giving, completely unselfish, perfectly loving, self-sacrifice of His mother.
Although Mary, as creature, called by the Creator out of nothingness and into His being, is essentially
subordinate, inferior to and dependent on God, Mary as Mother of God is Divinely Elevated to a most
sublime degree of being, only inferior to that of God Himself.
It is paradoxical that God (As Father) was parent to the Human (Mary Immaculately Conceived), while
the Human (Mary as Mother of God) was also parent to God (Jesus as Son of Mary). In this sense, God
is parent of Man, yet Man has also become parent of God through the Mother of God, by some
mysterious design of God!
In this sense can we establish the actual complementarity between the nature of God (Father, Son and
Spirit) and the nature of the human person exemplified by Mary (Mother, Daughter and Spiritual
Spouse). In Mary has the human creature come to the fullest possible extent of its nature as made in the
image and likeness of the Triune God. This interchanging pattern of parent-child relationship, of
dependence and complementarity between Jesus and Mary, exemplifies the symbolism of man and
woman as analogous to the reality of the relationship between God and humankind.
5. The Relationship Willed by God between Himself and Mankind as Exemplified by the Perfect
Relationship between Jesus and Mary is Essentially Eucharistic and a Communion of Love.
In his perfect humility and infinite Charity, God made it possible for man to be like him in this sense: in
the capacity to love perfectly and unselfishly as parent toward the child, to return perfect love for
perfect love, to become like Jesus in the Eucharist. By Eucharist, we signify the joyful celebration of
a communion of perfect love between God and man who both seek to give of themselves to the other
completely, eternally and unselfishly.
6. Communion is a Necessary Characteristic of the Relationship between Creator-God and
Human-creature.
The Creator is uncreated, pure being, the origin and basis of all being. Creature is one who is called out
of nothing into Being. Man as creature can therefore only exist within Being Himself who is God. For
man to even exist, he must therefore enter into Being, he must enter into communion with God, he
must enter into the fullness of Life who is God.
Then Jesus said to them, Moses wrote this law for you, because you are stubborn. But in the
beginning of creation, God made them male and female, and because of this, man has to leave father
and mother and be joined to his wife, and the two shall become one body. So they are no longer two but
one body. Therefore let no one separate what God has joined. (Mark 10 : 5-8)
Apart from ones Creator who is the Supreme Being, Creation cannot exist. This is the reason why
husband and wife are called to life-long fidelity. In marriage, man and woman become a sacred symbol
of the eternal life that is to be shared between Christ and the Church. The infidelity of a woman
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resounds in cosmic proportions as the infidelity of Creation when she sins. The infidelity of a man
resounds in cosmic proportions as a disgrace to the Creator who would never abandon His Creation. A
Creation that seeks separation from its Creator will find Nothing beyond Being, for there is only Death
apart from He Who is Life. Creation must seek to remain one in being with Creation. Communion is
thus a matter of Life and Death for Creation.
7. Life on Earth is but an Imperfect and Temporary Sharing in the Fullness of Eternal Life in
God.
While on earth, man only participates in life imperfect and temporary, yet to some extent, mankind has
already entered into Being. In God, we live and move and have our being. However, we have not yet
entered into a full personal consciousness of Being Himself. We have not yet come face to face with
Him. Only in heaven shall we experience the fullness of being. While on earth, we experience the
tension between Death and Life, between imperfect and temporary Earthly life and the perfect and
eternal life that can only be found in God. It was as if we were in the womb of this earthly life,
comfortably keptfeeling the pain of wanting to be born yet fearing what was beyond this womb. The
veil of unconsciousness has not yet been lifted, and so we struggle against our birth into a perfect and
eternal life that we do not yet see.
Likewise, at present we see dimly as in a faulty mirror, but then we shall see face to face. Now we
know in part, but then I will know Him as He knows me. (1 Cor 13: 12)
8. The Relationship Willed by God between Himself and Mankind as Exemplified by the Alliance
of the Hearts of Jesus and Mary is Consequentially Eternal because it is a Sharing in the
Perfectly Unselfish Giving of Life to the Other.
Notice here that Christ was formed in and born from a virginal womb. Christ, like his own Mother,
remained a virgin for eternity. The physical integrity of Mary was preserved. The Divine likeness of
complete self-giving love without stain of selfishness or concupiscence remained with Mary as she
conceived by the power of the Holy Spirit, and as Christ was born of her virginally. In this sense of
absolutely pure, perfectly single-minded, self-giving love, was life, perfect and eternal, born in Christ,
and preserved in Mary. There could be no death involved in a sense, because there was no sin. Life
cannot end because there was nothing to stop the eternal movement of a love that comes from the self,
goes out to the other, and is never taken back. With a perfectly pure love, eternal life is a natural
consequence.
In summary, the Divinely Ordained Nature of the Relationship Between God and Man is characterized
by a Communion in a Perfectly Self-Giving Love to the Other that Begets Eternal Life.
III. Mary as The Woman, Model of Created Being Who is within Uncreated Being
On the Cosmic Significance of the Immaculate Heart of Mary
in the Education of Creation
The Triumph of the Immaculate Heart is the Victory of Creation
Her Perfect Union with the Heart of Jesus foretells
the Unified Victory of Heaven and Earth

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1. The Essential Significance of the Perpetual Virginity of Mary and of Her Immaculate Heart
The Immaculate Heart is descriptive of Mary's innermost self one who is at once Virginal Spouse of
the Holy Spirit and Mother of God. These two titles of Mary, the Blessed Virgin and the Immaculate
Heart, both point to her essential quality of being totally given to God for the fulfillment of His promise
of Salvation through His Son. These titles manifest this essential quality on both the spiritual (heart)
and the physical (womb) dimensions of Mary's character. It is the perfect and complete self-giving love
of Mary as Virgin and Mother which constitutes her perfect chastity in soul and body. She is completely
consecrated to His Salvific Will - Her Immaculate Heart beats in unison with the Heart of Her Divine
Son for the salvation of souls as Mother of the Church.
It is the purpose of this essay to assert that this complete personal consecration of Mary to the Will of
God is of ultimate significance in the life of mankind and of the cosmos. The Perpetual Virginity of the
Mother of God, the Immaculate Heart, constitute an undivided symbol of the divinely intended triumph
of the eternal integrity of all Being a fullness of life in God that knows no death, loss, or the pain of
separation. The Perfect Virginity of the Mother of God-Made-Flesh foreshadows the victory of a
material cosmos and a spiritual reality perfectly united in the eternal integrity of all Being, for in the
Blessed Virgin Mary, in the Immaculate Heart, was Divinely conceived the Son of God, in whom all
things in heaven and on earth are to be made one.
2. The Sublime Quality of Marys Chastity and the Unique Significance of This
Marys fiat at the Annunciation, her desire for complete union with Gods will, was a unitive desire, a
spiritual energy that proceeded from a heart immaculate, capable of perfect creaturely love toward its
Creator. In a sublimely mysterious way, she remained a virgin, and yet a mother. The unique union
between God and Man in the Mystery of the Incarnation within the Blessed Virgin is also set apart by
this eternal virginity of Mary a supernatural sign of her perfect consecration to God's salvific will.
Within the context of the sacrament of marriage, a womans self-giving to her husband is not to be seen
as a loss of personal integrity, but to be seen as it was originally designed as an exclusive giving of a
central part of herself unto the other which results in a creative union. The woman in a sense loses
herself in her spouse, only to recover her being in a new unity of persons. Yet the consummate union
between God and the Blessed Virgin is more elevated than the former. In the case of Mary as spouse of
the Holy Spirit, her self-giving act originated from the central part of her person the heart and her
fiat to Gods Will resulted in a consummate union of their persons the union of hearts. Even in marital
union, physical union may never reach the level of union of hearts, but in the case of Marys Divine
espousal, her first contact with God was always in the fullest depths of the center of her person the
heart which symbolizes the innermost self.
The Perpetual Virginity of Mary began as the Immaculate Conception perfect purity from the moment
of conception for she was without original sin, the first fruit of salvation in Christ. She was full of
grace, perfectly united with God in spirit and body. Until the very end of her existence, Mary was the
ever virgin daughter of God for even her corporeal existence never knew no stain of sin and thus, no
consequence of sin even death could not touch her. From there she was assumed into heaven, body
and soul, one undivided whole, the Virgin Daughter of God who never lost her integrity as the faithful
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spouse of God. Our Lady is like an ever-virginal heart possessing one and only one, and which is
possessed by one and only one the Blessed Trinity: Father, Son and Holy Spirit.
She is the Blessed Virgin and the Immaculate Heart, for her entire being from the very depths of her
heart was completely given to God. She models the perfect response of the Church to God's call to
holiness. And it is this absolute purity in body and soul which signals the inevitable victory of God in
the life of the world.
The Book of Revelations points to a new heavens and a new earth after the decisive victory of the
Woman and her offspring Who in the proto-evangelium was prophesied to crush the head of the serpent
(Genesis 3:15). Biblical scholars interpret this Woman to represent both Mary and the Church that
Christ instituted, for Mary represents the Church in her perfect, lifelong dedication to God's salvific
plan. If Christ is the perfect teacher in the way of love of the Trinity, Mary is the perfect disciple.
The final victory of Our Lord is the Eternal Union of heaven and earth in Him, through Him and with
Him. God and Man, Heaven and the Material Cosmos, Christ and the Church, shall, in the end, be one
in the eternal ecstasy of one perfect life and love in Him. The victorious Immaculate Heart is the first to
be united with God in Christ's perfect love for humanity.
3. The Cosmic Resonance of Eves Infidelity and of Marys Faithfulness
The sin of Eve has had its cosmic repercussions. When sin entered into this world, the disorder of sin
not only began to exist on the personal human level but on the physical environment of man as well.
Into the world entered suffering, death, sickness and all kinds of disorder (Genesis 3:16-19). The
relationship between Creation and her Creator was irrevocably altered, and God's alliance or covenant
with mankind had to be repaired through the promised Messiah, both God and Man.
We are capable of seeing sin as a wound inflicted upon the self, God and others, and the material
environment. This reality of evil a separation of being from All of Being exists not only in the
spiritual life of man or in the world of man, but also in the material cosmos. Whatever disorder exists in
the depths of the human person finds its reflection in his surrounding environment.
We know that the whole creation groans and suffers the pangs of birth.
Not creation alone, but even ourselves,
although the Spirit was given to us as a foretaste of what we will receive,
we groan in our innermost being,
eagerly awaiting the day when God will adopt us
and take to himself our bodies as well. (Romans 8:22-23)
The present reality of the world resembles a woman in labor a woman, who because of her
disordered nature, now suffers the pangs of birth. From a spiritual perspective, the suffering of
humanity does not only exist on the physical or temporal level, but also on the spiritual and eternal
level. Humanity is not only physical and temporal but spiritual and immortal as well. Humanity is not
only being born physically that is, born into this time and space but is also being born spiritually.
Hence, humanity not only has need of maternal figures in society (in terms of human groups and
individuals which care for its physical and temporal needs) but also, of a spiritual mother who in turn
cares for its spiritual and eternal needs. Let this woman who bears laboriously in her heart the wellbeing of this spiritual offspring, be for us, Mary. Mary is in a Biblical sense, is the spiritual mother of
mankind. As our spiritual mother, she suffers greatly, seeing us her beloved children, fall away from the
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path which leads to the Kingdom of God. Let the wounded heart of cosmic resonance represent the
Immaculate Heart, wounded by the sins of the world against Her Son.
When Jesus on the cross said: 'Woman behold your son' (John 19:26), in a new way He opened
His mother's Heart, the Immaculate Heart, and revealed to it the new dimensions and extent of
the love to which she was called in the Holy Spirit by the power of the sacrifice of the cross....
The Immaculate Heart of Mary opened with the words 'Woman, behold your son!' is spiritually
united with the Heart of her Son opened by the soldier's spear. Mary's Heart was opened by the
same love for man and for the world with which Christ loved man and the world, offering
Himself for them on the cross, until the soldier's spear struck that blow.
(John Paul II, Act of Entrustment to the Immaculate Heart, 13 May 1982)

Yet just as the fallen spiritual motherhood of Eve has had its lingering negative repercussions in the life
of man and of the cosmos, so does the perfect spiritual motherhood of Mary continue to have its
positive consequences in the life of man and the cosmos. In the heart of Mary was first conceived the
fullness of union between God and Man at the moment of the Incarnation. Because Mary accepted to
become the Mother of God, we received the gift of a Savior Incarnate, and she remained completely
open to the will of God throughout her life. Through her Son, Mary lived out a perfect union of mind
and heart with the will of God. From this sacred union of hearts that of Mary and Jesus was the
history of mankind and the cosmos forever altered. Theirs was a union that knew no end, for unto
eternity shall the Immaculate Heart burn with perfect love for God and His Creation.
We can say that just as the mystery of Redemption began in the womb of the Virgin of
Nazareth, so did that splendid union of the Hearts of Christ and His Mother. From the very
moment when the Word was made flesh beneath the Heart of Mary, there has existed, under the
influence of the Holy Spirit, an enduring relationship of love between Them. The Heart of the
Mother has always followed the redemptive mission of her Son. As Jesus hung on the Cross in
completion of His salvific work, Simeon's prophecy foretelling the definitive Alliance of the
Hearts of the Son and of the Mother was fulfilled: 'And a sword will pierce your own soul too'
(Luke 2:35). Indeed the centurion's lance that pierced the side of Christ also penetrated the
Heart of His Sorrowful Mother and sealed it in sacrificial love.
(John Paul II, Letter to Jaime Cardinal Sin, 8 September 1986)
It is her sublimely maternal love which has helped us, her spiritual offspring, to make it one by one to
the Kingdom of Heaven. Mary, as our Mother, constantly prays to Her Son for our salvation. Her
maternal desire is one with the desire of the Father for our salvation. In Mary, God sees the goodness,
truth and beauty, that He envisions for all of His creation. Mary is in a sense mankinds ambassador in
Heaven, as she reflects or magnifies in her person the very will of God for His creation. Mankind has
obtained so much grace through the intercession of Our Lady.

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It is precisely in being the Mother of Sorrows that she is a mother to each one of us and to all of
us. The spiritual sword that pierces her Heart opens up a river of compassion for all who suffer.
(John Paul II, Feast of Our Lady of Sorrows, 1987)
The significance of Marys yes to become Mother of God ultimately resounds in the person of Her
Son. God is made man in her; she is made one with God in her Son as part of the Mystical Body, the
Church. In the person of Jesus Christ shall all things be restored, in the heavens and on earth the
union of the fullness of being for all eternity. In Him, will all things be renewed and reunited in Eternal
Life. By His Death and Resurrection, man is restored to his spiritual inheritance. When He comes
again, a new heaven, a new earth, and a renewed humanity shall be restored in that essential, perfect
and eternal unity that originates from the Holy Trinity. This shall be the fulfillment of the Kingdom of
God, the perfect espousal of Creation with her Creator, in their eternal union of being. In the restoration
of all things in Christ, do we see the cosmic resonance and significance of Marys spiritual motherhood,
of Marys perfect and constant fidelity as Spouse, Mother and Daughter of the Trinity.
4. The Ultimate Significance of the Immaculate Heart the Universal Call to Union in Christ
Before we understood the writings of St. Paul and the visions of St. John, we lived with perhaps only a
partial consciousness of the teleological and cosmic significance of our personal life and work. Truly,
only when we have come face to face with God shall we see the full teleological and cosmic
significance of Gods will and of our response to His Will. Yet with a deeper understanding and faith in
the ultimate destiny of the cosmos, we gain a deeper and clearer vision of our lifes meaning.
Recognizing now the essential unity of all things in Christ from the heart of man to the cosmos do
we gain a new perspective in our lifes journey through temporal existence towards an eternal life in
God. In doing this, we discern in our interactions within the material cosmos a teleological
significance, which ultimately points to God.
This unitive perspective which comes to focus on the ultimate end of a union of all things in Christ,
needs to permeate our personal lives. Each one of us has a unique and personal mission, according to
St. Paul, of building up the mystical body of Christ. In a sense, we are all personally and uniquely
called to consecrate first our beings, then all our actions, thoughts, words, desires and even possessions
to Christ. We are called to re-establish the union of the material with the spiritual by consecrating the
work we do with the will of God. In a sense, we are called to consecrate the fullness and the depths of
our being to the will of God. In a sense, we are all of us, personally called to consecrate our hearts
completely to Gods will just as the Blessed Virgin Mother of God consecrated her heart completely
all her soul and body to Gods will.
This unitive perspective should also permeate our study of the natural world and of the nature of man
and his social groups. There ought to be no foundational division between the work of science and the
work of faith the work of discerning facts and the work of a discerning faith. Let us deepen this union
between science and religion even further by understanding through the Spirit of Wisdom and by the
aid of Our Lady, Seat of Wisdom, by focusing on the things that unite rather than the things which
divide us. Science reveals to us the need for order and of unity as essential to life in the same way that
our Faith reveals to us that all things must be ordered and united according to the Way of Eternal Life.
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Let the universal truths gleaned by reason unite all mankind through the Eternal Word.
In this work of seeking to unite all things in Christ, in the Heavens and on Earth, we are actually simply
allowing the Spirit of Wisdom to descend upon us, the Church, to make the Word of God come alive in
us. It is the Spirit of Wisdom which will make all things possible in this education of cosmic
proportions. In order for this Spirit of Wisdom to descend upon us, we must strive, like Our Lady, to be
pure by avoiding sin and loving God and neighbor with all ones heart, soul, mind, body and strength.
In thus keeping Gods word, this commandment of love, will the Father, Son and Spirit, seek their
dwelling place in the temple of our beings, infusing in our minds, hearts, souls, body and entire being
that grace necessary to realize that essential and inevitable unity between God and man, Creator and
creation, the Mystical Head and the Mystical Body, the Bridegroom and the Bride, in the eternal,
immense and infinite self-giving-being-unto-the-other the Blessed Trinity.

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