Continue on Page 552 paragraph two
By the will of the Father, in prevision of the merits of the Son and by the work of the Holy Spirit, the Son could take human flesh from the Immaculate Woman, the new, faithful Eve, for the Spirit of God covered the Ark not made by the hand of man with his shadow, and there could be the new Adam, the Victor, the Redeemer, the King of the Kingdom of the Heavens, to which those are called who, accepting Him with love and following Him in doctrine, deserve to become the children of God, co-heirs of Heaven.
From his first words as a Teacher to his last words in the Cenacle, the Synedrium, and the Praetorium and on Golgotha and from these to those preceding the Ascension, Jesus always witnessed to the Father and the Heavenly Kingdom.
The Kingdom of God. The Kingdom of Christ. Two kingdoms which are a single kingdom, since Christ is One with God and God has given all things which exist to Christ and through Christ, after the Eternal saw them all in his Only-Begotten, Infinite Wisdom, the Origin as God, the End as God, and the Cause, as the God-Man, of the creation, deification, and redemption of man. Two kingdoms which are a single kingdom, the the Kingdom of Christ in us grants possession of the Kingdom of God for us.
And Christ, saying to the Father, "Thy Kingdom come," as a Founder, as the King of kings, as the Eternal Son and Heir to all the eternal possessions of the Father, established in on earth, established it in us, and made his kingdom and the Father's one; He joined them, uniting the kingdom on earth--as with a mystical bridge, which is, moreover, his long Cross as a Man among men who do not understand Him and as a Martyr by means of men and for the good of men--to the one in heaven; He gave that Kingdom of God the Church as its visible Royal Palace and, as King, Himself, its Eternal Head and Pontiff, and, like every king, He instituted its ministers and clearly described it as a "foretaste" of the Eternal Kingdom and called the Church the "new earthly Jerusalem," which, at the end of time, would be transported and transformed into the "Heavenly Jerusalem," in which the risen would rejoice forever and lead a life known to God alone.
a visible Kingdom by means of the Church, but also an invisible kingdom, this kingdom of God in us. It has taken on a likeness to its Founder, who, as Man, was and is a visible King and, as God, and invisible King because He is a most pure Spirit, to whom faith is tributed out of pure faith because human sight of any other human sense never saw God before He became Incarnate and cannot physically see the First and Third Persons, but see Them in the works which were or are carried out by Them. A Kingdom, then, which, like man, was made in the image and likeness of its Founder--a true and perfect Man and, as such, a visible prototype of men as the Father had created them, contemplating them in his Eternal Word and in his Incarnate Word, and true and perfect God and, as such, a most pure Spirit, invisible in his spiritual Divine Nature, but living with no possibility of a beginning or end, as the "Living One." Such is the Kingdom of God, represented on earth by the Church, a visible, living Society with no possibility of an end since it was constituted by the Living One. Such is the Kingdom of God in us, invisible because it is spiritual, living in the spiritual part and living since it was created, unless man destroys the Kingdom of God in himself by sin and by persisting therein, killing the Life of the spirit as well.
A Kingdom which is served and won. It is served on earth and won beyond the earth, during all the events of daily life. Every year, month, day, hour, and minute, from the use of reason until death, it is service of God by the subject through doing his Will, obeying his Law, and living as a "son" and not an enemy or a beast preferring a life of small, transitory animal enjoyment to living in such as way as to deserve heavenly joy. Every year, month, day, hour, and minute is a means to win the Heavenly Kingdom.
"My Kingdom is not of this world," the Incarnate Truth on different occasions told his chosen ones, friends, and faithful, as well as those who reject Him and hated Him out of fear of losing their base power.
"My Kingdom is not of this world," Christ testified, when, realizing they wanted to make Him king, He fled to the mountain, alone (John 6:15).
"My Kingdom is not of this world," He said once more--the last time--to his Apostles, before ascending; and regarding the time of its reconstruction, still awaited in human terms by his chosen once, He replied, "Only the Father knows the times and seasons, which He established by his own authority" (Acts 1:7).
Christ always bore witness to the Kingdom, then, this twofold Kingdom, which, moreover, is one single Kingdom--that of Christ-God in us and that of us in God and with God, which will become the Perfect Kingdom, immutable, no longer subject to the snares and corruption when "He, the King of Kings, comes on the clouds, and every eye will see Him (Revelation 1:7), to take possession of his Kingdom (Revelation 19), to triumph over his enemies, to judge and give each what each has deserved and carry the chosen ones into the new world, the new heaven, and the new earth, the new Jerusalem, where there is no corruption, weeping or death (Revelation 19, 20, 21)."
And to testify with means more forceful than words that He is the visible King of the Kingdom of God--that is, of a kingdom where charity, justice, and power are exercised in supernatural ways--He did such powerful things that no other king can do them, restoring freedom to members and consciences bound by diseases, possession, or serious sins, dominating the very forces of nature and the elements, as well as men, when it was appropriate to do so (Luke 4:30; John 8:59; and 11:39), and also overcoming death (the daughter of Jairus, the son of the widow from Naim, and Lazarus), always showing perfect and impartial charity and justice and instructing with wisdom possessing teaching for every material, moral, or spiritual case, to the point that his enemies themselves had to confess, "No one has ever spoken as He does."
To those who decreed, "We do not want him to rule," He replied with miraculous deeds over which human will could exercise no power. With His Resurrection and Ascension He responded, thereby showing that if they were able to kill Him, it was because He so permitted for a purpose of infinite love, but that He was King of a Kingdom where power is infinite, for by Himself He could restore life to Himself and ascend by Himself to Heaven, to His Father's side, even as a Man of true flesh.
From Page 555:
Subtitle: Firstborn Among the Dead
Revelation 1:5
When this sentence is read, a certain confusion takes shape in the thought of readers with little training; a kind of doubt arises, and a question is posed as a result: "But isn't there an error here or a contradiction, since the Firstborn is Adam, the firstborn in the life of Grace, to the point where Christ is called the "new Adam or second Adam," and since, even if the first man is excluded because he fell from supernatural life and remained that way until the thirty-third year of Christ, Mary, his mother, both by the word of Wisdom and because She was conceived and born before Christ, her Son, in the fullness of Grace, is called the Firstborn Woman?
There is no error or contradiction.
Adam in the first man, but not the firstborn, since he was not begotten by any father or any mother, but created directly by God.
Jesus is the Only-Begotten of the Father, whose Firstborn He also is. From Divine Thought, which had no beginning, the Word was begotten--He, too, having no beginning. He, as God, is thus the absolute Firstborn. And He is also the Firstborn as a Man, though born to Mary--in turn, called the "Firstborn Woman" by Wisdom and by the Church, for, by virtue of the paternity of God the Father in relation to Him, He is the true Firstborn among the children of God, not by participation, but by direct generation: "The Holy Spirit will descend into you, and the power of the Most High will over shadow you, and the Holy One who will be born to you will thus be called the Son of God" (Luke 1:35).
The Firstborn, then, even if before Him his Mother was acclaimed as the "Firstborn Daughter of the Most High" (Sirach 24:5) and Wisdom, whose Seat She is, says regarding Her, "The Lord possessed me from the beginning, before He made all things. I was established from eternity" (Proverbs 8:22-23). And, in addition, "He who created me rested in my tabernacle" (Sirach 24:12). The Firstborn because, if his Mother is most holy and most pure through a singular privilege, the Son is infinitely holy and infinitely pure and superior, infinitely superior, to his Mother because He is God.
She, the firstborn Daughter by the choice of the Father, who possessed Her, his holy Ark, from the moment his Thought conceived Her and established that through Her Grace would come to restore grace to men, and from the moment when, after creating Her full of grace, He always rested in Her, before, during, and after her Maternity. She was truly full of Grace because She was immaculate, always full of Grace, and by Grace She was made fertile, and incarnate, infinite Grace in Her and from Her took on the flesh and blood of Man, being formed in her virginal womb, with her blood, formed exclusively by her action and the action of the Holy Spirit.
He, the Firstborn Son by external generation. In Him the Father saw all future things, which were not yet made, both material and spiritual, for in His Word the Father saw creation and redemption, both effected by the Word and through the Word.
The admirable mystery of God! The Immense One loves Himself, not with a selfish love, but with an active, most powerful--indeed, infinite--love, and by this act alone, which is most perfect, He begets his Word, in all respects equal to Him, the Father, except in the difference of his Person. For if God is Triune--that is, an admirable unity, so to speak--with three faces, in order to make the explanation clear to the uninstructed, it is also a truth of faith that the individual faces are quite different--that is, in the theological terms there is one single God and there are Three Persons, equal in all respects as regards Divinity, Eternity, Immensity, and Omnipotence, but not confused in relation to one another, but, rather, quite, distinct, and One is not the Other, and yet there are not three gods, but a single God, who in and of Himself has given being to the individual Divine Persons in generating the Son and, by that very act, originating the procession of the Holy Spirit.
Power sees and does all through Wisdom, and through Charity, who is the Holy Spirit, He carries out his greatest works: the Generation and Incarnation of the Word, the creation and deification of man, the preservation of Mary from original sin, her divine Motherhood, and the Redemption of fallen humanity. He sees and does all through Wisdom--that is, through Him who existed before all things existed and who, consequently, is fully entitled to be called the "Firstborn."
When Creation--which has existed and lived its life for millennia, in the individual forms and natures which God wished to introduce into Creation--did not exist, He, the Word of the Father, already existed. And by means of Him all the things which did not exist and which, then, in not possessing life, were dead, were made and thus received "life." The Divine Word brought them into being from the chaos in which all the elements tossed and turned in a disorderly and useless manner. The Divine Word ordered all things, and all became useful and vital, and the visible, perceptible Creation thus existed and did so through laws of perfect wisdom and with a loving purpose.
For nothing was made without a loving end or wise law. From the drops of water gathered in basins to the molecules collecting to form stars emitting light and heat, from the planet lives predestined to nourish animal lives, foreordained to serve and bring joy to man, the masterpiece of creation, who, because of his animal and rational perfection and, above all, the immortal part enclosed in him, a breath of the Eternal Himself, is predestined to return to his Origin to rejoice in God and be the cause of God's rejoicing--for God rejoices at the sight of his children--everything was made through love. A love which, if it had been faithfully returned, would not have allowed death and pain to prompt man to doubt God's love for him.
Death. Among the many things made by God, death had not been made. And pain had not been made, or sin, the cause of death and pain. The Enemy introduced them into the marvelous Creation. And through man, the perfection of Creation, who had let himself be corrupted by the Enemy, by Hatred, death came, first of Grace and then of the flesh; and there came all the sorrows and troubles following upon the death of Grace in Adam and his life companion and in all the descendants of the First Parents.
How, then, is Jesus said to be the "Firstborn from among the dead" if He was born to a woman descending from Adam? Even if, through the act of divine fecundation, the Mother begot Him, and the Mother had clearly been born to two who were certainly just, but stained with the hereditary sin coming from Adam to every man, the sin which deprives us of supernatural life? These are the objections of many.
Christ was doubly the "firstborn" from the time of his birth. For He was born as a man had not yet been born, since when the first child was born to Adam, Adam could no longer beget children who were supernaturally alive. Conceived when the first parents were already corrupted and had fallen into the threefold concupiscence, their children were born dead to supernatural life. And every father and mother from Adam and Eve on procreated that way.
Joachim and Anna would also have procreated that way, though both were most just, both because they, too, were wounded by original sin and because Mary's conception took place in a simply human and common manner. The only extraordinary element in the birth of Mary, the predestined Mother of God, was the infusion, through a singular divine privilege granted in view of the Virgin's future mission, of a soul preserved from original sin--a unique soul among those of all born to man and woman--which was immaculate.
Christ, however, born to Mary, is the firstborn from a spiritually inviolate womb, since Mary, faithful to Grace as no other woman was able to be from Eve on, did not experience I won't say the smallest venial sin, but even the smallest turbulence capable of upsetting her state of perfect innocence and her perfect balance, whereby her intellect always ruled over her inferior part, and her soul, over her intellect, as happened in Adam and Eve as long as they did not allow themselves to be seduced by the Tempter; and the firstborn from a materially inviolate womb because, since God is both He who made Her a Mother and He who was born to Her and was thus endowed with the gift proper to spirits of penetrating and emerging without opening any door or removing any stone, God entered Her to take on human nature and emerged from Her to begin his mission as the Savior without harming organs and tissues.
The Firstborn and Only-Begotten was born in this way, from the Woman Full of Grace--the Living One par excellence, He who would restore Life to all those dead to Grace. He was born not from the hunger of two bodies, but in the way in which the children of men would have received life if they had maintained themselves alive to Grace. Not a sensual appetite, but a holy love for God, to whom they could consecrate those born in Grace, and a love devoid of malice towards woman, should have guided the increase and multiplication commanded by God--only love, not corrupted by animality.
When this order had been violated, God, to create the new Adam, had to form Him from an Immaculate Woman, no longer from the mud which, having risen up in pride, had wanted to be like God, but with elements which were indispensable for forming a new man, provided exclusively by the Most Pure and Most Humble Woman--humble to the point where for this reason alone She would already have deserved to become the Mother of the Word.
And the Firstborn from among the dead saw the light of day to bring light to those lying in darkness, Life for those dead to Grace, whether still on earth or already gathered into the netherworld, waiting for Redemption to open the gates of Heaven for them. And He was also the Firstborn of those who are to return alive to Heaven in the flesh as well. For Him it is true to the full, but since He was born to an Immaculate Woman faithful to the Grace received, who did not leave this treasure inactive, but, rather, always used it actively, with a constant increase of Grace because of Mary's perfect response to all motions or divine inspirations, for this reason alone as well, the condemnation common to all the sinners in Adam and on account of Adam and his life companion--"You shall return to dust"--would not have been applied.
The Mother of God, too, did not return to dust, since She was exempt, in being sinless, from the common condemnation and because it was not appropriate for her flesh, which had been the ark and terrain to contain the Word and to give the Divine Seed all the elements needed for it to become the God-Man, to become putrefaction and dust. But the Mother passed from the earth to Heaven many years after her Son. The Firstborn of those risen from the dead, in the flesh as well, is and remains Jesus alone, who, after his supreme humiliation and total immolation through complete obedience to the Father's desires, received supreme glorification with his undeniable resurrection. For many--and not all them his friends--saw his glorified Body and even more saw Him ascend in the midst of the worshiping Angels and later remained to testify to these two truths. "Why do you seek the Living One among the dead? He is no longer here. He has risen" (Luke 24:5-6 and also Matthew and Mark). He rose so transfigured in beauty that Mary Magdalene did not recognize Him until He did allow Himself to be recognized. And, in addition: "Why are you standing there looking towards Heaven? Jesus, who has been taken away form you, has ascended into Heaven, and He will return just as He has risen" (Acts 1:11).
In this way, the Word of Truth; and the angels, who cannot lie; and the Mother, whose perfection in all respects was inferior only to that of God, her Father, her Son, and her Spouse; and the Apostles, who saw Him ascend; and Stephen, the first martyr, and,after him, many others confirmed that Jesus is the Firstborn from among the dead because He was the first Man to enter Heaven in His Flesh. The day when a just man rises with his spirit liberated from the flesh to form part of the people of the blessed spirits is called a birthday. Jesus, on His birthday as a Most Holy Man, took up his dwelling with all his qualities as the God-Man: in flesh, blood, soul, and divinity, for He was the Perfect Innocent.
But there is a second death: that of the spirit devoid of Grace. A great number of the just had been waiting for centuries and millennia for the Redemption, in purifying them from sin, to allow them to come to form a part of the Kingdom of God, where only those who have supernatural Life in themselves can enter. An even greater number of men who have come after Christ are waiting to enter when their purification from serious voluntary sins is completed or when Most Perfect Justice opens the Heavens to all who lived and acted with charity and justice, according to the law of conscience, to serve and honor thereby the Being who they felt existed, thus forming part of the soul of the Church.
It is unthinkable that God, Perfect Charity who has created all souls, predestining them to Grace, should exclude from his Kingdom those who, through no fault of their own, have not received Baptism. What sin have they committed? Did they spontaneously wish to be born in places which were not Catholic? Are the newborn who die at birth responsible for not being baptized? Can God act cruelly towards all of these, who are not the "church" in the strict sense of the word, but are such in having received their souls from God and having died as innocents because they died at birth or lived as just people through their natural tendency to good in order, in that way, to honor them bore witness. No, and a convincing indication that such is not the case is the inexorable, very severe judgment of God regarding those who suppress a life, even an embryonic one, or one just born, keeping it from receiving the Sacrament which removes original sin. Why this severity, if not because for centuries and millennia those souls of innocence are separated from God, in a state which is not punishment, but not joyful, either? Can it be thought that the Most Good, who has predestined all men to Grace, would deprive those who by no spontaneous choice are not Catholics of it?
"My Father has many mansions in Heaven," Christ said. When this world is no more, but there is a new world, a new heaven, and the new tabernacles of the Eternal Jerusalem, and all the rational creation receives its glorification with the exaltation of the Risen Ones, who were the just, possess the Eternal Kingdom of God, those were united only to the soul of the Church will also have their dwelling in Heaven, for only Heaven and Hell will remain eternally, and it cannot be thought that Charity would damn to eternal torment creatures undeserving of it.
Jesus Christ, having returned his spirit to the hands of the Father, was the first to enter with his Most Holy Spirit into the Kingdom of Life, going to the place of Adam, who should have been the first man entering to form part of the heavenly people and who, because of his abuse of power, had to wait for millennia to enter with his spirit and has to wait many more millennia to enter with his flesh reunited to his spirit. Jesus did not. At the very instant in which "with a loud cry" He offered up his spirit, his most just soul--which, because of infinite charity of his nature as the God-Man, had burdened itself with all the past, present, and future sins of mankind, but not with the sin which takes away Grace, which is the life of the spirit, and He had burdened Himself with them to consume them all through his complete immolation--was, like every human soul, judged by the Father, who, as before consummation of the Sacrifice, "treated Him who did not know sin as if He were sin itself" (Paul 2 Corinthians 5:21), in the same way, after everything had been accomplished, "exalted Him and gave Him a name above every other name, so that at the Name of Jesus every knee must bend in Heaven, on earth, and in the netherworld, and every tongue must confess that the Lord Jesus Christ is in the glory of God the Father" (Paul to the Philippians 2:9-11). And, having been judged, his human soul, a soul that had reached perfection, at once rejoiced in the Lord and found rest in Him until the moment when, rejoined to His Body, it made the Living One, who had been slain, the glorious Risen One, the first to rise gloriously with his flesh as well, the first Man born to Heaven in body and soul, the first fruits of the risen, the promise of resurrection of the just, and the pledge of possession of the Kingdom whose King and firstborn heir He is.
It is always the firstborn that the Father's inheritance is given, that inheritance which He has established for his children. And so that all the brothers and sisters of Christ would have a share in this eternal, holy, regal inheritance, He bound it to them with a holy testament, written with his own Blood; and so that men would take their share in the Kingdom, which the Father gave to Him and He accepted in order to give ti to men, his brothers and sisters, He let Himself be slain, for only the death of the testator gives value to a testament (Paul, Hebrews 9:16-19).
Jesus, the Firstborn with many primogeniture's, was thus the first to take possession of the Kingdom where He is the King of Kings and Lord of the eternal age, according to the Will of the Father, of Him who is the Almighty, the Alpha and Omega, the Beginning, the End, the Power, Wisdom, and Charity, of Him who knows everything about what He does and does all that He does with perfection and a good purpose, and for this reason He begot his Word, and, when the time came, gave Him flesh and then immolated Him and afterwards raised and exalted Him and placed in his pierced hands all power to judge, whereby all who see Him from among those who see Him from among those who either materially of by the offense of their sins pierced Him will beat their breasts once and once again: at the private judgment and at the final appearance of Christ the Judge. For so it has been established and so it will be.
Peace be with you always
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