Original Sin: Part II of III
Why Eve’s Eyes Were Not Opened Until After Adam’s Fall
In Part I of this blog series, we endeavored to remedy a general lack of sufficient understanding, as Cardinal Ratzinger described it, concerning Original Sin. Specific questions answered were: 1) what was the knowledge classified as good & evil; 2) what is the meaning of Adam and Eve’s eyes opening; 3) does our DNA have any role to play in producing the consequences of concupiscence, and; 4) how does the spiritualized soul fit in with this understanding of Original Sin?
· What do biological water, the dust of DNA, and biologically generated light have to do with the grace necessary to help us purify our biological impurities;
· What role does the Shuman heart play in this war between flesh and spirit, and;
· What role did the body play in communicating sanctifying (small “s”) grace from pre–fallen Adam to fallen Eve?
Role of Light, Water, Dust in Opening of the Eyes
Had it not been for the Actual Gratuitous Grace from Adam’s spiritual and meta-sense-able heart, sent out in the language of his body/mouth, Eve’s eyes would have been opened before Adam’s fall from grace. Relative to Actual Gratuitous Grace, three biological components must work together to produce an impact on the intensity of the war that we define as concupiscence. All three work together synergistically to make a change in every aspect of our biological function. These three components show us why both Adam and Eve had to sin before Eve’s eyes were opened. The three parts are dust of the earth (nuclear DNA), structured biological living water that coats every surface of the human cell, and electromagnetic radiation, i.e., biologically generated light. An idealized diagram of structured biological water can be found in Covenants Part III: The Dead Sea & the Biology of Fallen Man. Much of what follows will be taken from the above–linked article.
Interaction of DNA and Structured Biological Water
As we proceed further, it will become increasingly apparent why we can accurately characterize the Bible as the most advanced science book ever written. Not a textbook, but an applied science book. He chose this presentation manner because the knowledge he was conveying is not only for scientists or intellectuals. Instead, it was for everyone with eyes to see and ears to hear.
Biological Water and Protons
Our body is a liquid crystalline (dust/salt and water) organism (our salt/dust of DNA is crystalline in structure). We are an organism that is also quantum coherent. Think about that. Our body consists of trillions upon trillions of living cells functioning with lightning speed as one cohesive and coherent organism. This coherence would not be possible without bio–living water. According to researchers at the University of Washington, electronic devices such as computers and iPads, work by sending and receive information via the flow of electrons (hence the description, electronic devices). However, in humans, protons or ions are employed to accomplish the same thing. These protons and ions carry biological information necessary to achieve biological organization, cohesiveness, and coherence — all at lightning speed.
Biological Water and Genetic Function
Now that we have examined how structured water enables mind–boggling communication speed between our body’s cells, let us now examine the effect that structured water has on our DNA’s function in general and our genes in particular. The impact of structured water on our biological function can produce either positive or negative consequences (from the standpoint of Truth), depending on that which is overflowing from our inner heart, i.e., our spiritual soul.
Water’s role in cell architecture and function
The living cell is in a state of continuous fluctuation. The ever–changing environment directly impacts the topographical structure of our bio–living water molecules. These fluctuations maintain balance within the cell. Without this balance, the organism cannot function properly. According to biologist Vladimir Voeikov, there are increasing amounts of scientific evidence indicating that biological water, working together with the solid surfaces of, and within, the cell (e.g., proteins, DNA, and cell membranes), determine the organization of living organisms at all levels. In other words, while in its state of perfect justice, Adam’s body would have been perfectly organized and ordered to a substantially perfect soul.
· dopamine (a major hormone involved in addictions ... lusts),
· norepinephrine (a stress hormone that is also engaged in fight–or–flight response, which has a severe effect on the entire body), and
Studies have shown that conversions (shape changes) of minor populations of proteins can serve as the seed for shape changes of the entire population of the same kind of protein — creating a domino effect. All of the above biological phenomena could lead to harmful impacts on the liquid crystalline human organism’s cohesion and coherence. In laymen’s terms, the shape of a protein can change such that it triggers a biological process, resulting in making the addiction stronger. The result of this biological process is what Jesus was describing when he warned us of becoming slaves to sin. On the other hand, with the influence of structured bio–living water, this same protein could be made to unfold so that it longer fits the key (the cell receptor). When this happens, the protein’s instructions are not delivered successfully to the target cell’s nucleus. As a consequence, the protein would not feed the appetite for sinful addiction. Consequently, the weight that we must carry while running the race, as St. Paul describes it (2 Tim 4:7), would be made lighter. Thus increasing the likelihood of finishing the race.
The Role of the Body in Communicating Grace
To understand how it was possible for pre–fallen Adam to prevent fallen Eve’s eyes from being opened, we first need to understand the body’s role in communicating, i.e., sending out, rivers of living water.
Living Water Flows Out Through the Body
Jesus’ body, i.e., unchangeable Truth incarnate, is symbolized by stone (i.e., the collective ‘dust’ of trillions and trillions of copies of the dust of the earth of DNA in our body). God himself makes this link by referring to the Son of God as a fire-producing flint. Flint is a stone (symbolizing unchangeable Truth Incarnate). Furthermore, according to God, this stone — this body — plays a direct role in “producing” fire. What is the fire? It is the Holy Spirit! Jesus himself told us, “I came to cast fire upon the earth; and would that it were already kindled! I have a baptism to be baptized with; and how I am constrained until it is accomplished” (Lk 12:49-50)!
Through our communion in his body and blood, Christ also grants us his Spirit. Saint Ephrem [the Syrian of the 4th century] writes: “He called the bread his living body and he filled it with himself and his Spirit ... He who eats it [through the scriptural ‘mouth’] with faith, eats Fire and Spirit ... Take and eat this, all of you, and eat with it the Holy Spirit. For it is truly my body and whoever eats it will have eternal life (Sermo IV in Hebdomadam Sanctam: CSCO 413/Syr. 182, 55).” The Church implores this divine Gift, the source of every other gift, in the Eucharistic epiclesis.
Different places in Scripture refer to a foundation stone, a cornerstone (cf. Is. 28:16; Zech. 10:4; and Ps. 118:22, for example). This cornerstone is the Body of Jesus — the New Covenant Temple. Jesus’ body as the cornerstone is confirmed by St. Paul when he writes, “Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built into it [SML] for a dwelling place of God in the Spirit” (Eph. 2:20-22). That which grew into a holy Temple was his body — neither his soul nor his divinity grew. The reason Paul says “grew” is this: through matrimony with his bride (the Church), we are living stones built into that
(1 Pt. 2:5), thus making it grow. Since the Sacrament of Baptism, trillions of temples have neither been, nor will be, built. There is only one Temple, and into it, all the baptized are built. Temple
The Holy [Spirit] provides sufficiently for the Church in matters profitable unto salvation, to which purpose the gratuitous graces are directed. Now just as the knowledge which a man receives from God needs to be brought to the knowledge of others through the gift of tongues and the grace of the word, so too the word uttered needs to be confirmed in order that it be rendered credible. This is done by the working of miracles, according to Mark 16:20, ‘And confirming the word with signs that followed’: and reasonably so. For it is natural to man to arrive at the intelligible truth through its sensible effects. Wherefore just as man led by his natural reason is able to arrive at some knowledge of God through His natural effects, so is he brought to a certain degree of supernatural knowledge of the objects of faith by certain supernatural effects which are called miracles. Therefore the working of miracles belongs to a gratuitous grace.
Aquinas tells us the power of God, manifested through fallen man, is not dependent on the person’s holiness. He states, “Even the wicked can work miracles” through the power of the Holy Spirit despite the absence of an indwelling of that Spirit within our human spirit. I submit that God designed the salt of DNA to be an effective instrument/conduit for the manifestation of God’s power in both the Old and New Covenants. The Bible shows us that DNA plays a direct role in mediating the Holy Spirit’s power, the Living Water of the Holy Spirit. Let’s examine some examples in Scripture that support that belief.
1. Elisha’s bones: The resurrection of an unnamed dead person occurs after his corpse is thrown into a ditch, coming into contact with Elisha’s bones (2 Kgs. 13:20-21). The above event is not the only time Elisha’s Body is used as an instrument to accomplish a resurrection. Elisha instrumentally achieves the resurrection of the dead child by laying himself upon the child member–for–member in a stretched–out posture … a posture resembling the one Jesus would have on the cross (2 Kgs 4:32–35). Notice the extraordinary similarity of Jesus’ laying himself out entirely on the salt of DNA of the wood of the cross and the prophet’s laying himself out entirely on the dead children. That Jesus becomes one with the wood of the cross (symbolized by the nailing of his hands and feet in a member–for–member fashion) is a sure sign that through a covenant of salt between man and Jesus on the cross (a sacred covenantal bond), we can be resurrected by the Holy Spirit. The first time Elisha stretched himself upon the boy, his flesh became warm with biological life. The second time he did this, the boy sneezed seven times, symbolizing spiritual life through the seven gifts/sacraments of the Holy Spirit. This passage is almost identical to Elijah’s story of resurrecting a dead child in 1 Kgs 17:17–24. As told in that Scripture passage, Elijah stretched himself out on the dead child three times before the child’s spirit returned to his lifeless body. Hmm! Three days was the number of days in which Jesus would rebuild the Temple, i.e., be resurrected from the dead through the Holy Spirit.
2. A hemorrhagic woman: was healed by merely touching the garments that Jesus was wearing (Mk. 5:28-30). Keep in mind there were no synthetic garments in those days. All garments at that time were made of animal or plant DNA. After the healing, Jesus perceived that the power (of the Holy Spirit) had gone forth from him. The power of Jesus’ Holy Spirit was mediated primarily via the salt/dust of Jesus’ DNA and secondarily through his garments’ DNA and into the woman, which produced in her Gratuitous Actual Grace.
3. Moses’ rod/staff: was cut from an almond tree and consisted entirely of cells containing the salt/dust of DNA. At the time of the rod/staff’s placement in the Ark of the Covenant, Flavius Josephus (37-100 AD), a historian and eyewitness to much of the earliest events in Church history, described the rod as growing new branches upon which were also growing almonds. Note: this would not be possible without the presence of bio–living water within the staff. When God commissioned Moses to lead His people out of bondage, he told Moses it would be through the rod/staff that he would perform the signs through which Gratuitous Grace would be given (Ex. 4:17). Through the salt of DNA of the wooden rod, the Holy Spirit would show the power of God. The first miracle that Pharaoh’s magicians could not mimic occurred when the Lord told Moses to instruct Aaron to stretch out the rod and strike the dust, turning ordinary dust into living gnats. Only God, through the Holy Spirit’s power, can cause organic life (containing the salt of DNA) to come from inorganic matter, such as geological dust. This miracle is reminiscent of man’s creation. Upon witnessing the miracle of dust transformed into gnats, “the magicians said to Pharaoh, ‘This is the finger of God’” (Ex. 8:19). The term finger of God is in reference to the Holy Spirit. St. Augustine shares this interpretation. All of the above helps to demonstrate that the Holy Spirit uses DNA to communicate Living Water.
4. Jacob’s Well: The Genesis story of Jacob’s Well foreshadows the incarnate Son of God, His Church, and His Resurrection. After receiving the blessing of his father, Jacob is sent to find a bride. When he came to a “certain place,” he took a stone, laid his head upon it, and went to sleep. As he slept, he dreamed of a ladder upon which angels ascended and descended. Then the Lord spoke to Jacob, saying, “…your descendants shall be like the dust of the earth” (Gen. 28:14). We know what dust of the earth means. When he awoke, he set up the stone upon which he slept as a pillar and anointed it with oil, and called the place Bethel (Gen. 28:28-29). Bethel is the Hebrew word for “house of God,” which the Temple is. The stone pillar Jacob calls the house of God foreshadows the incarnate Jesus, the Anointed One [recall that Jacob poured oil on the stone pillar], whose resurrected body will be the eternal Temple that will replace the old Temple. This rebuilt Temple will become the dwelling place of God on earth (cf. Col. 1:18-20).
Let’s continue our discussion of Jacob. The next day (after his dream), Jacob came upon a stone well. A heavy stone covered the well’s mouth (remember that the scriptural mouth is the entire human body of man). When Jacob saw the approaching Rachel (his future wife), he was struck by her beauty. He then rolled the heavy stone away from atop the mouth of the well and watered her sheep. What does the heavy stone covering the mouth of the water well represent? First, the heaviness of Jesus’ mortal body, a body meta-sense-ably bound by kinship to fallen man’s sinful salt of DNA — even though he was without sin. Second, the heavy stone that had to be rolled away from the mouth of Jesus’ burial tomb (a symbol of his dust/stone) after his death and resurrection. Rolling the heavy stone away from the mouth of Jacob’s well was a must to access the life–sustaining water (cf. Jn. 7:38-39; 14:16-17, 26; 15:26; 16:7) within the well. As John wrote, unless a grain of wheat falls to the ground and dies, it cannot bear fruit (Jn 12:24). When Jesus rises from death and exits the tomb, after the heavy stone cover is rolled away, we became a new creation — new living stones out of which living water flows out of our hearts. Giving this symbolic Living Water to Rachel’s sheep through the mouth of the stone well foreshadows the accomplishment of Jesus’ mission. St. Cyprian, one of the early Church fathers, tells us that Rachel was a type of the New Covenant Church and that Jacob is a type of Christ who is, in turn, the cornerstone of the rebuilt NC Temple.
5. Six Stone Jars at Cana: There are multiple layers of significance to the six stone jars, the meaning of which helps us to grasp the reason for their inclusion in this miracle. The miracle at Cana is a foreshadowing of what would be accomplished at the end of Jesus’ mission on earth — at the completion of his hour. The six stone jars filled with the water (meant for the rite of purification) foreshadows the rebuilt NC Temple. When the centurion pierced the lifeless Body of Jesus, penetrating his heart, his blood and water flowed out from the wound (Jn. 19:33-34). The six stone jars represent the living stone (dust/stone of DNA), which is the resurrected body of Jesus (1 Pt. 2:4); out of the mouth of these jars (again representing Jesus’ body) comes Living Water that purifies. Furthermore, the changing of water into wine is the first time in Scripture that pure water is transformed into an organic substance, i.e., containing DNA of the grape.
The fact there were six jars (not five, or three, or whatever other number) is also significant. St. Augustine tells us, “We must not despise the science of numbers, which, in many passages of [H]oly Scripture, is found to be of eminent service to the careful interpreter. Neither has it been without reason numbered among God’s praises, ‘Thou hast ordered all things in number, and measure, and weight’[Wis. 11:20].” Relative to the number six, Augustine writes, “And this number [six] is on that account called perfect, because it is completed in its own parts ... And Holy Scripture commends to us the perfection of this number, especially in this, that God finished His works in six days, and on the sixth day man was made in the image of God.” St. Methodius of Olympus writes that six “…is a symbol of Christ, because the number six proceeding from unity is composed of its proper parts, so that nothing in it is wanting or redundant, and is complete when resolved into its parts.” In six days, God made creation perfectly (cf. Gen. 1:31), and the culmination of that perfect creation was man. However, the meaning of that number goes beyond that.
As the first creation took place in six “days,” the six stone jars at the wedding feast of Cana symbolize the new creation that will become a reality with the culmination of Jesus’ mission — when all things are made new. St. Paul writes, “For neither circumcision counts for anything, nor uncircumcision, but a new creation” (Gal. 6:15). St. Leo the Great writes, “Let God’s people then recognize that they are a new creation in Christ.” According to Pope Leo, not only people but also “things” have been newly created. In other words, all creation has been made new by Jesus. A deeper understanding of the meaning of “new creations” can be found by reading the blog titled, Evil Exists, Therefore God Does Not Exist.
Durrwell writes, “The gift of the Spirit tends to make the believer what Christ is: ‘a life-giving spirit’. Grace enables him to be a source of grace; each believer shares in the sanctification of others according to the power of the Spirit who sanctifies him. In Christ he shares in the union of the Trinity.” How does the believer share this grace? It is through the mouth/body. JP II tells us that grace (the radiation of God’s love) is God’s Spirit breathed into our dust and, in turn, radiated (expressed) outwards through our bodies.
Is Glory of God Radiated Through the DNA of Our Body?
According to Scripture, it seems that the answer to the question above is yes. It appears that our body, comprised of both the salt/dust of the earth and bio–living water, was explicitly designed by God to mediate the glory of God. St. Hildegard writes, “Of all the strengths of God’s creation, Man’s is most profound, made in a wondrous way with great glory from the dust of the earth and so entangled with the strengths of the rest of creation that he can never be separated from them [emphasis SML].” If man was made from the dust of the earth with great glory, that dust, existing in the state of original justice, should be designed to radiate the glory of God. It would do so through the presence of biologically structured living water working hand–in–hand with the Divine Light of the Holy Spirit dwelling in the spirit (upper powers of the one spiritual soul) of pre–fallen man.
The Birth of Jesus
According to a vision from St. Bridget of Sweden, he did. She writes:
Then, [Mary’s] hands extended and her eyes fixed on the sky she stood as in an ecstasy, lost in contemplation, in a rapture of divine sweetness. And while she stood thus in prayer I saw the Child in her womb move; suddenly in a moment she gave birth to her own Son from whom radiated such ineffable light and splendour that the sun was not comparable to it while the divine light totally annihilated the material light of St. Joseph’s candle. So sudden and instantaneous was this birth that I could neither discover nor discern by what means it had occurred. All of a sudden I saw the glorious Infant lying on the ground naked and shining, His body [as an instrument of this “shining”—SML] pure from any soil or impurity.
In Scripture, we read, “[Jesus] was transfigured before them, and his face shone like the sun, and his garments became white as light” (Mt 17:2). Notice that the light of Jesus’ Body during his Transfiguration caused his garments to become white as light, as well. In those days, all garments were made from materials containing DNA. The Holy Spirit dwelled in Jesus, as it did in Adam before the fall. The radiating light from Jesus’ luminescence caused a change in the functioning of foreign DNA, i.e., DNA in close proximity to him, but not a part of his body. His clothing had no claim to be glorified. They became luminescent because of exposure to the light of Jesus’ glory. Scientists specializing in biological water and the cell refer to this phenomenon as Delayed Luminescence. In this Scripture passage, nothing that was not composed of DNA was described as being luminescent. This luminescence also occurred with Moses on the Holy Mountain (Ex 34:33-35). In this case, Moses’ flesh radiated light after meeting with God on that same Holy Mountain.
Pope Benedict XVI believes all of the great events in Jesus’ life are timed to coincide with the Jewish festival calendar; he believed the purpose for this timing was to create a link between each festival’s meaning, and its fulfillment in the material reality of eternal Truth made flesh, i.e., Jesus. He links the Transfiguration of Jesus, the miracle where he and his garments were transformed into exceedingly bright light (Mt. 17:2, Mk. 9:2-3, Lk. 9:29), with the Feast of Tabernacles. The fact that Jesus’ garments were also radiating light is an indication that DNA mediates the glory of God [This visible radiation of light was not the actual glory of God, but a manifestation of it produced via the language of the body]. The linkage of the Transfiguration with the Feast of the Tabernacles is a view also shared by Dr. Scott Hahn. He links this Feast, which began as a celebration of the harvest, but became a feast that celebrated the building of the
(the Tabernacles). The meaning of this Feast tells us much about Baptism and the Eucharist. In the OT, the Temple/Tabernacle was the dwelling place of God. In fact, John 1:14 literally translates into, ‘The Word became flesh and tabernacled among us.’ According to Hahn, the Temple is the ‘embodiment of God’s covenant [of salt] with David.’ While I have made the case that all covenants between God and man are covenants of salt, Scripture specifically identifies God’s covenant with David as a covenant of salt (2 Chron. 13:4), i.e. a covenant of the salt of DNA.... How is this germane to the inextricable linkage between the salt of DNA, light, and water? Hahn tells us, ‘the priests daily poured out water from the Pool of Siloam on the altar steps (part of the ritual purification) and kept the Temple courts illuminated twenty-four hours a day [for the seven days of the feast (Dt. 16:14)] in anticipation of the eschatological [end-time] prophesies [i.e. the final “harvest”] (see Ezek. 47:1-12; Joel 3:18; Zech. 14:8). In the midst of this, Jesus claims himself to be the true source of water and light, and brings light to a blind man through the waters of Siloam, thus supporting his claim to be the true Temple [Coloe, God Dwells With Us, 115–143; Hoskins, Jesus as Temple, 160–170; Kerr, The Temple of Jesus’ Body, 226–241].’ Temple
Moses Meets God Face–to–Face
After receiving the stone tablets upon which the Ten Commandments were written, Exodus 34:29-35 tells us that Moses descended to the Hebrew people. Because he spoke with God face–to–face, Moses’ was radiating light, which alarmed and frightened the Hebrews. While this radiation was a direct consequence of this face–to–face encounter, it was not the consequence of the Holy Spirit’s indwelling within Moses’ spiritual soul. That would not have been possible before Jesus’ death, resurrection, and ascension into Heaven. Thus, we can conclude that this radiation resulted from the mediation of Divine light through the biology of human flesh exposed to Divine Glory.
Is Grace Expressed in the Language of the Body Sense–Able and/or Meta–sense–able?
Pope St. John Paul II speaks about the language of the body. Is that language only sense–able? No, it is not. It is also meta–sense–able, i.e., a part of physical creation, but not apparent to the naked five senses without the aid of instruments built for such observations. Our body has an extensive and efficacious meta–sense–able language. For example, all food and drink employ a meta–sense–able language that produces a physical impact on other bodies. Jesus tells us that his body is Real Food and Drink (John 6:54-56). The word “real” emphasizes that he speaks about his flesh and blood being literal food and drink. Both would possess and exhibit a meta–sense–able language specific to that organism, i.e., the body, in the case of Jesus in the Eucharist. In virtually every Eucharistic miracle in which Jesus’ flesh is made visible, it is later identified as heart muscle (myocardial) tissue. Put in other terms, it was part of the muscle tissue that causes the heart to beat and generate electromagnetic radiation. See “Evidence Gleaned from Eucharistic Miracles” in Part I of this blog series. In the Eucharist, Jesus is communicating Actual Gratuitous Grace. It flows out from his heart and into the communicant's body and soul.
[O]ur Lord Himself told us: “Scandals must come.” And this is natural when one remembers that the graces of God are communicated through “frail vessels” (2 Cor 4:7), where mediocrity is the rule, genius the rarity, and saints the exception. Quite apart from the Divine warrant that such failings are to be expected, does it not seem to be implied in the very nature of the Mystical Body? In the Incarnation our Lord assumed a physical body, a human nature, like unto ours in all things save sin. The remarkable thing about the assumption of that physical body from the womb of the Blessed Mother was that He, though God, did not dispense that body from the physical imperfections of all human bodies.
Fetal Maternal Microchimerism and Meta–Sense–Able Grace
When we combine teachings from Scripture together with science, we can gain compelling knowledge relative to the ability of Jesus’ Body and Blood, present in the Eucharist, to utilize meta–sense–able grace to heal/purify the communicant's body. The following is an example.
Moreover it was not only the prerogative of the Most Holy Mother to have furnished the material of His flesh to the Only Son of God, Who was to be born with human members (S. Bede Ven. L. Iv. in Luc. xl.), of which material should be prepared the Victim for the salvation of men; but hers was also the office of tending and nourishing that Victim, and at the appointed time presenting Him for the sacrifice. ... When the supreme hour of the Son came, beside the Cross of Jesus there stood Mary His Mother, not merely occupied in contemplating the cruel spectacle, but rejoicing that her Only Son was offered for the salvation of mankind, and so entirely participating in His Passion, that if it had been possible she would have gladly borne all the torments that her Son bore (S. Bonav. 1. Sent d. 48, ad Litt. dub. 4). And from this community of will and suffering between Christ and Mary she merited to become most worthily the Reparatrix of the lost world (Eadmeri Mon. De Excellentia Virg. Mariae, c. 9) and Dispensatrix of all the gifts that Our Savior purchased for us by His Death and by His Blood. ... It cannot, of course, be denied that the dispensation of these treasures is the particular and peculiar right of Jesus Christ, for they are the exclusive fruit of His Death, who by His nature is the mediator between God and man. Nevertheless, by this companionship in sorrow and suffering already mentioned between the Mother and the Son, it has been allowed to the august Virgin to be the most powerful mediatrix and advocate of the whole world with her Divine Son (Pius IX. Ineffabilis). ... The source, then, is Jesus Christ “of whose fullness we have all received” (John i., 16), “from whom the whole body, being compacted and fitly joined together by what every joint supplieth, according to the operation in the measure of every part, maketh increase of the body unto the edifying of itself in charity” (Ephesians iv., 16). But Mary, as St. Bernard justly remarks, is the channel (Serm. de temp on the Nativ. B. V. De Aquaeductu n. 4); or, if you will, the connecting portion the function of which is to join the body to the head and to transmit to the body the influences and volitions of the head - We mean the neck. Yes, says St. Bernardine of Sienna, “she is the neck of Our Head, by which He communicates to His mystical body all spiritual gifts” (Quadrag. de Evangel. aetern. Serm. x., a. 3, c. iii.).
Mary is the neck that mediates the communication of the Head with the body. Here are a series of quotes from Archbishop Fulton Sheen's book titled, The Mystical Body of Christ. Taken together, they help us to understand the potential significance of fetal-maternal microchimerism relative to Mary and her Son, Jesus.
1. “The Church is best construed as the prolongation of the Incarnation through space and time” [Fulton J. Sheen, The Mystical Body of Christ. Ave Maria Press. Kindle Edition., Location 93];
2. “The Church is not so much the perfect society as a living organism, the mystical body of which Jesus is the head and the Holy Spirit the life force” [Ibid, Location 114];
3. “The two words ‘Mystical Body’ are first actually combined by St. John Chrysostom in speaking of the Eucharist” [p. 4];
4. “It is the fullness of that Christ-Life, [the physical glorified heart–SML], beating and throbbing at this very hour in millions of souls, which gives flesh and blood to His teaching and His example” [p.15]. The science of microchimerism tells us that Mary’s beating heart could very well have contained some myocardial cells of Jesus’ heart, and;
5. “[Jesus’] life, death, Resurrection, and Ascension are the instruments of Divinity for our sanctification, our life, our resurrection, our ascension. But it may be asked: Why should His human nature acquire such power even though it be a perfect human nature? The reason is because of its union with the Person of God. There is an old Latin axiom, which sounds abstract, but which is very easily verifiable in the language of every-day: Actiones sunt suppositorum. Actions belong to the person—not to the nature” (pp. 24-25). In other words, the act of mediating belongs to the Mother of the Son through her person, which is intimately united to her Son in his Person as God and man.
The doctrine of concomitance informs us that Jesus’ living body … even the tiniest part of it … can never be separated from the entire Jesus in his humanity and his Divinity. The significance of concomitance will be demonstrated in Part III of this blog series. Could the doctrine of concomitance be one of the reasons Mary was taken into Heaven body and soul? No part of Jesus’ glorified body could ever be subject to cell death and decay. We know that all created grace enters into creation via the incarnate Jesus. I do not have those answers, but trying to answer those questions sounds intriguing.
 The sense–able component of an expression/communication refers to something that can be perceived by one or more of the naked five senses. Additionally, there is a component of expression that cannot be experienced in that manner. However, it can be sensed, either directly or indirectly, through the aid of some form of instrumentation. While the word meta-sense-able describes something invisible, it is not to be confused with the spiritual and divine.
 Obviously, God does not have a physical mouth. So when we read in Scripture of the “mouth” of God (cf. 1 Kgs 8:15), are we to interpret it as a metaphor that helps us to understand that He is communicating? In Scripture, it is only the Word of God (Jn. 3:17; 5:23) and the Holy Spirit (Jn. 14:26) who are described as being sent. The Father is never described as such. The Father is always the one who sends. The Father is the mouth of God. The Father is not expressed; the Father is the one who expresses. In Scripture, it is the mouth which sends the Word. In the Word is sent the Breath, i.e. the Holy Spirit (cf. Jn. 20:21-23; Is. 55:10-11). Man also has a mouth (not the biological mouth, but a scriptural mouth) through which all expression is sent out. While the entire body serves as the scriptural mouth, the human heart is the most prominent part of that scriptural mouth.
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 Anne Marie Helmenstine, Ph.D., “How Much of Your Body Is Water,” ThoughtCo, https://www.thoughtco.com/how-much-of-your-body-is-water-609406: March 29, 2017 (accessed 4/21/2017).
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 Pagnotta et al., Water and the Cell, 103, 106, and 109.
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 Vladimir L. Voeikov, “Biological Significance of Active Oxygen-Dependent Processes in Aqueous Systems,” Water and the Cell, ed. Gerald H. Pollack, Ivan L. Cameron, Denys N. Wheatly (The Netherlands: Springer, 2006), 286.
 Martin F. Chaplin, “Information Exchange within Intracellular Water,” ed. Gerald H. Pollack, Ivan L. Cameron, Denys N. Wheatley, Water and the Cell, (The Netherlands: Springer, 2006), 114-117.
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 Ibid., 259.
 Ibid., 268.
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 Ibid., 268.
 St. Hildegard of Bingen, Scivias (Mahwah, NJ: Paulist”Press, 1990), 414-415.
. Tertullian (Quintus Septimius Florens Tertullianus), On The Resurrection of The Flesh (Third Millennium Media L.L.C., The Faith Database L.L.C., 2008), n. 8.
. John Paul II, Ecclesia de Eucharistia, n. 17.
. Hildegard, Scivias, 380-381.
. St. Cyprian of
, “Treatise 12,” The Treatises of Cyprian (Third Millennium Media L.L.C., The Faith Database L.L.C., 2008), n. 16. Carthage
. Joseph Ratzinger (Pope Benedict XVI), Jesus of Nazareth Part One, translated by Adrian J. Walker (New York, NY: Doubleday, 2007), Kindle Edition, 247-248.
. Ibid., 245-246.
. Ibid., 247.
. Ibid., 248.
. Aquinas, Summa Theologiae, II-II, q. 178, a. 1, [I answer].
. Aquinas, Summa Theologiae, II-II, q. 178, a. 2, [I answer].
. Catherine of Siena, The Dialogue, 288-289.
. Josephus, Flavius; Marsh, Ernest; Whiston, William (2010-10-07). The Complete Works of Flavius Josephus (Kindle Locations 3599-3600). Unknown. Kindle Edition.
. Josephus, The Complete Works of Flavius Josephus, Kindle Locations 3599-3600.
. Translated by J.G. Cunningham. “Letters of St. Augustine-Letter 55,” n. 29, From Nicene and Post-Nicene Fathers, First Series, Vol. 1. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1887.) Revised and edited for New Advent by Kevin Knight. http://www.newadvent.org/fathers/1102055.htm, (accessed 04/15, 2012).
. John Corbett, “Bethel,” The Catholic Encyclopedia. Vol. 2. (New York: Robert Appleton Company, 1907), from http://www.newadvent.org/cathen/02532d.htm, (accessed August 10, 2011).
. Hildegard, Scivias, 381.
. Cyprian, “Treatise 12,” Book 1, n. 15.
. Cyprian, “Treatise 12,” Book II, Section 20.
. Hildegard, Scivias, 153 and 395.
St. Augustine, City of , (Third Millennium Media L.L.C., The Faith Database L.L.C., 2008), Book 11, n. 30. God
. Augustine, On the Trinity, Book IV, n. 4.
. Methodius, Banquest of the Ten Virgins, (Third Millennium Media L.L.C., The Faith Database L.L.C., 2008), Discourse 8, Chapter 10.
. Pope St. Leo the Great, “Sermon 71,” (Third Millennium Media L.L.C., The Faith Database L.L.C., 2008).
. Francois-Xavier Durrwell, Holy Spirit of God (original English translation published by Geoffrey Chapman, a division of Cassell, Ltd., 1986; reprint published by Servant Books, Cinncinati, OH, 2006), 110-111.
. West, Theology of the Body Explained, 105.
. St. Hildegard of Bingen, Scivias, 98.
 Mae-Wan Ho, Zhou Yu-Ming, Julian Haffegee and others, "The Liquid Cyrstalline Organism and Biological Water," Water and the Cell, eds. Gerald H. Pollack, Ivan L. Cameron, Denys N. Wheatly (The Netherlands: Springer, 2006), 228.
. Joseph Ratzinger (Pope Benedict XVI), Jesus of Nazareth Part One, translated by Adrian J. Walker (New York, NY: Doubleday, 2007), Kindle Edition, p. 306-307.
. Ibid., 306.
 In Scripture, garments, robes, clothing were used to describe the human body, the flesh. Example are; Mt. 22:11-13; Ex 19:10-11; Gen 35:2-3; Rev 7:14, 22:14). God, Himself, describes the body as being a garment. These are His words to St. Catherine of Siena: “I sent My Word, My own Son, clothed [SML] in your own very nature, the corrupted clay of Adam. [Catherine of Siena. Dialog of Catherine of Siena, Kindle Location 796.]”
. Scott Hahn, “Temple, Sign, and Sacrament: Towards a New Perspective on the Gospel of John,” Letter & Spirit, (Steubenville, Ohio), Vol. 4, (2008), 114.
. Ibid., 108.
. Ibid., 113.
. Ibid., 109.
. Ibid., 114.
. Yu Yan, F.-A. Popp, S. Sigrist, D. Schlesinger, A. Dolt, Zhongchen Yan, S. Cohen, A. Chotia, and D. Busch. “The Oscillation Behavior Of The Delayed Luminescence Of Plant Leaves.” ed. L.V. Beloussov;V.L. Voeikov;V.S. Martynyuk. Biophotonics and Coherent Systems in Biology (Kindle Locations 863-864). Kindle Edition.
. Mae-Wan Ho et al., Water and the Cell, 228-230.
. Yan et al., Biophotonics and Coherent Systems in Biology, Kindle Locations 915-916.
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 John Hardon, “Sacramental Grace,” Catholic Dictionary: An Abridged and Updated Edition of Modern Catholic Dictionary, The Doubleday Religious Publishing Group. Kindle Edition, p. 442.
 Fulton J. Sheen, The Mystical Body of Christ (pp. 105-106), Ave Maria Press, Kindle Edition.
. Pope Pius XII, Mystici Corporis Christi, n.60, ©Libreria Editrice Vaticana http://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_29061943_mystici-corporis-christi_en.html#top, 6/29/1943 (accessed 08/21/2013)
. John A. Hardon S.J., “Doctrine of the Real Presence in the Encyclical Mediator Dei,” chap. in Homiletic and Pastoral Review, Vol. 51, _10 (Inter Mirifica, July 1951; www.therealpresence.org, 2000). Used with permission from Inter Mirifica.
. Pope John Paul II, in his general audience of January 12, 1983, “The Language of the Body in the Structure of Marriage,” Theology of the Body, ©Libreria Editrice Vaticana (Third Millennium Media L.L.C., The Faith Database L.L.C., 2008), n.7.
. Christopher West, Theology of the Body Explained (Boston, MA: Pauline Books and Media, 2003), 85.
. Boddy A, Fortunato A, Aktipis A, et al. Fetal microchimerism and maternal health: A review and evolutionary analysis of cooperation and conflict beyond the womb. Bioessays. 2015. Abstract can be read at: http://onlinelibrary.wiley.com/doi/10.1002/bies.201500059/abstract
. Laura Sanders, “Children’s cells live on in mothers,” Science News, https://www.sciencenews.org/blog/growth-curve/children%E2%80%99s-cells-live-mothers; May 10, 2015 (accessed 04/12/2016)
. Kristin Magaldi, “Fetal Cells Can Be Found In A New Mother's Body And Will Effect Her Health Even After Pregnancy,” Medical Daily; http://www.medicaldaily.com/fetal-cells-can-be-found-new-mothers-body-and-will-effect-her-health-even-after-350234, Aug 28, 2015 (accessed 04/12/2016)
 Ibid., 268.
 Pope Pius X, Ad Diem Illum Laetissimum, (Libreria Editrice Vaticana, February 1904), n. 14: https://w2.vatican.va/content/pius-x/en/encyclicals/documents/hf_p-x_enc_02021904_ad-diem-illum-laetissimum.html.
 Pope Pius X, Ad Diem Illum Laetissimum, (Libreria Editrice Vaticana, February 1904), n. 12-13: https://w2.vatican.va/content/pius-x/en/encyclicals/documents/hf_p-x_enc_02021904_ad-diem-illum-laetissimum.html.
 Summa, III, q. 64, a. 1