“You couldn’t keep you eyes off me, Jesus”~ Edited

I would like to preface my story by saying…although some people would regard some of my following thoughts (at the end of my entry) about Jesus as being fanciful, I discovered that even many theologians would find my thoughts to be in harmony with the Scriptures. *smiles* And at the end of this entry, there is a link that might provide some interest to some readers.
 
They had a few more moments to dinner.  Jesus asked Mary, "So, you never wanted to marry any of the suitors that I sent you, huh?"
 
Mary was still a bit overwhelmed, but recovered and said, "Jesus, surely you know that no one could make my heart as happy as you can. But what a sweet blessing to know that for the last eleven years you were still deeply involved in my life, keeping an eye on me. Actually, you just couldn’t keep your eyes off me, huh?"
 
Jesus heartily laugh!  How delightful it was that Mary was back in his daily life. He then watch Mary as her brain went into overdrive.
 
"Jesus, are you always watching people, blessing them, healing them, etc.?"
 
"Whenever I sit in the silence of my Father’s presence, I’m consciously aware of all things that happen in the universe."
 
"So, while we are having delightful conversations, now, you are now actively or consciously involved in your ministry of healing, regarding other’s lives?"
 
"Mary, such a profound soul you have.   Let me say this, Mary. I don’t have to be conscioulsy involved in actions, to have the kind of effect that we, the Father and I, desire to have. I already know what will happen with everyone, because we will it to be, from the beginning."
 
"That’s kind of vague, Jesus. I know that you like to speak in parables. But let’s see if I can get you to elucidate a bit more….So, when you and the Father created me, you knew all that I would desire, all that I would be, all the healings that I would need, and you knew that I would love you like no other person?"
 
"Mary. My sweet Mary. Let me say this….my Father didn’t exactly let me know everything that was to happen in my time on earth."
 
"Hmn Jesus. Another parable? Don’t you know that I will squeeze the truth out of you, eventually? So, did you know that I would love you in a special way, and that you would offer me the same kind of love?"
 
"Yes, Mary, I knew that."
 
"Hmn. There’s something on your mind, Jesus, that your still not telling me….."
 
While Mary ponder on the imponderables, Jesus spoke to his dad, "I suppose that you really enjoying watching me squirm, huh?"
 
"Yes, son. She is priceless, isn’t she."
 
Mary suddenly spoke, "Ah, Jesus, did your Father knew that we might be involved with each other in a special way, but he kept that from you, thinking that you couldn’t understand this part of the human condition until you experienced it?"  Mary’s smile widened.
 
"Yes, Mary.  As usual, I can’t hide anything from you. But elucidating on the subject you were asking about before, since the Father and I have always been one, even as an infant I was conscious of who I was. My body was confine on earth. But my spirit has always been eternal. My humanity grew in wisdom.  But my soul has always been infused with the knowledge of the Father. As an infant I may not have always been conscious of what others were doing in life. But still, my father created all things through me. So whether I’m conscious of what is being done through me is not always important. Only the effects are important, the effects of healing, the effects of children coming to the father…. Ah, Mary, I think that we better go in to dinner, now. My mom has been having such a grand time watching us that she has forgotten all about dinner, and it is about to be burn to a crisp."
 
Jesus was never so happy as he was now, to be able to see things that remain hidden to others, so that Mary coundn’t ask any more of her penetrating questions!  But Mary was content to walk hand in hand with Jesus to dinner.
 
http://***.newadvent.org/cathen/08675a.htm
 
I copied and pasted below: most of the above link. All the material just happens to be from the Catholic Encyclopedia. I find it most fasincating. Oh, don’t think that YOU would go to any of the links below, that are underlined. Would probably still get some annoying message to the effect: "how many times do you want me to tell you: that link can’t be found?"
 

Jesus Christ possessing two natures, and therefore

two intellects, the human and the Divine, the question as to the knowledge found in His Divine intellect is identical with the question concerning God’s knowledge. The Arians, it is true, held that the Word Himself was ignorant of many things, for instance, of the day of judgment; in this they were consistent with their denial that the Word was consubstantial with the Omniscient God. The Agnoetae, too, attributed ignorance not merely to Christ’s human soul, but to the Eternal Word. Suicer, s.v. Agnoetai, I, p. 65, says: "Hi docebant divinam Christi naturam . . .quaedam ignorasse, ut horam extremi judicii". But then, the Agnoetae were a sect of the Monophysites, and imagined a confusion of natures in Christ, after the Eutychian pattern, so as to attribute ignorance to that Divine nature into which His human nature (as they held) was absorbed. An honest profession of the Divinity of Christ necessitates the admission of omniscience in His Divine intellect.
Kinds of knowledge in Christ’s human intellect

The Man-God possessed, not merely a Divine, but also a human nature, and therefore a human intellect, and with the knowledge possessed by this intellect we are here mainly concerned. The integrity of His human nature implies intellectual cognition by acts of its human intellect. Jesus Christ might be wise by the wisdom of God; yet the humanity of Christ knows by its own mental act. If we except Hugh of St. Victor, all theologians teach that the soul of Christ is elevated to participation in the Divine wisdom by an infusion of Divine light. For the soul of Christ enjoyed from the very beginning the beatific vision; it was endowed with infused knowledge; and it acquired in the course of time experimental knowledge.

The beatific vision

Petavius (De Incarnatione, I, xii, c. 4) maintains that there is no controversy among theologians, or even among Christians, as to the fact that the soul of Jesus Christ was endowed with the beatific vision (see HEAVEN) from the beginning of its existence. He knew God immediately in His essence, or, in other words, beheld Him face to face as the blessed in heaven. The great theologians freely grant that this doctrine is not stated in so many words in the books of Sacred Scripture, nor even in the writing of the early Fathers; but recent masters in theology do not hesitate to consider the contrary opinion as rash, though it was upheld by the pretended Catholic school of Günther. The basis for the privilege of the beatific vision enjoyed by the human soul of Christ is its Hypostatic Union with the <

!–3ref=u76=09328a.htm–>Word. This union implies a plenitude of grace and of gifts in both intellect and will. Such a fullness does not exist without the beatific vision. Again, by virtue of the Hypostatic Union the human nature of Christ is assumed into a unity of Divine person; it does not appear how such a soul could at the same time remain, like ordinary human beings, destitute of the vision of God to which they hope to attain only after their stay on earth is over. Once more, by virtue of the Hypostatic Union, Jesus, even as man, was the natural son of God, not a merely adoptive child; now, it would not be right to debar a deserving son from seeing the face of his father, an incongruity that would have taken place in the case of Christ, if His soul had been bereft of the beatific vision. And all these reasons show that the human soul of Christ must have seen God face to face from the very first moment of its creation.

Though Scripture does not state in explicit terms that Jesus was favoured with the beatific vision, still it contains passages that imply this privilege: Jesus speaks as an eyewitness of things Divine (John 3:11, sqq.; 1:18; 1:31 sq.); any knowledge of God inferior to immediate vision is imperfect and unworthy of Christ (1 Corinthians 13:9-12); Jesus repeatedly asserts that He knows the Father and is known by Him, that He knows what the Father knows. There is a difficulty in reconciling Christ’s sufferings and surpassing great sorrow with the beatitude implied in His beatific vision. But if the Word could be united with the human nature of Christ without allowing Its glory to overflow into His sacred body, the happiness of the beatific vision too might be in the human soul of our Lord without overflowing into and absorbing His lower faculties, so that He might feel the pangs of sorrow and suffering. The same faculty may be simultaneously affected by sorrow and joy, resulting from the perception of different objects (cf. St. Thomas, III, Q. xiii, a. 5, ad 3; St. Bonav., in III, dist. xvi, a. 2, q. 2); the martyrs have often testified to the ecstatic happiness with which God filled their souls, at the very time that their bodies were suffering the extremity of torment. <!–

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Christ’s infused knowledge

The existence of an infused science in the human soul of Jesus Christ may perhaps be less certain, from a theological point of view, than His continual and original fruition of the vision of God; still, it is almost universally admitted that God infused into Christ’s human intellect a knowledge similar in kind to that of the angels. This is knowledge which is not acquired gradually by experience, but is poured into the soul in one flood. This doctrine rests on theological grounds: the <a

href=”http://***.newadvent.org/cathen/08374c.htm”>Man-God must have possessed all perfections except such as would be incompatible with His beatific vision, as faith or hope; or with His sinlessness, as penance; or again, with His office of Redeemer, which would be incompatible with the consummation of His glory. Now, infused knowledge is not incompatible with Christ’s beatific vision, not with His sinlessness, not again with His office of Redeemer. Besides, the soul of Christ is the first and most perfect of all created spirits, and cannot be deprived of a privilege granted to the angels. Moreover, a created intellect is simply perfect only when, besides the vision of things in God, it has a vision of things in themselves; God only sees all things comprehensively in Himself. The God-Man, besides seeing them in God, would also perceive and know them by His human intellect. Finally, Sacred Scripture favours the existence of such infused knowledge in the human intellect of Christ: St. Paul speaks of all the treasures of God’s wisdom and science hidden in Christ (Colossians 2:3); Isaias speaks of the spirit of wisdom and counsel, of science and understanding, resting on Jesus (Isaiah 11:2); St. John intimates that God has not given His Spirit by measure to His Divine envoy (John 3:34); St. Matthew represents Christ as our sovereign teacher (Matthew 23:10). Beside the Divine and the angelic knowledge, most theologians admit in the human intellect of Jesus Christ a science infused per accidens, i.e., an extraordinary comprehension of things which might be learned in the ordinary way, similar to that granted to Adam and Eve (cf. St. Thomas, III., Q. i, a. 2; QQ. viii-xii; Q. xv, a. 2).
Christ’s acquired knowedge

Jesus Christ had, no doubt, also an experimental knowledge acquired by the natural use of His faculties, through His senses and imagination, just as happens in the case of common human knowledge. To say that his human faculties were wholly inactive would resemble a profession of either Monothelitism or of Docetism. This knowledge naturally grew in Jesus in the process of time, according to the words of Luke 2:52: "And Jesus advanced in wisdom, and age, and grace with God and men". Understood in this way, the Evangelist speaks not merely of a successively greater manifestation of Christ’s Divine and infused knowledge, nor merely of an increase in His knowledge as far as outward effects were concerned, but of a real advance in His acquired knowledge. Not that this kind of knowledge implies an enlarged object of His science; but it signified that He gradually came to know, after a merely human way, some of the things which he had known from the beginning by His Divine and infused knowledge.