Just in case you are confused this is a real rainbow it has an Arc…….A Biblical Covenant of Grace
However, the true meaning of the rainbow is revealed in Genesis 9:12–15:
This is the sign of the covenant which I make between Me and you, and every living creature that is with you, for perpetual generations: I set My rainbow in the cloud, and it shall be for the sign of the covenant between Me and the earth. It shall be, when I bring a cloud over the earth, that the rainbow shall be seen in the cloud; and I will remember My covenant which is between Me and you and every living creature of all flesh; the waters shall never again become a flood to destroy all flesh (NKJV).
First, the covenant of the rainbow is between God and man and the animal kinds that were with Noah on the Ark: a promise that there would never be such an event again that would destroy all flesh on the land. As there have been many local floods since that time, this is obviously a promise there would never be another global flood to destroy all flesh.
The Bible states clearly that there will be a future, global judgment, but next time by fire, not water (2 Peter 3:10). Some commentators even suggest that the watery colors of the rainbow (the blue end of the spectrum) remind us of the destruction by water, and the fiery colors (the red end of the spectrum) of the coming destruction by fire.
Secondly, the rainbow is a covenant of grace. It is actually a symbol of Christ Himself.
When the secular world hears the account of Noah’s global Flood, they often accuse God of being an ogre for bringing this terrible judgment on people. However, the God of the Bible is a God of infinite mercy and grace.The Bible reveals to us that the rainbow is a symbol of Christ in Ezekiel 1:26–28. In Revelation 4:2–3, John saw Christ clothed with a cloud and a rainbow on His head.
The Gospel of life is at the heart of Jesus’ message. … This gospel has a profound and persuasive echo in the heart of every person – believer and nonbeliever alike – because it marvelously fulfills all the heart’s expectations while infinitely surpassing them. …
The commandment “You shall not kill,” even in its more positive aspects of respecting, loving, and promoting human life, is binding on every individual human being. It resounds in the moral conscience of everyone as an irrepressible echo of the original covenant of God the Creator with mankind. …
It is therefore a service of love which we are all committed to ensure to our neighbor, that his or her life may be always defended and promoted, especially when it is weak or threatened. It is not only a personal but a social concern which we must all foster: a concern to make unconditional respect for human life the foundation of a renewed society. …
Where life is involved, the service of charity must be profoundly consistent. It cannot tolerate bias and discrimination, for human life is sacred and inviolable at every stage and in every situation; it is an indivisible good. We need then to “show care” for all life and for the lives of everyone.
The eclipse of the sense of God and of man inevitably leads to a practical materialism, which breeds individualism, utilitarianism, and hedonism. … The values of being are replaced by those of having. The only goal which counts is the pursuit of one’s own material well-being. The so-called “quality of life” is interpreted primarily or exclusively as economic efficiency, inordinate consumerism, physical beauty and pleasure, to the neglect of the more profound dimensions – interpersonal, spiritual, and religious – of existence.
In such a context suffering, an inescapable burden of human existence but also a factor of possible personal growth, is “censored,” rejected as useless, indeed opposed as an evil, always and in every way to be avoided. When it cannot be avoided and the prospect of even some future well-being vanishes, then life appears to have lost all meaning and the temptation grows in man to claim the right to suppress it.
In the materialistic perspective described so far, interpersonal relations are seriously impoverished. The first to be harmed are women, children, the sick or suffering, and the elderly. The criterion of personal dignity – which demands respect, generosity, and service – is replaced by the criterion of efficiency, functionality, and usefulness: others are considered not for what they “are,” but for what they “have, do, and produce.” This is the supremacy of the strong over the weak.
Fritz von Uhde, Suffer the little children to come unto me, 1884.
THE ROLE OF LAW
Although laws are not the only means of protecting human life, nevertheless they do play a very important and sometimes decisive role in influencing patterns of thought and behavior. I repeat once more that a law which violates an innocent person’s natural right to life is unjust and, as such, is not valid as a law. For this reason I urgently appeal once more to all political leaders not to pass laws which, by disregarding the dignity of the person, undermine the very fabric of society. …
[Yet] it is not enough to remove unjust laws. The underlying causes of attacks on life have to be eliminated, especially by ensuring proper support for families and motherhood. A family policy must be the basis and driving force of all social policies. For this reason there need to be set in place social and political initiatives capable of guaranteeing conditions of true freedom of choice in matters of parenthood. It is also necessary to rethink labor, urban, residential, and social service policies so as to harmonize working schedules with time available for the family, so that it becomes effectively possible to take care of children and the elderly.
RENEWING OUR CULTURE
What is urgently called for is a general mobilization of consciences and a united ethical effort to activate a great campaign in support of life. All together, we must build a new culture of life: new, because it will be able to confront and solve today’s unprecedented problems affecting human life; new, because it will be adopted with deeper and more dynamic conviction by all Christians; new, because it will be capable of bringing about a serious and courageous cultural dialogue among all parties.
While the urgent need for such a cultural transformation is linked to the present historical situation, it is also rooted in the Church’s mission of evangelization. The purpose of the gospel, in fact, is “to transform humanity from within and to make it new” (Paul VI, Evangelii Nuntiandi, 18). Like the yeast which leavens the whole measure of dough (Matt. 13:33), the gospel is meant to permeate all cultures and give them life from within, so that they may express the full truth about the human person and about human life.
Taken from John Paul II, encyclical letter, Evangelium Vitae (March 25, 1995), 1, 77, 87, 90, 95.
Easter Blessings A Priest’s reflection on the Notre Dame Cathedral fire*
Today, I can do no better than cite three reflections I found on Facebook regarding the tragic Notre Dame fire:
First, what survived from the fire? The cross, the altar, the Crown of Thorns. Consider this for your own life – when our lives will be burned up and everything turned to ash, what will survive? Will it be the Crosses that made you holy, the altar where you offered yourself to God as a living sacrifice, the Crown of Thorns in humility you wore, that you may be worthy to wear a glorious crown of gold?
Second, the outside of the church looked completely destroyed, while the inside remained intact, though damaged. A fitting metaphor for the universal Church. To the rest of the world, it looks as if the Church will be completely destroyed. But to those on the inside, we know that, while damaged, it can never be destroyed!
Finally, the fire at Notre Dame is a powerful symbol of what is happening to Christianity in Europe – and elsewhere. The flames of secularism seem intent on destroying it. Will a new generation rise up to save, not their cultural heritage, but their very Faith itself?
Fr. Joseph Gill
O Sacred Heart of Jesus, to Thee I consecrate and offer up my person and my life, my actions, trials, and sufferings, that my entire being may henceforth only be employed in loving, honoring and glorifying Thee. This is my irrevocable will, to belong entirely to Thee, and to do all for Thy love, renouncing with my whole heart all that can displease Thee.
I take Thee, O Sacred Heart, for the sole object of my love, the protection of my life, the pledge of my salvation, the remedy of my frailty and inconstancy, the reparation for all the defects of my life, and my secure refuge at the hour of my death. Be Thou, O Most Merciful Heart, my justification before God Thy Father, and screen me from His anger which I have so justly merited. I fear all from my own weakness and malice, but placing my entire confidence in Thee, O Heart of Love, I hope all from Thine infinite Goodness. Annihilate in me all that can displease or resist Thee. Imprint Thy pure love so deeply in my heart that I may never forget Thee or be separated from Thee.
I beseech Thee, through Thine infinite Goodness, grant that my name be engraved upon Thy Heart, for in this I place all my happiness and all my glory, to live and to die as one of Thy devoted servants.
. — St. Margaret Mary Alacoque