The Original Humans: What Did Adam and Eve Look Like?

​What does the Bible say about Adam and Eve’s physical appearance?

The Bible provides very little direct description of Adam and Eve’s physical appearance. In Genesis, we are told that God formed Adam from the dust of the ground and breathed life into him (Genesis 2:7). Eve was then created from Adam’s rib (Genesis 2:21-22). Beyond these basic details of their origins, the text is largely silent on their specific physical features.

But we can glean some insights by reflecting on the broader biblical narrative. As the first humans created directly by God, Adam and Eve likely embodied the fullness of human potential and beauty before the Fall. They were made in God’s image (Genesis 1:27), which suggests a powerful dignity and glory in their appearance, even if we cannot know the exact details.

The Bible tells us that after eating the forbidden fruit, Adam and Eve realized they were naked and felt shame (Genesis 3:7). This implies that before the Fall, they existed in a state of innocent bodily perfection, untroubled by self-consciousness about their appearance. Their physical form was likely unmarred by any defect or flaw.

While we should be cautious about speculating too much beyond what Scripture reveals, we can imagine that Adam and Eve possessed a radiant vitality as beings newly formed by the Creator’s hand. Their bodies were designed for the work of tending the Garden of Eden (Genesis 2:15), suggesting strength and capability. Their faces may have shone with the light of unbroken communion with God.

The Bible’s relative silence on Adam and Eve’s specific physical traits invites us to focus not on superficial details, but on the powerful truth of our shared humanity and dignity as bearers of God’s image. Their appearance matters less than what they represent – the amazing potential and responsibility given to humankind by our loving Creator.

Were Adam and Eve created with navels?

The question of whether Adam and Eve were created with belly buttons is not directly addressed in Scripture. It has, But been a subject of speculation and debate among theologians and artists over the centuries. This seemingly trivial anatomical detail actually touches on deeper questions about the nature of creation and what it means for humans to be made in God’s image.

Those who argue that Adam and Eve would not have had navels point out that navels are a result of the umbilical cord connection between mother and child during pregnancy. Since Adam and Eve were directly created by God rather than born of woman, they would have had no need for umbilical cords and thus no resulting navels. This view sees their bodies as “perfect” creations without any unnecessary features.

On the other hand, some suggest that God may have created Adam and Eve with navels to give them fully formed human bodies, complete with all typical anatomical features. This perspective emphasizes God’s creation of humans as fully developed beings, ready to live and function in the world.

From a spiritual perspective, we might reflect on how navels symbolize our connection to our origins and our dependence on others. While Adam and Eve did not have human parents, their navel-less bodies (if that was the case) could symbolize their direct relationship to God as their creator and source of life.

Whether or not Adam and Eve had navels is not a matter of doctrinal importance. What is crucial is our understanding that they were created by God in His image, with inherent dignity and purpose. This question invites us to marvel at the mystery of creation and to contemplate our own origins and connection to the divine.

As followers of Christ, we are called to look beyond such speculative details and focus on living out our calling as bearers of God’s image in the world today. Let us be less concerned with the physical minutiae of our first parents, and more attentive to growing in holiness and love, embodying the divine image in our own lives and communities.

What skin color did Adam and Eve have?

The Bible does not specify the skin color of Adam and Eve. This silence in Scripture on such a detail that many today consider major is itself meaningful. It suggests that in God’s eyes, the particular shade of one’s skin is not of primary importance. What matters most is that all humans are created in God’s image, with equal dignity and worth.

But the question of Adam and Eve’s skin color has been a subject of much speculation and, unfortunately, misuse throughout history. Different cultures and ethnic groups have often imagined the first humans to look like themselves. This tendency reflects both the natural human inclination to relate to our mythic ancestors and, at times, problematic attempts to claim racial superiority.

From a scientific perspective, we know that human skin color is primarily an adaptation to different levels of ultraviolet radiation in various parts of the world. The earliest humans likely had dark skin of a medium brown tone, which would have been well-suited to the African environment where our species originated. Over time, as humans migrated to different regions, skin tones diversified.

Theologically, we might reflect on how the diversity of human skin colors can be seen as a beautiful expression of God’s creativity. Just as a garden is more vibrant with many types of flowers, so humanity is enriched by its variety. The range of human appearances testifies to the adaptability with which God has blessed our species.

It’s crucial to emphasize that all skin colors equally reflect the image of God. No shade is more “godly” or “pure” than others. Racism and discrimination based on skin color are grave sins that deny the fundamental unity and equal dignity of all people as children of God.

As Christians, we are called to see beyond skin color to the heart of each person. We must work to build a world where all are welcomed and valued, regardless of appearance. In the heavenly kingdom, we will join with “a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb” (Revelation 7:9). This vision of unity in diversity should shape our earthly communities as well.

Let us focus less on imagining the skin color of Adam and Eve, and more on treating each person we encounter as a beloved child of God, made in His image.

How tall were Adam and Eve?

The Bible does not provide specific information about the height of Adam and Eve. As with many physical details about our first parents, Scripture is silent on this matter. This absence of detail invites us to focus on the more essential spiritual truths about human nature and our relationship with God, rather than getting caught up in speculative physical descriptions.

But the question of Adam and Eve’s height has captured the imagination of many throughout history. Some have speculated that they were of extraordinary stature, embodying an ideal human form before the effects of sin and environmental factors influenced human physiology. Others have imagined them as being of average height, emphasizing their relatability to all of humanity.

From a scientific perspective, we know that human height has varied considerably over time and across different populations, influenced by factors such as nutrition, environment, and genetics. The average height of early humans was likely somewhat shorter than modern averages in well-nourished populations.

Theologically, we might reflect on how height, like other physical characteristics, is ultimately of secondary importance compared to our spiritual nature. Whether tall or short, all humans equally bear the image of God. Our true stature is measured not in centimeters or inches, but in our capacity for love, wisdom, and virtue.

The Bible does use the imagery of height in spiritual contexts. For instance, we are called to “grow up into him who is the Head, that is, Christ” (Ephesians 4:15). This spiritual growth is far more major than physical stature. Similarly, when God chose David as king, He reminded Samuel that “the Lord does not look at the things people look at. People look at the outward appearance, but the Lord looks at the heart” (1 Samuel 16:7).

As followers of Christ, we should be cautious about placing too much importance on physical attributes like height. Our society often idolizes certain body types or physical features, but this can lead to vanity, insecurity, and the devaluation of those who don’t fit arbitrary standards of beauty or impressiveness.

Instead, let us focus on growing in spiritual stature – in faith, hope, and love. Let us work to build communities where all are valued regardless of their physical appearance, recognizing the inherent dignity of each person as a child of God. In this way, we honor the legacy of Adam and Eve not by speculating about their height, but by striving to fulfill our potential as bearers of God’s image in the world.

Did Adam have a beard?

The Bible does not explicitly state whether Adam had a beard or not. This detail, like many aspects of Adam’s physical appearance, is not addressed in Scripture. The silence on such matters encourages us to focus on the more powerful spiritual truths about human nature and our relationship with God, rather than getting caught up in speculative physical descriptions.

But the question of Adam’s beard has been a subject of artistic interpretation and theological reflection throughout history. In many traditional depictions of Adam, particularly in Western art, he is often portrayed with a beard. This representation may be influenced by cultural associations of beards with masculinity, wisdom, and maturity.

From a biological perspective, the ability to grow a beard is a secondary sexual characteristic in males, developing during puberty under the influence of hormones. If we consider Adam as a fully formed adult man at the moment of his creation, it’s plausible that he would have had this capability.

Theologically, we might reflect on how the presence or absence of a beard on Adam is far less important than his role as the first human created in God’s image. Whether bearded or clean-shaven, Adam represented the dignity and potential of humanity in its original, unfallen state.

In some religious traditions, beards have been seen as a sign of wisdom, piety, or adherence to divine law. For instance, in certain interpretations of Leviticus 19:27, not cutting the edges of one’s beard is seen as a commandment. But such interpretations are not universally held and do not directly relate to Adam’s appearance.

As followers of Christ, we should be cautious about placing too much importance on physical attributes like facial hair. Our worth and identity in God’s eyes are not determined by such superficial characteristics. Instead, we are called to cultivate the “hidden person of the heart” (1 Peter 3:4), focusing on inner qualities of faith, love, and righteousness.

The question of Adam’s beard can serve as a reminder that our curiosity about biblical figures should always lead us back to the core messages of Scripture. Rather than speculating about Adam’s appearance, let us strive to embody the divine image in our own lives, growing in wisdom, compassion, and holiness.

What age did Adam and Eve appear to be when created?

The Scriptures do not specify an exact age for Adam and Eve at the moment of their creation. But we can reflect on what the biblical accounts and theological tradition suggest about their initial state. 

The Book of Genesis tells us that God formed Adam from the dust of the ground and breathed life into him. Eve was then created from Adam’s rib. This divine act of creation resulted in fully-formed adult humans, not infants or children who needed to grow and develop. At the same time, there are indications that Adam and Eve possessed a certain childlike innocence and purity before the Fall.

St. Irenaeus, an early Church Father, offers an interesting perspective. He suggests that Adam and Eve were created in a state of spiritual and moral immaturity, like young children. As Irenaeus puts it, “the man was a young child, not yet having a perfect deliberation, and because of this he was easily deceived by the seducer.” This view sees Adam and Eve as good but still needing to grow in wisdom and virtue(Ludlow, n.d.).

So while Adam and Eve likely appeared as adults physically, they may have had the spiritual and emotional maturity of children or adolescents. God’s plan, in Irenaeus’ view, was to gradually bring humanity to perfection through a process of growth and maturation. The Fall interrupted this plan, but did not ultimately thwart God’s loving purpose for humanity(Ludlow, n.d.).

We might imagine, then, that Adam and Eve appeared to be young adults – perhaps in their late teens or early twenties in modern terms. They would have the physical capabilities of adults, but without the weathering effects of age or hard labor. Their faces and bodies would reflect the freshness of new creation, unmarked by worry or sorrow.

The exact age Adam and Eve appeared to be is less important than understanding the state of innocence and potential in which God created them. They were made in God’s image, with the capacity to grow in love and wisdom. While sin disrupted this original harmony, God’s grace continues to work in us, helping us grow toward the fullness of what He intends us to be.

Were Adam and Eve physically perfect specimens of humanity?

The Scriptures and theological tradition suggest that Adam and Eve, as the first humans created directly by God, possessed a unique physical excellence. But we must be careful not to idealize them in ways that diminish the dignity of all human beings or promote unrealistic standards of physical perfection.

The Book of Genesis tells us that God looked upon all of His creation, including Adam and Eve, and saw that it was “very good.” This divine affirmation suggests that our first parents were exemplary specimens of humanity, free from the physical defects and ailments that would later afflict their descendants(Platt, n.d.).

Some ancient traditions elaborate on this idea of Adam and Eve’s physical perfection. For instance, an Arabic text describes Adam’s appearance in glowing terms: “When the angels saw his glorious appearance, they were moved by the beauty of the sight; for they saw the form of his countenance, while it was enkindled, in shining splendour like to the ball of the sun, and the light of his eyes like to the sun, and the form of his body like to the light of a crystal”(Jung, 2014). This poetic description emphasizes Adam’s radiance and beauty, reflecting his close connection to the divine.

But we must interpret such descriptions carefully. The true perfection of Adam and Eve lay not primarily in their physical attributes, but in their spiritual state – their harmony with God and with creation. Before the Fall, they lived in a state of grace, their bodies and souls working together in perfect accord(Platt, n.d.).

Even in their original state, Adam and Eve were not omnipotent or omniscient. They had limitations and the potential for growth. As St. Irenaeus suggests, they were created good but with room for development and maturation(Ludlow, n.d.).

After the Fall, Scripture tells us that Adam and Eve became aware of their nakedness and felt shame, suggesting a change in how they perceived their bodies(Platt, n.d.). The Fall brought mortality and suffering into human experience, affecting the perfection of the human body.

In reflecting on Adam and Eve’s physical state, we should focus less on imagining flawless physiques and more on the harmony and dignity of the human person as created by God. Every human being, regardless of physical appearance or ability, bears the image of God and possesses inherent dignity. Our goal is not to attain some idealized physical form, but to grow in holiness and love, allowing God’s grace to perfect us spiritually.

How did Adam and Eve’s appearance change after the Fall?

The Scriptures and theological tradition suggest that the Fall had powerful effects on Adam and Eve, including changes to their physical appearance. While we must be cautious about overly literal interpretations, these accounts offer insights into the spiritual and physical consequences of sin.

Immediately after their disobedience, Adam and Eve experienced a sense of shame about their bodies that they had not known before. Genesis tells us, “Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves” (Genesis 3:7). This newfound awareness of nakedness suggests a fundamental shift in how they perceived themselves and each other(Platt, n.d.).

The connected documents provide further details about the changes Adam and Eve underwent. We are told that “their flesh was dried up, and their eyes and their hearts were troubled from weeping and sorrow”(Platt, n.d.). This vivid description conveys not just physical alterations, but also the emotional and spiritual toll of their separation from God.

Another account suggests that Adam and Eve’s bodies took on “strange functions” after the Fall, becoming subject to animal instincts and mortality in ways they had not been before(Platt, n.d.). This change reflects the disorder introduced into human nature by sin, affecting the harmony between body and soul.

Some traditions even speak of a loss of a certain radiance or “bright nature” that Adam and Eve possessed before the Fall. One text has Adam lamenting, “When we dwelt in the garden, and our hearts were lifted up, we saw the angels that sang praises in heaven, but now we do not see as we were used to do”(Platt, n.d.). This loss of spiritual perception is linked to a dimming of their physical appearance.

The need for clothing after the Fall is particularly major. God provides Adam and Eve with garments of skin, which some interpret as symbolizing the mortal, animal nature they have taken on(Platt, n.d.). These clothes serve not just to cover their nakedness, but as a sign of their changed condition and their need for God’s providence.

It’s important to understand these changes not as mere physical alterations, but as outward manifestations of a deeper spiritual reality. The Fall affected every aspect of human nature – body, mind, and spirit. The changes in Adam and Eve’s appearance reflect the disorder introduced into God’s good creation by sin.

Yet even in describing these changes, we must remember that God’s love for humanity did not diminish. The story of salvation history is one of God working to restore and elevate human nature, culminating in the Incarnation of Christ, the New Adam. Through Christ, we are offered the opportunity to be transformed and to recover the glory for which we were created.

How have artists throughout history depicted Adam and Eve?

Throughout history, artists have portrayed Adam and Eve in various ways, reflecting not only the biblical narrative but also the cultural and theological perspectives of their times. These depictions have played a major role in shaping popular imagination and religious understanding.

Early Christian art, found in catacombs and early churches, tended to represent Adam and Eve symbolically rather than realistically. These images focused on key moments from Genesis, such as the temptation and Fall, often using simple, stylized figures. The emphasis was not on physical beauty or anatomical accuracy, but on conveying the spiritual significance of the events(Wainwright, 2006).

As Christian art developed, particularly during the Medieval and Renaissance periods, depictions of Adam and Eve became more naturalistic and detailed. Artists began to explore the human form more fully, seeing in Adam and Eve the ideal of human beauty. For example, Michelangelo’s famous fresco of the Creation of Adam on the Sistine Chapel ceiling portrays Adam as a perfect specimen of masculine beauty, reflecting Renaissance ideals of the human form(Wainwright, 2006).

The moment of the Fall has been a particularly popular subject for artists. Many paintings show Adam and Eve standing near the Tree of Knowledge, with the serpent often depicted as entwined in its branches. Eve is frequently portrayed in the act of taking or offering the forbidden fruit, while Adam’s posture and expression might convey reluctance or complicity(Wainwright, 2006).

Artists have also grappled with the aftermath of the Fall. Masaccio’s fresco in the Brancacci Chapel powerfully depicts Adam and Eve’s expulsion from Eden, their faces contorted with anguish and shame. Michelangelo’s version of this scene on the Sistine Chapel similarly conveys the powerful emotional and spiritual impact of their disobedience(Wainwright, 2006).

The choice of whether to depict Adam and Eve nude or clothed has varied depending on the artist and the cultural context. Some artists have used strategically placed foliage or other objects to preserve modesty, while others have portrayed them in their naked innocence before the Fall, or clothed in animal skins after it(Platt, n.d.).

It’s worth noting that artistic depictions of Adam and Eve have not been limited to Western Christian traditions. Islamic art, while generally avoiding human representation, has sometimes included stylized or abstract depictions of Adam and Eve in manuscript illustrations.

In more recent times, artists have continued to find inspiration in the Adam and Eve narrative, often reinterpreting it through modern or postmodern lenses. These contemporary works might explore themes of gender roles, environmental stewardship, or the nature of temptation in today’s world.

As we consider these artistic representations, it’s important to remember that they are interpretations, not historical records of human history. They tell us as much about the artists and their times as they do about Adam and Eve. Yet they also serve a valuable purpose in helping us visualize and reflect on this foundational story of our faith, inviting us to consider its ongoing relevance to our lives and our relationship with God.

Do any ancient non-biblical texts describe Adam and Eve’s appearance?

While the Bible itself provides limited details about Adam and Eve’s physical appearance, various ancient non-biblical texts offer intriguing descriptions and elaborations. These sources, ranging from Jewish midrashic literature to early Christian writings and even texts from other religious traditions, provide a rich tapestry of imagery and speculation about our first parents.

In Jewish tradition, several midrashic texts expand on the biblical account. For instance, one tradition suggests that Adam was created as an androgynous being, “a man and woman grown into one body with two faces.” According to this account, God later separated this dual-natured being into two distinct individuals(Jung, 2014). This idea of Adam’s initial androgyny is echoed in some early Christian and Gnostic texts as well, reflecting a concept of primordial wholeness or completeness.

Some rabbinic sources describe Adam in terms of extraordinary beauty and radiance. One tradition states that Adam’s heel outshone the sun, emphasizing his luminous nature before the Fall(Jung, 2014). Another intriguing detail from rabbinic literature is the claim that Adam initially had a tail, which God removed during the creation process(Stein, 2022). While we shouldn’t take such details literally, they reflect attempts to imagine Adam’s original, pre-Fall state as somehow more than our current human condition.

Early Christian texts also offer vivid descriptions. The “Book of the Cave of Treasures,” an apocryphal work, describes Adam in glowing terms: “When the angels saw his glorious appearance, they were moved by the beauty of the sight; for they saw the form of his countenance, while it was enkindled, in shining splendour like to the ball of the sun, and the light of his eyes like to the sun, and the form of his body like to the light of a crystal”(Jung, 2014). This description emphasizes Adam’s radiance and connection to the divine, portraying him as a being of light.

Interestingly, some traditions describe Adam and Eve’s initial state as somewhat ethereal or spiritual, with their bodies becoming more solid or “earthy” after the Fall. For example, one text has Adam lamenting the loss of his “bright nature” after sin entered the world(Platt, n.d.).

In Islamic tradition, while there is generally less emphasis on physical descriptions, some texts do touch on Adam’s appearance. An Arabic Hermes text describes the creation of Adam (Adamanus) as involving a mixture of spiritual elements from various celestial spheres, resulting in a being formed “after the form of the highest heaven”(Jung, 2014).

Gnostic texts provide yet another perspective, often describing the creation of humanity in two stages – first spiritual, then material. The “Secret Book of John,” for instance, speaks of a spiritual Adam created in the divine image, followed by a material Adam confined to a physical body(Brakke, 2011).

It’s important to approach these non-biblical descriptions with discernment. While they can enrich our imagination and prompt deeper reflection on the nature of humanity and our relationship to the divine, they should not be taken as authoritative or historical accounts. Instead, they reflect the rich tradition of theological and philosophical speculation about human origins and the meaning of being created in God’s image.

How might Adam and Eve’s appearance relate to the “image of God”?

When we contemplate Adam and Eve’s appearance in relation to the “image of God,” we must look beyond mere physical attributes. The image of God in humanity is a powerful spiritual reality that encompasses our whole being – body, mind, and soul.(Douglas et al., n.d.)

Scripture tells us that God created human beings in his own image and likeness (Genesis 1:26-27). This divine imprint is not primarily about outward appearance, but about our inner nature and capacities that reflect God’s own attributes. Just as God is love, we are created with the ability to love. As God is creative, we too can create. As God is relational within the Trinity, we are made for relationship.(Douglas et al., n.d.)

That said, Adam and Eve’s physical form likely embodied a perfection and beauty that mirrored God’s glory in a unique way. Before sin entered the world, their bodies were unblemished, free from the effects of aging and death. Their faces may have shone with the radiance of intimate communion with God. As the Book of Genesis poetically describes, they were “naked and unashamed” – their physical appearance was marked by an innocence and purity that reflected their inner holiness.(Sheed, 2014)

We can imagine that Adam and Eve possessed extraordinary strength, grace, and vitality as the pinnacle of God’s physical creation. Their bodies were perfectly suited for their role as stewards of Eden and of all the earth. Yet more important than any physical perfection was the spiritual perfection of their souls, wholly oriented toward love of God and one another.(Sheed, 2014)

The Fall marred this image of God in humanity, though it was not entirely lost. Sin introduced shame, discord, and death. Adam and Eve’s glorious appearance was diminished as they were exiled from Eden. Yet even in our fallen state, we retain vestiges of that original beauty and dignity as bearers of God’s image.(Sheed, 2014)

As we grow in holiness through Christ, that image is gradually restored in us. This renewal affects our whole person – including our bodies, which St. Paul calls “temples of the Holy Spirit” (1 Corinthians 6:19). A person of deep prayer often radiates an inner light that transforms their countenance. We see this in the lives of the saints.

The image of God is most perfectly revealed not in Adam and Eve, but in Jesus Christ, “the image of the invisible God” (Colossians 1:15). By conforming ourselves to Christ, we grow into the fullness of what God intends for humanity. Our goal is not to recover a lost Edenic perfection, but to be transformed into the likeness of Christ.(Sheed, 2014)

In our Christian journey, let us remember that we are all bearers of God’s image, called to reflect his love and goodness to the world. May we treat one another – and ourselves – with the reverence and dignity befitting this great gift and responsibility.

What Did Adam and Eve Have to Do with the Book of Eli in the Bible?

Adam and Eve play an important role in the Bible, and their actions are often interpreted as the reasons for book of eli. Their disobedience in the Garden of Eden led to the introduction of sin into the world, which is a central theme in the Book of Eli.

Will we see Adam and Eve in their original form in heaven?

The question of whether we will see Adam and Eve in their original form in heaven touches on deep mysteries of our faith – the nature of bodily resurrection, the effects of sin and redemption, and the glory of eternal life. While we cannot know with certainty, we can reflect on this possibility in light of Scripture and tradition.

First, we must remember that heaven is not simply a return to Eden. It is something far greater – the fulfillment of all God’s promises and the perfection of his creation. As St. Paul writes, “What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him” (1 Corinthians 2:9).(Sheed, 2014)

That said, there are reasons to believe we may encounter Adam and Eve in a form that reflects their original, unfallen state. Scripture teaches that in Christ, the effects of sin are not just undone, but surpassed. We look forward to the resurrection of the body, when our physical selves will be transformed and glorified.(Sheed, 2014)

The Catechism tells us that in heaven, we will see God “face to face,” and that this vision will transform us: “Those who behold God face to face will be completely like him and will share in his divinity” (CCC 1028). This suggests that all the redeemed, including Adam and Eve, will reflect God’s image more perfectly than ever before.(Jung, 2014)

We can imagine that Adam and Eve, as the first humans created directly by God, might appear with a unique radiance and beauty. Their bodies, free from all effects of sin and death, could manifest the full potential of human physicality as God intended it. Yet they would not be set apart from the rest of redeemed humanity, for we are all one family in Christ.(Jung, 2014)

Our resurrected bodies, while truly physical, will be transformed in ways we can scarcely comprehend. As Jesus said, “In the resurrection they neither marry nor are given in marriage, but are like angels in heaven” (Matthew 22:30). This suggests a state of being beyond our current experience, where physical form may be less major than our spiritual reality.(Jung, 2014)

In heaven our focus will be entirely on God, the source of all beauty and goodness. While we may recognize and rejoice in the presence of Adam, Eve, and all the saints, our primary joy will be in beholding God’s face. As St. Augustine famously wrote, “Our hearts are restless until they rest in You.”(Jung, 2014)

Whether or not we see Adam and Eve in their “original form” may be less important than the fact that we will all be made new in Christ. Each of us will shine with the unique beauty God intended for us from the beginning. We will be fully ourselves, yet also fully united with God and one another in a communion of love.(Stein, 2022)

As we contemplate these mysteries, let us not lose sight of our present calling. We are already being transformed into Christ’s image “from glory to glory” (2 Corinthians 3:18) through the work of the Holy Spirit. By living lives of love, mercy, and holiness, we prepare ourselves for that final transformation when we shall see God face to face.

Let us look forward with joyful hope to that day when, as St. John writes, “we shall be like him, for we shall see him as he is” (1 John 3:2). In that vision, all our questions will be answered, and we will rejoice in the fullness of God’s love.