The Work of God Apostolate

Virgin Mary Mystical City of God - Book 1 chapter 3 verses 26-34 Index

 Mystical City of God - Virgin Mary By Sor Marķa of Agreda


  INDEX            Book 1  Chapter  3    Verses:  26-34

26. O King, most high and most wise Lord: How
incomprehensible are thy judgments, and inscrutable thy
ways (Rom. 11, 24)! Invincible God, enduring for
ever and whose beginning is unknown (Eccli. 18, 1) !
Who can understand thy greatness and who can be worthy
of thy most magnificent works, or who can tell Thee why
Thou hast created them (Rom. 9, 20) ? For Thou art
exalted above all of them and our vision cannot reach
Thee and our understanding cannot comprehend Thee.
Mayest Thou be blest, magnificent King, because Thou
has deigned to show me, thy slave and a vile worm of
the earth, great sacraments and most sublime mysteries,
exalting my habitation and raising my spirit to a height,
in which I saw things unspeakable. I saw the Lord and
Creator of all things ; I perceived as it were the exaltedness
of a Being existing in Itself, before It created any
other thing; I do not know the manner in which It
showed Itself to me, but I know what I saw and per
ceived. His Majesty, comprehending all things, is aware
that, while I am speaking of his Deity, my thoughts stand
still, my soul is troubled, my faculties cease their opera
tions, and the superior part of my being deserts the lower
and animal parts, despises that which is of the senses
and flies toward its Beloved, leaving lifeless the body
which it should keep alive. In these excursions and aban-
donments of love my eyes flow over in tears and my
tongue becomes mute. O my most high and incompre
hensible Lord, infinite Object of my understanding! How
am I annihilated at the sight of Thee, the Measureless
and the Eternal, and how my being grovels in the dust,
scarcely knowing what I am ! How can my insignificance
and misery dare to admire thy magnificence and thy
great majesty? Vivify, O Lord, my being; strengthen
my vision and give the breath of life to my fear, so that
I may be able to describe what I saw and thus obey thy
27. I saw the Most High, at the same time under
standing how his Majesty is in Himself; I received a
clear intelligence and a true perception of what is meant
by a God, infinite in his substance and attributes, eternal,
exalted above all, being three in Person, and one true
God. Three in Person, because of the three activities of
knowing, comprehending and loving each other; one, so
as to secure the boon of eternal unity. It is the Trinity
of the Father, the Son and the Holy Ghost. The Father
is not made, nor created, nor begotten, nor can He be
generated or have a beginning. I perceived, that the
Son derives his origin from the Father alone by eternal
generation; and that They are equal in their duration
from eternity ; and that He is begotten by the fecundity
of the intelligence of the Father. The Holy Ghost pro
ceeds from the Father and the Son through love. In
their indivisible Trinity there is nothing which can be
called first or last, greater or smaller: all three Persons
are equally eternal and eternally equal ; there is unity of
essence in a trinity of persons. Nor are the Persons
mingled in order to form one God, nor the divine sub
stance separated or divided in order to form three Per
sons, being distinct as the Father, as the Son and as the
Holy Ghost. They are nevertheless one and the same
Divinity, equal in Each is the glory, and majesty, the
power, the eternity, the immensity, the wisdom and sanc
tity, and all the attributes. And though there are three
Persons, in whom these infinite perfections subsist, He
is the one and true God, the Holy, the Just, the Power
ful, the Eternal and the Measureless.
28. I also obtained an understanding of the manner in
which this Trinity comprehends Itself by simple vision,
so that no new or distinct cognition is necessary : the
Father knows that, which is known to the Son, and the
Son and the Holy Ghost know that which is in the in
telligence of the Father. I understood how they love
One another with one and the same immense and eternal
love ; how there is a single, indivisible and equal oneness
of intelligence, love and action, how there is one simple,
incorporeal and indivisible nature, a divine essence of the
true God, in which are joined and united all the perfec
tions in their highest and in an infinite degree.
29. I learnt also to understand the quality of these per
fections of the highest Lord : that He is beautiful with
out a blemish, great without quantity, good without need
of qualification, eternal without the duration of time,
strong without any weakness, living without touch of
decay, true without deceit, present in all places, filling
them without occupying them, existing in all things with
out occupying any space. There is no contradiction in
his kindness, nor any defect in his wisdom. In his wis
dom He is inscrutable, in his decrees He is terrible, in
his judgments just, in his thoughts most hidden, in his
words most true, in his works holy, in his riches affluent.
To Him no space is too wide, no narrowness causes re
straint, his will does not vary, the sorrowful does not
cause Him pain, the past has not passed for Him, nor
does the future happen in regard to Him. O eternal
Immensity, what illimitable expansion have I seen in
Thee? What vastness do I see in thy infinite Being?
Vision does not terminate, nor ever exhaust itself in thy
abyss of being. This is the unchangeable Essence, the
Being above all other beings, the most perfect sanctity,
the most constant truth ; this is the infinite, the length, the
breadth, the height and the depth, glory and its cause,
rest without fatigue, goodness immeasurable. All this
I saw at the same time, but the power to describe it more
fully fails me.
30. I saw the Lord as He was before He had created
anything and with great astonishment I looked to see
where was the throne of the Most High, for the em
pyrean heavens were not, nor the lower ones, nor did
the sun exist, nor the moon, nor the other stars, nor the
elements, only the Creator was, without any of his
creatures. All was void, without presence of angels, or
men or animals. I saw how of necessity it must be ad
mitted, that God has his being in Himself, and that He
stands in want or need of none of the created things.
For He is as infinite in his attributes before as He is
after creating them, and He will possess and hold these
attributes during the whole of eternity, because they ex
ist in Him as in an independent increated Essence. No
perfection which is in itself purely and essentially such,
can be wanting to his Divinity: for the Godhead is the
only thing that is, and contains all the perfection of
created beings in an eminent and ineffable manner. All
the other beings, in so far as they exist, have their ex
istence solely in that infinite Being, as effects in their
31. I understood, that the Most High was in the
quiescent state of his own being, when the three Persons
(according to our way of understanding things), decreed
to communicate his perfections as a free gift. For
greater clearness, I must remark, that God comprehends
in Himself all things by one indivisible, most simple and
instantaneous act. He does not go on from the under
standing of one thing to the understanding of
another like we do, distinguishing and perceiving
first one thing by an act of the understanding, and
after that proceeding to the knowledge of others by their
connection with those already known. God knows them
conjointly all at once, without before or after, since all
are together and at once contained in the divine and un
created knowledge and science, just as they are compre
hended and enclosed in his infinite Being, as in their first
32. In this knowledge of God, which primarily is
called the knowledge of pure intelligence (scientia simplicis
intelligentise), we must, according to the natural
precedence of the intelligence before the will, not over
look a certain succession, not indeed of time, but of
nature. Hence we perceive that the act of intelligence
preceded by its nature the act of the will For in our
way of reflecting on things, we think of the act of intelli
gence by itself, abstractedly from the decree of wishing
to create anything. In this first stage or instant the three
Persons through an act of intelligence confirmed the op
portuneness of the work ad extra and of all creatures,
which have been, are, and are to be.
33. Though I am unworthy to know the order which
He followed, or which we, as men, are enabled to per
ceive in the decree of creation, his Majesty nevertheless
deigned to take notice of a request, which I made in this
regard. I petitioned Him to make known to me the
place which was held by the Mother of God and our
Queen in the divine intelligence ; and, as well as I can, I
will state what He answered me and manifested to me and
I will also say something of the order which I perceived
by the help of God in these ideas. I divide them accord
ing to moments or instants, for it is impossible to ac
commodate the knowledge of this divine science to our
capacity in any other way. This science is called the
science of vision, constituting the divine ideas or images
of the creatures, which God decreed to call into existence
and which are a production of his mind. By them He
knows creatures with an infinitely more precise knowl
edge, than we can ever have of them.
34. Although this divine knowledge is one, most sim
ple and indivisible, nevertheless, since the things which
I see are many, and since there is a certain order, by
which some are first and some come after, it is necessary
to divide the knowledge of God s intelligence and the
knowledge of his will into many instants, or into many
different acts, according as they correspond to the diverse
orders of created things. For as some of the creatures
hold their existence because of others, there is a depen
dence of one upon the other. Accordingly we say that
God intended and decreed this before that, the one on
account of the other; and that if He had not desired or
included in the science of vision the one, He would not
have desired the other. But by this way of speaking, we
must not try to convey the meaning that God placed
many acts of intelligence, or of the will ; rather we must
intend merely to indicate, that the creatures are depen
dent on each other and that they succeed one another.
In order to be able to comprehend the manner of cre
ation more easily, we apply the order of things as we
see them objectively, to the acts of the divine intelligence
and will in creating them.
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