The Work of God Apostolate

Virgin Mary Mystical City of God - Book 1 chapter 6 verses 72-79 Index

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


  INDEX            Book 1  Chapter  6    Verses:  72-79

72. In regard to the significance of the doctrine con
tained in the last two chapters a doubt occurred to me,
and I have often heard and been informed by learned per
sons, that the same is discussed also in the schools. The
doubt was as follows: If the principal motive of the
incarnation of the Word, was to make him Head and
the Firstborn of all creation (Col. 1, 15) and, through
the hypostatic union with human nature, to communi
cate his attributes and perfections, in a manner befitting
his grace and glory, to the predestined; and, if to as
sume flesh capable of suffering and dying for man was
his secondary motive : then, if these assumptions are true,
how comes it, that there is such a diversity of opinion in
regard to it in the holy Church? The most common
assumption is, that the eternal Word descended from
heaven expressly for the purpose of redeeming men
through his most holy Passion and Death.
73. This doubt I proposed humbly to the Lord. After
giving me an understanding and a great enlightenment,
by which I perceived and understood many mysteries, He
condescended to answer me. The mysteries themselves
I cannot explain, because the words of the Lord compre
hend and mean so much. But his answer was as follows:
"My spouse and dove, hear : for as a Father and a Teacher
I will solve thy doubt and instruct thee in thy ignorance.
Know, that the principal and legitimate end of the decree,
which I had in view in resolving to communicate my
Divinity in the hypostatic union of the Word with human
nature, was the glory, which would redound to my name
through this communication, and also that which was to
redound to the creatures capable thereof. This decree
would without doubt have been executed in the Incarna
tion, even if the first man had not sinned : for it was an
express decree, substantially independent of any con
dition. Therefore, the intention of my will, which was
primarily to communicate Myself to the soul and hu
manity of the Word, was to be efficaciously fulfilled.
This was conformable to the justice and rectitude of my
works, and, although it was subsequent in its execution,
it was nevertheless antecedent in my intention. If I
waited before sending my Onlybegotten, it was because
I had resolved to prepare for Him beforehand a holy
and select congregation of the just, who, presupposing
the fall of mankind, would be like roses among the thorns,
that is, the sinners. Foreseeing the fall of the human
race, I determined, by an express decree, that the Word
should come in a form capable of suffering and death for
the Redemption of his people, whose head He was to be.
Thus my infinite love for man could be so much the more
known and manifest and a just satisfaction would be ren
dered to my equity and justice; and if he, who was to be
first in existence, was a sinner : He that was to be first in
dignity, would be the Redeemer (I Cor. 15, 21). Thus
also men might come to know the gravity of sin, and love
one and the same Creator, Vivifier, Redeemer, and Judge
of all mortals. I also wished as it were, to compel them
to make a proper return of gratitude and love. Refusing
to punish them without reprieve, as I have punished the
apostate angels, but pardoning them and looking upon
them with mercy, I offered them an opportune remedy
by executing the rigor of my justice upon my onlybegotten
Son and reserving for man the kindness of my
great mercy."
74. "And in order that thou mayest better understand
the answer to thy doubt, remember, that there is neither
any succession of time in my decrees, nor any need of it
for the perception and the execution of them. Those that
say that the Word became incarnate in order to redeem
the world, say well; and those that say, that He would
have become incarnate also, if man had not sinned, like
wise speak well, only it must be understood in the right
way. For if Adam had not sinned, Christ would have
descended from heaven in that form, which would be
suitable to the state of man s innocence; but as Adam
sinned, I resolved by the secondary decree, that He
should be made of passible nature; since foreseeing sin,
it was proper, that it should be repaired in the way in
which He has done it. And as you desire to know, how
the mystery of the Incarnation would have taken place,
if man had preserved the state of innocence, know, that
the human substance would have been essentially the
same as now, only it would be clothed with the gifts of
impassibility and immortality, such as my Onlybegotten
possessed after his Resurrection and before his Ascension.
He would live and converse with men ; the hidden sacra
ments and mysteries would all be manifest; and many
times would his glory shine forth as it happened once in
his mortal life (Mark 17, 1). He would, in that state
of man s innocence, have become manifest to all men
in the same manner as He once showed Himself to the
three apostles in his mortal state. All those on the way
to heaven would see the great glory of my Onlybegotten ;
they would be consoled by conversing with Him and
they would place no obstacle to his divine workings, for
they would be without sin. But all this was impeded and
spoiled by the guilt of sin and on that account it was
proper, that He should come in passible and mortal
75. "The existence of different opinions regarding
these sacraments and other mysteries in the Church,
arises from the fact that I manifest and give light con
cerning one set of mysteries to some teachers, and
illumine others concerning other mysteries; for mortals
are not capable of receiving all the light. It is not ex
pedient, that the knowledge of all things be given to one
man, as long as men are viators. For also in the state of
comprehensors, they obtain them in parts and according
to the state and the merits of each. But the plenitude of
all gifts is due only to the humanity of my Onlybegotten
and to his Mother in proper proportion. The other
mortals receive it neither entirely, nor is it always given
so clearly, as to assure them altogether. Therefore they
must acquire it by means of study and the use of letters
and science There are also many truths revealed in
holy Scriptures and to some men light is given from
above. Yet, as I leave most men to work by their natural
light, it must follow, that they understand these mys
teries in different senses, and that there exist different ex
planations and different meanings regarding the different
passages in Scripture; for each adheres to his opinion
according to his understanding. Many have a good in
tention and the light and truth is essentially one, but it
is made use of with diversity of judgment and inclina
tions, so that some adhere to these teachers, others to
those and so the controversies arise among them."
76. "One of the reasons why the opinion, that the
Word came from heaven mainly for the sake of redeem
ing the world, is more common can be partly explained
by the fact, that the mystery of the Redemption with its
object has already been consummated and has been men
tioned so often in Scriptures, thus causing it to be better
understood and manifested. The impassibility of Christ
on the contrary was neither effected, nor was it simply
and absolutely decreed. All that pertained to this state
remains concealed and nobody could be sure of it, ex
cept those particular ones, whom I select for the reception
of that light, and for the revelation of this decree of my
love for man. And although this would certainly be
capable of moving men, if they would ponder over it and
penetrate it; yet the decree and the work of his Re
demption from sin is more powerful and efficacious to
move them toward some acknowledgment and return of
my immense love ; for this is the end, which prompts my
works. Therefore I fittingly provide, that these motives
and mysteries be kept especially before the mind and be
more frequently expounded. Advert also, that in one
work two results can well be intended, when one of them
is conditional. Thus it was that the Word would not
have descended in passible flesh, if man had not sinned,
and if he would sin, He would come in a body capable of
suffering: whatever would happen the decree of the In
carnation would not be left unfulfilled. I desire, that the
sacraments of the Redemption be recognized and held in
esteem and that they be always remembered, in order
that they may bring the proper fruit. But just as much
I desire, that the mortals recognize the Word as their
Head and as the final Object of all Creation and of all
the rest of the human race. For, conjointly with my own
kindness, his formation was the principal motive for giv
ing existence to the creatures. Therefore He should be
honored, not onlv because He has redeemed the human
race, but also because he furnished the motive for its
77. "Take notice also, my spouse, that very often I
permit and cause differences of opinions among the doc
tors and teachers. Thus some of them maintain what is
true and others, according to their natural disposition,
defend what is doubtful. Others still again are per
mitted to say even what is not true, though not in open
contradiction to the veiled truths of faith, which all
must hold. Some also teach, what is possible according
to their supposition. By this varied light, truth is traced,
and the mysteries of faith become more manifest. Doubt
serves as a stimulus to the understanding for the investi
gation of truth. Therefore controversies of the teachers
fulfill a proper and holy end. They are also permitted
in order, to make it known, that real science dwells in
my Church more than in the combined study of all the
holy and perfect teachers, and that she can make them
wise above the wisdom of the worldly wise; that there
is above them One, who is the Prompter of the wise
(Wis. 7, 15), namely, Myself; who alone knows all
and comprehends all ; \vho weighs and measures, without
ever being measured or comprehended (Wis. 9, 13) ;
that men, although they may search my judgments and
testimonies ever so much, cannot attain them, unless I
give the intelligence and light (Job 32, 8), who am the
beginning and the Author of all wisdom and science. I
desire that men, in acknowledging all this, give Me praise,
exaltation, confession, supremity and glory forever."
78. "I desire also that the holy doctors acquire for
themselves much grace, light and glory by their earnest,
laudable and sacred study, and that the truth be more
and more clearly detected and purified, and be traced to
its source. By humbly investigating the mysteries and
the admirable works of my right hand, they come to be
partakers of them and of the bread of the understanding,
the holy Scriptures (Eccli. 15, 3). I have especially
shown my Providence in regard to doctors and teachers,
although their opinions and doubts have been so diverse
and for such different ends. Sometimes, for my greater
glory and honor, sometimes for earthly purposes, they
are permitted to dispute, and to contradict each other;
and there is a great inequality in the manner in which
they have proceeded and do proceed to show their emula
tion and earnestness. But with all this I have directed,
governed and enlightened them, giving them my protec
tion in such a manner, that the truth may be investigated
and clearly manifested. The light has spread out, so
that many of my perfections and wonderful works have
been made known, and the holy Scriptures have been in
terpreted according to high standards, which has been
very pleasing to Me. For this reason the fury of hell,
with inconceivable envy (especially in these, our times),
has raised its throne of iniquity, pretending to engulf the
waters of the Jordan (Job 40, 18), and obscure the light
of holy faith by heretical doctrines and seeking to sow its
false seeds by the help of man (Matth. 13, 25). But
the rest of the Church and its truths are in most perfect
order ; the Catholics, although much involved and blind in
other respects, hold nevertheless the truths of faith and its
holy light without diminution. I call all men with
fatherly love to share this happiness, yet few are the elect,
who choose to respond to my call."
79. "I also desire thee to understand, my spouse, how
well my Providence disposes things in such a way, that
the teachers, by the diversity of their opinions, and by
their own diligent exertion and study, scrutinize more
deeply my testimonies and thus lay bare the marrow of
the holy Scriptures to wayfaring men. But it would be
very pleasing to Me and in harmony with my service, if
learned persons would extinguish and do away with
pride, envy and ambition after vain honors; also all the
other passions and vices, which arise from them, together
with the bad seeds, that are likely to be generated from
that sort of occupation (Matth. 13, 25). But I do not
root out this bad seed at present, in order that the good
may not be rooted out with the bad." All this the Lord
spoke to me and many other things, which I cannot make
manifest. May his Majesty eternally be blessed, who,
without disdaining the insignificance of so insipient and
useless a woman, deemed it proper to enlighten and to
satisfy my ignorance in so bountiful and merciful a man
ner. May the blessed spirits and the just of the earth
give Him praise and thanksgiving without end !
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