Mystical City of God - Virgin Mary

By Sor Maria of Agreda

Virgin Mary Mystical City of God - Book 2 chapter 8 verses 516-532OF THE VIRTUE OF CHARITY IN THE MOST HOLY MARY, OUR LADY.

  INDEX   Book 2  Chapter  8    Verses:  516-532

516. The most excellent virtue of charity is the Mistress, the queen, the mother, the life and beauty of all the other virtues ; charity governs, moves and directs them to their ultimate and true end, charity leads them on to their ultimate perfection, preserves them and makes them grow, enlightens them and beautifies them, gives them life and efficacy. If the other virtues confer each their
measure of perfection on creatures, charity gives them perfection itself and brings them to their full complement. Without charity all is of small value, obscure, languid, lifeless and unprofitable, not being endowed either with the essence or the appurtenances of true vitality. Charity is kind, patient, meek, without emulation, without envy, without offensiveness, desires not to acquire, but readily distributes all, is the cause of all good and consents not to evil; as far as it is concerned (I Cor. 13, 4) it is the fullest participation in the true and ultimate Good. O Virtue of virtues and greatest treasure of heaven! Thou alone hast the key of paradise! Thou art the dawn of eternal light, the sun of eternity's day, the fire which purifies, the wine which inebriates with new delights, the nectar which rejoices, the sweetness which satiates without surceasing, the chamber of rest for the soul, a bond so intimate that it makes us one with
God (Joan 17, 21), with the same bond that unites the eternal Father to the Son, and Both to the holy Spirit.
517. On account of the nobility of this most excellent of all virtues, our God and Lord, according to the Gospel of St. John, wished to honor Himself or wished to honor it, by calling Himself Charity (I John 4, 16). There are many reasons why the Catholic Church attributes the divine perfections of omnipotence to the Father, of wisdom to the Son, and of love to the Holy Ghost. For the Father is the beginning, the Son is en gendered of the Father through the divine intelligence, and the Holy Ghost proceeds from Both through the will. But the name of Charity and the perfection which it implies is attributed to the Lord himself without distinction of Persons, since the Evangelist says indiscriminately: "God is charity." This virtue in the Lord has the distinction of being the terminus or end of all his operations ad intra and ad extra. For on the one hand all the divine processions (which are the operations of the Godhead with Himself or ad infra), terminate in the reciprocal union and love of the three divine Persons, and thus they constitute an indissoluble bond of unity over and above the indivisibility of the divine Essence, proper to it as being one and the same God. On the other hand the works ad extra, namely the creatures, are an off
spring of divine charity and are ordained towards it, so that, issuing from that immense sea of divine bounty, they also return by charity and love to the source from whence they sprang. It is peculiar to the virtue of charity in opposition to all the other virtues and gifts, that it is a perfect participation of a divine virtue ; it is born of one source, is directed back to the same, and is more adapted to that eternal source than all other virtues. If we call God our hope, our patience, or our wisdom, it is because we receive them from his hand, and not because these perfections are in God as they exist in ourselves. But we call God our charity, not only because we receive it from the Lord, and because He communicates it to us, but because He himself is essential charity, and the overflow of this divine perfection, which we represent to
ourselves as a form and attribute of his Divinity, redounds in our souls, transforming it more perfectly and
abundantly than any other virtue.
518. Other admirable qualities of charity are manifested in the relation between God and ourselves ; for as this virtue is the source of our being, and afterwards our highest end, God himself, it is also the spur and the ideal of our affection and love of the Lord. For, if the knowledge that God is in Himself the infinite and highest good is not sufficient to move and incite us to love Him, at least the knowledge that He is our own greatest good, should draw and oblige us toward his love. If we could not know how to love Him before He gave his Only-begotten for us (I John 4, 10), we certainly cannot have an excuse for not loving Him after that sacrifice. For although we might be exonerated for not being able to merit such a benefit, yet now, after we have received this sacrifice without our merit, we can certainly not be excused for not acknowledging the favor.
519. The example which divine Charity furnishes for our own, manifests still more the excellence of this virtue, although it is difficult for me to explain my perception of this excellence. When Christ Our Lord founded his most perfect law of love and grace, He exhorted us to be perfect imitators of our heavenly Father, who allows his sun to rise over the just and the unjust without distinction (Matth. 5, 45). Such doctrine and such an example only He himself, the Son of the eternal Father, could give to men. Among all the visible creatures there is none like the sun to compare with divine charity and to show us how to imitate it; for this most noble star, from its very nature, without hesitation and entirely according to its own innate tendency, distributes its light in all directions, and without distinction to all who are capable of receiving it, and on its part never denies or suspends its benevolent activity. And this it does with
out desiring acknowledgment, without imposing any obligation on any one, without asking for benefits or requiring any return, without finding in the objects of its enlightening bounty any previous goodness to move and draw it towards them. Nor does it expect any profit in the communication of its own blessed light, in which all participate and share.
520. At the consideration of the noble attributes of this created charity, who will not recognize the signature of the uncreated Charity which it follows ? And who is not ashamed of failing to imitate it? Who can claim to have true charity in himself without copying its prototype? It is true our charity and love cannot create goodness in the object of its affection, as is done by the uncreated Charity of the Lord; nevertheless, even if by charity we cannot make good those whom we love, we can offer the goods of love to all without looking for the advancement of ourselves and without proceeding to deliberate and study whom we are to love and benefit in the hope of being repaid. I do not wish to be understood as
saying that love is not free, nor that God was in any way forced to create through natural necessity. All the
works ad extra, which are those of Creation, are free acts of God. The example contained for us in divine Charity points in another direction, namely, that the free will must not twist or do violence to the inclination and the impulse of charity; but in imitation of the highest Good, which in no way hinders the divine will in its inclination to do good, the human will must allow itself to be moved and impelled by the inclination of charity to communicate its goodness. For in this manner the divine Will is impelled to distribute the rays of its inaccessible light to all creatures according to the capacity of each one, without any preceding goodness, service or benefit on their side, and without hope of such return afterwards, as the divine
Goodness stands in need of nothing.
521. This is in part the nature of Charity in its divine original, God. Outside of God himself, however, we will find it in the fullest perfection possible to a mere creature in none other than most holy Mary, and in Her we find the model after which we are more immediately to copy our own charity. It is evident that the light proceeding from the uncreated Sun of charity, where it is contained without limit or circumscription, communicates itself to all creatures even the most remote according to an order and measurement adjusted in proportion to the proximity or distance of each from the divine source. And this order manifests the fullness and perfection of the divine Providence; for without it, this Providence would show a certain defect, confusedness and discord in the creatures as far as the participation of his goodness and love is concerned. The first place after God himself, in the distribution of divine Charity, was due to that Soul and that Person, who was at the same time uncreated God and created man ; for the highest grace and participation of love naturally was to be found where existed the closest and most intimate union with God, as it existed and as it will exist forever in Christ our Lord.
522. The second place is due to his most holy Mother Mary, in whom charity and divine love found its resting place in an especial manner. For, according to our way of apprehending, the uncreated Charity could not be quieted until It should find a creature to which It could communicate Itself in such great plenitude, that the love and affection of the whole human race should in its entirety be reproduced in that Creature alone. It was in tended that this chosen Creature should in Herself be endowed with the gifts of charity, without the shortcomings and defects common to the rest of mortals infected with sin, so that She by Herself would be able to supply the balance of creation and make for it the greatest possible return of love. Mary alone was chosen among all creatures to imitate the Sun of justice in charity (Cant.6, 9), and faithfully to copy this virtue from its Original. She by Herself knew how to love more ardently and perfectly than all the rest of creatures combined, to love God entirely for his own sake, purely, intensely and without
defect, and also loving creatures for God s sake and in a manner similar to Him. She alone adequately followed the impulse of charity and her generous inclination of loving the highest Good as highest Good, without any side intentions ; and of loving the creatures on account of their participation in God, without the thought of a return or reward of her love. And in perfect imitation of the uncreated Charity, Mary by her charity was able and knew how to love in such a way as to make better that which is loved ; for by her love She made better heaven and earth and all things that exist outside of God.
523. If the charity of this great Lady were put in the balance with that of all the men and angels, hers would outweigh theirs by far; for She by Herself exceeded them all in her knowledge of the essence and qualities of the divine Charity and consequently only Mary knew how to imitate It with adequate perfection and above all the powers of intellectual creatures. In this excess of love and charity She repaid and satisfied the debt of in finite love due to the Lord from creatures, as far as He could demand a return of them, for their return was not to be infinite in value, that being- impossible. Just as the love and the charity of the most holy soul of Jesus Christ was in its greatness proportionate to the hypostatic union, so the love of Mary was great in proportion to the excellence conferred upon Her by the eternal Father, when
He appointed Her as the one, who as Mother was to conceive and bear his Son for the salvation of the world.
524. Thence we understand that all the gifts and the blessings of creatures depend in some manner on the love and charity of the blessed Virgin toward God. In Her alone it was possible that divine Charity could exist in this world in its highest and ultimate perfection. She paid the whole debt of charity at a time when all men were unable to pay or even to understand the greatness of their debt. She, by her most perfect charity, obliged the eternal Father to sacrifice his most holy Son for Her self and in Redemption of the whole world; for if Mary had loved less and if her charity had been defective, the proper preparation for his Incarnation would have been wanting. But as soon as any creature was found, which resembled God so closely as She, it was, so to say, but a natural consequence that He should descend to Her as He did.
525. All this is the meaning of the words of the Holy Ghost when He calls Mary the mother of beautiful love (Eccli. 24, 24), as has already been explained correspondingly in regard to hope. These words to Mary signify:
Mary is the Mother of Him, who is our sweetest love, Jesus, our Lord and Redeemer, who became the most beautiful among men by a divine, infinite and uncreated beauty, and by a human nature which was to be without guilt or blemish and to which no beauty of grace that could be communicated by the Divinity, was wanting (I Pet. 2, 22). She is also the Mother of beautiful love, for She alone engendered in her soul the perfect love and charity and the most beautiful affection. All the rest of the creatures combined could not attain the beauty and faultlessness of her Charity for theirs was not worthy to be called absolutely beautiful. She is the Mother of our love; for She drew it toward the earth for us; She cultivated it for us; She taught us to know and practice it; there is no other creature in heaven or on earth that could be such a teacher of this beautiful love for men or angels. Therefore all the saints are but rays of this sun, and streamlets flowing from this ocean ; so much the better will they know how to love, the more they participate in this love and charity of most holy Mary, and in as far as they succeed in imitating and copying it more exactly.
526. The sources of this charity and love of our prin cess Mary were her profound knowledge and wisdom, derived as well from her infused faith and hope, as also from the gifts of science, intellect and wisdom given to Her by the Holy Ghost ; but the greatest of all the sources of her love were the intuitive and abstractive visions of the Divinity. Through all these mediums She reached the highest knowledge of the uncreated Charity and drank of it at its very fountain, and as She thus learned, how God was to be loved for his own sake and the creature for the sake of God, also how to practice and execute this love with the most intense and fervent desire. Moreover, as the power of God found no impediment or
hindrance, no inadvertence, ignorance or imperfection, nor any tardiness of the will in this Queen, it could operate in Her according to his pleasure. This was not possible in other creatures, since in none of them it found the same disposition as in most holy Mary.
527. In Her was the fulfillment of that great natural and divine precept : "Thou shalt love thy God with thy whole heart, and with thy whole soul, and with thy whole strength." Mary alone satisfied this obligation and debt for all men, which in this life and before seeing God they neither knew nor could ever fulfill entirely. This Lady fulfilled it more perfectly during her pilgrimage than the saints even in the state of beatitude. Moreover She also satisfied the intentions of God in regard to this precept, namely that it remain not unfruitful and as it were frustrated on the part of wayfaring men; for most holy Mary by Herself sanctified and fulfilled it entirely for all of them, supplying by her charity all that was wanting in the fulfillment of this precept among men. And probably if God had not foreknown that Mary our Queen would be among the number of the mortals, He would not have given this command in this form. But on Her account He was pleased to give it; to Her we owe not only this command of perfect charity, but also the adequate fulfillment of it among men.
528. O most sweet and most beautiful Mother of beautiful love and charity ! Let all the nations know Thee, let all generations bless Thee, and let all the creatures magnify and praise Thee! Thou alone art the perfect One, the beloved One, the chosen Mother of uncreated Charity. It formed Thee and selected Thee to shine like the sun in thy most beautiful and most perfect love (Cant. 6,9) ! Let all us miserable children of Eve approach this sun in order to be enlightened and inflamed. Let us approach this Mother in order to be born again in love. Let us approach this Teacher in order to be taught the love, affection and charity which is without defect. Love is a disposition which is pleased and satisfied with the thing loved. Affection is a selection and separation of the beloved from other of the same kind, and charity implied in addition to these, a high appreciation and esteem for the goodness of the beloved. All this we will
learn from the Mother of true love, who is called by that name precisely because her love possesses all these qualities. In Her we learn to love God for his own sake, resting satisfied in Him with all our heart; to give Him a separate place in all our love from all that is not God, for loving Him, together with other things, only diminishes our love of God. We learn to appreciate Him and esteem Him above gold and above all precious things, for in comparison with Him all precious things are of no value, all beauty is ugliness, and all that is great and estimable in carnal eyes, becomes contemptible and valueless. Of the effects of this love of the most holy Mary, this whole history treats and of them heaven and earth are full. Therefore I will not stay to describe more particularly what no human tongue, nor words of men or angels can convey.

Instructions given to me by the Queen of Heaven.
529. My daughter, if I desire in maternal affection, that thou follow me and imitate me in all the other virtues, then more especially do I make known and declare to thee my desire to see thee follow me in the virtue of charity, for this is the end and the crowning glory of all other virtues. I desire that thou exert thy utmost powers to copy in thy soul, with the greatest perfection, all that thou hast learnt of my charity. Light up the lamp of thy faith and reason in order to find this drachma of infinite value, and after thou hast (Luke 15, 8) found it, forget and despise all that is earthly and corruptible. In thy own mind consider again and again, ponder and take heed of the infinite reasons and causes that make God lovable above all other things. In order that thou mayest be sure that thou lovest Him perfectly and truly, search within thyself for the following signs and effects of that love; whether thy thought and meditation dwell continually on God, whether his commands and counsel find in thee no repugnance or remissness, whether thou fearest to offend Him, whether thou seekest immediately to appease Him after having offended Him, whether thou
grievest to see Him offended and rejoicest to see Him served by all creatures, whether thou desirest and art delighted to speak continually of his love ; see whether thou delightest in the memory of his presence, whether thou grievest at thy forgetfulness of Him and at his absence from thee, whether thou lovest what He loves, and abhorrest what He abhors, whether thou seekest to draw all men towards his friendship and grace, whether thou prayest with confidence; see whether thou receivest with gratitude his benefits, whether thou dost not waste them but rather turnst them to good account for his honor and glory, whether thou strivest to extinguish in thyself all the movements of the passions, which retard thee or hinder thee in thy loving aspirations and in thy works of virtue.
530. All these and many more are the signs of greater or less charity in the soul. When charity is ardent and strong, it will be especially careful not to suffer the forces of the soul to remain idle, nor to consent to any blemish, because it will immediately consume and wipe it out. It will not rest until it can taste the highest Good of its love. For without it, this love droops, is wounded and dies. It thirsts after that wine which inebriates the heart, causing a forgetfulness of all that is corruptible and passing (Cant. 5, 1). And as charity is the mother and the root of all virtue, its fecundity will immediately show it self as soon as it has found a place in the soul ; it will fill it and adorn it with the habits of the other virtues, and engender them one after another by establishing the practice of them, as the Apostle says (I Cor. 13, 4). The soul that is in charity not only feels the effects of charity in itself, but through charity it is secure of being loved
by God; through this divine love, it enjoys the reciprocal effect of God s indwelling, so that the Father, the Son and the Holy Ghost will come and live in it as their temple, and this is a blessing which no words and no example can properly express in this mortal life.
531. The right order of this virtue is to love God above all the creatures, then to love oneself, and him who is nearest to oneself, namely, our neighbor. God must be loved with the whole understanding, without deceit, with the whole will, without reserve or division, with the whole mind, without forgetfulness, without diminution, without negligence or remissness. The motive of charity in loving God is none else than God Himself ; for He must be loved for his own sake, being the highest Good and most perfect goodness and holiness. Loving God for such motives causes the creature to love itself and the
neighbor and itself ; for both belong to one and the same God, from whom they derive their origin, their life and activity. He that loves God truly for Himself will also love all that is of God and all that in some way participates in his goodness. Therefore charity looks upon the neighbor as a work and a participation of God and makes no distinction between friend or enemy. Charity looks only upon that which is of God and which pertains to Him in others, no matter whether the neighbor is friendly or hostile, a benefactor or a persecutor. It attends only to the difference in the participation of the divine and infinite goodness and according to this standard it loves all in God and for God.
532. All other kinds of love, such as loving creatures for less exalted motives, hoping for some kind of re ward, advantage or return, or loving them under cover of disorderly concupiscence, or with a mere human and natural love, even if it should spring from naturally virtuous and well ordered motives, are not infused charity. As it is usual in men to be moved by these partial excellences and for selfish and earthly ends, there are few who embrace and appreciate the nobility of this generous virtue and who exercise it with proper perfection. For they seek even God and pursue Him, for the sake of temporal blessings, or for spiritual benefits and pleasures. I desire that thou, my daughter, drive out of thy heart all these disorderly loves, and that thou live only in well ordered charity, to which the Most High has inclined thy desires. If thou so many times reaffirmest that this virtue is so beautiful, so pleasing and so worthy of being
sought and esteemed by all creatures, apply thyself to know it in its full excellence ; and having come to under stand its value, set thyself to purchase this incomparable gem by forgetting and extinguishing in thy heart all love that is not the perfect love. Love no creatures except for God, and for what thou seest in them as coming from God and belonging to Him, in the same manner as a bride loves all the servants and connections of the house of her bridegroom because they are his. Forget to love anything not referable to God or not lovable on his account, nor love in any other way except as I have asked thee or the Most High has commanded thee to love. Thou wilt also know whether thou lovest with pure charity, by thy behavior towards friends and enemies, the naturally agreeable and disagreeable, the polite and the
impolite, those that possess or do not possess natural advantages. All this sort of distinction does not come from pure charity, but from the natural inclinations and passions of the appetites, which thou must govern, extinguish and eradicate by means of this sublime virtue.
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