Mystical City of God - Virgin Mary

By Sor Maria of Agreda


  INDEX   Book 1  Chapter  5    Verses:  52-71

52. I will converse, O Lord, with Thy great Majesty, since Thou art the God of mercies, though I am only dust and ashes (Gen. 18, 17), and I will supplicate thy incomprehensible Immensity to look from thy exalted throne upon me, thy most vile and useless creature, and to be propitious to me by continuing to enlighten my under standing. Speak, O Lord, for thy servant heareth (I Reg. 3, 10). Then the Most High, the Corrector of the wise, spoke to me (Sap. 7, 15). He referred me to the eighth chapter of the Proverbs and gave me the under standing of its mysteries. First was given me the literal wording of the chapter, which is as follows (Prov. 8, 22):
53. Verse 22. “The Lord possessed me in the be ginning of his ways before He made anything from the beginning.”
23. “I was set up from eternity and of old, before the earth was made.”
24. “The depths were not as yet and I was already conceived : neither had the fountains of waters as yet sprung out.”
25. “The mountains with their huge bulk had not as yet been established : before the hills I was brought forth.”
26. “He had not yet made the earth, nor the rivers, nor the poles of the earth.”
27. “When He prepared the heavens, I was present : when with a certain law and compass He enclosed the depths.”
28. “When He established the sky above and poised the fountains of the waters.”
29. “When He compassed the sea with its bounds, and set a law to the waters that they should not pass their limits: when He balanced the foundations of the earth.”
30. “I was with Him forming all things: and was delighted every day, playing before Him all the times.”
31. “Playing in the world: and my delights were to be with the children of men.”
54. This is the portion of the Proverbs, of which the
Most High gave me an understanding. I understood at first, that it treats of the ideas or decrees, which were in the Divine Mind before the Creation of the world; and that, in its literal sense, it speaks of the Person of the Incarnate Word and of his most holy Mother, while in its mystical sense it refers to the holy angels and prophets. For before decreeing or forming the ideals of the rest of the material creation, He formed and de creed their prototype, the most sacred humanity of Christ and of his purest Mother, and this is indicated by the first words.
55. “The Lord possessed me in the beginning of his ways.” In God there are no ways, and his Divinity does not need them : but He made use of them, in order, that by them we may know Him and that all of us creatures, who are capable of knowing Him, may tend toward Him. In this beginning, before He formed any other ideal in his mind, because He desired to create paths and open ways in his mind for the communication of the Divinity, He decreed, as a beginning, the formation of the humanity of the Word, who was to be the highway, by which the other creatures might come to the Father (Joan. 14, 6) . Joined with this decree was that of his most holy Mother, through whom his Divinity was to enter into the world, becoming man and being born from Her as God and man ; therefore it is said : “God possessed me” since both were possessed by his Majesty: for as to his Divinity, He was the possession, the property, and the treasure of the Father without possibility of separation, because Father and Son are One, of the same substance and Divinity with the Holy Ghost; and also as to his humanity, the Father possessed the Son; because He himself knew and decreed the plenitude of grace and glory, which He was to bestow upon it at the moment of its creation and its hypostatical union. Moreover, as this decree and possession was to be brought about by the mediation of the Mother, who was to conceive and bring forth the Word (since He did not decide to create it out of nothing, nor form his soul and body out of any other material), it followed that He possessed Her, who was to give Him the human form. Thus He possessed and claimed Her as his own in the same instant, providing with solicitude, that in the order of grace neither the human race nor any other, should have at any time a right or a part in Her. He alone retained the full right in Her as his portion, and so much his portion as the dignity of Mother required. She alone was to call Him Son, and She alone was to be called Mother, a Mother worthy of having an incarnate God for a Son. Now as all this far surpassed in dignity the whole creation, so did it also take the precedence in the mind of the supreme Creator. Hence He says :
56. “Before He made anything from the beginning, I was set up from eternity and of old.” We, in our present state, conceive this eternity of God as an interminable time. But what were the things “of old,” since none had been created ? It is clear that the three Persons are here spoken of, namely, that She was foreseen from the eternal ages of the Divinity, by the Beings, which alone are ancient, namely, the indivisible Trinity (since all the rest, having a beginning, are recent), that She was fore seen when only the ancient Uncreated was, and before any ideals of the future creation were formed. Between these two extremes intervened the ideal of the hypostatic union which was to be verified ad extra through the intervention of most holy Mary. Both were ordained to gether, immediately next to God and before any other creature, and it was the most wonderful decree ever passed or ever to be passed. The first and most admirable image in the mind of God, next to the eternal generation, was that of Christ and next to it, that of his Mother.
57. And what other order could there be in God, in whom all that pertains to Him is present at one and the same time, so that no part of His being must await the perfection of another, or one perfection ever need succeed upon others? All is well ordered in his eternal nature, and so it was and will be forever. The new ordainment, however, was that the person of the Son should become incarnate and that from his deified humanity should begin the order of God s desires and of his decrees ad extra. He was to be the Head and Ideal of all other men and creatures; for this was the most appropriate order and harmony to be instituted among creatures, that they have One, who is the first and the high est, and that from Him should descend the order of all nature, and in a special manner, of the mortals. First among them all, however, was the Mother of the Man-God, as the Supreme among mere creatures, following immediately upon Christ, and, through Him, upon the Divinity. Thus the conduits, which led the crystalline fountains of the Divinity from the eternal throne, meet first in the humanity of the Word and immediately there after in his holy Mother in the degree and in the manner, as it was possible for a mere creature, and as it was proper for the Mother of the Creator. It was equitable, that all the divine attributes should exert themselves in Her, without reserve, so far as She was capable; and that She be inferior only to Christ our Lord. She was to be superior in the degree of his incomparable graces to all the rest of the creatures, that are deserving of graces and gifts. This then was the order, so well instituted by the eternal wisdom : that all was to commence with Christ and his Mother. Therefore the text adds :
58. “Before the earth was made; and the depths were not as yet and I was already conceived.” This earth was that of the first Adam; for before his creation was de creed, and before the abysses of the ideas ad extra were formed in the divine mind, the likenesses of Christ and of his Mother were already conceived. The forms are called abysses, because there is an infinite distance between the being of God and that of creatures. This distance was measured (speaking according to our own way of understanding) , when the ideals of the creatures were formed ; for then these very abysses were formed. Not only was the Word conceived before all these by eternal generation from the Father, but His temporal generation from the Virgin Mother full of grace, had already been decreed and conceived in the divine mind. Inasmuch as no efficacious and complete decree of this temporal generation could exist without at the same time including his Mother, and such a Mother, the most holy Mary, was then and there conceived within that beautiful Immensity, and Her eternal record was written in the bosom of the Divinity, in order that for all the ages it should never be blotted out. She was stamped and de lineated in the mind of the eternal Artificer and possessed the inseparable embraces of his love.
59. “Neither had the fountains of waters as yet sprung out.” The images and ideals of creatures had not yet sprung from their source and origin ; for they had not yet broken from the fountains through the channels of God s goodness and mercy, through which the divine will was to be moved to create the universe and to communicate his divine attributes and perfections. In respect to the entire rest of the universe, these waters and fountains were still repressed and detained within the bounds of the immense ocean of the Divinity ; in his own Being there were as yet no founts or currents for outward manifestation, not having until then met their proper object, namely, men. But when these were encountered, the sacred humanity of Christ and his Virgin Mother had al ready furnished proper objects of benevolence. And therefore it is added :
60. “The mountains with their huge bulk had not been established,” for God had not as yet then decreed the creation of the high mountains, the Patriarchs, Prophets, Apostles and Martyrs or the other saints of great holiness, and this was not yet exerting its full weight and force in the mighty and sweet manner (Sap. 8, 1) in which God executes his counsels and great works. And not only before the mountains (which are the great saints) but also “before the hills I was brought forth,” which are the orders of the holy angels. Before them the divine Mind had conceived the most holy Humanity united hypostatically with the divine Word, and the Mother, who bore it. The Son and the Mother were conceived before the hierarchies of the angelic hosts, so, that, what David said in the eighth psalm, becomes intelligible: “What is man that Thou art mindful of him, or the son of man, that Thou visitest him? Thou hast made him a little lesser than the Angels, Thou hast crowned him with glory and honor! Thou has set him over the works of thy hands; Thou hast subjected all things under his feet.” Let all understand and know, that there is a God-man, who is above all angels and men, and that all are his inferiors and his servants, for being the first of men, He is God at the same time. He is the first in the divine Mind and in the divine Will, and with Him is associated and inseparably connected, one Woman and Virgin, his Mother, the exalted Queen of all creation.
61. And if man, as says the same psalm, was crowned with glory and was constituted above all the works of the hand of the Lord, it was because the God-man, his Chief, had merited both this crown, and also that, which is borne by the angels. The same psalm adds, that, after having made man a little less than the angels, He placed him over the works of his hands: yet these very angels were works of his hands. Thus David spoke to the whole human race, when he said: God made man a little less than the angels; but although man was inferior in his nature, one Man is found who is of superior make and is set over these same angels, who were works of the hand of God. This superiority is in the order of grace, not only as far as His Divinity united to the humanity is concerned, but also in regard to the humanity itself in so far as grace was conferred by the hypostatic union. In a proportionate degree his most holy Mother likewise attained this superiority, just as some saints in virtue of the same incarnate Lord can reach a station and throne superior to that of the angels.
62. It is further said: “I was brought forth” or born, which means more than being conceived; for the latter refers to the divine intellect of the Blessed Trinity at the instant, when the Incarnation was known and, as it were, weighed in regard to its propriety. But to be brought forth refers to the act of the divine Will, which determined upon this work, for the most holy Trinity, in its divine councils, resolved upon the efficacious execution of this work by determining, and preliminarily putting into effect, the wonderful decree of the hypostatic union and of calling into being Mary most holy. That is the reason for using first the word “conceived” and then the words “brought forth,” or born; for in reality the work was at first conceived and then immediately afterwards determined upon and willed.
63. “He had not yet made the earth, nor the rivers, nor the poles of the (earth) world.” Before the creation of the second earth, namely, the earthly paradise (the sense in which the earth is mentioned a second time), into which the first man, after he had been created from the first earth of the Damascene plains, was placed, and where he sinned, the sacred humanity of the Word and the material from which it was to spring, namely the Virgin, was determined upon. For it was necessary, that God should provide beforehand against her participating in sin and against her being in any way subject to it. The rivers and poles of the earth are the militant Church and the gifts of grace which were to flow from the sources of the Divinity. These were to flow toward all men and with efficacy to the saints and the foreknown. Fixed in God as in their pole or pivot and being dependent upon Him they nevertheless move around Him in seeking after the virtues of faith, hope and charity, through which they sustain, vivify and direct themselves though yet en tangled in human conversation. They are drawn toward their last end and toward the highest good, without swerving from the center about which they turn. Also the Sacraments and the institutions of the Church are here signified, her safety and stability, her beauty and sanctity without blot or wrinkle (Eph. 5, 27), for this is what is meant by this circumference and these rivers. Before the Most High prepared all this and ordained this mystical sphere and system, of which Christ was to be the center and head, He decreed the union of the Word with human nature, and foresaw his Mother, through whom He was to execute these wonders in the world.
64. “When he prepared the heavens, I was there.”
When He prepared and preordained the heaven and the reward, which was to be given to the just sons of the Church after their sojourn upon the earth, then already was decreed the union of the humanity with the Word, thereby meriting grace as their Head ; and with Him his Mother most holy. Having destined the greater part of this grace for the Mother and the Son, He then disposed and arranged similar gifts of glory for the other saints.
65. “When with a certain law and compass he en closed the depths,” namely, when He decided to close the abysses of his Divinity in the person of the Son ac cording to a certain law and measure, which no living being can ever compass or understand. He delineated this sphere and circumference, where none could nor ever can enter, except only the Word (since none but Himself can ever fill his place). For thus He was able to empty (Phil. 11, 7) and humiliate his Divinity in the humanity, then, both humanity and Divinity, in the womb of the most holy Mary, afterwards, in the small quantity and species of the bread and wine, and finally, in the narrow space of sinful, mortal hearts. All this is indicated by the words: abysses, law and circle or limits. They are called “certain” on account of their vast bearing and also on account of the certainty, with which they were to be fulfilled (in spite of seeming impossibility), and on account of the difficulty of explaining them in words. It certainly did not appear feasible, that the Divinity should be subject to law, nor that It should enclose Itself within determined limits. But the wisdom and the power of that same Lord made it possible and has accomplished it by enclosing Himself in a designated created being.
66. “When he established the sky above, and poised the fountains of the waters; when he encompassed the sea with its bounds, and set a law to the waters, that they should not pass their limits.” He calls here the just “heavens,” for that is what they are, as God re mains and dwells within them by grace, and through it, according to each one s disposition, gives them courage and firmness to rise above the earth as long as they are pilgrims. Afterwards He gives them a place and a dwelling in the heavenly Jerusalem according to their merits. For them He poised the fountains and has di vided them, distributing to each one with equity. He weighs the gifts of glory, the virtues, the helps, and the perfections, according to the dispositions of his Wisdom. When He resolved to make the distributions of these waters of grace, He also resolved to give to the humanity united to the Divinity all the ocean of graces and gifts, which naturally flowed from the Divinity in its union with the Only-begotten of the Father. Although this ocean was infinite, He placed confines to it, namely, the humanity, in which was to dwell the plenitude of the Divinity (Col. 2, 9) ; and it was enclosed thirty-three years within these confines, in order that He might dwell among men, and in order that, what happened to the three Apostles on Tabor mount might not happen to all men. In the same moment in which this entire ocean and all the rivers of grace reached Christ our Lord as being nearest to the Deity, they also redounded in his most holy Mother as being nearest to her Only-begotten Son. For without the Mother, and precisely such a Mother, the gifts and graces of her Son could not have been disposed of in such order and with such high perfection. Nor did the admirable harmony of the celestial and spiritual machinery, and the distribution of the gifts of the Church militant and triumphant rest on any other foundation.
67. “When he balanced the foundation of the earth, I was with him forming all things.” The works ad extra are common to the three divine Persons, for They are one God, one wisdom, one power; therefore it was un avoidably necessary, that the Word, in whom according to the Divinity all things are made, should be in union with the Father in making them. But here more is meant, for also the incarnate Word was already present together with his most holy Mother in the divine Will. Thus, just as through the Word, as far as He is God, all things were made, so also for Him, in the first place and because He is the most noble and most worthy end, were created the foundations of the earth and all that is con tained in it.
68. Therefore it is farther said : “And I was delighted every day, playing before him at -all times, playing in the world.” The incarnate Word diverted Himself at all times, because He knew all the ages and the lives of all the mortals, all being as one day in comparison with eternity (Ps. 89, 4). He was delighted, because the whole course of Creation had found its end, for when the ultimate day with all its perfection should arrive, men were to enjoy the affluence of grace and the crown of glory. He diverted Himself as it were, counting the days, when He should descend from heaven to earth and assume human flesh. He knew that all the works and thoughts of men were like a play, wherein all is mere burlesque and deceit. He saw also the just, who, though so weak and limited in their capacity, nevertheless would be fit for the manifestation and communication of God s glory and perfections. He compared his immutability with the changefulness of men, and how He was never theless to act in concert with them. He delighted in his own works, and especially in those, which He ordained in his most holy Mother. He took a great delight in the prospect of assuming the form of man within Her and in making Her worthy of so great a privilege. And be cause the conception of these ideals and the efficacious decree of the divine Will in their regard were to be followed by their actual fulfillment, therefore the divine Word adds:
69. “And my delight is to be with the children of men.” My recreation is to work for them and show them favors: my contentment is to die for them and my joy is to be their Teacher and their Redeemer. My delight is to raise the needy one from the dust and to unite Myself with the lowly one (Ps. 112, 7) ; my pleasure is to un bend my Divinity for this purpose, and to clothe it with human nature, to constrain and debase Myself, and to suspend the glory of my body in order to make Myself capable of suffering and of meriting for men the friend ship of the Father; to be a Mediator between his most just indignation and the malice of men, and to be their Model and Head, whom they might imitate.
70. O eternal and incomprehensible Goodness ! how am I ravished with admiration, when I compare the immensity of thy immutable Being with the insignificance of man ! When I see thy eternal love mediating between two extremes of such immeasurable distance ; a love in finite, for a creature so insignificant and at the same time so ungrateful! Oh, on what a low and debased object, O Lord, dost Thou cast thy eyes, and on what a noble Object can and should man fix his thought and his affection in beholding such a mystery! Filled with admiration and with sadness of heart, I lament over the un happy state of men, their darkness and blindness, since they do not make any effort to understand how much thy Majesty has been beforehand in looking down upon them and in offering them true felicity with such great love and care as if thy own consisted in it.
71. All his works, and the disposition of them, as they were to be called into being, the Lord had in his mind ab initio, and He numbered and weighed them according to his equity and rectitude. He knew the constitution of the world before its creation, as it is written in the book of Wisdom (7, 18 Seq.). He knew the beginning, the middle and the end of time, the changes of the years and the courses of the ages, the disposition of the stars, the powers of the elements, the nature of animals, the wrath of wild beasts, the force of winds, the difference of plants, the virtues of roots and the thoughts of men. All He weighed and counted (Sap. 11, 21), not only that which is literally true of the rational and irrational creatures, but He preordained also all that which is signified mystically by these creatures. But as this comes not within my scope at present, I do not speak of it in this place.
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