The Mystical City of God

Vol. 2: The Incarnation

Mary of Agreda

• Publisher: Jazzybee Verlag
• Year: 2018
• ISBN:
  9783849652340
• Topic: Theology & Religion
• Subtopic: Marian Theology

At thirty-five Mary Agreda began her Mystical City of God, which was the fruit of her daily meditations and rapt states of contemplation. When this work appeared it was hailed with almost unanimous applause by the bishops of Spain. The Spanish Inquisition, always rigid in its censorship, regarded it as almost, if not wholly, of divine revelation. The Sorbonne at Paris held thirty-two stances, in which five hundred and fifty doctors discussed its merits, but finally condemned it with true national hostility to Spain. At Rome it was indeed placed on the Index, but was removed shortly after by command of the pope himself, some say at the solicitation of the King of Spain. Though no formal approbation has ever been given to the work, Pope Alexander VIII. authorized its circulation, and Clement IX. forbade its being placed on the Index. Its discussion, however, has delayed the process for the canonization of its author, though no one ever doubted her sincerity, her earnest convictions, and the saintliness of her character. In it she displays a mind thoroughly imbued with the religious spirit, and, though without education, strictly speaking, shows a knowledge of Scripture, a depth of theological learning, and a correctness of scholastic terms that are truly surprising. The style is dignified, and yet easy; and some of her descriptions have a certain grandeur, as in the Passion, where Satan and his angels are represented as following Christ to Mount Calvary bound in chains, forced to become witnesses of his sufferings and death, and smitten to the ground at the moment of the Consummatum est. This is volume two out of four.

BOOK TWO

BOOK IV, II OF II PART

Describing the Anxieties of Saint Joseph on Account of the Pregnancy of

Most Holy Mary, the Birth of Christ our Lord, His Circumcision, the

Adoration of the Kings, the Presentation of the Infant Jesus

In the Temple, the Flight Into Egypt, the Death of the

Holy Innocents, and the Return to Nazareth.

CHAPTER I.

SAINT JOSEPH BECOMES AWARE OF THE PREGNANCY OF HIS SPOUSE, THE VIRGIN MARY, AND IS FILLED WITH ANXIETY, AS HE KNOWS THAT HE HAD NO PART IN IT.

375. The divine pregnancy of the Princess of heaven had advanced to its fifth month when the most chaste Joseph, her husband, commenced to notice the condition of the Virgin; for on account of the natural elegance and perfection of her virginal body, as I have already remarked (No. 115), any change could not long remain concealed and would so much the sooner be discovered. One day, when saint Joseph was full of anxious doubts and saw Her coming out of her oratory, he noticed more particularly this evident change, without being able to explain away what he saw so clearly with his eyes. The man of God was wounded to his inmost heart by an arrow of grief, unable to ward off the force of evidence, which at the same time wounded his soul. The principal cause of his grief was the most chaste, and therefore the most intense love with which he cherished his most faithful spouse, and in which he had from the beginning given over to Her his whole heart. Moreover, her charming graces and incomparable holiness had captured and bound to Her his inmost soul. As She was so perfect and accomplished in her modesty and humble reticence, saint Joseph, besides his anxious solicitude to serve Her, naturally entertained the loving desire of meeting a response of his love from his Spouse. This was so ordained by the Lord, in order that by the desire for this interchange of affection he might be incited to love and serve Her more faithfully.

376. Saint Joseph fulfilled this obligation as a most faithful spouse and as the guardian of the sacrament, which as yet was concealed from him. In proportion as he was solicitous in serving and venerating his Spouse, and loving Her with a most pure, chaste, holy and just love, in so far also increased his desire of finding a response to his affection and service. He never manifested or spoke of this desire, as well on account of the reverence elicited by the humble majesty of his Spouse as also because the more than angelic purity, conversation and intercourse of the Virgin with him had given him no apprehension in this regard. But when he found himself thus unexpectedly in the face of this disclosure, where the clear evidence of his senses allowed no denial, his soul was torn asunder by sorrowful surprise. Yet, though overwhelmed by the evidence of this change in his Spouse, he gave his thoughts no greater liberty than to admit what his eyes could not fail to perceive. For, being a holy and just man (Matth. 1, 19), although he saw the effect, he withheld his judgment as to the cause. Without doubt, if the saint had believed that his Spouse had any guilt in causing this condition, he would have died of sorrow.

377. Besides all this was the certainty of his not having any part in this pregnancy, the effects of which were before his eyes; and there was the inevitable dishonor which would follow as soon as it would become public. This thought caused so much the greater anxiety in him, as he was of a most noble and honorable disposition, and in his great foresight he knew how to weigh the disgrace and shame of himself and his Spouse in each circumstances. The third and most intimate cause of his sorrow, and which gave him the deepest pain, was the dread of being obliged to deliver over his Spouse to the authorities to be stoned (Lev. 20, 10), for this was the punishment of an adulteress convicted of the crime. The heart of saint Joseph, filled with these painful considerations, found itself as it were exposed to the thrusts of many sharp-edged swords, without any other refuge than the full confidence which he had in his Spouse. But as all outward signs confirmed the correctness of his observations, there was no escape from these tormenting thoughts, and as he did not dare to communicate about his grievous affliction with anybody, he found himself surrounded by the sorrows of death (Ps. 17, 5), and he experienced in himself the saying of the Scriptures, that; "Jealousy is hard as hell" (Cant. 8, 6).

378. When he attempted to follow out these thoughts in solitude, grief suspended his faculties. If his thoughts touched upon the wrong, which his senses led him to suspect, they melted away as the ice before the sun, or vanished like the dust before the wind, as soon as he remembered the well-tried holiness of his modest and circumspect Spouse. If he tried to suspend the workings of his chaste love, he could not; for She continued to present Herself to his thoughts as the most worthy object of his love, and the hidden truth of her fidelity had more power of attracting his love than the deceitful appearances of infidelity to destroy it. The strong and sure bond which truth, reason and justice had woven about her fidelity could not be broken. He found no suitable occasion of opening his mind to his heavenly Spouse, nor did her serene and heavenly equanimity seem to invite him to such an explanation. Although he could not but admit the change in her shape, yet he could not conceive how her purity and holiness could be compatible with any failing such as this change might indicate. For it seemed impossible to him to connect such a sin with one who manifested such chastity, tranquility and holy discretion, and such united harmony of all graces and virtues in her daily life.

379. In the midst of these tormenting anxieties the holy Spouse Joseph appealed to the tribunal of the Lord in prayer and placing himself in his presence, he said: "Most high Lord and God, my desires and sighs are not unknown to Thee. I find myself cast about by the violent waves of sorrow (Ps. 31. 10) which through my senses have come to afflict my heart. I have given myself over with entire confidence to the Spouse whom thou hast given me. I have confided entirely in her holiness; and the signs of this unexpected change in Her are giving rise to tormenting and fearful doubts lest my confidence be misplaced. Nothing have I until now seen in Her which could give occasion for any doubt in her modesty and her extraordinary virtue; yet at the same time I cannot deny that She is pregnant. To think that She has been unfaithful to me, and has offended Thee, would be temerity in view of such rare purity and holiness: to deny what my own eyes perceive is impossible. But it is not impossible that I die of grief, unless there is some mystery hidden beneath it which I cannot yet fathom. Reason proclaims Her as blameless, while the senses accuse Her. She conceals from me the cause of her pregnancy, while I have it before my eyes. What shall I do? We both have come to an agreement concerning our vows of chastity, and we have both promised to keep them for thy glory; if it could be possible that She has violated her fidelity toward Thee and toward me, I would defend thy honor and would forget mine for love of Thee. Yet how could She preserve such purity and holiness in all other things if She had committed so grave a crime in this? And on the other hand, why does She, who is so holy and prudent, conceal this matter from me? I withhold and defer my judgment. Not being able to penetrate to the cause of what I see, I pour out in thy presence my afflicted soul (Ps. 141, 3), God of Abraham, Isaac and Jacob. Receive my tears as an acceptable sacrifice; and if my sins merit thy indignation, let thy own clemency and kindness move Thee not to despise my excruciating sorrow. I do not believe that Mary has offended Thee; yet much less can I presume that there is a mystery of which I, as her Spouse, am not to be informed. Govern Thou my mind and heart by thy divine light, in order that I may know and fulfill that which is most pleasing to Thee."

380. Saint Joseph persevered in this kind of prayer, adding many more affectionate petitions; for even though he conjectured that there must be some mystery in the pregnancy of the most holy Mary hidden from him, he could not find assurance therein. This thought had no greater force to exculpate most holy Mary than the other reasons founded upon her holiness; and therefore the idea that the most holy Queen might be the Mother of the Messias did not come to his mind. If at times he drove away his conjectures, they would return in greater number and with more urgent force of evidence. Thus he was cast about on the turbulent waves of doubt. From sheer exhaustion he would at times fall into a condition of mind wherein he could find neither an anchor of certainty for his doubts, nor tranquility for his heart, nor any standard by which he could direct his course. Yet his forbearance under this torment was so great that it is an evident proof of his great discretion and holiness, and that it made him worthy of the singular blessing which awaited him.

381. All that passed in the heart of saint Joseph was known to the Princess of heaven, who penetrated into its interior by the light of her divine science. Although her soul was full of tenderness and compassion for the sufferings of her spouse. She said not a word in the matter; but She continued to serve him with all devotion and solicitude. The man of God watched Her without outward demonstration, yet with a greater anxiety than that of any man that ever lived. The pregnancy of most holy Mary was not burdensome or painful to Her; but as the great Lady in serving him at table or any other domestic occupations, necessarily disclosed her state more and more openly, saint Joseph noticed all these actions and movements and with deep affliction of soul verified all his observations. Notwithstanding his being a holy and just man, he permitted himself to be respected and served by the most holy Virgin after their espousal, claiming in all things the position of head and husband of the family, though with rare humility and prudence. As long as he was ignorant of the mystery of his Spouse he judged it right, within befitting limits, to show his authority in imitation of the ancient Fathers and Patriarchs. For he knew that they demanded subjection and prompt obedience of their wives, and he did not wish to recede from their example. He would have been right in this course if most holy Mary, our Lady, had been no more than other women. Yet although there was such a great difference, no woman ever existed or will exist who was or will be so obedient, humble and devoted to her husband as the most exalted Queen was toward her spouse. She served him with incomparable respect and promptitude; although She knew his troubled thoughts and observations concerning her pregnancy. She omitted no service due to him, nor did She try to conceal or palliate her state. For such evasion or duplicity would not have consorted with the angelic truthfulness and openness, nor with the nobility and magnanimity of her generous heart,

382. The great Lady could easily have asserted her entire innocence and referred to the testimony of saint Elisabeth and Zacharias; for, if saint Joseph had any suspicion of guilt in Her, he could naturally have supposed it to have been incurred during her stay with them. Hence, through them and by other references, She could have justified Herself and quieted the anxieties of saint Joseph without disclosing the mystery. The Mistress of prudence and humility did nothing of the kind; for these virtues did not allow Her to think of Herself, nor to trust the justification of her mysterious condition to her own explanation. With great wisdom She resigned the whole matter into the hands of divine Providence. Although her compassion for her spouse and her love for him made Her anxious to console and comfort him. She would not do it by clearing Herself or by concealing her pregnancy, but rather by serving him with more devoted demonstrations of love, and by trying to cheer him up, asking him what She could do for him and lovingly showing her devoted and submissive affection. Many times She served him on her knees, and although this somewhat consoled saint Joseph, yet on the other hand, it was also a cause for new grief. For thus he only saw the motives of love and esteem multiplied and still remained uncertain whether She had been untrue or not. The heavenly Lady offered up continual prayers for him and besought the Most High to look upon him and console him; as for the rest She submitted all to the will of his Majesty.

383. Saint Joseph could not entirely conceal his cruel sorrow, and therefore he often appeared to be in doubt and sad suspense. Sometimes, carried away by his grief, he spoke to his heavenly Spouse with some degree of severity, such as he had not shown before. This was the natural effect of the affliction of his heart, not of anger or vengeful feelings; for these never entered his thoughts, as we shall see later. The most prudent Lady, however, never lost the sweetness of her countenance, nor showed any feeling; but merely redoubled her efforts to relieve her husband. She served at table, offered him a seat, administered food and drink, and if, after all these services, which She performed with incomparable grace, saint Joseph urged Her to sit down, he could convince himself more and more of her pregnancy. There is no doubt that all this was one of the greatest trials not only of saint Joseph, but of the Princess of heaven, and that it greatly manifested the most profound humility and wisdom of her most holy soul. The Lord thereby gave Her an opportunity of exercising and proving all Her virtues; for He had not only not commanded Her to conceal the sacrament of her pregnancy, but contrary to his usual manner of proceeding, He had not even manifested to Her his pleasure in any way. It seemed as if God had left this whole matter in her hands and entrusted it all to the wisdom and virtue of his chosen Spouse, without giving Her special enlightenment of help. The divine Providence afforded the most holy Mary and her most faithful Spouse an opportunity to exercise in a heroic manner the gifts and graces which He had infused into them, and delighted, (according to our way of speaking), in the faith, hope and love, in the humility, patience, peace and tranquility of these two hearts in the midst of their grievous affliction. In order to increase their glory and furnish to the world an example of holiness and prudence, and in order to hear the sweet cries of his most holy Mother and of her most chaste spouse, He became as it were deaf to their prolonged invocations and delayed answering them until his own opportune and fitting time.

INSTRUCTION OF OUR MOST HOLY QUEEN AND LADY.

384. My dearest daughter, most exalted are the thoughts and intentions of the Lord; his Providence with souls is sweet and powerful and He is admirable in the government of them all, especially of his friends and chosen ones. If mortals would strive to know the loving care for their direction and advancement, as shown by this Father of mercies (Matth. 6, 5), they would be relieved and would not be involved in such irksome, useless and dangerous anxieties, living in perpetual toils and vain trust in the help of creatures. For they would resign themselves without hesitation to the infinite wisdom and love, which, with paternal sweetness and gentleness would watch over all their thoughts, words and actions and all things necessary for them. I do not wish thee to be ignorant of this truth, but to understand how the Lord from all eternity bears in his mind all the predestined of the different times and ages; and that by the invincible force of his infinite wisdom and goodness He continually disposes and prepares all the blessings useful to them, so that the end desired for them may be attained.

385. Hence it is very important for the rational creature to allow itself to be led by the hand of the Lord and leave all to the divine disposition; for mortal men are ignorant of their ways and of the goal to which they lead. In their ignorance they should not presume to choose, lest they make themselves guilty of great temerity and incur the danger of damnation. But if they resign themselves with all their heart to the divine Providence of God, acknowledging him as their Father and themselves as his children and creatures, his Majesty will constitute Himself as their Protector, Helper and Director; and He will assume these offices with such love that He wishes to call heaven and earth to witness how much He considers it his affair to govern his own and direct those who trust and resign themselves into his hands. If God were capable of grief, or of jealousy like men, it would be aroused in Him at seeing creatures claiming a part in the providing for the welfare of souls and that souls should seek to supply their necessities from other quarters independently -of Him (Wis. 12, 13). Mortals would not be so ignorant of this truth if they would study what happens between a father and his children, a husband and his wife, one friend and another, a prince and his well-loved and honored subject. All that these do is nothing in comparison with the love which God had for his children, and that which He can do and will do for them.

386. Yet although men in general believe this truth, no one can fully estimate the love of God and its effects on those souls who resign themselves entirely to his will. Nor canst thou, my daughter, manifest what thou knowest, nor shouldst thou; but thou must not lose sight of it in the Lord. His Majesty says, that not a hair of his elect shall perish, because He keeps account of them (Luke 21, 18). He directs their footsteps toward eternal life and keeps them from death. He observes their labors, lovingly corrects their defects, favors their desires, forestalls their anxieties, defends them in anger, rejoices them in peace, strengthens them in battle, assists them in tribulation. His wisdom is at their service against deceit, his goodness for their sanctification. As He is infinite, whom none can hinder or resist. He executes what He wishes, and He wishes to be entirely at the service of the just, who are in his grace and trust themselves wholly to Him. Who could ever measure the number and greatness of the blessings which He would shower upon a heart prepared to receive them!

387. If thou, my dearest, wishest to attain to gain this good fortune, imitate me with true solicitude and apply thyself from now on to establish in thee a true resignation in the divine Providence. If He sends thee tribulations, sorrows and labors, accept and embrace them with tranquility of soul, with patience, lively faith and hope in the goodness of the Most High, who always provides that which is the most secure and profitable for thy salvation. Chose nothing for thyself, since God knows thy ways; trust thyself to the heavenly Father and Spouse, w...