‘CITY OF GOD’ by MARY OF AGREDA; Volume One ~ The Conception; Chapter V – ‘INSTRUCTIONS CONCERNING HOLY SCRIPTURES’. Points 61-69, pages 68-73
[Mary of Agreda – XVII Century AD; Agreda, Spain/ Agreda, Spain; ‘Lady in Blue’; Abess; Writer; Mystic]“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 entangled 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 enclosed the depths,” namely, when He decided to close the abysses of his Divinity in the person of the Son according 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 remains 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 divided 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 unavoidably 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 contained 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 nevertheless 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 because 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 unbend 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 friendship 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.”
Image: Girolamo Campagna ~ Main altar ~ San Giorgio Maggiore, Venice, Italy