MARY, GOD'S MASTERPIECE

VIRTUE OF FAITH AS MARY PRACTICED IT

2011-11-06T19:20:00.000-08:00

HOW MOST HOLY MARY PRACTICED OF THE VIRTUE OF FAITH

Besides the infused virtues, She possessed all the acquired ones, which She augmented by practice and exercise. In other souls, one single act cannot be called virtue, because many repeated acts are necessary to constitute virtue; but in the most holy Mary each act was so efficacious, intense and consummate, that each one was superior to the virtues of all the other creatures. Accordingly, as her acts of virtue were so frequent and did not fall short in the least point of the highest degree of perfection, how incomparably excellent were not the habits of virtue, which the heavenly Mistress attained by her personal exertion? The end for which something is done is that which makes an act virtuous as being well done. In Mary, our Mistress, this end was God himself, highest possible end of all activity; for she did nothing through which she was not certain to advance the greater glory and pleasure of the Lord and she looked upon this as the motive and ultimate end of all her actions.

The infused virtues are divided into two classes. To the first belong only those, that have God himself for their immediate object; therefore they are called theological virtues, being faith, hope, and charity. To the second class belong all those other virtues, which have as their proximate object some means or some honorable good, which advances the soul toward its last end, namely God. These are called the moral virtues, because they are intimately connected with established customs, and, although they are many in number, they can be reduced to four, which are called the cardinal virtues: prudence justice, fortitude and temperance.

Of all these virtues and their different species I will say farther on as much as I can in order that I may make clear, how all of them and each one in particular adorned the faculties of the most holy Mary. At present I only mention in general, that none of them was wanting in her and that she possessed all in the most perfect manner; moreover they were supplemented by the gifts of the Holy Ghost, the fruits of the Spirit, and the Beatitudes. God did not fail to infuse into her from the first moment of her Conception, all of the graces and gifts conducive to the highest beauty of the human soul and faculties; and this was true of the will as well as of the understanding, so that she had as well the knowledge as the habit of the sciences.

In order to say it all in one word all the good, which the Most High could give her as the Mother of his Son and as a mere creature, He conferred upon her in the most exalted degree. In addition to all this her virtues continually augmented: the infused virtues, because She added to them by her own merits, and the acquired virtues, because She nurtured and multiplied them by the intensity of her meritorious acts.

In few words the holy Elizabeth described the greatness of the faith of most holy Mary, when, as reported to us by the evangelist Luke, She exclaimed: "Blessed art thou for having believed, because the words and promises of the Lord shall be fulfilled in Thee" (Luke 1, 45). The faith of this great Lady must be estimated from the greatness of her good fortune and beatitude, and from her ineffable dignity.

The faith of the most holy Mary was an image of the whole creation and an open prodigy of the divine power, for in Her the virtue of faith existed in the highest and the most perfect degree possible; in a certain manner and to a great extent, it made up for the want of faith in men. The Most High has given this excellent virtue to mortals so that, in spite of the carnal and mortal nature, they might have the knowledge of the Divinity and of his mysteries and admirable works: a knowledge so certain and infallibly secure, that it is like seeing Him face to face, and like the vision of the blessed angels in heaven. The same object and the same truth, which they see openly, we perceive obscured under the veil of faith.

One glance at the world will make us understand, how many nations, reigns and provinces, since the beginning of the world, have lost their claims to this great blessing of the faith, so little understood by the thankless mortals: how many have unhappily flung it aside, after the Lord had conferred it on them in his generous mercy, and how many of the faithful, having without their merit received the gift of faith, neglect and despise it, letting it lie idle and unproductive for the last end to which it is to direct and guide them. It was befitting therefore, that the divine equity should have some recompense for such lamentable loss, and that such an incomparable benefit should find an adequate and proportionate return, as far as is possible from creatures; it was befitting that there should be found at least one Creature, in whom the virtue of faith should come to its fullest perfection, as an example and rule for the rest.
All this was found in the great faith of the most holy Mary and on account of Her and for Her alone, if there had been no other creature in the world, it would have been most proper, that God should contrive and create the excellent virtue of faith; for according to our way of understanding, Mary by Herself was a sufficient pledge to the divine Providence, that He would find a proper return on the part of man, and that the object of this faith would not be frustrated by the want of correspondence among mortals. The faith of this sovereign Queen was to make recompense for their default and She was to copy the divine prototype of this virtue in its highest perfection. All the other faithful can measure and gauge themselves by the faith of this Mistress; for they will be more or less faithful, the more or less they approach the perfection of her incomparable faith.

Therefore she was set as Teacher and example of all the believing, including the Patriarchs, Prophets, Apostles and Martyrs and all that have believed or will believe in the Christian doctrines to the end of the world.

The intelligent love, with which she explicitly believed all the divine truths, cannot be expressed in words, without misrepresenting its intensity. The most holy Mary knew all that She believed and believed all that She knew; for the infused theological knowledge of the credibility of faith's mysteries, and the understanding of this credibility, existed in the wisest Virgin Mother in the highest degree possible in a mere creature. Her knowledge was kept in a constant actuality, and by means of her memory, like that of an angel, she never forgot, that which once she had learnt. This gift and faculty of the understanding she kept in constant operation in order to exercise her deep faith; only at times, as already said, God suspended faith by other acts of the mind. Except that she was not yet a comprehensor, nothing was wanting in regard to her intelligence of the matters of faith and in regard to the clear knowledge of the Divinity. In this regard she held a position far above that of all the wayfarers and she by herself constituted a class of such high degrees, as cannot be attained by any other wayfarer to heaven.

And if the most holy Mary, while She exercised the acts of faith and hope was in what might be called her most ordinary and therefore the lowest degree of activity, and if in that state She excelled all the angels and saints in merits by her faith and love, what must we say of the excellence of her acts, her merits and her affections, during the time in which She was exalted by the divine power to the blessed state of highest intuitive vision and clear knowledge of the Divinity? If this is beyond the comprehension of the angelic mind, how can an earthly creature ever hope to find words to describe it? I therefore can only express the mere wish, that all mortals might come to a knowledge of the precious value of faith, by leaving it from this heavenly Original, in whom faith attained its ultimate perfection and where it completely fulfilled the end for which it was created. Let the infidels, the heretics, the pagans and idolaters approach this Mistress of faith, most holy Mary, in order to be enlightened in their falsehoods and darksome errors and in Order to find the sure way toward the last end of their being. Let also Catholics approach and learn to understand the copious rewards of this virtue; let them ask the Lord with the Apostles to, increase their faith (Luke 7, 5). Not that they ever can reach the faith of most holy Mary, but let them ask for the desire to imitate Her and follow Her, for by her faith She teaches us, and by her merits She helps us to obtain this virtue.

Saint Paul calls the patriarch Abraham the father of all the faithful (Rom. 6, 11), because he first received the promise, hoping against hope (Rom. 4, 18); He wishes to extol the excellence of the Patriarch's faith because he believed the promise of the Lord, that Sarah, his wife, would bear him a son though she was sterile, and, according to the laws of nature, incapable of conception; moreover, in offering his son as a sacrifice at God's command, he relinquished at the same time the prospect of the countless offspring, which the Lord had promised to him. This all, and many other sayings and promises of the Lord were made impossible of fulfillment according to the laws of nature, yet Abraham believed, that the divine power could execute them in a supernatural manner. Therefore he merited to be called the Father of all the believers and to receive the seal of his faith which justified him, namely circumcision.

But our supereminent Lady, Mary, possesses much greater rights and titles to be called the Mother of faith and of all the faithful. In her hand is hoisted the standard and ensign of faith for all the believers in the law of grace. First indeed, according to the order of time, was the Patriarch and consequently he was ordained to be the father and head of the Hebrew people: great was his belief in the promises concerning Christ our Lord and in the works of the Most High. Nevertheless incomparably more admirable was the faith of Mary in all these regards and She excels him in dignity. Greater difficulty and incongruity was there that a virgin should Conceive and bring forth, than that an aged and sterile woman should bear fruit; and the patriarch Abraham was not so certain of the sacrifice of Isaac, as Mary was of the inevitable sacrifice of her most holy Son. She is the One, who perfectly believed and hoped in all the mysteries, and she shows to the whole Church, how it must believe in the Most High and in the works of his Redemption. Having thus understood the faith of Mary our Queen, we must admit her to be the Mother of the faithful and the prototype of the Catholic faith and of holy hope. And in order to conclude this chapter, I will add, that Christ, our Redeemer and Teacher, as He was a comprehensor and as his most holy soul enjoyed the highest glory and the beatific vision, had no necessity or occasion for faith, nor could He in his own actions give us an example of this virtue. But what the Lord could not do in his own Person, He did in the person of his most holy Mother, constituting her as the Foundress, the Mother and the example of faith in his evangelical Church. And thus on the day of universal accounting this sovereign Mistress and Queen shall in an especial manner assist her most holy Son in the judgment of those, who, in spite of such an example, have not believed during their stay on earth.OF THE VIRTUE OF HOPE, AND HOW THE VIRGIN OUR LADY EXERCISED IT

The virtue of hope naturally follows upon that of faith, since it is ordained as its complement. For if the Most High instills in us the divine light of faith, and if He wishes us, without regard to differences of position and of age, to come into the infallible knowledge of the Godhead and of his mysteries and promises, it is for no other reason than that each one of us, knowing Him as our last end and object, and learning of the means of arriving at it, may engender within himself the vehement desire to reach that goal. This desire, which naturally carries with it the inclination to attain this highest Good, is called hope and is infused into our will or natural appetite in Baptism. For it belongs to the proper activity of the will to strive after eternal felicity as its greatest good and blessing, to make use of divine grace for obtaining it and for overcoming the difficulties which will occur in its pursuit.

How excellent the virtue of hope is, may be learned from the fact that its ultimate object is God himself, our highest Good. Although it perceives and seeks Him as something that is absent, yet at the same time it seeks Him also as something that is attainable through the merits of Christ and through the proper activity of the one that hopes for it. The acts and operations of this virtue are regulated by the light of divine faith and by the prudent reliance on the infallible promise of the Lord.

Thus hope, by means of the reasoning powers, maintains the middle road between despair and presumption, not permitting man to presume on his own powers for the attainment of eternal glory or to set aside meritorious activity on his own part, nor allowing fear or despondency to hinder Him from exerting himself toward it on account of the Lord's promises and assurances of final success. In this security, guaranteed by divine faith in all that pertains to these things and applied in prudent and sound reasoning, man hopes without fear of being deceived and yet also without presumption.
From this it can be seen that despair may arise both from a want of believing what faith promises and also from a failure to apply to one's own self the security of the divine promises, in which one believes, but which one falsely supposes unattainable in one's own regard. Between these two dangerous extremes hope directs us in the safe way, maintaining us in the confident belief on the one hand that God will not deny to our-selves what He has promised to all, and on the other, that the promise was not made unconditionally and absolutely, but requires our exertion and effort to merit its fulfillment as far as it is possible with the help of divine grace.

For if God has made man capable of the vision of eternal glory, it was not just that any one should attain to such felicity by sinful abuse of the very faculties with which he is to enjoy it; but that he use them in such a way as to befit the end for which he received them. This proper use of the faculties consists in the exercise of the virtues, which prepare man for the enjoyment of his highest good, and in seeking it already in this life by the knowledge and love of God.

Now, in most holy Mary this virtue of hope reached the highest degree possible both in regard to itself and in regard to all its effects, circumstances and qualities; for the desire and the striving after the last end, which is the vision and the fruition of God, was in Her more active than in all other creatures; moreover this most faithful and prudent Lady did nothing to impede these aspirations, but followed them up with all the perfection possible in a creature. Not only did she possess the infused virtue of faith in the promises of our Lord and its concomitant intensity of hope; but over and above all this she enjoyed beatific vision, in which she learnt to know by experience the infinite truth and fidelity of the Most High.

And although she did not have occasion to make use of hope, while enjoying the vision and possession of the Divinity; nevertheless, after again resuming her ordinary state, she was impelled by the memory of what she had enjoyed, to hope and strive after it with so much the greater force and avidity. Thus the longings of the Queen of all virtues constituted a certain kind of new and particular kind of hope.

There was another reason why the hope of the most holy Mary excelled the hope of all the other faithful joined together: namely the greatness of the prospective reward and glory due to this sovereign Queen, for reward is after all the real object of hope and in Her it was to be far above all the glory of the angels and saints; that is, proportionate to the knowledge of this glory assured to Her in God was also her expectation and desire to acquire it.

Moreover in order that she might attain the highest summit of this virtue, and that she might worthily hope for all that the powerful arm of God would work in Her, She was befittingly furnished with the light of a supreme faith and all the helps and gifts pertaining thereto, and with an especial assistance of the Holy Ghost. What we have said of the virtue of hope in the blessed Virgin in regard to its principal object must also be affirmed in regard to its secondary objects, for the gifts and mysterious blessings enjoyed by this Queen of Heaven were so great that they could not be amplified even by the arm of the Almighty God in a mere creature. Now as the great Lady was to receive these favors through the medium of faith and hope, these virtues were proportionately great, and therefore the greatest that could possibly fall to the lot of a handiwork of God.

Moreover if, as has already been said of the virtue of faith, the Queen of heaven was endowed with an explicit knowledge and faith of all the revealed truths and of all the mysteries and operations of the Most High, and if the acts of hope corresponded to these acts of faith, who, except the Lord himself could ever comprehend how many and how excellent were the acts of hope, which the Mistress of virtues elicited, since She was aware of her own eternal glory and felicity and of that, which was to be wrought in the rest of the evangelical Church by the merits of her most holy Son? For the sole sake of Mary, as we have before said of her faith, God would have created this virtue, and for her sake He would have conferred it, as He really did, on the whole human race.

On this account the holy Spirit calls Her the Mother of beautiful love and holy hope (Eccli. 25, 24); for just as She became the Mother of Christ because She furnished Him with the flesh of his body, so the holy Spirit made Her the Mother of hope, because by her especial concurrence and cooperation She conceived and brought forth this virtue for the faithful of the Church. Her prerogative of being the Mother of holy hope was connected with and consequent upon her being the Mother of Jesus Christ our Lord, for she knew that in her Son She would lay the foundation of all the security of our hope.
On account of these conceptions and births of the most holy Queen, She obtained a certain dominion and sovereignty over those graces and the promises of the Most High, which depended upon the death of Christ, her Son, for their fulfillment. When she of her own free will gave conception and birth to the incarnate Word She turned them all over to us and thereby gave birth to our hope. Thus was accomplished in its legitimate sense that which the Holy Ghost said to Her: "Thy plants are a paradise" (Cant. 4, 13); for all that came forth from Mary, the Mother of grace, was to constitute our happiness, our paradise, and our certain hope of being able to attain them.

The Church has a celestial and true father in Jesus Christ, for He engendered and founded it by his merits and labors, and enriched it with his graces, his example and his doctrines, as was to be expected from the Father and Author of such an admirable work Therefore it was befitting that the Church should have also a loving and kind Mother, who with sweet regalement and caresses, and with maternal solicitude and assistance, should nurse the little children at her breast (I. Cor. 3, 12), nourish them with tender and delicious food as long as they cannot in their infancy bear the food of the robust and strong. This sweet Mother was most holy Mary, who since the beginning of the Church, when the law of grace was born in her yet tender children, began to give forth the sweet milk of her enlightened teaching as a merciful Mother; and who will continue to the end of the world thus to assist and intercede for the new children, which Christ our Lord engenders every day by his merits and at the petitions of this Mother of mercy. She it is for whom they are born, who raises and nourishes them. She is our sweet Mother, our life and our hope, the original of the blessings, which are ours, she is the example which we are to imitate, she is our assurance in the pursuit of the eternal happiness, merited by her most holy Son, and she furnishes the assistance necessary for its final attainment.OF THE VIRTUE OF CHARITY IN THE MOST HOLY MARY, OUR LADY

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. 0 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 (John 17, 21), with the same bond that unites the eternal Father to the Son, and Both to the holy Spirit.

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, 15). 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 engendered 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 intra), 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.

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.

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 intended 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 (I Cant. 4, 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.

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 infinite love due to the Lord from creatures, as far as He could demand a return of them, for their return was not to he 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.
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 herself 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.

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.
The sources of this charity and love of our princess 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 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.

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.

0 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.

SOURCE: VEN MARY OF AGREDA, MYSTICAL CITY OF GOD, USED WITH PERMISSIONOn account of this beauty and harmony regarding the habits of virtue, the soul of the most holy Mary was so enlightened, ennobled and entirely bent on the highest Good and last End of all creation; so alert, prompt, efficient and joyful in the practice of virtue, that, if it were possible for our weak insight to penetrate into the interior of her sacred soul, we would there find a more wonderful beauty than that of all creatures combined and inferior only to that of God himself. All the perfection of creatures were in purest Mary as if in their own sphere and center, and all virtues reached in Her the highest perfection, so that in no manner could it ever be said of Her this or that is wanting in order to make Her altogether beautiful and perfect.

2011-11-06T19:10:00.000-08:00

MARY'S CHILDHOOD YEARS

Our Blessed Mother dictated the following --regarding her early childhood practices--to the Author of her life, Sister Mary of Agreda, Spain:

My admonition to thee, whom in spite of thy weakness and poverty I have chosen with such generous kindness as my disciple and companion, is this: that thou strive with all thy powers to imitate me in an exercise, in which I persevered during my whole life from the very first moment of my birth, omitting it on not a single day, however full of cares and labors it might have been.

This exercise was the following: every day at the beginning of dawn, I prostrated myself in the presence of the Most High, and gave Him thanks and praise for his immutable Being, his infinite perfections, and for having created me out of nothing; acknowledging myself as his creature and the work of his hands, I blessed Him and adored Him, giving Him honor, magnificence and Divinity, as the supreme Lord and Creator of myself and of all that exists. I raised up my spirit to place it into his hands, offering myself with profound humility and resignation to Him and asking Him to dispose of me according to his will during that day and during all the days of my life, and to teach me to fulfill whatever would be to his greater pleasure. This I repeated many times during the external works of the day, and in the internal ones I first consulted his Majesty, asking his advice, permission and benediction for all my actions.

Be very devout toward my most sweet name. I wish that thou be convinced of the great prerogatives and privileges, which the Almighty concedes to it, so that I myself, when I saw them in the Divinity, felt most deeply obliged and solicitous to make a proper return; and whenever the name MARY occurred to my mind (which happened often) and whenever I heard myself called by that name, I was aroused to thankfulness and urged to new fervor in the service of the Lord, who gave it to me. Thou hast the same name and I wish, that in proportion it should cause the same effects in thee and that thou imitate me faithfully by following the lesson given thee in this chapter, without failing in the least point from this day onward. And if in thy weakness thou should fail, rouse thyself immediately, and in the presence of thy Lord and mine, acknowledge thy fault, confessing it in sorrow. Repeating these holy exercises over and again with solicitous care, thou shalt find forgiveness for imperfections and grow accustomed to strive after what is highest in all virtues and most pleasing and agreeable to thy own tastes and mine, thou shalt not be denied the grace of employing thyself entirely in listening, attending to and obeying in all things thy Spouse and Lord, who seeks in thee only what is most pure, most holy and perfect, and a will prompt and eager to put the same into practice.

HER CHILDHOOD YEARS
The sovereign Child was treated like other children of her age. Her nourishment was of the usual kind, though less in quantity; and so was her sleep, although her parents were solicitous that she take more sleep. She was not troublesome, nor did she ever cry for mere annoyance, as is done by other children, but she was most amiable and caused no trouble to anybody. That she did not act in this regard as other children caused no wonder; for she often wept and sighed (as far as her age and her dignity of Queen and Mistress would permit) for the sins of the world and for its Redemption through the coming of the Savior.

Ordinarily she maintained, even in her infancy, a pleasant countenance, yet mixed with gravity and a peculiar Majesty, never showing any childishness. She sometimes permitted herself to be caressed, though, by a secret influence and a certain outward austerity, she knew how to repress the imperfections connected with such endearments. Her prudent mother Anne treated her Child with incomparable solicitude and caressing tenderness; also her father Joachim loved her as a father and as a saint, although he was ignorant of the mystery at that time. The Child on its part showed a special love toward him, as one whom she knew for her father and one much beloved of God. Although she permitted more tender caresses from her father than from others, yet God inspired the father as well as all others, with such an extraordinary reverence and modesty towards her whom He had chosen for his Mother, that even his pure and fatherly affection was outwardly manifested only with the greatest moderation and reserve.

In all things the infant Queen was most gracious, perfect and admirable. Though she passed her infancy subject to the common laws of nature, yet did this not hinder the influx of grace. During her sleep her interior acts of love, and all other exercises of her faculties which were not dependent on the exterior senses, were never interrupted. This special privilege is possible also in other creatures, if the divine power confers it on them; but it is certain that in regard to Her whom He had chosen as his Mother and the Queen of all creation, He extended this special favor beyond all previous or subsequent measure in other creatures and beyond the conception of any created mind.

The enforced silence of other children in their first years, and the slow evolution of their intellect and of their power of speech arising from natural weakness, was heroic virtue in the infant Queen. For if speech is the product of the intellect and as it were the result of its activity, and if She was in perfect possession of all her faculties since her Conception, then the fact of her not speaking as soon as She was born, did not arise from the want of ability, but because She did not wish to make use of her power. Other children are not furnished with the natural forces, which are required to open their mouth and move their tender tongue as required for speech, but in the child Mary there was no defect; for as far as her natural powers were concerned She was stronger than other children, and as She exercised sovereignty and dominion over all creation, She certainly could exercise it in regard to her own powers and faculties, if She had chosen to do so. Her not speaking therefore was virtue and great perfection, which opportunely concealed her science and grace, and evaded the astonishment naturally caused by one speaking in infancy. Besides, if it is wonderful that one should speak, who according to the natural course ought to be incapable of speech, I do not know, whether it is not more wonderful, that one, who is able to speak from her birth should be silent for one year and a half.

It was ordained therefore by the Most High, that the sovereign Child should voluntarily keep this silence during the time in which ordinarily other children are unable to speak. The only exception made was in regard to the conversation held with the angels of her guard, or when she addressed herself in vocal prayer to the Lord. For in regard to interaction with God, the Author of speech, and with the holy angels, his messengers, when they treated in a visible manner with Her, this reason for maintaining silence did not hold good: on the contrary it was befitting, that, since there was no impediment, She should pray with her lips and her tongue; for it would not be proper to keep them unemployed for so long a time. But her mother never heard Her, nor did she know of her being able to speak during that period; and from this it can be better seen, what perfection it required in Her to pass that year and a half of her infancy in total silence. But during that time, whenever her mother freed her arms and hands, the child Mary immediately grasped the hands of her parents and kissed them with great submission and reverent humility, and in this practice she continued as long as her parents lived. She also sought to make them understand during that period of her age, that she desired their blessing, speaking more by the affection of her heart than by word of mouth. So great was her reverence for them, that never did She fail in the least point concerning the honor and obedience to them. Nor did She cause them any trouble or annoyance, since She knew beforehand all their thoughts and was anxious to fulfill them before they were made manifest.

When she reached the age of two years she began to exercise her special pity and charity toward the poor. She solicited alms for them of Saint Anne, and both the kind-hearted mother readily granted her petitions, both for the sake of the poor and to satisfy the tender charity of her most holy Daughter, at the same time encouraging her who was the Mistress of mercy and charity, to love and esteem the poor. Besides giving what she obtained expressly for distribution among the poor, she reserved part of her meals for the same purpose, in order that from her infancy it might be said of her more truly than of Job: from my infancy compassion grew with me (Job 31, 18). She gave to the poor not as if conferring a benefit upon them, but as paying a debt due in justice, saying in her heart: this my brother and master deserves what he needs and what I possess without desert. In giving alms she kissed the hands of the poor, and whenever she was alone, she kissed their feet, or, if this was impossible, She would kiss the ground over which they passed. Never did she give an alms to the poor without conferring still greater favors on their souls by interceding for them and thus dismissing them relieved in body and soul.

Not less admirable were the humility and obedience to the most holy Child in permitting herself to be taught to read and to do other things as other children in that time of life. She was instructed in reading and other arts by her parents and she submitted, though she had infused knowledge of all things created. The angels were filled with admiration at the unparalleled wisdom of this Child, who willingly listened to the teaching of all. Her holy mother Anne, as far as her intuition and love permitted, observed with rapture the heavenly Princess and blessed the Most High in Her. But with her love, as the time for presenting her in the temple approached, grew also the dread of the approaching end of the three years set by the Almighty and the consciousness, that the terms of her vow must punctually be fulfilled. Therefore the child Mary began to prepare and dispose her mother, manifesting to her, six months before, her ardent desire of living in the temple. She recounted the benefits, which they had received at the hands of the Lord, how much they were obliged to seek his greater pleasure, and how, when She should be dedicated to God in the temple, She would be more her Daughter than in their own house.

The holy Anne heard the discreet arguments of her child Mary; but though She was resigned to the divine will and wished to fulfill her promise of offering up her beloved Daughter, yet the natural force of her love toward such an unequalled and beloved Treasure, joined with the full understanding of its inestimable value, caused a mortal strife in her most faithful heart at the mere thought of her departure, which was closely at hand. There is no doubt, that she would have lost her life in this fierce and vivid sorrow, if the hand of the Almighty had not comforted her: for the grace and dignity of her heavenly Daughter was fully known to her and had entirely ravished her heart, making the presence of Mary more dear to her than life.

Full of this grief she said to the Child: "My beloved Daughter, for many years I have longed for Thee and only for a few years do I merit to have thy company; but thus let the will of God be fulfilled; I do not wish to be unfaithful to my promise of sending Thee to the temple, but there is yet time left for fulfilling it: have patience until the day arrives for the accomplishment of thy wishes."

A few days before most holy Mary reached the age of three years, She was favored with an abstract vision of the Divinity, in which it was made known to Her that the time of her departure for the temple ordained by God, had arrived, and that there She was to live dedicated and consecrated to his service. Her most pure soul was filled with new joy and gratitude at this prospect and speaking with the Lord, She gave Him thanks saying:
"Most high God of Abraham, Isaac and Jacob, my eternal and highest Good, since I cannot praise Thee worthily, let it be done in the name of this humble slave by the angelic spirits; since Thou, immense Lord, who hast need of none, dost look upon this lowly wormlet of the earth in thy unbounded mercy. Whence this great benefit to me, that Thou should receive me into thy house and service, since I do not even merit the most abject spot of the earth for my place of habitation? But as Thou art urged thereto by thy own greatness, I beseech Thee to inspire the hearts of my parents to fulfill thy holy will."

At the same time saint Anne had a vision, in which the Lord enjoined her to fulfill her promise by presenting her Daughter in the temple on the very day, on which the third year of her age should be complete. There is no doubt that this command caused more grief in Saint Anne, than that given to Abraham to sacrifice his son Isaac. But the Lord consoled and comforted her, promising his grace and assistance in her loneliness during the absence of her beloved Daughter.

Saint Joachim also had a vision of the Lord at this time, receiving the same command as Anne. Having conferred with each other and taking account of the will of the Lord, they resolved to fulfill it with humble submission and appointed the day on which the Child was to be brought to the temple. Great was also the grief of this holy old man, though not quite as that of Saint Anne, for the high mystery of her being the future Mother of God was yet concealed from him.
WORDS OF MARY TO AUTHOR Sister Mary of Agreda, Spain
My dearest daughter, keep in mind, that all the living are born destined for death, but ignorant of the time allowed them; this they know for certain however, that the term of life is short, that eternity is without end, and that in this life only they can harvest what will yield life or death eternal. In this dangerous pilgrimage of life God has ordained, that no one shall know for certain, whether he is worthy (Eccles. 9, 1) of his love or hate; for if he uses his reason rightly, this uncertainty will urge him to seek with all his powers the friendship of that same Lord. God justifies his cause as soon as the soul acquires the use of reason; for from that time onward He enlightens and urges and guides man toward virtue and draws him away from sin, teaching him to distinguish between water and fire, to approve of the good and reject evil, to choose virtue and repel vice. Moreover, God calls and rouses the soul by his holy inspirations and continual promptings, provides the help of the sacraments, doctrines and commandments, urges man onward through his angels, preachers, confessors, ministers and teachers, by special tribulations and favors, by the example of strangers, by trials, death and other happenings and dispositions of his Providence; He disposes the things of life so as to draw toward Him all men, for He wishes all to be saved. Thus he places at the disposal of the creature a vast field of benevolent help and assistance, which it can and should use for its own advancement. Opposing all this are the tendencies of the inferior and sensitive nature, infected with the fomes peccati, the foment of sin, tending toward sensible objects and by the lower appetites and repugnances, disturbing the reason and enthralling the will in the false liberty of ungoverned desires. The demon also, by his fascinations and his deceitful and iniquitous suggestions obscures the interior light, and hides the deathly poison beneath the pleasant exterior. But the Most High does not immediately forsake his creatures; He renews his mercy and his assistance, recalling them again and again, and if they respond to his first call, He adds others according to his equity, increasing and multiplying them in proportion as the soul corresponds. As a reward of the victory, which the soul wins over itself, the force of his passions and concupiscences is diminished, the spirit is made free to soar higher and rise above its own inclinations and above the demons.

But if man neglects to rise above his low desires and his forgetfulness, he yields to the enemy of God and man. The more he alienates himself from the goodness of God, so much the more unworthy does he become of the secret callings of the Most High, and so much less does he appreciate his assistance, though it be great. For the demon and the passions have obtained a greater dominion and power over his intellect and have made him more unfit and more incapable of the grace of the Almighty. Thereon, my dear daughter, rests the whole salvation or condemnation of souls, that is, in commencing to admit or resist the advances of the Lord. I desire thee not to forget this doctrine, so that thou mayest respond to the many calls which thou receivest of the Most High. See thou be strong in resisting his enemies and punctually solicitous in fulfilling the pleasure of thy Lord, for thereby thou wilt gratify Him and attend to the commands made known to thee by divine light. I loved my parents dearly, and the tender words of my mother wounded my heart; but as I knew it to be the will of the Lord to leave them, I forgot her house and my people in order to follow my Spouse. The proper education and instruction of children will do much toward making them more free and habituated to the practice of virtue, since thus they will be accustomed to follow the sure and safe guiding star of reason from its first dawn.

HER PRESENTATION IN THE TEMPLE.
The three years’ time decreed by the Lord having been completed, Joachim and Anne set out from Nazareth, accompanied by a few kindred and bringing with them the true living Ark of the covenant, the most holy Mary, borne on the arms of her mother in order to be deposited in the holy temple of Jerusalem.

The beautiful Child, by her fervent and loving aspirations, hastened after the ointments of her Beloved, seeking in the temple Him, whom she bore in her heart. This humble procession was scarcely noticed by earthly creatures, but it was invisibly accompanied by the angelic spirits, who, in order to celebrate this event, had hastened from heaven in greater numbers than ordinary as her bodyguard, and were singing in heavenly strains the glory and praise of the Most High. The Princess of heaven heard and saw them as she hastened her beautiful steps along in the sight of the highest and the true Solomon. Thus they pursued their journey from Nazareth to the holy city of Jerusalem, and also the parents of the holy child Mary felt in their hearts great joy and consolation of spirit.

They arrived at the holy temple, and the blessed Anne on entering took her Daughter and Mistress by the hand, accompanied and assisted by Saint Joachim. All three offered a devout and fervent prayer to the Lord; the parents offering to God their Daughter, and the most holy Child, in profound humility, adoration and worship, offering up herself. She alone perceived that the Most High received and accepted her, and, amid divine splendor which filled the temple, she heard a voice saying to her:

"Come, my Beloved, my Spouse, come to my temple, where I wish to hear thy voice of praise and worship." Having offered their prayers, they rose and betook themselves to the priest. The parents consigned their Child into his hands and he gave them his blessing. Together they conducted her to the portion of the temple buildings, where many young girls lived to be brought up in retirement and in virtuous habits, until old enough to assume the state of matrimony. It was a place of retirement especially selected for the first-born daughters of the royal tribe of Judah and the sacerdotal tribe of Levi.

Fifteen stairs led up to the entrance of these apartments. Other priests came down these stairs in order to welcome the blessed child Mary. The one that had received them, being according to the law one of a minor order, placed her on the first step. Mary, with his permission, turned and kneeling down before Joachim and Anne, asked their blessing and kissed their hands, recommending herself to their prayers before God. The holy parents in tenderest tears gave her their blessing; whereupon she ascended the fifteen stairs without any assistance. She hastened upward with incomparable fervor and joy, neither turning back, nor shedding tears, nor showing any childish regret at parting from her parents. To see her, in so tender an age, so full of strange majesty and firmness of mind, excited the admiration of all those present. The priests received her among the rest of the maidens, and Saint Simeon consigned her to the teachers, one of whom was the prophetess Anne. This holy matron had been prepared by the Lord by especial grace and enlightenment, so that she joyfully took charge of this Child of Joachim and Anne. She considered the charge a special favor of divine Providence and merited by her holiness and virtue to have Her as a disciple, who was to be the Mother of God and Mistress of all the creatures.

Sorrowfully her parents Joachim and Anne retraced their journey to Nazareth, now poor as deprived of the rich Treasure of their house. But the Most High consoled and comforted them in their affliction. The holy priest Simeon, although he did not at this time know of the mystery enshrined in the child Mary, obtained great light as to her sanctity and her special selection by the Lord; also the other priests looked upon her with great reverence and esteem. In ascending the fifteen stairs the Child brought to fulfillment, that, which Jacob saw happening in sleep; for here too were angels ascending and descending: the ones accompanying, the others meeting their Queen as She hastened up; whereas at the top God was waiting in order to welcome Her as his Daughter and Spouse. She also felt by the effects of the overflowing love, that this truly was the house of God and the portal of heaven.

The child Mary, when brought to her teacher, knelt in profound humility before her and asked her blessing. She begged to be admitted among those under her direction, obedience and counsel, and asked her kind forbearance in the labor and trouble, which She would occasion. The prophetess Anne, her teacher, received her with pleasure, and said to her: "My Daughter, Thou shalt find in me a helpful mother and I will take care of Thee and of thy education with all possible solicitude." Then the holy Child proceeded to address Herself with the same humility to all the maidens which were then present; each one She greeted and embraced, offering Herself as their servant and requesting them, as older and more advanced than She in the duties of their position, to instruct and command Her. She also gave them thanks, that without her merit they admitted her to their company.
When the heavenly child Mary had dismissed her parents and entered upon her life in the temple, her teacher assigned to her a place among the rest of the maidens, each of whom occupied a large alcove or little room. The Princess of heaven prostrated herself on the pavement, and, remembering that it was holy ground and part of the temple, she kissed it. In humble adoration she gave thanks to the Lord for this new benefit, and she thanked even the earth for supporting her and allowing her to stand in this holy place; for she held herself unworthy of treading and remaining upon it. Then She turned toward her holy angels and said to them: "Celestial princes, messengers of the Almighty, most faithful friends and companions, I beseech you with all the powers of my soul to remain with me in this holy temple of my Lord and as my vigilant sentinels, reminding me of all that I should do; instructing me and directing me as the teachers and guides of my actions, so that I may fulfill in all things the perfect will of the Most High, give pleasure to the holy priests and obey my teacher and my companions." And addressing in particular those whom I mentioned above as the twelve angels of the Apocalypse, She said: "And I beseech you, my ambassadors, if the Almighty permit you, go and console my holy parents in their affliction and solitude."

While the twelve angels executed her command, Mary remained with the others in heavenly conversation. She began to feel a supernal influence of great power and sweetness, spiritualizing Her and elevating Her in burning ecstasy, and immediately the Most High commanded the seraphim to assist in illumining and preparing her most holy soul. Instantly she was filled with a divine light and force, which perfected and proportioned her faculties in accordance with the mysteries now to be manifested to her. Thus prepared and accompanied by her holy angels and many others, in the midst of a refulgent host, the celestial Child was raised body and soul to the empyrean heaven, where she was received by the holy Trinity with befitting benevolence and pleasure. She prostrated herself in the presence of the most mighty and high Lord, as she was wont to do in all her visions, and adored Him in profound reverence and humility. Then she was further transformed by new workings of divine light, so that she saw, intuitively and face to face, the Divinity itself. This was the second time that It manifested Itself to her in this intuitive manner during the first three years of her life.
By no human tongue or any sensible faculty could the effects of this vision and participation of the divine Essence ever be described. The Person of the Father spoke to the future Mother of his Son, and said:

"My Dove, my beloved One, I desire thee to see the treasures of my immutable being and of my infinite perfections, and also to perceive the hidden gifts destined for the souls, whom I have chosen as heirs of my glory and who are rescued by the life-blood of the Lamb. Behold, my Daughter, how liberal I am toward my creatures, that know and love Me; how true in my words, how faithful in my promises, how powerful and admirable in my works. Take notice, my Spouse, how ineffably true it is, that he who follows Me does not walk in darkness. I desire that thou, as my chosen One, be an eye-witness of the treasures which I hold in reserve for raising up the humble, enriching the poor, exalting the downtrodden, and for rewarding all that the mortals shall do and suffer for my name."

Other great mysteries were shown to the holy child in this vision of the Divinity, for as the object presented to the soul in such repeated intuitive visions is infinite, that which remains to be seen will always remain infinite and will excite greater and greater wonder and love in the one thus favored. The most holy Mary answered the Lord and said:

"Most high, supreme and eternal God, incomprehensible Thou art in thy magnificence, overflowing in thy riches, unspeakable in thy mysteries, most faithful in thy promises, true in thy words, most perfect in thy works, for Thou art the Lord, infinite and eternal in thy essence and perfections. But, most high Lord, what shall my littleness begin to do at the sight of thy magnificence? I acknowledge myself unworthy to look upon thy greatness, yet I am in great need of being regarded by it. In thy presence, Lord, all creation is as nothing. What shall I thy servant do, who am but dust? Fulfill in me all thy desire and thy pleasure; and if trouble and persecutions suffered by mortals in patience, if humility and meekness are so precious in thy eyes, do not consent, O my Beloved, that I be deprived of such a rich treasure and pledge of thy love. But as the rewards of these tribulations, give them to thy servants and friends, who deserve them better than I, for I have not yet labored in thy service and pleasure."

The Most High was much pleased with the petition of the heavenly Child and He gave Her to understand that He would admit Her to suffering and labor for his love in the course of her life, without at the time revealing to Her the order and the manner in which He was to dispense them. The Princess of heaven gave thanks for this blessing and favor of being chosen to labor and suffer for the glory of God’s name. Burning with desire of securing such favor, she asked of his Majesty to be allowed to make four vows in his presence: of chastity, of poverty, of obedience, and of perpetual enclosure in the temple whither He had called her. To this petition the Lord answered and said to Her:

"My Spouse, my thoughts rise above all that is created, and thou, my chosen one, dost not yet know what is to happen to thee in the course of thy life, and thou dost not yet understand why it is impossible to fulfill thy fervent desires altogether in the manner in which thou now dost imagine. The vow of chastity I permit and I desire that thou make it; I wish that from this moment thou renounce earthly riches. It is also my will that as far as possible thou observe whatever pertains to the other vows, just as if thou hadst made them all. Thy desire shall be fulfilled through many other virgins in the coming law of grace; for, in order to imitate thee and to serve Me, they will make these same vows and live together in community and thou shalt be the Mother of many daughters."

The most holy Child then, in the presence of the Lord, made the vow of chastity and as for the rest without binding herself; she renounced all affection for terrestrial and created things. She moreover resolved to obey all creatures for the sake of God. In the fulfillment of these promises she was more punctual, fervent and faithful than any who have ever made these vows or ever will make them. Forthwith the clear and intuitive vision of the Divinity ceased, but she was not immediately restored to the earth. For, remaining in the empyrean heaven, she enjoyed another, an imaginary vision of the Lord in a lower state of ecstasy, so that in connection with it, she saw other mysteries.
In this secondary and imaginary vision some of the seraphim closest to the Lord approached her and by his command adorned and clothed her in the following manner. First all her senses were illumined with an effulgent light, which filled them with grace and beauty. Then they robed her in a mantle or tunic of most exquisite splendor, and girded her with a cincture of vary-colored and transparent stones, of flashing brilliancy, which adorned her beyond human comprehension. They signified the immaculate purity and the various heroic virtues of her soul. They placed on her also a necklace or collar of inestimable and entrancing beauty, which contained three large stones, symbolic of the three great virtues of faith, hope and charity; this they hung around her neck letting it fall to her breast as if indicating the seat of these precious virtues. They also adorned her hands with seven rings of rare beauty whereby the Holy Ghost wished to proclaim that He had enriched her with his holy gifts in a most eminent degree. In addition to all this the most holy Trinity crowned her head with an imperial diadem, made of inestimable material and set with most precious stones, constituting her thereby as his Spouse and as the Empress of heaven. In testimony whereof the white and refulgent vestments were emblazoned with letters or figures of the finest and the most shining gold, proclaiming: Mary, Daughter of the eternal Father, Spouse of the Holy Ghost and Mother of the true Light. This last name or title the heavenly Mistress did not understand; but the angels understood it, who, lost in wonder and praise of the Author, were assisting at this new and strange ceremony. Finally the attention of all the angelic spirits was drawn toward the Most High and a voice proceeded from the throne of the blessed Trinity, which, addressing the most holy Mary, spoke to Her:

"Thou shalt be our Spouse, our beloved and chosen One among all creatures for all eternity; the angels shall serve thee and all the nations and generations shall call thee blessed" (Luc. 1, 48).

The sovereign Child being thus attired in the court dress of the Divinity, then celebrated a more glorious and marvelous espousal than ever could enter the mind of the highest cherubim and seraphim. For the Most High accepted Her as his sole and only Spouse and conferred upon Her the highest dignity which can befall a creature; He deposited within Her his own Divinity in the person of the Word and with it all the treasures of grace befitting such eminence. Meanwhile the most Humble among the humble was lost in the abyss of love and wonder which these benefits and favors caused in Her , and in the presence of the Lord She spoke:

"Most high King and incomprehensible God, who art Thou and who am I , that thy condescension should look upon me who am dust, unworthy of such mercy? In Thee, my Lord, as in a clear mirror seeing thy immutable being, I behold and understand without error my lowliness and vileness, I admire thy immensity and deprecate my nothingness. At the sight of Thee I am annihilated and lost in astonishment, that the infinite Majesty should stoop to so lowly a worm, who can merit only oblivion and contempt of all the creatures. O Lord, my only Good, how art Thou magnified and exalted in this deed! What marvel dost Thou cause through me in thy angelic spirits, who understand thy infinite bounty, magnificence and mercy in raising up from the dust her who in it is poor, and placing her among the princes (Ps. 112, 7)! I accept Thee, O my King and my Lord, as my Spouse and I offer myself as thy slave. Let not my understanding attend to any other object, nor my memory hold any other image, nor my will seek other object or pleasure than Thee, my highest Good, my true and only Love. Let not my eyes look upon human creature, nor my faculties and senses attend upon anything beside Thee and whatever thy Majesty shall direct. Thou alone for thy spouse, my Beloved, and she for Thee only, who art the immutable and eternal Good."
The Most High received with ineffable pleasure this consent of the sovereign Princess to enter into the new espousal with her most holy soul. As upon his True Spouse and as Mistress of all creation, He now lavished upon Her all the treasures of his grace and power, instructing Her to ask for whatever She desired and assuring Her that nothing would ever be denied Her. The most humble Dove at once proceeded to beseech the Lord with the most burning charity, to send His Only begotten to the world as a remedy for mortals; that all men be called to the true knowledge of his Divinity; that her natural parents, Joachim and Anne, receive an increase of the loving gifts of his right hand; that the poor and afflicted be consoled and comforted in their troubles; and that in Herself be fulfilled the pleasure of the divine will. These were some of the more express petitions addressed by the new Spouse on this occasion to the blessed Trinity. And all the angelic host sang new songs of admiration in praise of the Most High, while those appointed by his Majesty, midst heavenly music, bore back the holy Child from the empyrean heaven to the place in the temple, from which they had brought her.
In order to commence at once to put in practice what She had promised in the presence of the Lord, She betook Herself to her instructress and offered all that her mother, saint Anne, had left for her comfort and sustenance, with the exception of a few books and clothes. She requested her to give it to the poor or use it for any other purpose according to her pleasure, and that She command and direct her what she was to do. The discreet matron, (who was, as I have already said, the prophetess Anne) by divine impulse accepted and approved of the offering of the beautiful Child and dismissed her entirely poor and stripped of everything except the garments which She wore. She resolved to take care of her in a special manner as one destitute and poor; for the other maidens each possessed their spending money and a certain sum assigned and destined for their wearing apparel and for other necessities according to their inclinations.
The holy matron, having first consulted the high priest, also gave to the sweetest Child a rule of life. By thus despoiling and resigning herself the Queen and Mistress of creation obtained a complete freedom and detachment from all creatures and from her own Self, neither possessing nor desiring anything except only the most ardent love of God and her own abasement and humiliation.

HER FIRST YEARS IN THE TEMPLE
I will relate that, which the Most High explained to me on one occasion in his own words:
"The works of her, who was to be the Mother of the Godman, were altogether and in every way most perfect, and even to understand them exceeds the capacity of all human creatures and of the angels. Her interior acts of the virtues were so precious and of such great merit and favor, that they surpass all that the seraphim can do; and thou, my soul, wilt much better understand, than be able to explain them with words of thy tongue. But it is my will, that during thy pilgrimage in thy mortal body thou place most holy Mary as the beginning of thy joy, and that thou follow Her through the desert of renunciation and abnegation of all that is human and visible. Follow her by a perfect imitation according to the measure of thy strength and of the light which thou receivest. Let her be thy guiding star and thy Directress: She will manifest to thee my will and will let thee find my holy law which is written in her by the power of my right hand: meditate upon it day and night. She by her intercession will strike the rock of Christ's humanity (Num. 220, 11), in order that in this desert may abound the waters of divine grace and light, so that thy thirst may be quenched, thy understanding enlightened, and thy will inflamed. She will be a pillar of light to illuminate thy path (Exod. 12, 21) and a cloud to afford thee shade and refreshment against the ardors of thy passions and the fierceness of thy enemies.
"Thou wilt have in her an angel, who will guard and guide thee, and (Exod. 13, 21) lead thee away from the dangers of Babylon and of Sodom, so that my punishment shall not reach thee. Thou wilt have in her a Mother to love thee, a Friend to counsel thee, a Mistress to direct thee, a Protectress to shield thee and a Queen whom thou canst serve and obey as a handmaid. In the virtues, which this Mother of the Only begotten exercised in the temple, thou wilt find a summary of all the highest perfections according to which thou should arrange thy life; an exact and reliable copy of all her sanctity; the beauty of virginity, the loveliness of humility, the utmost promptness in devotion and obedience, the stead fastness of faith, the certitude of hope, the fire of love and the most complete outline map of all the wonders of my right hand. According to this rule thou must regulate thy life, by this mirror thou must arrange and adorn it, adding to the beauty and grace of a bride that wishes to enter into the chamber of her Spouse and Lord."

"If the nobility and condition of the teacher are a spur to the disciple and make his doctrine more amiable acceptable, who can attract thee more powerfully than thy Instructress, who is the Mother of thy Spouse, chosen as the most pure and holy among women, and without blemish of sin, being at the same time a Virgin and the Mother of the Only begotten of the eternal Father, the splendor of his Divinity in his own essence? Hear then this sovereign Mistress; follow her in close imitation, and meditate without ceasing upon her admirable excellence and virtues. Remember, that the life and conversation she led in the temple is the original, which all the souls, that consecrate themselves after her as spouses of Christ, must copy within themselves." The above is the explanation and instruction, which the Most High gave me in outline concerning the life and conduct of the most holy Mary in the temple.

But let us proceed now to a more particular description of her actions. After the vision of the Divinity, described in the second chapter, after She had offered Herself entirely to the Lord and delivered up to her instructress all that She possessed, being thus deprived of all, entirely bound over to obedience, and hiding, beneath the veil of these virtues, treasures of grace and wisdom greater than that of the seraphim, She requested the priest and her teacher to prescribe for Her an order of life and to direct Her in the occupations, which She was to assume. The priest and her instructress, having together considered her petition with the aid of a special enlightenment from on high and desiring to regulate from now on the exercises of this heavenly Child of only three years, called Her to their presence. The Princess of heaven remained kneeling before them during this interview and, although they bade Her rise, She begged most humbly be allowed to remain in this reverent position in the presence of the minister and priest of the Most High and her teacher, on account of their office and dignity.

The priest spoke to her and said: "My Daughter, as a very young Child the Lord has drawn Thee to his house and holy temple; be thankful for this favor and seek to profit by it by striving hard to serve Him in truth and with an upright heart. Acquire all the virtues, in order that thou mayest return from this holy place prepared and fortified against the troubles and the dangers of this world. Obey thy Mistress Anne and commence early to bear the sweet yoke of virtue, in order that thou mayest find it more easy to bear during the rest of thy life" (Thren. 3, 27). The sovereign Child answered: "I thou, my master, who art the minister and priest of God; and holdest his place, and thou my Mistress together with him, command and instruct me in whatever I am to do that I may not commit any fault: this I beg of you, wishing to obey you in all things."
The priest and her teacher Anne felt within themselves a great enlightenment and a divine impulse to attend especially to this heavenly Child and to care for her more than the other maidens. Conferring with themselves about this great esteem, with which they had been inspired, though ignorant of the mystery by which it came to them, they resolved to devote particular attention to her guidance and assistance. But as their care could extend only to the exterior and visible actions, they were far from suspecting the interior acts and inspirations of her heart, for over these the Most High watched with singular protection and favor. Thus the pure heart of the Princess of heaven remained free to advance and grow in interior vision, without losing one instant, in which she did not reach what is highest and most excellent in virtue.

The priest also gave Her a rule for her occupations and said: "My Daughter thou wilt assist at the exercises of divine praise and song in honor of the Lord with all reverence and devotion, and always pray to the Most High for the necessities of his holy temple and of his people, and for the coming of the Messias. At eight 0' clock thou wilt retire for sleep and at the beginning of dawn thou wilt arise in order to praise the Lord until the third hour (this hour corresponds to our nine o'clock in the morning). From the third hour until evening thou wilt occupy thyself in some manual works, in order that thou mayest be instructed in all things. At meals, of which thou wilt partake after thy exercise, observe befitting moderation. Then thou wilt go to hear the instructions of thy teacher; the rest of the day thou wilt engage thyself in the reading of holy Scriptures, and in all things be humble, affable, and obedient to the commands of thy instructress,"
The most holy Child remained on her knees, while She listened to the words of the priest and then asked his blessing; having kissed his hand and the hand of her mistress, She proposed in her heart to observe the order of life assigned Her during her stay in the temple and as long as they should not command her otherwise. And she, who was the Mistress of sanctity, fulfilled their orders as if she were the least of all the scholars. Her desires and her most ardent love impelled her to many other external exercises, which they had not included in their orders; but with regard to these she subjected herself to the minister of the Lord, preferring the sacrifice of perfect and holy obedience to the high dictates of her own fervor. She knew, as Mistress of all perfection, that the divine will is more surely fulfilled by the humble acquiescence of obedience, than in following the highest aspirations to other virtues. By this rare example let souls, and especially those in the religious state, learn not to follow their own effervescences and whims contrary to obedience and the will of their superiors; for in the latter God make known to us his desire and pleasure, whereas in the former we seek only our own fancies; in the superiors God himself operates, in ourselves (if we work contrary to their orders), temptations, blind passion and deceit is active.

In the performance of works not commanded her our Queen and Lady distinguished herself from other maidens by asking her teacher to be allowed to serve them all and be engaged in the humble occupation of scrubbing and cleaning the rooms and of washing the dishes. Although this seemed extraordinary, especially in one of the firstborn children, who were treated with greater consideration and respect, yet the incomparable humility of the heavenly Princess could not be restrained or confined by any consideration of what was due to her position, but reached out for the most humble occupations. With such an eager humility She knew how to gain time and opportunity for doing such work, that She was beforehand in assuming the tasks of others. By means of her infused science she understood all the mysteries and ceremonies of the temple; but she was anxious to learn them also by study and practice, as if she were ignorant of them, nor did she ever fail in any ceremony or duty, no matter how small. She was most eager for humiliation and most submissive in her self contempt; every morning and evening she asked the blessing of her teacher and kissed her hand, and the same she did whenever she was ordered or was permitted to perform works of humility. Sometimes, when it was allowed Her, She kissed her feet with profound humility.
The sovereign Princess was so docile, so sweet and friendly in her actions, so ready to serve and so eager and diligent in humbling herself, so anxious to show kindness and esteem toward all the maidens in the temple, obeying them as if each had been Her Mistress, that She ravished all the hearts. By Her ineffable and heavenly prudence she proceeded in all her actions in such a manner, that she never lost an occasion for engaging in lowly work, in humble service of her companions, and in the fulfillment of the divine pleasure.

But what shall I, most vile creature, and what shall all faithful children of the Catholic Church think, when describing and considering such a vivid example of humility? It seems to us great virtue, when the inferior obeys the superior, the lowly yields to the exalted; and we esteem it a great humility, that the equal submit to his equal. But when the inferior commands and the superior obeys, when the Queen humbles Herself before her slave, when the most holy and the most perfect of all creatures submits to a mere wormlet, the Queen of heaven and earth to the least of women, and when this is done with all her heart and in all sincerity: who is not astonished and confounded in his vapid pride? Who will not see, as in a clear mirror, his unhappy presumption? Who can convince himself, that he knows what true humility is, much less exercise it, when he sees it exhibited, in its reality and in its own element, the most holy Mary? Let us souls, who live under the vow of obedience, approach this light in order to perceive and correct the disorders, which show themselves, whenever obedience to our god-given superiors requires renouncement of our whims and therefore becomes hard and troublesome. Here let our hardness be crushed, let the proudest humiliate herself and be confounded in her shameful pride; let her banish all presumption and let her not account herself obedient and humble, because on certain occasions she has yielded to the superiors, for she is yet far from thinking herself inferior and beneath her companion, as Mary did, who is superior to all.

The beauty, grace, elegance and courteousness or our Queen were incomparable; for all the natural graces and gifts, which were hers in a most perfect degree. were re-enforced by the splendor of supernatural or divine grace, and effected a marvelous union of grace and beauty in all her being and activity, enthralling all in love and admiration of her. Divine Providence moderated the outward demonstrations of this affection, which those who conversed with her, would have shown, if they had been left to the natural force of their spontaneous love of the Queen. In eating and in sleep, as in all other virtues, She was most perfect: She observed the measure dictated by temperance; never did She exceed, nor could She, rather She deducted from the necessary. Although her curtailed sleep did not interrupt her high contemplation, as I have said before, yet She would have gladly omitted it altogether; in virtue of obedience however, She retired to rest at the time appointed, and on her humble and poor couch, strewn with the flowers of virtue (Cant. 1. 13) and surrounded by the seraphim and the angelic host who guarded and assisted Her, She enjoyed more exalted contemplation (outside of beatific vision), and more ecstasies of love, than all of them together.

She divided her time and applied it with rare prudence so as to give to each of her actions and occupations its proper share. She read much in the sacred writings of the ancients and, by means of her infused science, She was so well versed in them and in all their profound mysteries, that none of them was unfamiliar to Her; for the Most High made known to Her all their mysteries and sacraments; She treated and conversed about them in her conferences with the holy angels of her guard, familiarizing Herself with them and asking about them with incomparable intelligence and great acuteness. If this sovereign Mistress had written what She understood, we would have many other additions to the sacred Scriptures; and we would be able to draw out of them a perfect understanding of those writings and the deep meanings and mysteries of all those preserved in the Church.
Source: Ven Mary of Agreda, Mystical City of God; used with permission.

BIRTH OF MARY IMMACULATE

2011-10-28T20:23:00.000-07:00

THE BLESSED BIRTH OF MARY IMMACULATE

The most holy Mary, being conceived without sin as described above, was entirely absorbed in spirit and entranced by her first vision of the Divinity. At the first instant, and in the narrow dwelling of the maternal womb, began the love of God in her most blessed soul, never to be interrupted, but to continue through all the eternities of that high glory, which She now enjoys at the right hand of her divine Son.

The most happy mother, holy Anne passed the days of her pregnancy altogether spiritualized by the divine operations and by the sweet workings of the Holy Ghost in all her faculties. Divine Providence, however, in order to direct her course to greater merit and reward, ordained, that the ballast of trouble be not wanting, for without it the cargo of grace and love is scarcely ever secure. In order to understand better, what happened to this holy woman, it must be remembered, that Satan, after he was hurled with the other bad angels from heaven into the infernal torments, never ceased, during the reign of the old Law, to search through the earth hovering with lurking vigilance above the women of distinguished holiness, in order to find Her, whose sign he had seen (Gen. 3, 15) and whose heel was to bruise and crush his head. Lucifer’s wrath against men was so fierce, that he would not trust this investigation to his inferiors alone; but leaving them to operate against the virtuous women in general, he himself attended to this matter and assiduously hovered around those, who signalized themselves more particularly in the exercise of virtue and in the grace of the Most High.

Filled with malice and astuteness, he observed closely the exceeding great holiness of the excellent matron Anne and all the events of her life; and although he could not estimate the richness of the Treasure, which was enclosed in her blessed womb (since the Lord has concealed this as well as many mysteries from him), yet he felt a powerful influence proceeding from saint Anne. The fact that he could not penetrate into the source of this activity, threw him at times into greater fury and rage. At other times he quieted himself with the thought, that this pregnancy arose from the same causes as others in the course of nature and that there was no special cause for alarm; for the Lord left him to his own hallucinations and to the vagaries of his own fury. Nevertheless the whole event was a source of great misgiving to this perverse spirit, when he saw how quietly her pregnancy took its course and especially, when he saw, that many angels stood in attendance. Above all he was enraged at his weakness in resisting the force, which proceeded from the blessed Anne and he suspected that it was not she alone, who was the cause of it.

Filled with this mistrust, the dragon determined, if possible, to take the life of the most felicitous Anne; or, if that was impossible, to see that she should obtain little satisfaction from her pregnancy. For the pride of Lucifer was so boundless as to persuade him of his ability to overcome or take away the life of Her, who was to be the Mother of the incarnate Word, or even the life of the Messias and Redeemer of the world, if only he could obtain knowledge of their whereabouts. His arrogance was founded upon the superiority of his angelic nature to the condition and power of mere human nature; as if both were not subject to grace and entirely dependent upon the will of their Creator. Audaciously therefore he set himself to tempt holy Anne, with many suggestions, misgivings, doubts and diffidences about the truth of her pregnancy, alleging her protracted years. All this the demon attempted in order to test the virtue of the saint, and to see, whether these temptations would not afford some opening for the perversion of her will.

But the invincible matron resisted these onslaughts with humble fortitude, patience, continued prayer and vivid faith in the Lord. She brought to naught the perplexing lies of the dragon and on account of them gained only additional grace and protection from on high. For besides the protection abundantly merited by her past life She was defended and freed from the demons by the great princes, who were guarding her most holy Daughter. Nevertheless in his insatiable malice the enemy did not desist on that account; and since his arrogance and pride far exceeds his powers, he sought human aid; for with such help he always promises himself greater ease of victory. Having at first tried to overthrow the dwelling of saint Joachim and Anne, in order that she might be frightened and excited by the shock of its fall, but not being able to succeed on account of the resistance of the holy angels, he incited against saint Anne one of the foolish women of her acquaintance to quarrel with her. This the woman did with great fury, insolently attacking Saint Anne with reproach and scorn; she did not hesitate to make mockery of her pregnancy, saying, that she was the sport of the demon in being thus found pregnant at the end of so many years and at so great an age.

The blessed Anne did not permit herself to be disturbed by this attack, but in all meekness and humility bore the injuries and treated her assailants with kindness. From that time on she looked with greater love upon these women and lavished upon them so much the greater benefits. But their wrath was not immediately pacified, for the demon had taken possession of them, filling them with hate against the saint; and, as any concession to this cruel tyrant always increases his power over his victims, he incited these miserable dupes to plot even against the person and life of Saint Anne. But they could not put their plots into execution, because divine power interfered to foil their natural womanly weakness. They were not only powerless against the saint, but they were overcome by her admonitions and brought to the knowledge and amendment of their evil course by her prayers.

The dragon was repulsed, but not vanquished; for he immediately availed himself of a servant, who lived in the house with Joachim and Anne, and exasperated her against the holy matron. Through her he created even a greater annoyance than through the other women, for she was a domestic enemy and more stubborn and dangerous than the others. I will not stay to describe, what the enemy attempted through this servant, since it was similar to that of the other woman, only more annoying and malicious. But with the help of God saint Anne won a more glorious victory than before; for the watcher of Israel slumbered not, but guarded his holy City (Ps. 120, 4) and furnished it so well with sentinels, chosen from the strongest of his hosts, that they put to ignominious flight Lucifer and his followers. No more were they allowed to molest the fortunate mother, who was already expecting the birth of the most blessed Princess of heaven, and who, enriched by heroic acts of virtue and many merits in these conflicts, had now arrived at the fulfillment of all her highest wishes.

The day destined for the parturition of Saint Anne and for the birth of her, who was consecrated and sanctified to be the Mother of God, had arrived: a day most fortunate for the world. This birth happened on the eighth day of September, fully nine months having elapsed since the Conception of the soul of our most holy Queen and Lady. Saint Anne was prepared by an interior voice of the Lord, informing her, that the hour of her parturition had come. Full of the joy of the Holy Spirit at this information, she prostrated herself before the Lord and besought the assistance of his grace and his protection for a happy deliverance. The most blessed child Mary was at the same time by divine providence and power ravished into a most high ecstasy. Hence Mary was born into the world without perceiving it by her senses, for their operations and faculties were held in suspense.

She was born pure and stainless, beautiful and full of grace, thereby demonstrating, that she was free from the law and the tribute of sin. Although she was born substantially like other daughters of Adam, yet her birth was accompanied by such circumstances and conditions of grace, that it was the most wonderful and miraculous birth in all creation and will eternally redound to the praise of her Maker. At twelve o’clock in the night this divine Luminary issued forth, dividing the night of the ancient Law and its pristine darknesses from the new day of grace, which now was about to break into dawn. She was clothed, handled and dressed like other infants, though her soul dwelt in the Divinity; and she was treated as an infant, though she excelled all mortals and even all the angels in wisdom. Her mother did not allow her to be touched by other hands than her own, but she herself wrapped her in swaddling clothes: and in this Saint Anne was not hindered by her present state of childbirth; for she was free from the toils and labors, which other mothers usually endure in such circumstances.

So then Saint Anne received in her arms her, who was her Daughter, but at the same time the most exquisite Treasure of all the universe, inferior only to God and superior to all other creatures. With fervent tears of joy she offered this Treasure to his Majesty, saying interiorly "Lord of infinite wisdom and power, Creator of all that exists, this Fruit of my womb, which I have received of thy bounty, I offer to Thee with eternal thanks, for without any merit of mine Thou hast vouchsafed it to me. Dispose Thou of the mother and Child according to thy most holy will and look propitiously down upon our lowliness from thy exalted throne. Be Thou eternally blessed, because Thou hast enriched the world with a Creature so pleasing to thy bounty and because in Her Thou hast prepared a dwelling-place and a tabernacle for the eternal Word (Sap. 9, 8). I tender my congratulations to my holy forefathers and to the holy Prophets, and in them to the whole human race, for this sure pledge of Redemption, which Thou hast given them. But how shall I be able to worthily to treat her, whom Thou hast given me as a Daughter? I that am not worthy to be her servant? How shall I handle the true ark of the Testament? Give me, O my Lord and King, the necessary enlightenment to know thy will and to execute it according to thy pleasure in the service of my Daughter."

The Lord answered the holy matron interiorly, that she was to treat her heavenly Child outwardly as mothers treat their daughters, without any demonstration of reverence; but to retain this reverence inwardly, fulfilling the laws of a true mother toward Her, and rearing Her up with all motherly love and solicitude. All this the happy mother complied with; making use of this permission and her mother’s rights without losing her reverence, she regaled herself with her most holy Daughter, embracing and caressing Her in the same way as other mothers do with their daughters. But it was always done with a proper reverence and consciousness of the hidden and divine sacrament known only to the mother and Daughter. The guardian angels of the sweet Child with others in great multitudes showed their veneration and worship to Mary as she rested in the arms of her mother; they joined in heavenly music, some of which was audible to blessed Anne. The thousand angels appointed as guardians of the great Queen offered themselves to her service. This was also the first time, in which the heavenly Mistress saw them in a corporeal form with their devises and habiliments, as I shall describe in another chapter and the Child asked them to join with her in the praise of the Most High and to exalt Him in her name.

At the moment of the birth of our Princess Mary the Most High sent the archangel Gabriel as an envoy to bring this joyful news to the holy Fathers in limbo. Immediately the heavenly ambassador descended, illumining that deep cavern and rejoicing the just who were detained therein. He told them that already the dawn of eternal felicity had commenced and that the reparation of man, which was so earnestly desired and expected by the holy Patriarchs and foretold by the Prophets, had been begun, since She, who was to be the Mother of the Messias, had now been born; soon they would now see the salvation and glory of the Most High. The holy prince gave them an understanding of the excellence of the most holy Mary and of what the Omnipotent had begun to work in her, in order that they might better comprehend the happy beginning of the mystery, which was to end their prolonged imprisonment. Then all the holy Patriarchs and Prophets and the rest of the just in limbo rejoiced in spirit and in new canticles praised the Lord for this benefit.

All these happenings at the birth of our Queen succeeded each other in a short space of time. The first exercise of her senses in the light of the material sun, was to recognize her parents and other creatures. The arms of the Most High began to work new wonders in Her far above all conceptions of men, and the first and most stupendous one was to send innumerable angels to bring the Mother of the eternal Word body and soul into the empyrean heaven for the fulfilling of his further intentions regarding Her. The holy princes obeyed the divine mandate and receiving the child Mary from the arms of her holy Mother Anne, they arranged a new and solemn procession bearing heavenward with incomparable songs of joy the true Ark of the covenant, in order that for a short time it might rest, not in the house of Obededon, but in the temple of the King of kings and of the Lord of lords, where later on it was to be placed for all eternity. This was the second step, which most holy Mary made in her life, namely, from this earth to the highest heaven.

Who can worthily extol this wonderful prodigy of the right hand of the Almighty? Who can describe the joy and the admiration of the celestial spirits, when they beheld this new and wonderful work of the Most High, and when they gathered to celebrate it in their songs? In these songs they acknowledged and reverenced as their Queen and Mistress, Her, who was to be the Mother of their Lord, and the source of the grace and glory, which they possessed; for it was through his foreseen merits, that they had been made the recipients of the divine bounty. But above all, what human tongue, or what mortal could ever describe or comprehend the heart-secrets of that tender Child during these events? I leave the imagination of all this to Catholic piety, and still more to those who in the Lord are favored with an understanding of it, but most of all to those who, by divine bounty shall have arrived at the beatific vision face to face.

Borne by the hands of the angels the child Mary entered the empyrean heaven where she prostrated herself full of love before the royal throne in the presence of the Most High. Then (according to our way of understanding), was verified what long before had happened in figure, when Bethsabee entered into the presence of her son Solomon, who, while presiding over his people of Israel, arose from his throne, received her with honor and reverence, and seated her at his side as queen. Similarly, but in a more glorious and admirable manner, the person of the divine Word now received the child Mary, whom He had chosen as Mother, as Queen of the universe. Although her real dignity and the purpose of these ineffable mysteries were unknown to Mary, yet her infant faculties were strengthened by divine power for the reception of these favors. New graces and gifts were bestowed upon her, by which her faculties were correspondingly elevated. Her powers of mind, besides being illumined and prepared by new grace and light, were raised and proportioned to the divine manifestation, and the Divinity displayed Itself in the new light vouchsafed, revealing Itself to Her intuitively and clearly in a most exalted manner. This was the first time in which the most holy soul of Mary saw the blessed Trinity in unveiled beatific vision.

The sole witnesses of the glory of Mary in this beatific vision, of the sacraments then again revealed to her, of the divine effect that overflowed into her most pure soul, was God the Author of this unheard of wonder, and the astounded angels, who in some measure perceived these mysteries in God Himself. The Queen seated at the side of the Lord, who was to be her Son, and seeing Him face to face, was more successful in her prayer than Bethsabee (III Kings 2, 21). For She prayed that He bestow the untouched Sunamite Abisag, his inaccessible Divinity, upon his sister, human nature by the hypostatic union be fulfilled in the person of the Word. Many times He had pledged Himself to it among men through the ancient Patriarchs and Prophets and now Mary besought Him to accelerate the reparation of the human race, expected for so many ages amid the multiplied iniquity and the ruin of souls. The Most High heard this most pleasing petition of his Mother, and acting more graciously than Solomon of old toward his mother, He assured Her that soon his promises should be fulfilled, and that He should descend to the world in order to assume and redeem human nature.
In this divine consistory and tribunal of the most holy Trinity it was determined to give a name to the Child Queen. As there is no proper and legitimate name, except it be found in the immutable being of God himself (for from it are participated and determined according to their right weight and measure all things in infinite wisdom) his Majesty wished himself to give and impose that name in heaven. He thereby made known to the angelic spirits, that the three divine Persons, had decreed and formed the sweet names of Jesus and Mary for the Son and Mother from the beginning before the ages, and that they had been delighted with them and had engraved them on their eternal memories to be as it were the Objects for whose service They should create all things. Being informed of these and many other mysteries, the holy angels heard a voice from the throne speaking in the person of the Father: "Our chosen One shall be called MARY, and this name is to be powerful and magnificent. Those that shall invoke it with devout affection shall receive most abundant graces; those that shall honor it and pronounce it with reverence shall be consoled and vivified, and will find in it the remedy of their evils, the treasures for their enrichment, the light which shall guide them to heaven. It shall be terrible against the power of hell, it shall crush the head of the serpent and it shall win glorious victories over the princes of hell." The Lord commanded the angelic spirits to announce this glorious name to saint Anne, so that what was decreed in heaven might be executed on earth. The heavenly Child, lovingly prostrate before the throne, rendered most acceptable and human thanks to the eternal Being; and she received the name with most admirable and sweet jubilation. If the prerogatives and graces, which she then was favored with, were to be described, it would necessitate an extra book of many volumes. The holy angels honored and acknowledged most holy Mary as the future Mother of the Word and as their Queen and Mistress enthroned at the right hand of her Son; they showed their veneration of her holy name, prostrating themselves as it proceeded from the throne in the voice of the eternal Father, especially those, who had it written on the devises over their breast. All of them gave forth canticles of praise for these great and hidden mysteries. In the meanwhile the infant Queen remained ignorant of the real cause of all that she thus experienced, for her dignity of Mother of the incarnate Word was not revealed to her till the time of the Incarnation. With the same reverential jubilee did the angels return in order to replace her into the arms of holy Anne, to whom this event remained a secret, as was also the absence of her Daughter; for a guardian angel, assuming an aerial body, supplied her place for this very purpose. More than that, during a great part of the time in which the heavenly Child remained in the empyrean heaven, her mother was wrapped in ecstasy of highest contemplation, and in it, although she did not know what was happening to the Child, exalted mysteries concerning the dignity of the Mother of God, to which She was to be chosen, were revealed to her. The prudent matron kept them enshrined within her breast, conferring them in her thoughts with the duties she owed to her Child.

On the eighth day after the birth of the great Queen multitudes of most beautiful angels in splendid array descended from on high bearing an escutcheon on which the name of MARY was engraved and shone forth in great brilliancy. Appearing to the blessed mother Anne, they told her, that the name of her daughter was to be MARY, which name they had brought from heaven, and which divine Providence had selected and now ordained to be given to their child by Joachim and herself. The saint called for her husband and they conferred with each other about this disposition of God in regard to the name of their Daughter. The more than happy father accepted the name with joy and devout affection. They decided to call their relatives and a priest and then, with much solemnity and festivity, they imposed the name of MARY on their Child. The angels also celebrated this event with most sweet and ravishing music, which, however, was heard only by the mother and her most holy Daughter.

THE IMMACULATE CONCEPTION

2011-10-28T20:18:00.000-07:00

THE IMMACULATE CONCEPTION

In the tribunal of the divine will, as the inevitable source and universal cause of the whole creation, all things with their conditions and circumstances, are decreed and determined, so that nothing is forgotten and no created power can in the least impede the fulfillment of the decree. All the spheres and the inhabitants contained in them are dependent on this ineffable government that rules them and cooperates with the natural causes unfailingly and unerringly in all that must be done. God works in all and sustains all by his sole will; in Him lies the preservation of all things or their annihilation, for without Him they would return to the non-existence, from which they were drawn.

But since He has created the universe for his glory and for the glory of the incarnate Word, therefore He has from the beginning opened the paths and prearranged the ways by which the same Word should lower Himself to assume human flesh and to live among men, and by which they might ascend toward God, know Him, fear Him, seek Him, serve Him, love Him, praise Him and enjoy Him eternally.

As the opportune and preordained time had arrived, the three divine Persons conferred with each other saying: "Now is the time to begin the work of our pleasure and to call into existence that pure Creature and that soul, which is to find grace in our eyes above all the rest. Let Us furnish her with richest gifts and let Us deposit in her the great treasures of our grace. Since all others, whom We called into existence, have turned out ungrateful and rebellious to our wishes, frustrating our intention and impeding by their own fault our purpose, namely, that they conserve themselves in the happy state of their first parents, and since it is not proper, that our will should be entirely frustrated, let Us therefore create this being in entire sanctity and perfection, so that the disorder of the first sin shall have no part in Her.
Let Us create a soul according to our pleasure, a fruit of our attributes, a marvel of our infinite power, without touch or blemish of the sin of Adam. Let Us perfect a work which is the object of our Omnipotence and a pattern of the perfection intended for our children, and the finishing crown of creation. All have sinned in the free will and resolve of the first man (Rom. 5, 12); let her be the sole creature in whom We restore and execute that which they in their aberration have lost. Let her be a most special image and likeness of our Divinity and let her be in our presence for all eternity the culmination of our goodwill and pleasure. In Her We deposit all the prerogatives and graces which in our first and conditional resolve We had destined for the angels and men, if they had remained in their first estate. What they have lost We renew in that Creature and We will add to these gifts many others. Thus our first decree shall not be frustrated, but it shall be fulfilled in a higher manner through this our first and chosen One (Cant. 6, 8). And since We assigned and prepared the most perfect and estimable of our gifts for the creatures who have lost them, We will divert the stream of our bounty to our Well-beloved. We will set her apart from the ordinary law, by which the rest of the mortals are brought into existence, for in her the seed of the serpent shall have no part. I will descend from heaven into her womb and in it vest Myself from her substance with human nature."
"It is befitting and due to the infinite goodness of our Divinity, that It be founded and enclosed in the most pure matter, untouched and unstained by fault. Nor is it proper that our equity and providence overlook what is most apt, perfect and holy, and choose that which is inferior, since nothing can resist our will (Esther 13, 9).
The Word, which is to become man, being the Redeemer and Teacher of men, must lay the foundation of the most perfect law of grace, and must teach through it, that the father and mother are to be obeyed and honored as the secondary causes of the natural existence of man. The law is first to be fulfilled by the divine Word by honoring Her as his chosen Mother, by exalting Her with a powerful arm, and lavishing upon Her the most admirable, most holy and most excellent of all graces and gifts. Among these shall be that most singular honor and blessing of not subjecting Her to our enemy, nor to his malice; and therefore She shall be free from the death of sin."
"On earth the Word shall have a Mother without a father, as in heaven He has a Father without a mother. And in order that there may be the proper correspondence, proportion and consonance in calling God his Father and this Woman his Mother, We desire that the highest correspondence and approach possible between a creature and its God be established. Therefore at no time shall the dragon boast of being superior to the Woman, whom God will obey as his true Mother.

This dignity of being free from sin is due and corresponds to that of being Mother of the Word, and it is in itself even more estimable and useful. It is a greater good to be holy than to be only mother; but all sanctity and perfection is nevertheless due to the motherhood of God. The human flesh, from which He is to assume form, must be free from sin. Since He is to redeem in it the sinners, He must not be under the necessity of redeeming his own flesh, like that of sinners. Being united to the Divinity his humanity is to be the price of Redemption, wherefore it before all be preserved from sin, and We have already foreseen and accepted the merits of the Word in this very flesh and human nature. We wish that for all eternities the Word should be glorified through this tabernacle and habitation of the human nature."
"She is to be the daughter of the first man; but in the order of grace she is to be singularly free and exempt from fault; and in the order of nature she is to be most perfect, and to be formed according to a special providence. And since the incarnate Word is to be the Teacher of humility and holiness and for this end is to endure labors, confounding the vanity and deceitful fallacies of mortals by choosing for Himself sufferings as the treasure most estimable in our eyes. We wish that She, who is to be his Mother, experience the same labors and difficulties, that She be singularly distinguished in patience, admirable in sufferings, and that She, in union with the Only begotten, offer the acceptable sacrifices of sorrow to Us for her greater glory."
"Now the time has arrived," added his Majesty, "which was resolved upon by our Providence for bringing to light the Creature most pleasing and acceptable to our eyes. That Creature, in whom the human nature is freed from its first sin, who is to crush the head of the dragon, who was typified by that singular sign, the Woman that appeared in the heavens in our presence, and who is to clothe the eternal Word with human flesh.

The hour is at hand, so blessed for mortals, in which the treasures of our Divinity are to be opened and the gates of heaven to be unlocked. Let the rigor of our justice be softened by the chastisements, which we have until now executed upon the mortals; let the attribute of our mercy become manifest; let the creatures be enriched, and let the divine Word merit for them the treasures of grace and of eternal glory."
"Now let the human race receive the Repairer, the Teacher, the Brother and Friend, to be life for mortals, a medicine for the sick, a consoler for the sorrowful, a balsam for the wounded, a guide and companion for those in difficulties. Let now the prophecies of our servants and the promises made to them that We would send a Savior to redeem them, be fulfilled. And in order that all may be executed according to our good pleasure, and that We may give a beginning to the mystery hidden since the constitution of the world, We select for the formation of our beloved Mary the womb of our servant Anne; in her be She conceived and in her let that most blessed Soul be created. Although her generation and formation shall proceed according to the usual order of natural propagation, it shall be different in the order of grace, according to the ordainment of our Almighty power."
"You do already know how the ancient serpent, since he saw the sign of this marvelous Woman, attempts to circumvent all women, and how, from the first one created, he persecutes all those, whom he sees excelling in the perfection of their works and life, expecting to find among them the One, who is to crush his head (Gen. 3, 15). When he shall encounter this most pure and spotless Creature, he shall find Her so holy that he will exert all his powers to persecute Her in pursuance of the concept which he forms of Her. But the arrogance of this dragon shall be greater than his powers (Is. 12, 7); and it is our will that you have particular charge of this our holy City and tabernacle of the incarnate Word, protecting, guarding, assisting and defending Her against our enemies, and that you enlighten, strengthen and console Her with all due solicitude and reverence as long as She shall be a wayfarer among the mortals."
At this proposal of the Most High all the holy angels, prostrate before the royal throne of the most holy Trinity, avowed their promptitude and eagerness to obey the divine mandate. Each one desired in holy emulation to be appointed, and offered himself for such a happy service; all of them gave to the Almighty praise and thanksgiving in new songs, because the hour had arrived for the fulfillment of that for which they had, with the most ardent desires, prayed through many ages.

I perceived on this occasion that from the time of that great battle of saint Michael with the dragon and his allies, in which they were hurled into everlasting darkness while the hosts of Michael remained victorious and confirmed in grace and glory, these holy spirits commenced immediately to pray for the fulfillment of the mysteries of the Incarnation of the Word, of which they became cognizant at that time. And they persevered in these oft repeated prayers up to the hour in which God manifested to them the fulfillment of their desires and petitions.
On this account the celestial spirits at this new revelation conceived an additional joy and obtained new accidental glory, and they spoke to the Lord: "Most High and incomprehensible God and Lord, Thou art worthy of all reverence, praise and eternal glory; and we are thy creatures and made according to thy divine will. Send us, most powerful Lord, to execute thy most wonderful works and mysteries, in order that in all things thy most just pleasure may be fulfilled." In such terms of affection the heavenly princes acknowledged themselves as subjects; and if it had been possible, they desired to increase in purity and perfection in order to be more worthy guardians and servants of Mary.
Then the Most High chose and appointed those who were to be occupied in this exalted service (the guardianship of Mary) from each of the nine choirs of angels. He selected one hundred, being nine hundred in all. Moreover he assigned twelve others who should in a special manner assist Mary in corporeal and visible forms; and they were to bear the emblems or escutcheons of the Redemption. These are the twelve which are mentioned in the twenty-first chapter of the Apocalypse as guarding the portals of the city; of them I will speak in the explanation of that chapter later on. Besides these the Lord assigned eighteen other angels, selected from the highest ranks, who were to ascend and descend by that mystical stairs of Jacob with the message of the Queen to his Majesty and those of the Lord to Her.
In addition to all these holy angels the Almighty assigned and appointed seventy seraphim, choosing them from the highest ranks and from those nearest to the Divinity, in order that they might communicate and converse with this Princess of heaven in the same way as they themselves interact with each other, and as the higher communicate with the lower ones.
In order that this invincible warrior-troop might be well appointed, Saint Michael, the prince of the heavenly militia was placed at their head, and although not always in the company of the Queen, he was nevertheless often near her and often showed himself to her. The Almighty destined him as a special ambassador of Christ our Lord and to act in some of the mysteries as the defender of his most holy Mother. In a like manner the holy prince Gabriel was appointed to act as legate and minister of the eternal Father in the affairs of the Princess of heaven. Thus did the most holy Trinity provide for the custody and the defense of the Mother of God.
The divine wisdom had now prepared all things for drawing forth the spotless image of the Mother of grace from the corruption of nature. The number and congregation of ancient Patriarchs and Prophets had been completed and gathered, and the mountains had been raised, on which this mystical City of God was to be built (Ps. 86, 2). By the power of his right hand He had already selected incomparable treasures of the Divinity to enrich and endow her. A thousand angels were equipped for her guard and custody, that they might serve as most faithful vassals of their Queen and Lady. He had provided a noble and kingly ancestry from whom she should descend and had selected for her most holy and perfect parents, than whom none holier or more perfect could be found in the world. For there is no doubt that if better and more apt parents existed, the Almighty would have selected them for Her, who was to be chosen by God as his Mother.
In the formation of the body of the most holy Mary the wisdom and power of the Almighty proceeded so cautiously that the quantities of the four natural elements of the human body, the sanguine, melancholic, phlegmatic and choleric, were compounded in exact proportion and measure; in order that by this most perfect proportion in its mixture and composition it might assist the operations of that holy Soul with which it was to be endowed and animated. This wonderfully composed temperament was afterwards the source and the cause, which in its own way made possible the serenity and peace that reigned in the powers and faculties of the Queen of heaven during all her life. Never did any of these elements oppose or contradict nor seek to predominate over the others, but each one of them supplemented and served the others, continuing in this well ordered fabric without corruption or decay. Never did the body of the most Holy Mary suffer from the taint of corruption, nor was there anything wanting or anything excessive found in it; but all the conditions and proportions of the different elements were continuously adjusted, without any want or excess in what was necessary for her perfect existence and without excess or default in dryness or moisture. Neither was there more warmth than was necessary for maintenance of life or digestion; nor more cold than was necessary for the right temperature and for the maintenance of the bodily humors.
On the Saturday next following, the Almighty created the soul of his Mother and infused it into the body; and thus entered into the world that pure Creature, more holy, perfect and agreeable to His eyes than all those He had created, or will create to the end of the world, or through the eternities. God maintained a mysterious correspondence in the execution of this work with that of creating all the rest of the world in seven days, as is related in the book of Genesis. Then no doubt He rested in truth, according to the figurative language of Scripture, since He has now created the most perfect Creature of all, giving through it a beginning to the work of the divine Word and to the Redemption of the human race. Thus was this day a paschal feast for God and also for all creatures.
By the force of this divine pronouncement and through the love with which it issued from the mouth of the Almighty, was created and infused into the body of most holy Mary her most blessed Soul. At the same time she was filled with grace and gifts above those of the highest seraphim of heaven, and there was not a single instant in which she was found wanting or deprived of the light, the friendship and love of the Creator, or in which She was touched by the stain or darkness of original sin. On the contrary she was possessed of the most perfect justice, superior to that of Adam and Eve in their first formation. To her was also concealed the most perfect use of the light of reason, corresponding to the gifts of grace, which She had received. Not for one instant was She to remain idle, but to engage in works most admirable and pleasing to her Maker.
Although She was adorned as the Bride, descending from heaven, endowed with all perfections and with the whole range of infused virtues, it was not necessary that She should exercise all of them at once, it being sufficient that She exercise those, which were befitting her state in the womb of her mother. Among the first thus exercised were the three theological virtues, faith, hope and charity, which relate immediately to God. These she at once practiced in the most exalted manner recognizing by a most sublime faith the Divinity with all its perfections and its infinite attributes, and the Trinity with its distinction of Persons. This knowledge by faith was not impeded by the higher knowledge which God gave her, as I will soon demonstrate. She exercised also the virtue of hope, seeing in God the object of her happiness and her ultimate end. Toward this her sanctified Soul at once hastened and aspired with the most intense desires of uniting herself with God and without having for one moment turned to any other object or tarried one moment in her upward flight. At the same instant also she put into action the virtue of charity, seeing in God the infinite and highest Good, and conceiving such an intense appreciation of the Divinity, that not all the seraphim could ever reach such an eminent degree of fervor and virtue.
The other virtues which adorn and perfect the rational part of the creature, she possessed in a proportion corresponding to the theological virtues. The moral and natural virtues were hers in a miraculous and supernatural measure, and in a still more exalted manner was she possessed of the gifts and fruits of the Holy Ghost in the order of grace. She had an infused knowledge and habit of all these virtues and of all the natural arts, so that she knew and was conversant with the whole natural and supernatural order of things, in accordance with the grandeur of God. Hence from her first instant in the womb of her mother, She was wiser, more prudent, more enlightened, and more capable of comprehending God and all his works, than all the creatures have been or ever will be in eternity, excepting of course her most holy Son.
In correspondence with this wonderful knowledge of her most holy soul at the instant of its union with the body, Mary exerted Herself by eliciting heroic acts of virtue, of incomparable admiration, praise, glorification, adoration, humility, love of God and sorrow for the sins committed against Him whom She recognized as the Author and end of these admirable works. She hastened to offer herself as an acceptable sacrifice to the Most High, beginning from that instant with fervent desire to bless Him, love Him and honor Him, because she perceived that the bad angels and men failed to know and love Him. She requested the holy angels whose Queen She already was, to help Her to glorify the Creator and Lord of all, and to pray also for her.
The Lord in this instant showed her also her guardian angels, whom she recognized and accepted with joyful submission, inviting them to sing canticles of praise to the Most High alternatively with her. She announced to them beforehand that this was to be the service which they were to render her during the whole time of her mortal life, in which they were to act as her assistants and guards. She was informed moreover of her whole genealogy of all the rest of the holy people chosen by God, the Patriarchs and Prophets, and how admirable his Majesty was in the gifts, graces and favors wrought in them. It is worthy of admiration, that, although the exterior faculties of her body at the creation of her most holy Soul were hardly large enough to be distinguished, nevertheless, in order that none of the miraculous excellence with which God could endow his Mother might be wanting, He ordained by the power of right hand, that in perceiving the fall of man She shed tears of sorrow in the womb of her mother at the gravity of the offense against the highest Good.
In this wonderful sorrow at the instant of her coming into existence, she began to seek a remedy for mankind and commenced the work of mediation, intercession and reparation. She offered to God the clamors of her ancestors and of the just of the earth, that his mercy might not delay the salvation of mortals, whom she even looked upon as her brethren. Before she ever conversed with them with the most ardent charity and with the very beginning of her existence she assumed the office of Benefactress of men and exercised the divine and fraternal love enkindled in her heart.

These petitions the Most High accepted with greater pleasure than the prayers of all the saints and angels and this pleasure of God was also made known to her, who was created to be the Mother of God. She perceived the love of God and his desire to descend from heaven in order to redeem men, though she knew not how it should be consummated. It was befitting that God should feel Himself impelled to hasten his coming on account of the prayers and petitions of this Creature; since it was principally for the love of Her that He came, and since in Her body He was to assume human flesh, accomplish the most admirable of all his works, and fulfill the end of all other creatures.
In writing of these sacraments of the King, howsoever honorable it is to reveal his works, I confess my inaptitude and incapacity, being only a woman, and I am afflicted, because I am speaking in such common and vague terms, which fall entirely short of that, which I perceive in the light given to my soul for the understanding of these mysteries. In order to do justice to such sublimity, there were need of other words, more particular and especially adapted terms and expressions, which are beyond my ignorance. And even if they were at my service, they would be weighed down and made insipid by human weakness. Let therefore this human imbecility acknowledge itself unequal and incapable of fixing its eyes on this heavenly sun, with which the rays of the Divinity break upon the world, although yet beclouded in the maternal womb of holy Anne. If we seek permission to approach this wonderful sight, let us come near free and unshackled. Let us not allow ourselves to be detained, neither by our natural cowardice nor by a base fear and hesitation, even though it be under the cloak of humility. Let us all approach with the greatest devotion and piety, free from the spirit of contention (Rom. 13, 12); then we will be permitted to examine with our own eyes the fire of the Divinity burning in the bush without consuming it (Exodus 2, 2).

SAINT JOACHIM AND ANNE

2011-06-12T18:46:00.000-07:00

PROPAGATION OF MANKIND.

EXPECTATION OF A REDEEMER.

SAINT JOACHIM AND ANNE

The posterity and race of Adam spread out in great numbers, for the just and the unjust were multiplied; likewise did increase the clamors of the just for the Redeemer, and the transgressions of the wicked in demerit of that benefit. The people of the Most High and the plans for the triumph of the Lord in assuming human nature, were already in the last stages of preparation for the advent of the Messias. The kingdom of sin in the generation of the wicked had now spread its dominion to the utmost limits and the opportune time for the remedy had arrived.

When the ancient serpent had infected the whole earth with its poisonous breath and apparently enjoyed peaceful control over mortals who had become blind to the light of reason (Rom. 1, 20) and to the precepts contained in the ancient written law, when, instead of seeking the true Divinity, men set up for themselves many false laws and each one created a god for himself according to his liking, without considering, that the confusion of so many gods was repugnant to all goodness, order, and peace, when by these errors malice, ignorance and forgetfulness of the true God had become naturalized; when ignorant of its mortal disease and lethargy, the world had grown mute in its prayer for deliverance; when pride reigned supreme and fools had become innumerable (Eccles. 9, 15); when Lucifer in his arrogance was about to swallow the pure waters of the Jordan (Job 40, 18): when through these injuries God was more and more deeply offended and less and less beholden to man; when his justice had such an excellent cause for annihilating all creation and reducing it to its original nothingness:
At this juncture (according to our way of understanding), the Most High directed his attention to the attribute of his mercy, counterbalanced the weight of his incomprehensible justice with the law of clemency, and chose to yield more to his own goodness, to the clamors and faithful services of the just and the prophets of his people, than to his indignation at the wickedness and sins of all the rest of mankind. In this dark night of the ancient law, He resolved to give most certain pledges of the day of grace, sending into the world two most bright luminaries to announce the approaching dawn of the sun of Justice, Christ our Salvation.

These were Saint Joachim and Anne, prepared and created by especial decree according to his own heart. St. Joachim had his home, his family and relations in Nazareth, a town of Galilee. He, always a just and holy man and illumined by especial grace and light from on high, had a knowledge of many mysteries of the holy Scriptures and of the olden Prophets. In continual and fervent prayer he asked of God the fulfillment of his promises, and his faith and charity penetrated the heavens. He was a man most humble and pure, leading a most holy and sincere life, yet he was most grave and earnest, and incomparably modest and honest.

The most fortunate Anne had a house in Bethlehem and was a most chaste, humble and beautiful maiden. From her childhood she led a most virtuous, holy and retired life, enjoying great and continual enlightenment in exalted contemplation. Withal she was most diligent and industrious, thus attaining perfection in both the active and contemplative life. She had an infused knowledge of the divine Scriptures and a profound understanding of its hidden mysteries and sacraments. In the infused virtues of faith, hope and love she was unexcelled. Equipped with all these gifts, she continued to pray for the coming of the Messias. Her prayers were so acceptable to the Lord, that to her He could but answer with the words of the Spouse: "Thou hast wounded my heart with one of the hairs of thy neck" (Cant. 4, 9). Therefore, without doubt, Saint Anne holds a high position among the saints of the Old Testament, who by their merits hastened the coming of the Redeemer.

This woman also prayed most fervently, that the Almighty deign to procure for her in matrimony a husband, who should help her to observe the ancient law and testament, and to be perfect in the fulfillment of all its precepts. At the moment in which saint Anne thus prayed to the Lord, his Providence ordained, that saint Joachim made the same petition: both prayers were made at the same time before the tribunal of the holy Trinity, where they were heard and fulfilled, it being then and there divinely disposed, that Joachim and Anne unite in marriage and become the parents of Her, who was to be the Mother of the incarnate God.

In furtherance of this divine decree the archangel Gabriel was sent to announce it to them both. To saint Anne he appeared in visible form, while she was engaged in fervent prayer for the coming of the Savior and the Redeemer of men. When she saw the holy prince, most beautiful and refulgent, she was disturbed and frightened and yet at the same time interiorly rejoiced and enlightened. The holy maiden prostrated herself in profound humility to reverence the messenger of heaven; but he prevented and encouraged her, as being destined to be the ark of the true manna, Mary most holy, Mother of the Word. For this holy angel had been informed of this sacramental mystery on being sent with this message. The other angels did not yet know of it, as this revelation or illumination had been directly given from God only to Gabriel. Nevertheless the angel did not then manifest this great sacrament to St. Anne; but he asked her to attend and said to her:
"The Most High give thee his blessing, servant of God, and be thy salvation. His Majesty has heard thy petitions and He wishes thee to persevere therein and that thou continue to clamor for the coming of the Redeemer. It is his will, that thou accept Joachim as the spouse, for he is a man of upright heart and acceptable to the Lord: in his company thou wilt be able to persevere in the observance of his law and in his service. Continue thy prayers and thy supplications and be not solicitous for anything else, for the Lord will see them fulfilled. Walk in the straight paths of justice and let thy soul’s converse be in heaven. Continuing to pray for the Messias, be thou joyful in the Lord, who is thy salvation."

With these words the angel disappeared, leaving her enlightened in many mysteries of Holy Scriptures, and comforted and renewed in spirit.
To saint Joachim the archangel did not appear in a corporeal manner, but he spoke to the man of God in sleep as follows: "Joachim, be thou blessed by the right hand of the Most High! Persevere in thy desires and live according to rectitude and perfection. It is the will of the Almighty, that thou receive Saint Anne as thy spouse, for her the Lord has visited with his blessing. Take care of her and esteem her as a pledge of the Most High and give thanks to his Majesty, because he has given her in thy charge." In consequence of this divine message saint Joachim immediately asked for the hand of the most chaste Anne and, in joint obedience to the divine ordainment, they espoused each other. But neither of the manifested to each other the secret of what had happened until several years afterwards, as I will relate in its place.

The two holy spouses lived in Nazareth, continuing to walk in the justification of the Lord. In rectitude and sincerity they practiced all virtue in their works, making themselves very acceptable and pleasing to the Most High and avoiding all blemish in all their doings. The rents and incomes of their estate they divided each year into three parts. The first one they offered to the temple of Jerusalem for the worship of the Lord; the second they distributed to the poor, and the third they retained for decent sustenance of themselves and family. God augmented their temporal goods on account of their generosity and charity.

They themselves lived with each other in undisturbed peace and union of heart, without quarrel or shadow of a grudge. The most humble Anne subjected herself and conformed herself in all things to the will of Joachim: and that man of God, with equal emulation of humility, sought to know the desires of holy Anne, confiding in her with his whole heart (Prov. 31, 11), and he was not deceived. Thus they lived together in such perfect charity, that during their whole life they never experienced a time, during which one ceased to seek the same thing as the other (Matth. 27, 20). But rather as being united in the Lord, they enjoyed his presence in holy fear. Saint Joachim, solicitous to obey the command of the angel, honored his spouse and lavished his attention upon her.

This fortunate couple passed twenty years of their married life without issue. In those times and among the people of the Jews this was held to be the greatest misfortune and disgrace. On this account they had to bear much reproach and insult from their neighbors and acquaintances, for all those that were childless, were considered as excluded from the benefits of the Messias. But the Most High wished to afflict them and dispose them for the grace which awaited them, in order that in patience and submission they might tearfully sow the glorious Fruit, which they were afterwards to bring forth. They continued in most fervent prayers from the bottom of their hearts, mindful of the command from on high. They made an express vow to the Lord, that if He should give them issue, they would consecrate It to his service in the temple of Jerusalem.

Having, at the command of the Lord, persevered a whole year in fervent petitions, it happened by divine inspiration and ordainment, that Joachim was in the temple of Jerusalem offering prayers and sacrifices for the coming of the Messias, and for the fruit, which he desired. Arriving with others of his town to offer the common gifts and contributions in the presence of the high priest, Isachar, an inferior priest, harshly reprehended the old and venerable Joachim, for presuming to come with the other people to make offerings in spite of his being childless. Among other things he said to him: "Why dost thou, Joachim, come with thy offerings and sacrifices, which are not pleasing in the eyes of God, since thou art a useless man? Leave this company and depart; do not annoy God with thy offerings and sacrifices, which are not acceptable to Him." The holy man, full of shame and confusion, in humble love thus addressed the Lord: "Most high Lord and God, at thy command and desire I came to the temple; he that takes thy place, despises me; my sins merit this disgrace; but since I accept it according to thy will, do not cast away the creature of thy hands" (Ps. 275, 10).

Joachim hastened away from the temple full of sorrow, though peaceful and contented, to a farm or storehouse, which he possessed, and there in solitude he called upon the Lord for some days, praying as follows:
"Most high and eternal God, on whom depends the whole existence and the reparation of the human race, prostrate in thy living presence, I supplicate thy infinite goodness to look upon the affliction of my soul and to hear my prayers and those of thy servant Anne. To thine eyes are manifest all our desires (Ps. 37, 10) and if I am not worthy to be heard, do not despise my humble spouse. Lord God of Abraham, Isaac and Jacob, our first forefathers, do not hide thy kindness from us, nor permit, since Thou art a Father, that I be numbered among the reprobate and the outcasts in my offerings, because Thou givest me no issue. Remember, O Lord, the sacrifices (Deut. 11, 27) and oblations of thy servants and prophets, my ancestors, and look upon their works, which were pleasing to thy divine eyes. Since Thou commandest me, my Lord to pray to Thee in confidence, grant me, according to the greatness of thy mercy and power, that which at thy wish I pray for. In beseeching Thee I fulfill thy will and render the obedience, in which Thou hast promised to grant my petition. If my sins hinder the exercise of thy mercies, take away what displeases and hinders Thee. Thou art mighty, Lord God of Israel, and all that Thou wishes, Thou canst accomplish without hindrance. Let my prayers reach thy ears, and if I am poor and insignificant, Thou art infinite and always ready to exercise mercy with the downcast. Whither shall I flee from Thee, who art the King of kings and the Lord of lords? Thou hast filled thy sons and servants with benedictions in their generations and Thou hast instructed to expect and desire from thy bounty what Thou hast wrought in my brethren. If it is Thy pleasure to yield to my petition, and grant me issue I will offer it and consecrate it to thy holy temple in perpetual service. I have riveted my eyes and my will on thy holy Will and have always desired to keep them free from the vanishing things of this world. Fulfill in regard to me, what is according to thy pleasure, and rejoice our spirit with the accomplishment of our hopes. Look down from thy throne upon this vile dust, and raise it up, in order that it may magnify Thee and adore Thee, and let in all things be fulfilled thy will, and not mine."
While Joachim was making these petitions in his retirement, the holy angel manifested to holy Anne, that her prayer for an issue, accompanied by such holy desires and intentions, was pleasing to the Almighty. Having thus recognized the will of God and of her husband Joachim, she prayed with humble subjection and confidence, that it be fulfilled.
"Most high God, my Lord, Creator and Preserver of the universe, whom my soul reserves as the true God, infinite, holy and eternal! Prostrate in thy real presence I will speak, though but I am but dust and ashes (Esther 13, 9) proclaiming my need and my affliction. Lord God uncreated, make us worthy of thy benediction, and give us holy fruit of the womb, in order that we may offer it to thy service in the temple (Gen. 18, 27). Remember, O Lord, that Anne, thy servant, the mother of Samuel, was sterile and that by thy generous mercy she received the fulfillment of her desires. I feel within me a courage which incites and animates me to ask Thee to show me the same mercy. Hear then, O sweetest Lord and Master, my humble petition: remember the sacrifices, offerings and services of my ancestors and the favors, which thy almighty arm wrought in them. I wish to offer to Thee, O Lord, an oblation pleasing and acceptable in thy eyes: but the greatest in my power, is my soul, my faculties and inclinations given to Thee, and my whole being. If Thou look upon me from thy throne giving me issue, I will from this moment sanctify and offer it for thy service in the temple. Lord God of Israel, if it should be thy pleasure and good will to look upon this lowly and impoverished creature, and to console thy servant Joachim, grant me my prayer and may in all things be fulfilled thy holy and eternal will."

These were the prayers, which saint Joachim and Anne offered. On account of my great shortcoming and insufficiency I cannot fully describe what I was made to understand concerning the holiness of these prayers and of these saintly parents. It is impossible to tell all; nor is it necessary, since what I have said is sufficient for my purpose. In order to obtain a befitting idea of these saints, it is necessary to estimate and judge them in connection with the most high end and ministry, for which they were chosen by God; for they were the immediate grandparents of Christ our Lord, and parents of his most holy Mother.

The petitions of the most holy Joachim and Anne reached the throne of the holy Trinity, where they were accepted and the will of God was made known to the holy angels. The three divine Persons, according to our way of expressing such things, spoke to them as follows: "We have in our condescension resolved, that the person of the Word shall assume human flesh and that through Him all the race of mortals shall find a remedy. We have already manifested and promised this to our servants, the Prophets, in order that they might announce it to the whole world. The sins of the living, and their malice are so great, that We are much constrained by the rigor of justice. But our goodness and mercy is greater than all their evil-doing, nor can it extinguish our love toward men. We will look with mercy upon the works of our hands, which We have created according to our image and likeness, so as to enable them to become inheritors and participators of our eternal glory (I Pet. 3, 22). We will consider the services and pleasure derived from our servants and friends and regard the multitude of those, who shall distinguish themselves in our praise and friendship. And above all have We before our eyes Her, who is to be the chosen One, who is to be acceptable above all creatures and singled out for our delight and pleasure; because She is to conceive the person of the Word in her womb and clothe Him with human flesh. Since there must be a beginning of this work, by which we shall manifest to the world the treasures of the Divinity, this shall be the acceptable and opportune time for its execution. Joachim and Anne have found grace in our eyes; We look upon them with pleasure and shall enrich them with choicest gifts and graces. They have been faithful and constant in their trials and in simplicity and uprightness their souls have become acceptable and pleasing before Us. Let Gabriel as our ambassador bring tidings of joy for them and for the whole human race; let him announce to them, that in our condescension We have looked upon them and chosen them."

Thus the celestial spirits were instructed in regard to the will and the decree of the Almighty. The holy archangel Gabriel humbled himself before the throne of the most blessed Trinity, adoring and revering the divine Majesty in the manner which befits these most pure and spiritual substances. From the throne an intellectual voice proceeded saying: "Gabriel, enlighten, vivify and console Joachim and Anne, our servants, and tell them, that their prayers have come to our presence and their petitions are heard in clemency. Promise them, that by the favor of our right hand they will receive the Fruit of benediction, and that Anne shall conceive a Daughter, to whom We give the name of MARY."

Together with this mandate of the Most High many mysteries and sacraments pertaining to this message were revealed to saint Gabriel. With it he descended from the vault of the empyrean heaven and appeared to holy Joachim, while he was in prayer, saying to him: "Just and upright man, the Almighty from his sovereign throne has taken notice of thy desires and has heard thy sighs and prayers, and has made thee fortunate on earth. Thy spouse Anne shall conceive and bear a Daughter, who shall be blessed among women (Luc. 42, 48). The nations shall know her as the Blessed. He who is the eternal God, increate, and the Creator of all, most upright in his judgments, powerful and strong, sends me to thee, because thy works and alms have been acceptable. Love has softened the heart of the Almighty, and has hastened his mercies, and in his liberality He wishes to enrich thy house and thy family with a Daughter, whom Anne shall conceive; the Lord himself has chosen for her the name of MARY. From her childhood let her be consecrated to the temple, and in it to God, as thou hast promised. She shall be elected, exalted, powerful and full of the Holy Ghost; on account of the sterility of Anne her conception shall be miraculous; she shall be a Daughter wonderful in all her doings and in all her life. Praise the Lord, Joachim, for this benefit and magnify Him, for in no other nation has He wrought the like. Thou shalt go to give thanks in the temple of Jerusalem and in testimony of the truth of this joyful message, thou shalt meet, in the Golden Gate, thy sister Anne, who is coming to the temple for the same purpose. Remember that marvelous is this message, for the Conception of this Child shall rejoice heaven and earth."

In the meanwhile the thrice blessed Anne was exalted in prayer and divine contemplation and totally wrapped up in the mystery of the Incarnation, which, after having been previously filled with a most high understanding and a specially infused light, she solicited from the eternal Word. With the profoundest humility and lively faith she was praying for the hastening of the coming of the Redeemer of the human race in the following words: "Most high King and Lord of all creation, I, a most vile and despicable creature, and yet the work of thy hands, desire at the price of the life which Thou hast given me, to urge Thee to hasten in thy mercy the time of our salvation. O may thy infinite kindness incline toward our need! O that our eyes might look upon the Restorer and the Redeemer of men! Remember, O Lord, the mercies of old shown to thy people, wherein Thou hast promised thy Only begotten, and may this promise of infinite kindness unbend Thee! May it come now, that day so much longed for! Is it possible, that the Most High should descend from his holy heaven? Is it possible, that He is to have a terrestrial Mother? What woman shall she be, that is so fortunate and blessed? O who shall be so favored as to look upon her? Who shall be worthy to be the servant of her servants? Blessed the race, that shall be able to see her and prostrate themselves at her feet to reverence her! How sweet shall be the sight of her and her company! Blessed the eyes, that shall see her and the ears, that shall listen to her words, and the family, from whom the Most High shall select his Mother! Execute, O Lord, this decree: fulfill thy divine benevolence!"

"The humility, faith and the alms of Joachim and of thyself have come before the throne of the Most High and now He sends me, his angel, in order to give thee news full of joy for thy heart: His Majesty wishes, that thou be most fortunate and blessed. He chooses thee to be the mother of her who is to conceive and bring forth the Only begotten of the Father. Thou shalt bring forth a Daughter, who by divine disposition shall be called MARY. She shall be blessed among women and full of the Holy Ghost. She shall be the cloud that shall drop the dew of heaven for the refreshment of mortals (III Kings 18, 44): and in her shall be fulfilled the prophecies of thy ancestors. She shall be the portal of life and salvation for the sons of Adam. Know also that I have announced to Joachim, that he shall have a Daughter who shall be blessed and fortunate: but the full knowledge of the mystery is not given him by the Lord, for he does not know, that she is to be the Mother of the Messias. Therefore thou must guard this secret; and go now to the temple to give thanks to the Most High for having been so highly favored by his powerful right hand. In the Golden Gate thou shalt meet Joachim, where thou wilt confer with him about this tiding. Thou art the one, who art especially blessed of the Lord and whom He wishes to visit and enrich with more singular blessings. In solitude He will speak to thy heart and there give a beginning to the law of grace, since in thy womb He will give being to her, who is to vest the Immortal with mortal flesh and human form. In this humanity, united with the Word, will be written, as with his own blood, the true law of Mercy."

In order that the humble heart of the holy Anne might not faint away with admiration and joy at these tidings of the holy angel, she was strengthened by the Holy Spirit and thus she heard it and received it with magnanimity and incomparable joy. Immediately arising she hastened to the temple of Jerusalem, and there found Saint Joachim, as the angel had foretold to them both. Together they gave thanks to the Almighty for this wonderful blessing and offered special gifts and sacrifices. They were enlightened anew by the grace of the Holy Spirit, and, full of divine consolation, they returned to their home. Joyfully they conversed about the favors, which they had received from the Almighty, especially concerning each one’s message of the archangel Gabriel, whereby, on behalf of the Lord, they had been promised a Daughter who should be most blessed and fortunate. On this occasion they also told each other, how the same angel, before their espousal, had commanded each to accept the other, in order that together they might serve God according to his divine will. This secret they had kept from each other for twenty years, without communicating it, until the same angel had promised them the issue of such a Daughter. Anew the made the vow to offer Her to the temple and that each year on this day they would come to the temple to offer special gifts, spend the day in praise and thanksgiving, and give many alms. This vow they fulfilled to the end of their lives, spending this day in great praise and exaltation of the Most High.

The prudent matron Anne never disclosed the secret, that her Daughter was to be the Mother of the Messias, either to Joachim or to any other creature. Nor did that holy parent in the course of his life know any more than that she was to be a grand and mysterious woman. However, in the last moments of his life the Almighty made the secret known to him, as I will relate in its place.

Source: Ven. Mary of Agreda, The Mystical City of God. Used with permission.

CREATION AND FALL OF MAN

2011-05-14T18:30:00.000-07:00

http://www.marygodsmasterpiece.catholicweb.com/

On the sixth day God formed and created Adam, as it were of the age of thirty-three years. This was the age in which Christ was to suffer death, and Adam with regard to his body was so like unto Christ, that scarcely any difference existed. Also according to the soul Adam was similar to Christ. From Adam God formed Eve so similar to the Blessed Virgin, that she was like unto her in personal appearance and in figure. God looked upon these two images of the great Originals with the highest pleasure and benevolence, and on account of the Originals He heaped many blessings upon them, as if He wanted to entertain Himself with them and their descendants until the time should arrive for forming Christ and Mary.

But the happy state in which God had created the parents of the human race lasted only a very short while. The envy of the serpent was immediately aroused against them, for Satan was patiently awaiting their creation, and no sooner were they created, than his hatred became active against them. However, he was not permitted to witness the formation of Adam and Eve, as he had witnessed the creation of all other things: for the Lord did not choose to manifest to him the creation of man, nor the formation of Eve from a rib; all these things were concealed from him for a space of time until both of them were joined. But when the demon saw the admirable composition of the human nature, perfect beyond that of any creature, the beauty of the souls and also of the bodies of Adam and Eve; when he saw the paternal love with which the Lord regarded them, and how He made them the lords of all creation, and that He gave them hope of eternal life: the wrath of the dragon was lashed to fury, and no tongue can describe the rage with which that beast was filled, nor how great was his envy and his desire to take the life of these two beings. Like an enraged lion he certainly would have done so, if he had not known, that a superior force would prevent him. Nevertheless he studied and plotted out some means, which would suffice to deprive them of the grace of the Most High and make them God’s enemies.

Here Lucifer was deceived; for the Lord had from the beginning mysteriously manifested to him, that the Word was to assume human nature in the womb of the most holy Mary, but not how and when; and thus He had also concealed the creation of Adam and the formation of Eve, in order that Lucifer might from the beginning labor under his ignorance concerning the mystery and the time of the Incarnation. As his wrath and his watchfulness had thus been so signally forestalled in regard to Christ and Mary, he suspected that Adam had come forth from Eve, and that she was the Mother and Adam the incarnate Word. His suspicions grew, when he felt the divine power, which prevented him from harming the life of these creatures. On the other hand, he soon became aware of the precepts of God, for these did not remain concealed from him, since he heard their conversation in regard to them. Being freed more and more from his doubt as he listened to the words of the first parents and sized up their natural gifts, he began to follow them like a roaring lion (I Pet. 5, 8), seeking an entrance through those inclinations, which he found in each of them. Nevertheless, until he was undeceived in the course of the Redemption, he continued to hesitate between his wrath against Christ and Mary and the dread of being overcome by Them. Most of all he dreaded the confusion of being conquered by the Queen of heaven, who was to be a mere creature and not God.

Taking courage therefore in the precept, which was given to Adam and Eve, and having prepared the snare, Lucifer entered with all his energy upon the work of entrapping them and of opposing and hindering the execution of the divine Will. He first approached the woman, and not the man, because he knew her to be by nature more frail and weak, and because in tempting her he would be more certain that it was not Christ whom he was encountering. Against her also he was more enraged ever since he had seen the sign in the heaven and since the threat, which God had made in it against him. On these accounts his wrath was greater against Eve than against Adam. Before he showed himself to her, however, he aroused her in many disturbing thoughts or imaginations, in order to approach her in a state of excitement and pre-occupation. But because I have written this in another place, I will not enlarge here upon the violence and inhumanity of this temptation; it is enough for my purpose to mention what Scripture says: that he took the form of a serpent (Gen. 2, 1), and thus speaking to Eve drew her into a conversation, which she should not have permitted. Listening to him and answering, she began to believe him; then she violated the command of God, and finally persuaded her husband likewise to transgress the precept. Thus ruin overtook them and all the rest: for themselves and for us they lost the happy position, in which God had placed them.
When Lucifer saw the two fallen and their interior beauty and grace and original justice changed into the ugliness of sin, he celebrated his triumph with incredible joy and vaunting in the company of his demons. But he soon fell from his proud boasting, when he saw, contrary to his expectations, how kindly the merciful love of God dealt with the delinquents, and how He offered them a chance of doing penance by giving them hope of pardon and return of grace. Moreover he saw how they were disposing themselves toward this forgiveness by sorrow and contrition, and how the beauty of grace was restored to them. When the demons perceived the effect of contrition, all hell was again in confusion. His consternation grew, when he heard the sentence, which God pronounced against the guilty ones, in which he himself was implicated. More especially and above all was he tormented by the repetition of that threat: The Woman shall crush thy head (Gen. 3, 15), which he had already heard in heaven.
The offspring of Eve multiplied after the fall and so arose the distinction and the multiplication of the good and the bad, the elect and the reprobate, the ones following Christ the Redeemer, and the others following Satan. The elect cling to their Leader by faith, humility, charity, patience and all the virtues and in order to obtain victory, they are assisted, helped and beautified by the divine grace and the gifts, which the Redeemer and Lord of all merited for them. But the reprobate, without receiving any such benefits from their false leader, or earning any other reward than the eternal pain and the confusion of hell, follow him in pride, presumption, obscenity and wickedness, being led into these disorders by the father of lies and the originator of sin.
Notwithstanding all this the Most High, in his ineffable kindness, gave our first parents his benediction, in order that the human race might grow and multiply (Gen. 4, 3). The most high Providence permitted, that Eve, in the unjust Cain, should bring forth a type of the evil fruits of sin, and in the innocent Abel, both in figure and in imitation, the type of Christ our Lord. For in the just one the law and doctrine of Christ began to exert its effects. All the rest of the just were to follow it, suffering for justice sake (Matth. 10, 22), hated and persecuted by the sinners and the reprobate and by their own brothers. Accordingly, patience, humility and meekness began to appear in Abel, and in Cain, envy and all wickedness, for the benefit of the just and for his own perdition. The wicked triumph and the good suffer, exhibiting the spectacle, which the world in its progress shows to this day, namely, the Jerusalem of the god-fearing and the Babylon of the godforsaken, each with its own leader and head.
The Most High also wished that the first Adam should be the type of the second in the manner of their creation; for, just as before the creation of the first, He created and ordered for him the republic of all the beings, of which he was to be the lord and head; so before the appearance of his Only begotten, He allowed many ages to pass by, in order that his Son might, in the multiplied manners of the human race, find prepared for Himself a people, of which He was to be the Head, the Teacher, and the King. He was not to be even for a moment without a people and without followers: such is the wonderful harmony and order, in which the divine wisdom disposed all things, making that later in the execution, which was first in the intention.
As the world progressed in course, in order that the Word might descend from the bosom of the Father and clothe Itself in our mortality, God selected and prepared a chosen and most noble people, the most admirable of past and future times. Within it also He constituted a most illustrious and holy race, from which He was to descend according to the flesh. I will not linger in detailing the genealogy of Christ our Lord, for the account of the holy Evangelists has made that unnecessary. I will only say, in praise of the Most High, that He has shown to me many times the incomparable love, which He bore toward his people, the favors shown to it, and the mysteries and holy Sacraments, which He entrusted to it, as was afterwards made manifest through his holy Church. For at no time has slept nor slumbered He, who has constituted Himself the watcher of

Israel

(Ps. 120, 4).
He reared most holy Prophets and Patriarchs, who in figures and prophecies announced to us from far off, that, which we have now in possession. He wishes us to venerate them, knowing how they esteemed the law of grace and how earnestly they yearned and prayed for it. To this people God manifested his immutable Essence by many revelations, and they again transmitted these revelations to us by the holy Scriptures, containing immense mysteries, which we grasp and learn to know by faith. All of them, however, are brought to perfection and are made certain by the incarnate Word, who transmitted to us the secure rule of faith and the nourishment of the sacred Scriptures in his Church. Although the Prophets and the just ones of that people were not so far favored as to see Christ in his body, they nevertheless experienced the liberality of the Lord, who manifested Himself to them by prophecies and who moved their hearts to pray for his coming and for the Redemption of the whole human race. The consonance and harmony of all these prophecies, mysteries and aspirations of the ancient fathers, were a sweet music to the Most High, which resounded in the secret recesses of the Divinity and which regarded and shortened the time (to speak in a human manner) until He should descend to converse with man.
Source: Ven. Mary of Agreda, The Mystical City of God, used with permission.

CREATION OF THE ANGELS AND THE FALL OF LUCIFER

2011-05-08T16:10:00.001-07:00

http://www.marygodsmasterpiece.catholicweb.com/

The Cause of all causes is God, who created all things that have being. His powerful arm gave existence to all His wonderful works ad extra when and how He chose. The beginning and succession of the work of Creation is described by Moses in the opening chapter of Genesis. Since the Lord has given me an understanding thereof, I will mention what I think useful for elucidating the mysterious origin of the Incarnation of the Word and of our Redemption.
The words of the first chapter of Genesis are as follows:
1."In the beginning God created heaven and earth.
2."And the earth was void and empty, and darkness was upon the face of the deep; and the spirit of God moved over the waters.
3."And God said: Be light made. And light was made.
4."And God saw the light that it was good; and be divided the light from the darkness.
5. "And he called the light day, and the darkness night; and there was evening and morning one day," etc.
Of the first day Moses says that "In the beginning God created heaven and earth." He created heaven for angels and men; and the earth as a place of pilgrimage for mortals. These places are so adapted to their end and so perfect, that as David says of them, the heavens publish the glory of the Lord, the firmament and the earth announce the glory of the work of his hands (Ps. 18, 2).
The angels were created in the empyrean heavens and in the state of grace by which they might be first to merit the reward of glory. For although they were in the midst of glory, the Divinity itself was not to be made manifest to them face to face and unveiled, until they should have merited such a favor by obeying the divine will. The holy angels, as well as the bad ones, remained only a very short time in the state of probation; for their creation and probation with its result were three distinct instants or moments, separated by short intermissions. In the first instant they were all created and endowed with graces and gifts, coming into existence as most beautiful and perfect creatures.
Then followed a short pause, during which the will of the Creator was propounded and intimated, and the law and command was given to them, to acknowledge Him as their Maker and supreme Lord, and to fulfill the end for which they have been created. During this pause, instant or interval, Saint Michael and his angels fought that great battle with the dragon and his followers, which is described by the apostle Saint John in the twelfth chapter of the Apocalypse. The good angels, persevering in grace, merited eternal happiness and the disobedient ones, rebelling against God, merited the punishment, which they now suffer.
At first they received a more explicit intelligence of the being of God, one in substance, trine in person, and that they were commanded to adore and reverence Him as their Creator and highest Lord, infinite in his essence and attributes. All subjected themselves to this command and obeyed it, but with a certain difference; the good angels obeyed through love and on account of the justice of it, offering their love and good will, freely and admitting and believing what was above their intelligence, and obeying with joy. Lucifer, on the other hand, submitted himself, because the opposite seemed to him impossible. He did not do it with perfect charity, for he, as it were, was divided in his will between himself and the infallible truth of the Lord. In consequence it happened that the precept appeared to him in a measure difficult and violent, and his fulfilling of it was wanting in love and in the desire to do justice. Thus he exposed himself beforehand to the danger of not persevering. Although grace did not leave him on account of this remissness and slowness in the accomplishment of these first acts, nevertheless his bad disposition began with them; for there remained with him a certain weakness and laxity of virtue and spirit, and the perfection of his nature did not shine forth as it should. It appears to me that the effect of this remissness in Lucifer, is similar to that which is caused in the soul by a deliberate venial sin. I do not say that he sinned mortally, nor even venially at that time, since he fulfilled the precept of God; but this fulfillment was remiss and imperfect, springing more from a sense of overwhelming compulsion, than from a loving willingness to obey. Thus he put himself in danger of falling.
In the second place, the angels were informed that God was to create a human nature and reasoning creatures lower than themselves, in order that they too should love, fear and reverence God, as their Author and eternal Good. They were informed that these were to stand in high favor, and that the second Person of the blessed Trinity was to become incarnate and assume their nature, raising it to the hypostatic union and to divine Personality; that therefore they were to acknowledge Him as their Head, not only as God, but as God and man, adoring Him and reverencing Him as God-man. Moreover, these same angels were to be his inferiors in dignity and grace and were to be his servants. God gave them an intelligence of the propriety and equity, of the justice and reasonableness of such a position. For the acceptation of the merits foreseen of this Man-God was exhibited to them as the source of the grace which they now possessed and of the glory which they were to obtain. They understood also that they themselves had been, and all the rest of the creatures should be created for his glory, and that He was to be their Head. All those that were capable of knowing and enjoying God, were to be the people of the Son of God, to know and reverence Him as their Chief. These commands were at once given to the angels.
To this command all the obedient and holy angels submitted themselves and they gave their full assent and acknowledgment with a humble and loving subjection of the will. But Lucifer, full of envy and pride, resisted and induced his followers to resist likewise, as they in reality did, preferring to follow him and disobey the divine command. This wicked prince persuaded them, that he would be their chief and that he would set up a government independent and separate from Christ. So great was the blindness which envy and pride could cause in an angel, and so pernicious was the infection that the contagion of sin spread among innumerable other angels.
Then happened that great battle in heaven, which St. John describes (Apoc. 12). For the obedient and holy angels, filled with an ardent desire of hastening the glory of the Most High and the honor of the incarnate Word, to resist and contradict the dragon, and the permission was granted. But also another mystery was concealed in all this: When it was revealed to the angels that they would have to obey the incarnate Word, another, a third precept was given them, namely, that they were to admit as a superior conjointly with Him, a Woman, in whose womb the Only begotten of the Father was to assume flesh and that this Woman was to be the Queen and Mistress of all the creatures. The good angels by obeying this command of the Lord, with still increasing and more alert humility, freely subjected themselves, praising the power and the mysteries of the Most High. Lucifer, however, and his confederates, rose to a higher pitch of pride and boastful insolence. In disorderly fury he aspired to be himself the head of all the human race and of the angelic orders, and if there was to be a hypostatic union, he demanded that it be consummated in him.
The decree constituting him inferior to the Mother of the Incarnate Word, our Mistress, he opposed with horrible blasphemies. Turning against the Author of these great wonders in unbridled indignation and calling upon the other angels, he exhorted them, saying: "Unjust are these commands and injury is done to my greatness; this human nature which You, Lord, looks upon with so much love and which you favor so highly, I will persecute and destroy. To this end I will direct all my power and all my aspirations. And this Woman, Mother of the Word, I will hurl from the position in which You have proposed to place her, and at my hands, the plan, which You set up, shall come to naught."
This proud boast so aroused the indignation of the Lord that in order to humble it, He spoke to Lucifer: "This Woman whom you refuse to honor, shall crush your head and by her shall you be vanquished and annihilated (Gen. 3, 15). And if, through your pride, death enters into the world (Wis. 2, 24), life and salvation of mortals shall enter through the humility of this Woman. Those that are of the nature and likeness of that Man and Woman, shall enjoy the gifts and the crowns, which you and your followers have lost." To all this the dragon, filled with indignation against whatever he understood of the divine will and decrees, answered only with pride and by threatening destruction to the whole human race. The good angels saw the just indignation of the Most High against Lucifer and his apostates and they combated them with the arms of the understanding, reason and truth.
The Almighty at this conjuncture worked another wonderful mystery. Having given to all the angels a sufficiently clear intelligence of the hypostatic Union, He showed them the image of the most holy Virgin by means of an imaginary vision (I speak here according to our way of understanding such things). They were shown the perfection of the human nature in the revelation of an image representing a most perfect Woman, in whom the almighty arm of the Most High would work more wonderfully than in all the rest of the creatures. For therein He was to deposit the graces and gifts of his right hand in a higher and more eminent manner. This sign or vision of the Queen of heaven and of the Mother of the incarnate Word was made known and manifest to all the angels, good and bad. The good ones at the sign of it broke forth in admiration and in canticles of praise and from that time on began to defend the honor of the God incarnate and of his holy Mother, being armed with ardent zeal and with the invincible shield of that vision. The dragon and his allies on the contrary conceived implacable hatred and fury against Christ and his most holy Mother. Then happened all that which is described in the twelfth chapter of the Apocalypse, which I will explain, as far as it has been given me.
The literal version of that chapter of the Apocalypse is as follows:
1. "And a great sign appeared in heaven: A woman clothed with the sun and the moon under her feet, and on her head a crown of twelve stars:
2. And being with child, she cried travailing in birth, and was in pain to be delivered.
3. And there was seen another sign in heaven; and behold a great red dragon having seven heads and ten horns; and on his head seven diadems.
4. And his tail drew the third part of the stars of heaven and cast them to the earth and the dragon stood before the woman, who was ready to be delivered; that, when she should be delivered, he might devour her son.
5. And she brought forth a man-child, who was to rule all nations with an iron rod; and her son was taken up to God, and to his throne.
6. And the woman fled into the wilderness where she had a place prepared by God, that there they should feed her a thousand two hundred and sixty days.
7. And there was a great battle in heaven; Michael and his angels fought with the dragon and the dragon fought and his angels.
8. And they prevailed not, neither was their place found any more in heaven.
9. And the dragon was cast out, that old serpent, who is called the devil and Satan, who seduces the whole world; and he was cast unto the earth, and his angels were thrown down with him.
10. And I heard a loud voice saying: Now is come salvation and strength, and the kingdom of our God and the power of his Christ; because the accuser of our brethren is cast forth, who accused them before our God day and night.
11. And they overcame him by the blood of the Lamb and by the word of the testimony, and they loved not their lives unto death.
12. Therefore, rejoice, O heavens and you that dwell therein. Woe to the earth and the sea, because the devil is come down unto you, having a great wrath and knowing that he hath but a short time.
13. And when the dragon saw that he was cast unto the earth he persecuted the woman, who brought forth the man-child:
14. And there were given to the woman two wings of a great eagle, that she might fly into the desert unto her place, where she is nourished for a time and times and half a time, from the face of the serpent.
15. And the serpent cast out of his mouth after the woman, water as if it were a river, that he might cause her to be carried away by the river.
16. And the earth helped the woman and the earth opened her mouth and swallowed the river, which the dragon cast out of his mouth.
17. And the dragon was angry against the woman and went to make war with the rest of her seed, who keep the commandments of God, and have the testimony of Jesus Christ.
18. And he stood upon the sands of the sea."
Source: Ven. Mary of Agreda, Mystical City of God, used with permission.

GOD'S PLAN OF CREATION

2011-05-01T15:02:00.000-07:00

http://www.marygodsmasterpiece.catholicweb.com/

Venerable Sister Mary of Agreda describes God’s plan of creation thus: “In order to be able to comprehend the manner of creation more easily, we apply the order of things as we see them objectively, to the acts of the divine intelligence and will in creating them.
I understood, that this order comprises the following instants. The first instant is: God recognizing his infinite attributes and perfections together with the propensity and the ineffable inclination to communicate Himself outwardly. This knowledge of God as being communicative ad extra comes first. The majesty of God, beholding the nature of his infinite perfections, their virtue and efficacy operating with magnificence, saw, that it was just and most proper, and, as it were, a duty and a necessity, to communicate Himself and to follow that inclination of imparting and exercising his liberality and mercy, by distributing outside of Himself with magnificence the plenitude of the infinite treasures, contained in the Divinity. For, being infinite in all things, it is much more natural that He communicate gifts and graces than that fire should ascend, or the stone should gravitate towards its center, or that the sun should diffuse its light. This unfathomable depth of perfections, this affluence of treasures, this impetuous infinity of riches, is set in motion by its own inclinations to communicate itself. At the same time God is in Himself conscious that to distribute gifts and graces, is not to diminish his riches, but to increase them in the only possible way, by giving an outlet to the inexhaustible fountain of his riches."
"In this enlightenment and knowledge which I possess, two things hold my lukewarm heart in wonder and inflame it unto annihilation. The first is the inclination and urgent desire, which I see in God, and the strong will, to communicate his Divinity and the treasures of his grace. The second is the unspeakable and incomprehensible immensity of the good gifts, which I see He wishes to distribute according to this degree, assigning them for this purpose and yet remaining infinite, as if He had not yet given nothing. In this desire and inclination, which fills his Majesty I see Him prepared to sanctify, justify, overwhelm with gifts and perfections all creatures together and each one in particular for itself. He would be ready to give to each of the creatures more than what is held by all the angels and seraphim together; even if all the drops in the ocean and the grains of sand on their shores, all the stars, the planets and the elements, and all creatures were capable of reason and of his gifts, they would receive them without measure, provided they would dispose themselves and place no obstacle toward receiving them. O fearful malice of sin, which alone is capable of holding up the impetuous stream of such great and eternal gifts!"
"The second instant was to confirm and determine the object and intention of this communication of the Divinity ad extra, namely, that it should redound to his greater glory and to the exaltation of his Majesty and the manifestation of his greatness. This his own exaltation God saw as the end, for which he would communicate Himself, make Himself known by his liberality in the distribution of his attributes, and set in motion his Omnipotence in order that He might be known, praised and glorified."
"The third instant consisted in selecting and determining the order and arrangement, or the mode of this communication, so as to realize in an adequate manner the most exalted ends. The order namely, which it is proper should be maintained in regard to the communications of the Godhead and its divine attributes; so that this activity of the Lord may have its proper reasons and objects, and so that it might proceed with the most beautiful and admirable sequence, harmony and subordination. In this instant was decreed first of all, that the Divine Word should assume flesh and should become visible. The perfection and the composition of the most holy humanity of Christ our Lord was decreed and modeled in divine intelligence. Secondarily, also were formed the ideals of the rest of men in imitation of the First. The divine mind prearranged the harmony and adornment of the human nature composed of an organic body and a vivifying soul, endowed with faculties to know and enjoy its Creator, to discern between good and evil, and with a free will to love that same Lord."
"The fourth instant was to determine the gifts and graces, which were to be conferred upon the humanity of Christ, our Lord, in union with the Divinity. Here the Most High opened the liberal hands of his Omnipotence and his other attributes, in order to enrich the most sacred humanity and the soul of Christ with the highest possible plenitude of his gifts and graces. Then was fulfilled what afterward David said: "The stream of the river makes the city of God joyful" (Ps. 45, 5). When the stream of his gifts flowed toward the humanity of the Word, communicating to it all the infused science, the grace and goodness of which his blessed soul was capable of grace and glory, in order that from this impetuous stream they might partake in the manner in which it afterwards really happened."
"To this instant also, and, as it were, in natural sequence, pertain the decree and predestination of the Mother of the Divine Word incarnate; for here, I understand, was ordained that pure Creature before aught else whatever. Thus, before all other creatures, was she conceived in the divine mind, in such manner and such state as befitted and became the dignity, excellence and gifts of the humanity of her most holy Son. To her flowed over, at once and immediately, the river of the Divinity and its attributes with all its impetuosity, in as far as a mere creature is capable and as is due to the dignity of the Mother of God."
"In the knowledge of these exalted mysteries and decrees, I confess myself ravished in admiration and transported beyond my proper self. Perceiving this most holy and pure Creature formed and conceived in the divine mind from the beginning and before all the ages, I joyously and exultingly magnify the Omnipotent for the admirable and mysterious decree, by which He formed for us such a pure and grand, such a mysterious and godlike Creature, worthy rather to be admired and praised by all beings, than to be described by any one. In my admiration I can say with St. Dionysius the Areopagite: "If faith would not instruct me, and if the understanding of what I see would not teach me, that it is God, who has conceived her in his mind, and who alone could and can in his Omnipotence form such an image of his Divinity, if this all were not present to my mind, I might begin to doubt, whether the Virgin Mother contain not in Herself Divinity."
O what tears flowed from my eyes, and what sorrowful astonishment possessed my soul, to see that divine prodigy not acknowledged and that wonder of the Most High not manifest to all the mortals. Much is known of it, but much more is unknown, as this sealed book has not been opened. I am ravished in the perception of this tabernacle of God, and I perceive that the Author of it is more admirable in her creation, than in that of all the rest of the world, although the diversity of the creatures manifests the wonderful power of their Creator. In this Queen alone are comprehended and contained more treasures than in all the rest of things joined together, and the variety and preciousness of her riches honor the Lord above all the multitudes of the other creatures.
Here (according to our way of understanding) the promise and, as it were, the contract was made with the Word as to the degree of sanctity, and perfection and the gifts and graces, which were to be possessed by Mary his Mother. Also as to the protection, support and defense, which was to be provided for this true City of God, in which his Majesty contemplated the graces and merits, which she earned for herself, as well as the fruits to be gathered for his people by the loving returns, which she was to make to his Majesty.
In the same instant, and as it were in the third and last place, God determined to create a locality and an abode, where the incarnate Word and his Mother should converse and dwell.
For them primarily did He create the heaven and earth with its stars and elements and all that is contained in them.
Secondarily the intention and decree included the creation of the members, of which Jesus was to be the Head, and of whom He would be the King; in order that with kingly providence, all the necessary and befitting arrangements might be made beforehand.
I pass over to the fifth instant, although in reality I have found that, which I sought. In this fifth decree the creation of the angelic nature which is more excellent and more like unto the spiritual being of the Divinity, was determined upon, and at the same time the division or arrangement of the angelic hosts into nine choirs and three hierarchies, was provided and decreed.
As they are created first of all for the glory of God, to assist before his divine Majesty and to know and love Him, so secondarily they are ordained to assist, glorify and honor, reverence and serve the deified humanity of the eternal Word, recognizing Him as Head, and honoring Him also in his Mother, the most holy Mary, Queen of these same angels. Commission was given to these angels, "to bear them up in their hands" in all their ways (Ps. 90, 12). In this instant Christ our Lord earned for them by his infinite merits, present and foreseen, all the grace, which they were to receive. He was constituted as their Head, Exemplar and supreme King, of whom they should be subjects. Even of the number of angels had been infinite, the merits of Christ our highest Good, would be abundantly sufficient to supply them all with grace.
To this instant belongs also the predestination of the good, and the reprobation of the bad angels. God saw in it, by means of his infinite science, all the works of the former and of the latter and the propriety of predestinating, by his free will and by his merciful liberality, those that would obey and give honor, and of reprobating by his justice those who would rise up against his Majesty in pride and disobedience on account of their disordered self-love.
In the same instant also was decreed the creation of the empyrean heaven, for the manifestation of his glory and the reward of the good; also the earth and the heavenly bodies for the other creatures; moreover also in the center or depth of the earth, hell, for the punishment of the bad angels.
In the sixth instant was decreed the creation of a people and the congregation of men for Christ, who was already formed in the divine mind and will, and according to his image and likeness man was to be made, in order, that the incarnate Word might find brethren, similar but inferior to Himself and a people of his own nature, of whom He might be the Head.
In this instant was determined the order of creation of the whole human race, which was to begin from one man and woman and propagate itself, until the Virgin and her Son should be born in the predestined order. On account of the merits of Christ our Savior, the graces and gifts were prearranged and also original justice, if they would only preserve it. The fall of Adam was foreseen and in him that of all others, except of the Queen, who did not enter into this decree. As a remedy, it was ordained that the most holy humanity should be capable of suffering. The predestined were chosen by free grace, and the foreknown were reprobated with exact justice. All that was convenient and necessary for the conservation of the human race and for obtaining the end of the Redemption and the Predestination, was preordained, without interfering with the free will of men; for such ordainment was more conformable to God’s nature and to divine equity. There was no injustice done to them, for if with their free will they could sin, so also could they abstain from sin by means of grace and the light of reason. God violated the right of no one, since He forsook no one nor denied to any one that which is necessary. Since his law is written in the hearts of men, nobody is excused for not knowing and loving Him as the highest Good of all creation."
"In the perception of these mysteries I saw with great clearness and force the high motives which caused God to manifest and magnify Himself and which should induce men to praise and adore the greatness of the Creator and Redeemer of all. I also saw how tardy they are in the acknowledgment of these obligations and in making return for these benefits; and I was made aware of the complaints and the indignation of the Most High on account of this forgetfulness. His majesty commanded and exhorted me not to be guilty of such ingratitude, but to offer Him a sacrifice of praise, and a new song, and that I magnify Him in the name of all creatures."
Source: Venerable Sister Mary of Agreda, The Mystical City of God. Used with permission.
See also: http://www.marygodsmasterpiece.catholicweb.com
http://www.spiritualreflections.catholicweb.com

Writing the Life of Mary at Heaven's Request...

2011-04-17T21:08:00.000-07:00

http://www.marygodsmasterpiece.catholicweb.com/

The Venerable Sister Mary of Agreda, Spain (1666) was given the task of writing the Life of the Blessed Virgin as dictated to her by God. Feeling unworthy and inadequate for the task, she hesitated for some time until, convinced by her confessors and superiors that this was God's will for her, she finally agreed. At this time the Blessed Virgin also encouraged her thus:

"My daughter, the world stands much in need of this doctrine, for it does not know, nor does it practice, the reverence due to the Lord omnipotent. On account of this ignorance his justice is provoked to afflict and humiliate men. They are sunken in their carelessness and filled with darkness, not knowing how to seek relief or attain to the light. This, however, is justly their lot, since they fail in the reverence and fear, which they ought to have."

The Most High God also indicated to Venerable Sr. Mary that the time was ripe to begin this important spiritual work:

"My daughter, when I sent my Only begotten, the world, with the exception of the few souls that served Me, was in worse condition than it had ever been since its beginning; for human nature is so imperfect that if it does not subject itself to the interior guidance of my light and to the fulfillment of the precepts of my ministers by sacrificing its own judgment and following Me, who am the way, the truth and the life (John 14,6), and by carefully observing my commandments in order not to lose my friendship, it will presently fall into the abyss of darkness and innumerable miseries, until it arrives at obstinacy in sin.

From the creation and sin of the first man until I gave the law to Moses, men governed themselves according to their own inclinations and fell into many errors and sins (Rom. 5, 13). After having received the law, they again committed sin by not obeying it (John 7, 19) and thus they lived on, separating themselves more and more from truth and light and arriving at the state of complete forgetfulness.

In Fatherly love I sent them eternal salvation and a remedy for the incurable infirmities of human nature, thus justifying my cause. And just as I then chose the opportune time for the greater manifestation of my mercy, so now I select this time for showing toward them another very great favor.

For now the hour has come and the opportune time to let men know the just cause of my anger, and they are now justly charged and convinced of their guilt. Now I will make manifest my indignation and exercise my justice and equity; I will show how well justified is my cause. In order that this may come to pass more speedily, and because it is now time that my mercy show itself more openly and because my love must not be idle, I will offer to them an opportune remedy, if they will but make use of it for returning again to my favor.

Now, at this hour, when the world has arrived at so unfortunate a pass and when, though the Word has become incarnate, mortals are more careless of their weal and seek it less; when the day of their transitory life passes swiftly at the setting of the sun of time; when the night of eternity is approaching closer and closer for the wicked and the day without a night is being born for the just; when the majority of mortals are sinking deeper and deeper into the darkness of their ignorance and guilt, oppressing the just and mocking the children of God; when my holy and divine law is despised in the management of the iniquitous affairs of state, which are as hostile as they are contrary to my Providence; when the wicked least deserve my mercy; in these predestined times, I wish to open a portal for the just ones through which they can find access to my mercy; I wish to give them a light by which they can dispel the gloom that envelops the eyes of their minds. I wish to furnish them a suitable remedy for restoring them to my grace.

Happy they who find it, and blessed they who will appreciate its value, rich they who shall come upon this treasure, and blessed and very wise those who shall search into and shall understand its marvels and hidden mysteries.

I desire to make known to mortals how much intercession of her (Mary) is worth, who brought restoration of life by giving mortal existence to the immortal God. As recompense I desire that they look upon the wonders wrought by my mighty arm in that pure Creature, as upon a mirror by which they can estimate their own ingratitude. I wish to make known to them much of that, which according to my high judgment is still hidden concerning the Mother of the Word.""I have not revealed these mysteries in the primitive Church, because they are so great, that the faithful would have been lost in the contemplation and admiration of them at a time when it was more necessary to establish firmly the law of grace and of the Gospel.

Although all mysteries of religion are in perfect harmony with each other, yet human ignorance might have suffered recoil and doubt at their magnitude, when faith in the Incarnation and Redemption and the precepts of the new law of the Gospel were yet in their beginnings.

On this same account the person of the incarnate Word said to his disciples at the last supper: "Many things have I to say to you; but you are not yet disposed to receive them" (John 16, 12). These words he addressed to all the world, for it was not yet capable of giving full obedience to the law of grace and full assent to the faith in the Son, much less was it prepared to be introduced into the mysteries of his Mother.

But now mankind has greater need for this manifestation, and this necessity urges Me to disregard their evil disposition. And if men would now seek to please me by reverencing, believing, and studying the wonders, which are intimately connected to the Mother of Piety, and if they would all begin to solicit her intercession from their whole heart, the world would find some relief. I will not longer withhold from men this mystical City of refuge; describe and delineate it to them, as far as your shortcomings allow. I do not intend that your descriptions and declarations of the life of the Blessed Virgin shall be mere opinions or contemplations, but reliable truth. They that have ears to hear, let them hear. Let those who thirst come to the living waters and leave the dried-out cisterns; let those that are seeking for the light, follow it to the end.
Thus speaks the Lord, God Almighty!"

Source: Venerable Mary of Agreda, Mystical City of God. Used with permission

MARY, GOD’S MASTERPIECE !

2011-04-11T19:58:00.000-07:00

"Hail Mary, Full of Grace, The Lord is With You.
Blessed Are You Among All Women And
Blessed is The Fruit of Your Womb, JESUS!" Lk.1 26-38

How amazing that of all the wonders of God's creation, none can compare with his Masterpiece, Mary, the woman He chose to be the Mother of his only begotten Son, who was destined to bring about the salvation of the world.

All praise and honor to You, Heavenly Father, Lord of the Universe and Father of all mankind for choosing Mary from among all women to be the Mother of Your Son Jesus and of all mankind.

Visit: http://www.marygodsmasterpiece.catholicweb.com/
http://www.spiritualreflections.catholicweb.com/