CITY OF GOD MARY OF AGREDA PDF

Mary of Agreda () by the Blessed Mother herself, The Mystical City of God is an amazing collection of four books of revelations about the life of Mary. THE MYSTICAL CITY OF GOD. POPULAR ABRIDGEMENT. THE DIVINE HISTORY AND LIFE OF THE VIRGIN MOTHER OF GOD. Venerable Mary of Agreda. r B 1 MARY OF AGREDA IS KNOWN TO HAVE BEEN FAVORED WITH THE U. S. CITY OF GOD THE CONCEPTION THE DIVINE HISTORY AND LIFE OF.

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Venerable Mary of Agreda. Translated from the Spanish by Reverend George J. Alerding Bishop of O Wayne. Mystical City of God, the miracle of His omnipotence and the abyss of His grace the divine history and life of the Virgin Mother of God our Queen and our Lady, most holy Mary expiatrix of the fault of eve and mediatrix of grace. For new enlightenment of the world, for rejoicing of the Catholic Church, and encouragement of men.

Begun on the Feast of the Assumptioncompleted Including ciy of the life of Jesus. This work is published for the greater Glory of Jesus Christ through His most Holy Mother Mary and for the sanctification of the militant Church and her members.

Moreover, even the essential doctrines can be taught and expounded only in the sense and spirit approved, or at least not disapproved, by the Church.

This at once will establish the position which private revelations, whether coming from Heaven or originating from hallucination, merely human or devilish, hold in the Church of God. There can be no doubt that God can and does manifest to chosen souls hidden things in addition to what He teaches through the public ministry of His Church.

It is also an accepted truth that He sometimes reveals them to his friends for the express purpose of communicating this extra knowledge to other well disposed persons through the natural and human means at the disposal of those receiving his revelations.

These manifestations He invariably surrounds with enough evidence to satisfy all requirements of a cautious and well founded human belief. It follows naturally that whenever He thus surrounds private revelations with evidences of their heavenly origin, He will be pleased with a rational and loving belief and dissatisfied with a captious and obstinate unbelief of the facts or truths thus privately revealed. Where, however, these external evidences are wanting, or wherever holy Church intimates the least direct or indirect disapproval, there any faith in private revelation would be not only foolish, but positively wrong.

The Church has as yet given no public and full approval to private revelations of any kind; nor will she ever do so, since that would be really an addition to the deposit of faith left by Christ. But tacitly and indirectly she has approved many private revelations, and among them the writings of Mary of Agreda.

The existence of the Bible justifies the query, whether there are not other books that have been written under supernatural guidance, though we know of course that none of them can ever have the same importance and authenticity as the Bible. For the Bible was provided as the record of the general revelations of God to mankind at all its stages to the end of times.

Evidently there remains an immense domain of truths outside the range of natural human knowledge and not specially revealed in the Bible. You will at once say: Of course it is. The teaching and ministry of men especially appointed for that purpose, the practice and example of those eminent in the Christian virtues, the writings of those versed in higher truths, are the ordinary means of spreading truth and leading men to their great destiny.

But besides all this, history proves that God, for special purposes, often grants to his friends higher insight into supernatural truths and facts, which, if at his command they are recorded in writing, are intended by Him as an additional source of higher knowledge and well deserve to be considered as private revelations. Past ages simply teem with writings that claim to be derived from or based on divine revelation or inspiration.

: Mystical City of God: Volume I-IV (): Mary of Agreda: Books

Many of them are clearly nothing but frauds, showing the signs of conscious or unconscious hallucination. Many again seem beyond mere natural human powers of insight, but at the same time in their authorship and tendencies show nothing divine or beneficent, thus proving that besides human error and malice the sinister and treacherous knowledge of malign spirits often finds its way into such writings.

Ancient sorcery and magic and modern spiritism have their root in this sort of preter natural communication. Hence it would be foolish not to demand the closest inquiry into anything put forward as private revelation. Fortunately it is easy to apply sure and unfailing tests. All that is necessary, is to ascertain the character and motives of the writer and the result or drift of his writings. Mahomet proves himself an epileptic adventurer and his Koran a travesty of Judaism and Christianity, settling like a blight upon civilization.

Joseph Smith and his companions turn out to be rebellious incendiaries and murderers and their book of Mormon a ridiculous fake, establishing a fanatic and bigamous theocracy.

The fakir Dowie pretending prophecy, ends as a lunatic in a bankrupt Zion, yet leaving millions to his relatives. The humbugging Eddy, after crazy-quilting scraps from the Bible with shreds of Buddhism, Brahmanism and Theosophy, shuffles off her wrinkled coil amid a numerous following of dupes who rather expected her faked science to keep her perpetually alive or raise her up from the dead. Is there any difficulty in discovering the fraud in revelations of such a kind?

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Yet they claim divine inspiration and very often contain passages which show sources of information and deceit not altogether human. The sinister manifestation of spiritism and the astounding information often furnished by mediums, are not all sleight of hand or illusion of the senses; some of these things can be explained only by assuming interference of a sinister spirit world.

Would it not be absurd to concede the communication with evil spirits or departed souls, damned or otherwise, and all reasonable people concede itand deny the possibility of communing with the good spirits or souls and with God? Who would want to limit the power of God in this way?

It will not do to claim that all the communication of God and the good spirits takes the ordinary course provided in the public ministry of the true religion. For it does not. Saint Paul saw things that he dared not reveal, though he was not slow in writing down his other revelations.

The doctrine of the Immaculate Conception and the Infallibility was privately revealed many times before they were officially defined and accepted as self-understood truths by all reasonable men. Before these doctrines were defined, who had the greater prudence and insight?

Those people who refused to believe these truths because they were privately revealed, or those who examined those revelations and finding them humanly credible, and not contrary to the true religion, simply accepted them as revealed by God? I should think the latter showed themselves ahead of their times and far more enlightened in their belief than the former, who persisted in a finical unbelief concerning all private revelations.

If we find that the author of alleged private revelations has been a faithful adherent of the one true religion established by God, that he has led a good and blameless life, that his writings do not run counter to the Bible nor to the public teachings of the true Church, that he was not actuated by motives of selfish gain, pecuniary or otherwise, that the writings themselves tend toward the practice of perfection both as far as the writer as well as the reader is concerned, that they have not been openly disapproved by the Church; then certainly, if the information recorded is such that it would presuppose supernatural inspiration or direct communication with the higher world, we are not justified in immediately rejecting the writings as fraudulent.

Closer examination may easily lead to reasonable certainty that they are privately revealed. But we all know that this acceptance can never mean anything more than a mere human belief, not the belief of faith, such as for instance is demanded by holy Scripture.

All About Mary

In fact, as soon as any such writing lays claim to implicit faith, it certainly is no revelation and ought to be rejected at once as spurious. In she entered the convent of the discalced Franciscan Vity in the Convent of the Immaculate Conception in Agreda and took her vows one year later.

In she was chosen abbess, much against her wishes, and, except during a short intermission, was re-elected every three years until she died, in The fame of her prudence and foresight, not only in the government of her convent but in other matters, soon spread outside the convent walls and persons of the highest rank in state and Church were maryy to obtain her counsel in important affairs.

King Philip IV visited her several times in her convent and corresponded with her about national affairs for many years. But she was no less oc for her exalted virtues. In many respects her life was a faithful copy of that of St. The miracle of bilocation agrrda of her is in fact more remarkable and lasted a longer time than that recorded anywhere in the lives of the saints.

Her good sense, her truthfulness, her sincerity, her humility, her unselfish love of God and man eminently adapted her for the communication of messages from God to men. In all writing that lays claim to private revelation, the motives of the writer must be closely scrutinized. If it appears to be a self-imposed task, for selfish ends, pecuniary or otherwise, tending to particularity in religious teachings or practice not approved by the established faith or written without knowledge or consultation of the rightful superiors, it ought to be rejected as spurious.

God will reveal nothing for such purpose or under such circumstances, and He will permit human error and deceit and the sinister influence of hell to run their natural course.

Nothing of all this appears in the writings of Mary of Agreda. Though she was urged interiorly and exteriorly to record the facts of history revealed to her concerning the Mother of God, she resisted for twelve years and was finally induced to write only through the positive commands of her superiors. Reluctantly she began her history in the year and finished it in the yearcontinually asking to be relieved from the task because she thought herself unworthy.

As soon as the insistence of her superiors relaxed and an error of judgment on the part of an outside confessor gave her a plausible excuse, she burned all her writings, thus destroying the labor of many years. When this came to the knowledge of the higher authorities and when they insisted on her rewriting the history which continued to be supernaturally made known to her, she again succeeded in delaying the task for ten years.

Only the strictest command under obedience and the threat of censures finally induced her to write the manuscript which she began in and finished inand which is still preserved in the convent of Agreda.

The Mystical City of God 4 VOLUME SET

In the case of Balaam, he used not only that wicked man but even his beast for special revelation. It gdo seem that He prefers women for private revelation. He chose men marj reveal the great public truths of the Bible and to attend to the public teaching, but to women in the new law He seems to have consigned the task of private revelations. At least most of the known private revelations have been furnished us by women and not men.

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We must infer from this that they are better adapted for this work. In fact, no special learning or great natural insight is required of a messenger; such qualities might tend to corrupt or narrow down the inspired message to mere human proportions, whereas private revelation is given precisely for the purpose of communicating higher truths than can be known or under stood naturally.

Women as a rule are more inclined to these virtues than men, and therefore are not so apt to trim the message of God down to their own natural powers of understanding.

In choosing women for his special revelations He gives us to understand from the outset, that what He wishes to reveal is above the natural faculties of perception and insight of either man or woman. The different translations found no less enthusiastic welcome in nearly all the European countries.

It secured the immediate approbation and encomium of the ordinaries, the universities, the learned and eminent men of Christendom. The first translation in French was very yod and contained many interpolations and false versions of the original.

Louis Elias du Pin and Dr. Hideux of the Sorbonne made this translation the foundation of virulent attacks. The very fact that this prohibition did not issue from the Index Commission but from a department not concerned with the examination of books, proves that it owes its insertion to Gallican intrigue, secretly extending even to high circles in Rome, and to the fair- minded, this sectarian attempt will be a convincing argument for the excellence and orthodoxy of the doctrines contained in the revelations of Mary of Agreda.

The popularity and excellence of the magy history of the Mother of God is also evidenced by its widespread diffusion. Does it not seem providential that the first English translation of this great work should have been reserved for our own times?

The translation herewith offered is as exact and as perfect a rendition of the original Spanish into English, as agrdda years of assiduous labor and a considerable experience in literary production give a right to expect.

Citty subject-matter surely ought to secure for it a proper place in the more elevated ranks of English Literature. May this first English translation, under the guidance of our holy faith, bring forth abundant fruits of the Spirit among English-speaking people in all parts of the world.

The process of canonization of Mary of Agreda was promoted by the Spanish bishops and other eminent men of the Church soon after her death in It has resulted so far in securing her the title of Venerabuis, thus clearing the way to her beatification, for which, let us hope, God will soon raise a promoter among the many pious and eminent men who hold in esteem her writings and have learned of her holy life and of the miracles wrought at her tomb. The whole of this holy life of Mary is divided, for greater perspicuity, into three parts.

The first agreea of all that pertains to the fifteen years of her life, from the moment of her most pure Conception until the moment when agrefa her virginal womb the eternal Word assumed flesh, including all that the Most High performed for Mary during these citg.

The second part embraces the mystery of the Incarnation, the whole life of Christ our Lord, his Passion and Death and his Ascension into heaven, thus describing the life of our Queen in union with that of her Divine Son and all that She did while living with Him. The third part contains the agresa of the Mother of grace during the time She lived alone, deprived of the companionship of Christ our Redeemer, until the happy hour of her transition, assumption and crowning as the Empress of heaven, where She is to live eternally as the Daughter of the Father, the Mother of the Son and the Spouse of the Holy Kf.

These three parts I subdivided into eight books, in order that they may be more convenient for use and always remain the mafy of my thoughts, the spur of my will and my meditation day and night. In order to say something of the time in which I wrote this heavenly history, it must be noticed that my father, brother Francis Coronel, and my mother, sister Catharine de Arana, my parents, founded in their own house this convent of the discalced nuns of the Immaculate Conception by the command and will of God, which was declared to my mother, sister Catharine, in a special vision and revelation.

This foundation took place on the octave of the Epiphany, January 13 th On the same day we took the ciity, my mother and her two daughters; and my father took refuge in the order of our seraphic Father Saint Francis, in which two of his sons had already been living as religious.

There he took the habit, made his profession, lived an exemplary life, and ahreda a most holy death. My mother and myself received the veil on the day of od Purification of the Queen of heaven, on the second of February,