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MYSTICAL CITY OF GOD
BOOK 1
CHAPTER 4.
HOW THE DIVINE DECREES ARE CLASSIFIED ACCORDING TO INSTANTS, AND WHAT GOD IN EACH DETERMINED
TO COMMUNICATE AD EXTRA.
35.
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 toward 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.
36.
All this did God see in the first instant after the communication ad intra by means
of the eternal emanations. Seeing this He found Himself, as it were, obliged, in Himself,
to communicate Himself ad extra, perceiving that it was holy, just, merciful, and god-like
to do so; hence nothing could impede Him. According to our mode of understanding, we
can represent God to our minds as not being satisfied nor at rest with Himself until He
reached the object of his desires, the creatures, where and with whom, by making them partakers
of his divinity and perfections, He seeks his delight.
37.
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 decree, assigning them for
this purpose and yet remaining infinite, as if He had 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.
38.
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.
39.
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 the divine intelligence. Secondarily, also, were formed the ideals of the rest of men
in imitation of the First. The divine mind pre-arranged 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.
40.
This hypostatic union of the second Person of the most holy Trinity I understood necessarily,
to have been the first incentive and object on account of which, before all others, the
divine intelligence and will, issued ad extra; and the reasons are most exalted, so that
I cannot explain. One of these reasons is, that God, having in Himself known and loved
Himself, should, according to right order, know and love that, which approaches most
intimately to his Divinity, as is the case in the hypostatic union. Another reason is,
that the Divinity, having communicated Itself ad intra, should also communicate Itself ad
extra,' for thus the divine will and intention would begin to execute its works with the
highest end, in view, and his attributes would be communicated in the most beautiful order.
The fire of the Divinity expended itself in its fullest measure on that which was most
immediately connected with It, namely, the hypostatically united humanity; and his Divinity
communicated Itself in the highest and most excellent degree to Him, who was to be closest
to God in divine knowledge and love, and share the works and the glory of the Deity. For
God (speaking according to our lowly comprehension) could not endanger the attainment of this
end, since He alone could be an object proportionate and worthy of so wonderful an operation. It
was also befitting and, as it were, necessary, that if God should create many creatures,
He should create them in such harmony and subordination, as would be the most admirable
and glorious within the reach of possibility. In conformity with this therefore, they must
be subordinate to a supreme Chief, who should be as far as possible, united immediately
with God, so that through Him, they may have communication and connection with his Divinity.
For these, and for other reasons (which I cannot explain), the dignity of the works
of God could be provided for only by the Incarnation of the Word; through Him Creation should possess
the most beautiful order, which without Him was impossible.
41.
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 maketh,
the city of God joyful".
(Psalm, 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,
and which fitted that Being, which was to be God, and true man, and at the same time,
the Head of all creatures capable of grace and glory, in order that from this impetuous
stream they might partake in the manner, in which it afterwards really happened.
42.
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.
43.
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 anyone. In my admiration
I can say with Saint 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
*** Mother contain not in Herself Divinity."
44.
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 the preciousness of her riches, honor
the Lord above all the multitudes of the other creatures.
45.
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.
46.
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.
(Psalm, 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 if the number of angels
had been infinite, the merits of Christ our highest Good, would be abundantly sufficient
to supply them all with grace.
47. 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 pre-destination, 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 other heavenly bodies for
the other creatures; moreover also in the center, or depth of the earth, hell, for the
punishment of the bad angels.
48.
In the sixth instant was decreed the creation of a people and congregation of men for Christ,
who was already formed in the divine mind and will, and according to whose 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 the creation of the whole human race, which
was to begin from one man and woman and propagate itself, until the *** and her Son should
be born in the predestined order. On account of the merits of Christ, our Savior, the graces
and gifts were pre-arranged, 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 was it 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, forif 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 anyone 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.
49.
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.
50.
O most high, and incomprehensible Lord! Would that I had the love and the perfections of
all the angels and the just in order to confess and praise worthily thy greatness! I acknowledge,
great and mighty Lord, that such a vile creature as I, cannot merit the memorable benefit of
receiving this clear, and exalted knowledge and light, concerning thy exalted Majesty.
At the sight of thy greatness I perceive my littleness, which before that happy hour was
unknown to me; and I was ignorant of the greatness and excellence of the virtue of humility,
which is learnt in this science. I do not wish to say that I now possess that virtue,
but neither can I deny that I have been shown the certain path which leads to it. Thy light,
o most high Lord, illumines me and thy lamp shows me the paths.
(Psalm, 118, 105).
so that I see what I have been and what I am, and fear, what I may become to be. Thou
hast lighted up, most high King, my understanding and inflamed my will with its most exalted
object. Thou hast entirely drawn me on to seek Thee, and I wish to make this known to
all mortals in order that they may leave me inpeace, and I, them:
I am for my Beloved.
(Canticle, 2, 16).
and (although I am unworthy), my Beloved is for me. Strengthen then, O Lord, my weakness
that I may run after Thee, and reaching Thee, I may never leave Thee or lose Thee.
51.
Very short and stammering is this chapter, for of this matter many books could be written;
but I refrain, because I do not know how to speak and I am an ignorant woman. My sole
object has been to explain, how the *** Mother has been formed and preordained in
the divine mind before the ages.
(Ecclesiasticus, 24, 14).
That which I have seen over and above concerning this highest mystery, transforms my interior,
and in silent admiration makes me praise the Author of such magnificence in company with
Holy, holy, holy, is the Lord God Sabaoth.
(Isaiah, 6, 3).