Do the Writings of Mary of Agreda
Contain Errors?
Answer:Forty years after the first appearance of the "City of God", [1670] the great universities of Europe were called upon to give their opinion about this work. All the faculties, except the Jansenistic members of the Sorbonne at Paris, published highest recommendations. At the same time the learned men and teachers of each religious order that maintained institutions of learning in Europe, were asked to contribute their opinions. The following religious orders complied: The Augustinians, Benedictines, Carmelites, Dominicans, Jesuits, Cistercians, Basilians, Trinitarians, Mercedarians, Minims, Hieronymites, Premonstratensians, Reformed Augustinians, Theatines, Minors of the Regular Clergy, all unanimously endorsing the favorable decision previously published by the University of Salamanca. To the approbation of nearly all the Universities and Religious Orders, were then added the high eulogiums of other learned men, great theologians, bishops and princes of the Church, and of the Pope and the Roman Congregations. As a sample of what these witnesses said concerning the "Mystical City of God," we here select the official approbation of the University of Louvain, one of the great Universities of Europe. After pointing out that God's power of giving private revelations to whom He chooses, must not be circumscribed, and after referring to some general rules in regard to private revelations, the document proceeds to say:
Now, while abiding the decision of the Church concerning the revelations, which are given us under the title of The City of God, we, having read the whole work, say and are of the opinion, that the faithful can read it without danger to their faith and without damage to the purity of morals; for there is not found anything within it, which could lead to relaxation or to indiscreet rigor; but on the contrary, we have come to the conclusion that it will be most useful for enlivening and augmenting the piety of the faithful, the veneration of the Most Holy Virgin, and the respect for the Sacred Mysteries.
The strong and the weak, the wise and the ignorant, and in fine, all the world will gather richest fruit from the reading of these books: for they contain what is most sublime in theology and in a style so simple, easy and perspicuous that, in order to enter deeply into an understanding of the Holy Mysteries, no more is necessary than to read them with sound judgment.
Combined with this simplicity are found many doctrines and valid proofs, free from contradictions and not easily found in other writings. This History explains more than a thousand difficulties in Holy Scripture, in a manner equally natural and wonderful. At every step are encountered exquisite interpretations, until now unknown, and which had been hidden beneath the mere letter, but are laid open in these writings and brought to the light. In short, the whole work is a beautiful web of Scripture passages which, though spun from its different books, are directly and specially woven into a whole for the purpose intended by the Venerable Mother.
In addition thereto the instructions given by the Most Holy Virgin at the end of each chapter contain the purest morality, instruct, entertain, and at the same time sweetly inculcate the love of virtue and abhorrence of vice, painting them in the most vivid and natural colors. They do not only convince the intellect, but they contain such a special unction, that they enkindle a sacred ardor in the soul. In meditating upon them one certainly will experience a delight not met with in ordinary writings; and the more they are read the greater is the delight experienced. Finally, the whole work contains something so unwonted and attractive that, once begun, the reading of it can scarcely be relinquished.
The novelty and variety found in these writings delight and recreate the reader beyond all that is pleasant in the world, at the same time instructing him and inspiring him with new fervor. All can easily persuade themselves that, if the interior life of Christ Our Lord and of the Most Holy Virgin was not just as described in these books, it could certainly have been like it; and that it would have been well worthy of Them, if it was as it is there depicted. All that is there said is befitting the majesty and humility of Christ, and in correspondence with the holiness of the Virgin and the dignity of the Mother; since there is found nothing in the whole work which was not worthy of both One and the Other.
Notwithstanding all this, we should not at all wonder if the book met with men who are disposed to be critical; for what book is there that can hope to escape the opposition of the people of our times? God has not even provided that the Sacred Scriptures should be free from such attack among the greater part of the learned of this world. The whole philosophy of the pagans causes them to join the number of those who are opposed to the Cross of Christ Crucified; and among that number are also the libertines of our day.
Of course there are certain points in this work which might give rise to apparent difficulties, and some of them occurred, and do occur, to us. But, in accordance with what we have said of the excellence and usefulness of this work, we have come to the conclusion that these few passages must not hinder us from giving it the commendation already given; besides, we must confess that we might possibly be ourselves mistaken in making these objections.
This seemed to us the most reasonable course, since in this book there is something more than human. Anything so excellent and sublime cannot be ascribed to an over-excited imagination, since the whole work is consistent throughout. Nor can it be believed to be the work of a perverted mind, for, with a constant equanimity, it treats of the most deeply hidden and abstruse matters without involving itself in any contradictions; though often also it descends to innumerable minute and particular circumstances.
There are contained in this work such noble, such devout circumstantial and pertinent discourses, as cannot be the result of mere discursive thought. Nor can it be attributed to the demon; for, from beginning to end, it suggests and breathes nothing but humility, patience and endurance of hardships.
Therefore, just as the "City of God" must without a doubt be attributed to the venerable Mother of Agreda, who is claimed as its author, so she cannot have composed it without particular help from on high. Our conclusive opinion is, that the City of God, for the good of the public, and for the advantages to be derived therefrom, should be brought forth to the light. This is our judgment, which we submit entirely to the supreme decision of the Holy See, to whom alone belongs the right of finally judging such writings.
Louvain, 20th of July 1715.
HERMAN DAMEN, Doctor, Professor Ordinary and Regent of the Theological Faculty, Don of Saint Peter, President of the College of Arras, Censor of Books, etc.
ANTON PARMENTIER, Doctor, Professor Ordinary, Regent of the Theological Faculty, President of the Great College of Theologians, etc.
Approbations of Pope Innocent XI and Other Popes
The first Pope officially to take notice of the "City of God" was Pope Innocent XI, who, on July 3, 1686, in response to a series of virulent attacks and machinations of some members of the Sorbonne, known to be Jansenists, issued a breve permitting the publication and reading of the "City of God." Similar decrees were afterward issued by Popes Alexander VIII, Clement IX and Benedict XIII. These decrees were followed by two decrees of the Congregation of Rites, approved by Benedict XIV and Clement XIV, in which the authenticity of the "City of God" as extant and written by the Venerable Servant of God, Mary of Jesus, is officially established. Pope Benedict XIII, when he was Archbishop of Benevento, used these revelations as material for a series of sermons on the Blessed Virgin. On Sept. 26, 1713, the bishop of Ceneda, Italy, objecting to the publication of the "City of God," was peremptorily ordered by the Holy Office to withdraw his objections as interfering with the decree of Pope Innocent XI for the Universal Church.
Bishops in Germany, in Spain and other countries have made recommendations and given their IMPRIMATUR to the City of God.
Finally follows the official approbation of the Right Reverend Bishop of the Fort Wayne Diocese, where the English translation was published.
Rome City, Ind., Aug. 24, 1912.
The Rev. George J. Blatter,
Dear Rev. Father:-- My Imprimatur is herewith granted to your English translation of the work entitled "City of God." Wishing you every blessing, I remain,Devotedly in Domino,
H.J. Alerding, Bishop of Fort Wayne.The English translation of the City of God is divided into four volumes; the author judged it best to head these divisions as follows:
The Conception, Vol. 1
The Incarnation, Vol. 2
The Transfixion, Vol. 3
The Coronation, Vol. 4
