Translated from the Original Spanish




(Rev. Geo. J. Blatter)









Rome City, Ind., Aug. 24, 1912.


The Rev. George J. Blatter,


Dear Rev. Father:


My Imprimatur is herewith granted to yourEnglish translation of the work entitled"Ciudad de Dios"; Wishing youevery blessing, I remain Devotedly in Domino,


H. J. ALERDING, Bishop of Fort Wayne.












CHAPTER I. Concerning Two Special VisionsVouchsafed to My Soul by the Lord and Concerning Other Enlightenments and Mysteries,which Compelled Me to Withdraw from Earthly Things and Raised My Spirit to Dwellabove the Earth .…………………23


CHAPTER II. How the Lord, in the State inwhich He Had Placed Me, Manifested to Me the Mysteries of the Life of the Queenof Heaven …………………35


CHAPTER III. Of the Knowledge of the Divinity,which was Conferred Upon Me, and of the Decree of the Creation of the World…………………46


CHAPTER IV. How the Divine Decrees are Classifiedaccording to Instants, and what God in Each Determined to Communicate ad Extra………………… 52

第四章神圣的法令是如何根据瞬息来分类的,以及天主在每一个瞬间都决定要传达什么………………… 52

CHAPTER V. Instructions concerning Holy Scriptures,and in Particular concerning Chapter Eight of the Proverbs, in Confirmation of thePreceding Pages………………… 62

第五章关于圣经的说明,特别是关于《箴言篇》的第八章,证实了前面几页………………… 62

CHAPTER VI. Concerning a Doubt, which I ProposedRegarding the Doctrine Contained in these Chapters, and the Answer to It………………… 75

第六章关于我提出的涉及这些章节中所包含的教义的疑问,以及对它的回答………………… 75

CHAPTER VII. How the Most High gave a Beginningto His Works and Created all Material Things for the Use of Man, while Angels andMen were Created to be His people Under the Leadership of the Incarnate Word …………………83


CHAPTER VIII. Which Follows up the PreviousDiscourse by the Explanation of the Twelfth Chapter of the Apocalypse., …………………93


CHAPTER IX. The Rest of the Twelfth Chapterof the Apocalypse is Explained………………… 104


CHAPTER X. The Explanation of the TwelfthChapter of the Apocalypse is Concluded …………………116


CHAPTER XI. In the Creation of All Thingsthe Lord had before His Mind Christ Our Lord and His Most Holy Mother. He ChoseHis People and Heaped His Benefits on Them 125


CHAPTER XII. How, after the Human Race hadbeen Propagated, the Clamors of the Just for the Coming of the Redeemer Increased,and Likewise Sin ; in this Night of the Ancient Law, God Sent Two Morningstars asHarbingers of the Law of Grace …………………141


CHAPTER XIII. How the Conception of the MostHoly Mary was Announced by the Archangel Gabriel, and How God Prepared Holy Annefor It by a Special Favor 151


CHAPTER XIV. How the Almighty Made Knownto the Holy Angels the Opportune Decree for the Conception of the Most Holy Mary;and which of Them He Selected for Her Custody 161


CHAPTER XV. Of the Immaculate Conceptionof the Mother of God through Divine Power …………………173


CHAPTER XVI. Of the Habits of Virtue, withwhich God Gifted the Soul of the Most Holy Mary, and of Her First Exercises of TheseVirtues in the Womb of her Mother Anne ; She Herself Gives me Instructions for ImitatingHer …………………184


CHAPTER XVII. Still Treating of the Mysteryof the Conception of Holy Mary and Explaining the Twenty-first Chapter of the Apocalypse………………… 198


CHAPTER XVIII. Sequel of the Mystery of theConception of the Most Holy Mary as Described in the Second Part of the Twenty-firstChapter of the Apocalypse………………… 217


CHAPTER XIX. Contains the last Portion ofApocalypse XXI in as far as it Describes the Conception of the Most Holy Mary …………………232


CHAPTER XX. Treating of what Happened duringthe Nine Months of the Pregnancy of St. Anne ; the Doings of the Most Holy Maryin the Womb of her Mother, and those of Saint Anne during that Time…………………252


CHAPTER XXI. Of the Felicitous Birth of theMost Holy Mary Our Mistress : of the Favors, which She then Received from the Handof the Most High, and How a Name was Given Her in Heaven and on Earth…………………263


CHAPTER XXII. How Saint Anne Complied withthe Law of Moses in regard to Childbirth ; and How Most Holy Mary Acted in Her Infancy………………… 278


CHAPTER XXIII. Of the Emblems of the HolyGuardian Angels in their Intercourse with the Blessed Mary, and of Their Perfections………………… 291


CHAPTER XXIV. Of the Holy Exercises and Occupationsof the Queen in the First Year and a Half of Her Infancy………………… 301


CHAPTER XXV. How the Most Holy Child MaryBegan to Speak at the Age of One Year and a Half; and How She was Occupied untilthe Time of Her Departure to the Temple………………… 309






CHAPTER I. Of the Presentation of the MostHoly Mary in the Temple at the Age of Three Years.…………………325


CHAPTER II. Concerning a Singular Favor,which the Almighty Conferred on Most Holy Mary as soon as She was Established inthe Temple………………… 337


Chapter III. Instruction which the Queenof Heaven Gave Me concerning the Vows of My Profession.....................348


Chapter IV. Of the Perfection in which MostHoly Mary Passed Her Days in the Temple, and of the Exercises which She was Orderedto Undertake.............................360


Chapter V. Of the Perfections of the MostHoly Mary in the Practice of Virtues in General, and of Her Advance in Them …………………371

第五章关于至圣马利亚修习全备的美德,以及她在这些美德上的进深………………… 371

Chapter VI. Of the Virtue of Faith, and HowMost Holy Mary Practiced It …………………377


Chapter VII. Of the Virtue of Hope, and Howthe Virgin Our Lady Practiced It…………………389


Chapter VIII. Of the Virtue of Charity inthe Most Holy Mary, Our Lady…………………397


Chapter IX. Of the Virtue of Prudence asPracticed by the Most Holy Queen of Heaven…………………411


Chapter X. Of the Virtue of Justice, as Practicedby Most Holy Mary…………………426



Chapter XI. The Virtue of Fortitude, as Practicedby the Most Holy Mary …………………440


Chapter XII. The Virtue of Temperance asPracticed by the Most Holy Mary …………………449


Chapter XIII. Of the Seven Gifts of the HolyGhost and How the Most Holy Mary Made use of Them…………………462


Chapter XIV. Explanation of the DifferentKinds of Divine Visions Enjoyed by the Queen of Heaven and the Effects which TheyWrought in Her…………………476


Chapter XV. Description of Another Kind ofVisions and Communications, which the Most Holy Mary Enjoyed with the Holy Angelsof Her Guard…………………500


Chapter XVI. Continuation of the Historyof the Most Holy Child Mary in the Temple; the Lord Prepares Her for Troubles, andJoachim, Her Father, Dies…………………510


Chapter XVII. The Princess of Heaven Beginsto Suffer Affliction; God Absents Himself From Most Holy Mary: Her Sweet and AmorousSighs…………………523


Chapter XVIII. Other Afflictions of Our Queen,Some of which were Permitted by the Lord Through the Agency of Creatures and ofthe Ancient Serpent…………………531


Chapter XIX. The Most High Enlightens thePriest concerning the Spotless Innocence of Most Holy Mary; She Herself is Informedof the Approaching Death of Her Mother, Saint Anne, and is Present at this Event…………………547



Chapter XX. The Most High Manifests Himselfto His Beloved Mary, Our Princess, by Conferring on Her an Extraordinary Favor…………………558


Chapter XXI. The Most High Commands the MostHoly Mary to Enter the State of Matrimony and Her Response to this Command .…………………567


Chapter XXII. The Espousal of Most Holy Marywith the Most Chaste Saint Joseph…………………576


Chapter XXIII. An Explanation of ChapterThirty-One of the Proverbs of Solomon, to which the Lord Referred Me Regarding theLife of Most Holy Mary in Matrimony…………………587


Chapter XXIV. The Same Subject Continued:the Rest of the Thirty-first Chapter of the Proverbs is Explained…………………597












    艾吉达的耶稣·玛利亚(Mary of Jesus of Agreda, Spanish: María de Jesús),西班牙索里亚艾吉达圣母无玷始胎修道院院长(Monastery of La Concepción, Agreda, Soria, Spain),被教会封为可敬者,坚定的圣母无玷始胎支持者,是那个时代著名的神秘主义者,如同更早期她的同胞亚味拉的大德兰,她们时常在虔诚的祈祷中进入神魂超拔的状态。





    1602年,玛利亚·科罗内尔·阿拉纳(María Coronel y de Arana)出生于位于索里亚省的一个小镇艾吉达,是犹太裔方济各·科罗内尔(Francisco Coronel)和阿拉纳·卡特琳娜(Catalina de Arana)的女儿。这对贵族夫妇育有11个子女,其中只有4个活至成年:方济各(Francisco)、何塞(José)、玛利亚(María)和泽鲁尼玛(Jerónima)。艾吉达的耶稣·玛利亚后来描述,她的母亲较她的父亲更为活泼,他们对自己的信仰都非常热心。这个家庭与位于小镇郊区的圣朱利安托钵会方济各会(Franciscan friars of the Friary of San Julián)的会士们有着密切的关系。不仅他们的母亲会带着孩子们去托钵会参与弥撒和告解,托钵会的会士们也会拜访他们的家庭。尽管如此,玛利亚后来回忆说,她觉得小时候她的父母对她非常严厉。

    耶稣·玛利亚的传记作家与同时代的主教何塞·西门尼斯·萨曼涅哥(José Jiménez y Samaniego)是科罗内尔家族的老朋友,有见证表明艾吉达的耶稣·玛利亚在年幼时就表现出独特的恩宠标记,满腹神学知识,早年时,他写到“她在神魂超拔和神视中天主告诉她这个世界的罪恶,并且这种确信有罪的想法持续她终生。” 四岁时,迭戈·耶佩斯主教(Diego de Yepes)(也是亚味拉的大德兰Teresa of Avila的传记作家和最后一位听告解神师)证实,他对这个孩子属神的敏锐有极深的印象。在她生命中的这个时期内,她感到她父母对她的态度越来越温和。

十二岁时,她决定进入塔拉索纳的赤足加尔默罗修女院(Discalced Carmelite nuns in Tarazona)。当她父母准备陪她一同前往那里时,她的母亲卡特琳娜·阿拉纳有了一个神视,在神视中,她将自己的家变成了修女院,她和她所有的女儿们都在那里做修女。当年幼的玛利亚同意这个安排时,她的父亲拒绝了,并在这件事上获得了他兄弟梅德尔和邻居们的支持,他们都认为这样做有悖于他们的婚誓。父亲的反对持续了三年,直到1618年,作为一个刚步入五十岁的中年男子,经过考虑,他(他的兄弟随后亦然)进入了纳尔达圣安东尼的方济各会(Franciscan Friary of San Antonio in Nalda)做了杂役修士(lay brother)。而耶稣·玛利亚的兄弟们早已都成为修士,继续他们在布尔戈斯(Burgos)天主教神职的学习。十七岁时,耶稣·玛利亚进入艾吉达的圣母无玷始胎修会的克莱尔苦修会(Poor Clare)做初学生,1620年庆祝取洁礼时,她开始了她的修女生涯。













在1620年至1631年之间,耶稣·玛利亚报告她时常被天使提至被人们称为朱马诺的土著居民地(settlements of Jumanos)。新西班牙的朱马诺印第安人(Jumano Indians)(今得克萨斯Texas与新墨西哥New Mexico)长久以来需要传教士,他们希望得到阿帕奇人(Apaches)的保护。最终在1629年,由胡安·萨拉斯(Juan de Salas)带领的方济各托钵会团体前往拜访了他们。


    在派遣修士之前,管理新墨西哥的阿隆佐·贝纳维德斯神父(Alonzo de Benavides)询问当地土著人为何他们如此急切地想要领洗。他们说一位穿着蓝色衣服的女士曾拜访过他们,这位女士让他们去寻求神父的帮助,他们指着一副蓝衣修女的画像说,这位女士也是这样的穿着,不过是一位年轻美丽的女士。朱马诺人前往依斯莱塔(Isleta),告诉人们蓝衣女士就在现在的萨利纳斯国家纪念馆(Salinas National Monument)这个地方拜访了他们,今天芒坦爱尓(Mountainair)的一个小镇,距阿尔布凯克(Albuquerque)以南65英里处。与此同时,艾斯特班·佩雷亚(Esteban de Perea)向贝纳维德斯(Benavides)提交了一份来自西班牙索里亚的耶稣·玛利亚的听告解神父的调查,询问是否有任何证据表明她曾拜访过朱马诺人。







    耶稣·玛利亚最为人熟知的著作是《天主的奥秘之城》(Mystical City of God, Spanish: Mistica Ciudad de Dios, Vida de la Virgen María),出版于1722年。书中涉及她直接由万福童贞玛利亚(口述)领受的关于地球和天堂上生活的众多启示。书中包含“万福童贞玛利亚”与“三位一体天主”的关系,及耶稣同时兼具神性和人性的一些行为与神迹,也包含大量细节,涵盖了新约的时间轴,还涉及圣母关于如何获得圣洁的建议。《天主的奥秘之城》圣母玛利亚的传记对巴洛克文学的贡献,时常在各大学或西班牙语言与文化专业被广泛学习。西班牙语著作文辞优雅,既涉及地球上的人类,也涉及属神世界,许多细节在当时既不为人知,也不被人完全接受。其中包括地球从太空中观看的样子(包含在她写于17世纪末出版的《地球的苦难条约》中)。童贞玛利亚的始胎无原罪,圣母玛利亚被提升至天堂,圣弥额尔总领天使和圣加俾额尔总领天使的职责,以及耶稣童年时期的一些细节,还涉及到基督的热情、复活及升天的细节。











    当艾吉达的耶稣·玛利亚的棺木于1909年被打开时,人们对这位17世纪女修院院长的身体做了一项粗略的科学检查。1989年,一位叫安德雷亚斯·梅蒂纳(Andreas Medina)的西班牙医生参与了另外一项科学检查。1991年,她对调查记者哈维尔·塞拉(Javier Sierra)说:“最让我吃惊的是当我们将1909年医学报告中描述的身体状况与1989年的身体状况进行比较时,我们意识到在过去的八十年中,身体完全没有任何腐坏。” 调查人员在重新密封她的棺木前进行了拍照和取证,目前仍展示在修院教堂内。



天主奥秘之城 译者和校阅者图.png

此书是17世纪西班牙修女Sister Mary Jesus Agreda 所著.  她得到天主默感启示, 看到圣母和耶稣的一生, 包括天上及人间的生平; 还有天主创造世界, 魔鬼和背叛天主的堕落天神等事情经过.  这一切详详细细地记录在这四巨册中.  


这套书在1949得到罗马教庭认可, 列为圣书,是天主教经典,三百多年来影响天主教主流思想.   这书中所记载耶稣和圣母的人间生活,完全苦行: 终生吃素, 手不沾金钱, 自给自足.  



天主的奥秘之城第一章 第一节



NOTHING that essentially differs fromthe teachings of the Catholic Church can rightfully be taught or believed byany man or under any pretext.


Moreover, even the essential doctrinescan be taught and expounded only in the sense and spirit approved, or at leastnot disapproved, by the Church.


This at once will establish the positionwhich private revelations, whether coming from Heaven or originating fromhallucination, merely human or devilish, hold in the Church of God.


There can be no doubt that God can anddoes manifest to chosen souls hidden things in addition to what He teachesthrough the public ministry of His Church.



It is also an accepted truth that Hesometimes reveals them to his friends for the express purpose of communicatingthis extra knowledge to other well disposed persons through the natural andhuman means at the disposal of those receiving his revelations.


These manifestations He invariablysurrounds with enough evidence to satisfy all requirements of a cautious andwell founded human belief.


It follows naturally that whenever Hethus surrounds private revelations with evidences of their heavenly origin, Hewill be pleased with a rational and loving belief and dissatisfied with acaptious and obstinate unbelief of the facts or truths thus privately revealed.



Where, however, these external evidencesare wanting, or wherever holy Church intimates the least direct or indirectdisapproval, there any faith in private revelation would be not only foolish,but positively wrong.





The Church has as yet given no publicand 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 hasapproved many private revelations, and among them the writings of Mary ofAgreda.


She could well do so, since there are nowritings of that kind which exhibit more reliable human proofs of divine originthan the Ciudad de Dios of the Venerable Servant of God, Mary of Jesus of Agreda.




The existence of the Bible justifies thequery, whether there are not other books that have been written under supernaturalguidance, though we know of course that none of them can ever have the sameimportance and authenticity as the Bible.


For the Bible was provided as the recordof the general revelations of God to mankind at all its stages to the end oftimes.




Evidently there remains an immensedomain of truths outside the range of natural human knowledge and not speciallyrevealed in the Bible.


You will at once say: that whole fieldis covered by the one true religion.



Of course it is. The teaching andministry of men especially appointed for that purpose, the practice and exampleof those eminent in the Christian virtues, the writings of those versed inhigher truths, are the ordinary means of spreading truth and leading men totheir great destiny.


But besides all this, history provesthat God, for special purposes, often grants to his friends higher insight intosupernatural truths and facts, which, if at his command they are recorded inwriting, are intended by Him as an additional source of higher knowledge andwell deserve to be considered as private revelations.





Past ages simply teem with writings thatclaim to be derived from or based on divine revelation or inspiration. Many ofthem are clearly nothing but frauds, showing the signs of conscious orunconscious hallucination.


Many again seem beyond mere naturalhuman powers of insight, but at the same time in their authorship andtendencies show nothing divine or beneficent, thus proving that besides humanerror and malice the sinister and treacherous knowledge of malign spirits oftenfinds its way into such writings. Ancient sorcery and magic and modernspiritism have their root in this sort of preternatural communication.





Hence it would be foolish not to demandthe closest inquiry into anything put forward as private revelation.



Fortunately it is easy to apply sure andunfailing tests.


All that is necessary, is to ascertainthe character and motives of the writer and the result or drift of hiswritings.


Mahomet proves himself an epilepticadventurer and his Koran a travesty of Judaism and Christianity, settling likea blight upon civilization.


Joseph Smith and his companions turn outto be rebellious incendiaries and murderers and their book of Mormon aridiculous 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, aftercrazy-quilting scraps from the Bible with shreds of Buddhism, Brahmanism andTheosophy, shuffles off her wrinkled coil amid a numerous following of dupeswho rather expected her faked science to keep her perpetually alive or raiseher up from the dead,Is there any difficulty in discovering the fraud in revelations ofsuch a kind?


Yet they claim divine inspiration andvery often contain passages which show sources of information and deceit notaltogether human.


The sinister manifestation of spiritismand the astounding information often furnished by mediums, are not all sleightof hand or illusion of the senses; some of these things can be explained onlyby assuming interference of a sinister spirit world.





Would it not be absurd to concede thecommunication with evil spirits or departed souls, damned or otherwise, (andall reasonable people concede it), and deny the possibility of communing withthe good spirits or souls and with God?


Who would want to limit the power of Godin this way?


It will not do to claim that all thecommunication of God and the good spirits takes the ordinary course provided inthe public ministry of the true religion.


For it does not. Saint Paul saw thingsthat he dared not reveal, though he was not slow in writing down his otherrevelations.


The doctrine of the ImmaculateConception and the Infallibility was privately revealed many times before theywere officially defined and accepted as self-understood truths by allreasonable men.



Before these doctrines were defined, whohad the greater prudence and insight?


Those people who refused to believethese truths because they were privately revealed, or those who examined thoserevelations and finding them humanly credible, and not contrary to the truereligion, simply accepted them as revealed by God?


I should think the latter showedthemselves ahead of their times and far more enlightened in their belief thanthe former, who persisted in a finical unbelief concerning all privaterevelations.




If we find that the author of allegedprivate revelations has been a faithful adherent of the one true religionestablished by God, that he has led a good and blameless life, that hiswritings do not run counter to the Bible nor to the public teachings of thetrue Church, that he was not actuated by motives of selfish gain, pecuniary orotherwise, that the writings themselves tend toward the practice of perfectionboth as far as the writer as well as the reader is concerned, that they havenot been openly disapproved by the Church;


then certainly, if the informationrecorded is such that it would presuppose supernatural inspiration or directcommunication with the higher world, we are not justified in immediatelyrejecting the writings as fraudulent.


Closer examination may easily lead toreasonable certainty that they are privately revealed.


But we all know that this acceptance cannever mean anything more than a mere human belief, not the belief of faith,such as for instance is demanded by holy Scripture.



In fact, as soon as any such writinglays claim to implicit faith, it certainly is no revelation and ought to berejected at once as spurious.




天主奥秘之城 译者和校阅者图.png



2April 1602  24 May 1665

She was the daughter of Francis Coroneland Catherine of Arana, born April 2, 1602, in the small town of Agreda nearTarazona in Spain.


In 1617 she entered the convent of thediscalced Franciscan Nuns in the Convent of the Immaculate Conception in Agredaand took her vows one year later.


In 1625 she was chosen abbess, muchagainst her wishes, and, except during a short intermission, was re-electedevery three years until she died, in 1665.


The fame of her prudence and foresight,not only in the government of her convent but in other matters, soon spreadoutside the convent walls and persons of the highest rank in state and Churchwere eager to obtain her counsel in important affairs.


King Philip IV visited her several timesin her convent and corresponded with her about national affairs for many years.


But she was no less famous for herexalted virtues. In many respects her life was a faithful copy of that of St.Francis.


The miracle of bilocation related of heris in fact more remarkable and lasted a longer time than that recorded anywherein the lives of the saints.


Her good sense, her truthfulness, hersincerity, her humility, her unselfish love of God and man eminently adaptedher for the communication of messages from God to men.




In all writing that lays claim toprivate 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 religiousteachings or practice not approved by the established faith or written withoutknowledge or consultation of the rightful superiors, it ought to be rejected asspurious.


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


Nothing of all this appears in thewritings of Mary of Agreda. Though she was urged interiorly and exteriorly torecord the facts of history revealed to her concerning the Mother of God, sheresisted for twelve years and was finally induced to write only through the positivecommands of her superiors.


Reluctantly she began her history in theyear 1637 and finished it in the year 1645, continually asking to be relievedfrom the task because she thought herself unworthy.


As soon as the insistence of hersuperiors relaxed and an error of judgment on the part of an outside confessorgave her a plausible excuse, she burned all her writings, thus destroying thelabor of many years.


When this came to the knowledge of thehigher authorities and when they insisted on her rewriting the history whichcontinued to be supernaturally made known to her, she again succeeded indelaying the task for ten years.


Only the strictest command underobedience and the threat of censures finally induced her to write themanuscript which she began in 1655 and finished in 1665, and which is stillpreserved in the convent of Agreda.




It is to be remembered that Gods almighty power is restricted to no particular instrument; Hecreates out of nothing. In the case of Balaam, he used not only that wicked manbut even his beast for special revelation.


It does seem that He prefers women forprivate revelation.


He chose men to reveal the great publictruths of the Bible and to attend to the public teaching, but to women in thenew law He seems to have consigned the task of private revelations.


At least most of the known privaterevelations have been furnished us by women and not men. We must infer fromthis that they are better adapted for this work.


In fact, no special learning or greatnatural insight is required of a messenger; such qualities might tend tocorrupt or narrow down the inspired message to mere human proportions, whereasprivate revelation is given precisely for the purpose of communicating highertruths than can be known or understood naturally.


Humility, great piety and love, deepfaith are the requisites of Gods special messengers.


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


In choosing women for his specialrevelations He gives us to understand from the outset, that what He wishes toreveal is above the natural faculties of perception and insight of either manor woman.


how was ciudad received?


As soon as the City of God appeared in print it was welcomed and extolled as a most wonderfulwork.


The different translations found no lessenthusiastic welcome in nearly all the European countries.


It secured the immediate approbation andencomium of the ordinaries, the universities, the learned and eminent men ofchristendom.


There is probably no other book whichwas so closely scrutinized by those in authority, both civil and religious,andafterwards so signally approved as the City of God.


By order of Innocent XI., AlexanderVIII., Clement IX., Benedict XIII., and Benedict XIV. it was repeatedlysubjected to the closest scrutiny and declared authentic, worthy of devoutperusal and free from error.


The title Venerabilis was conferred upon the author. A large sized volume would berequired to record the praises and commendations written in favor of the great City of God.




As the City of God so strenuously maintains the prerogatives of the Mother of God andthe authority of the Popes, it was not to be expected that it should escape themalicious slander and intrigues of those tainted with Jansenism andGallicanism.


Many members of the Sorbonne in Pariswere secret or open adherers of these sects at the time when the Ciudad was first published in French about the year 1678.


The first translation in French was veryinexact and contained many interpolations and false versions of the original.


Dr. Louis Elias Du Pin and Dr. Hideux ofthe Sorbonne made this translation the foundation of virulent attacks. Du Pinwas called by Pope Clement XI. Nequioris doctrinae homi-nem,”“A man of pernicious doctrines.

路易埃利亚斯杜平博士和索邦大希德克斯博士把这个翻译弄成恶毒攻击的基础。教宗克莱孟十一世称杜平为Nequioris doctrinaehomi-nem有害教义的人士”

Hideux turned out to be a rabid andfanatical Jansenist, cut off from the Church as a heretic.


As they and other members of theSorbonne succeeded in enlisting the sympathy of influential Gallican courtiersand church dignitaries, both in Paris and at Rome, they secured a clandestineprohibition of the City of God, which appeared in the acts of the Congregation of the Office.



The Congregation Of The Office信理部]–天主教于罗马梵蒂冈教廷内下设圣部 圣部内有九个部门 首要的就是信理部 简单说信理部就是天主教的法庭 为保卫天主教的教义而设立 为检视一切可能发生的异端学说]

When it was discovered, no one could befound who would dare stand sponsor for it, and immediately Pope Innocent XI.,on November 9, 1681, annulled the act, positively decreeing that the City of God be freely spread among the clergy and laity.


The very fact that this prohibition didnot issue from the Index Commission but from a department not concerned withthe examination of books, proves that it owes its insertion to Gallicanintrigue, secretly extending even to high circles in Rome, and to thefair-minded, this sectarian attempt will be a convincing argument for theexcellence and orthodoxy of the doctrines contained in the revelations of Maryof Agreda.





The popularity and excellence of thegreat history of the Mother of God is also evidenced by its widespreaddiffusion. It has appeared in over sixty editions in Spanish, Italian, French,Portuguese, German, Latin, Arabic, Greek, and Polish.


Does it not seem providential that thefirst English translation of this great work should have been reserved for ourown times?


No other language on the face of theearth is the medium of so many theories, sects and isms as the English languageand the City of God is a most timely and efficient antidote for the epidemic of falsedoctrines, which is sweeping over all the earth, and affects especially theEnglish-speaking portion of the human race.






The translator and promoter of the City of God is confident that it will not be one of the books idly filling theshelves of libraries, but one which at the first cursory inspection will arousethe desire of further inquiry and lead to repeated and attentive perusal.


The translation here with offered is asexact and as perfect a rendition of the original Spanish into English, as tenyears of assiduous labor and a considerable experience in literary productiongive a right to expect.


The subject-matter surely ought tosecure 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 Spiritamong English-speaking people in all parts of the world.


Feast of the Annunciation, 1912.


Fiscar Marison, South Chicago.



003天主的奥秘之城第一册第1卷第1章3 批准

天主的奥秘之城第一册第1卷第1章3 批准



The first Pope officially to take noticeof “Ciudad de Dios” was Pope Innocent XI, who, on July 3, 1686, in response toa series of virulent attacks and machinations of some members of the Sorbonne,known to be Jansenists, issued a breve permitting the publication and readingof the “Ciudad de Dios.”


Similar decrees were afterward issued byPopes Alexander VIII, Clement IX and Benedict XIII.


These decrees were followed by twodecrees of the Congregation of Rites, approved by Benedict XIV and Clement XIV,in which the authenticity of “Ciudad de Dios” as extant and written by theVenerable Servant of God, Mary of Jesus, is officially established.


The great pope Benedict XIII, when hewas archbishop of Benevent, used these revelations as material for a series ofsermons on the Blessed Virgin.


On Sept. 26, 1713, the bishop of Ceneda,Italy, objecting to the publication of the “City of God,” was peremptorilyordered by the Holy Office to withdraw his objections as interfering with thedecree of pope Innocent XI for the universal Church.


The process of canonization of Mary ofAgreda was promoted by the Spanish bishops and other eminent men of the Churchsoon after her death in 1666.


It has resulted so far in securing herthe title of Venerabilis, thus clearing the way to her beatification, forwhich, let us hope, God will soon raise a promoter among the many pious andeminent men who hold in esteem her writings and have learned of her holy lifeand of the miracles wrought at her tomb.


The Redemptorist Fathers published a newGerman translation in 1885, which was approved and highly recommended by theBishop of Ratisbon in the following terms:


 “We take pleasure in giving our episcopalapprobation to the annotated translation of the Spanish original “Ciudad deDios” of Mary of Jesus and recommend this book, which will surely edify allreaders and be the occasion of great spiritual blessings.”

「我们很高兴,对耶稣的玛利亚的西班牙原文《天主之城》带注释的翻译被主教认可,并推荐这本书,它肯定会启迪所有的读者,成为伟大的灵性祝福的机会。 」

Ratisbon, September 29, 1885.


Ignatius, Bishop of Ratisbon.


Notable is the high recommendation ofthe Prince-Archbishop of Salzburg, Apost. Legate, Primate of Germany, etc.


“According to the decrees of PopeInnocent XI and Clement XI the book known as ‘Ciudad de Dios’ written by theVenerable Servant of God, Maria de Jesus, may be read by all the faithful.”

「根据教宗诺森十一世和克莱孟十一世的法令,所有的信徒都可以阅读由神圣可敬的天主仆人,耶稣的玛利亚所写的《天主之城》一书。 」

 “A number of episcopal approbations, therecommendations of four renowned universities, namely, of Toulouse, Salamanca,Alcala and Louvain, and of prominent members of different orders, coincide inextolling the above-named work.


The learned and pious Cardinal D’Aguirresays that he considers all the studies of fifty years of his previous life asof small consequence in comparison with the doctrines he found in this book,which in all things are in harmony with the Holy Scriptures, the Holy Fathersand Councils of the Church.


The Venerable Superior-General of St.Sulpice, Abbe Emery, adds: “Only since I read the revelations of Mary of Agredado I properly know Jesus and his Holy Mother.”

艾默里修会院长可敬的圣叙尔皮斯补充说:「只有在我读了艾吉达的玛利亚启示,我才真正了解了耶稣和祂的圣母。 」

 “We therefore do not hesitate—in granting ourepiscopal approbation to—“Ciudad de Dios”—and wish to recommend it to thefaithful and especially to our clergy.”

「因此,我们毫不犹豫地授予对《天主之城》的主教认可,并希望把它推荐给教友,尤其是我们的圣职人员。 」

Franz Albert, Archbishop. ArchiepiscopalChancery, Salzburg.



September 12, 1885.


A more recent official approbation of“Ciudad de Dios” is from the Bishop of Tarazona, prefacing the new edition of1911-1912.


 “We, Dr. James Ozoidiy Udave, by the grace ofGod and of the Apostolic See, Bishop of Tarazona, Administrator Apostolic ofthe Diocese of Tudela, etc., etc.


Having charged the priest Don EduardoRoyo, chaplain and confessor at the convent of the Immaculate Conception ofAgreda, carefully and exactly to compare the manuscript which is to serve ascopy for the printing of the new edition of the “City of God” .


now about to be published by thereligious of the above-named convent, with the authenticated autographmanuscript of that work there preserved,—and having ascertained by a personalrevision of a great part of the manuscript that the said priest has diligentlyand faithfully fulfilled this charge imposed upon him by us:


We now therefore certify that thispresent edition of ‘Ciudad de Dios,’ with the exception of a few mereorthographic modifications, is entirely conformable to the autograph of thatwork as composed and written by the Venerable Mother Mary of Jesus of Agreda.


Tarazona, April 7, 1911.


 [Diocesan Seal] James, Bishop of Tarazona.


Finally follows the official approbationof the Right Reverend Bishop of the Fort Wayne Diocese, where this Englishtranslation is published.



Rome City, Ind., Aug. 24, 1912.


The Rev. George J. Blatter,


Dear Rev. Father:—


My Imprimatur is herewith granted toyour English translation of the work entitled ‘Ciudad de Dios.’ Wishing youevery blessing, I remain,Devotedly in Domino,


J·H· ALERDING, Bishop of Fort Wayne.


The author has made use of capitalletters in the text slightly at variance with common usage, in order to avoidcomplication and secure greater clearness.


The paragraph numbers are those of thenewest Spanish edition of “Ciudad de Dios” in 1912. In the abridgment they varyslightly.


City of God is divided into three Partsand eight Books.


Part I contains Books 1 and 2.


Part II contains Books 3, 4, 5 and 6.


Part III contains Books 7 and 8.


As circumstances compel a serialpublication of the four volumes, the author judged it best to head thesedivisions as follow:


The Conception, Books 1 and 2.


The Incarnation, Books 3 and 4.


The Transfixion, Books 5 and 6.


The Coronation, Books 7 and 8.


天主的奥秘之城第一册第1卷第1章3 批准

004天主的奥秘之城第一册第1卷第1章4 介绍天上母后的生活





1.I should not be astonished to hear myself condemnedas audacious, foolhardy and presumptuous by any person who will begin torealize (if realized it can be) that I, a simple woman, who is of herself butsheer weakness and ignorance and who is, on account of her sins, most unworthy,has resolved and attempted to write of divine and supernatural things.


This condemnation will be the more justified in these,our present times, in which the holy Church, our mother, is so abundantlysupplied with teachers and holy men, so rich in doctrines of the holy Fathersand Doctors;


in this our most opportune age, when even prudent andwise persons, full of holy zeal in the spiritual life, are disturbed andtroubled at the least mention of a higher life, looking upon visions andrevelations as most suspicious and dangerous paths for the pursuit of Christianperfection.


If no excuse can be found for such an enterprise initself, or even for attempting things that are so far above and superior towhat man can hope to compass, and so far beyond all human capacities, then wecan only conclude that to undertake them is either a sign of perverse judgmentor the result of an activity far surpassing all the human power.


2.As faithful children of the holy Church we mustconfess that all the mortals, not only with the use of all their naturalpowers,


but with the simultaneous use of all the common andordinary graces, are but incapable and, as it were, mute and ignorant weaklingsfor so difficult an undertaking as to explain and describe the hidden mysteriesand magnificent sacraments which the powerful arm of the Most High has wroughtin that Creature whom, as his Mother,


He has designed to be an immense ocean of grace andprivilege and the Depositary of the greatest treasures of the Divinity.


How incapable must our weakness acknowledge itself tobe, when even the angelic spirits confess that words fail them when attemptingto describe that which is so far above their thoughts and capacities.


The life of this Phoenix among the works of God is abook so sealed up that none is found among all the creatures of heaven andearth, worthy to open it (Apoc. 4, 3).


It is evident then, that only the powerful Lord canunseal it; He who made Her more perfect than all the creatures; or She herself,the Mistress, our Queen and Mother, who was worthy to receive and properly toappreciate her ineffable gifts.


It is in her power to select suitable instruments, andsuch as for her glory seem capable of manifesting these gifts in theproportion, at the time, and in the manner serviceable to her Onlybegotten Son.


3.      I wouldwillingly maintain that these instruments can be no other than the teachers andlearned saints of the Catholic Church, or the doctors of the schools, who haveall taught the way of truth and life.


But the thoughts and the judgments of the Most High areexalted as much above out own as heaven is exalted above the earth and no oneknows his mind and no one can counsel Him in his works (Rom. 11, 34) ; He it isthat holds the scales of the sanctuary in his hands (Apoc. 6,5), and who weighsthe winds (Job 28, 25); who grasps in his hands all the orbs (Is. 40, 12), andwho, by the equity of his most holy counsels, disposes of all things withweight and measure (Wis. 11, 21), assigning to each one opportune time andplace.


He dispenses the light of wisdom (Ecclus. 24, 37) andby his most equitable bounty He distributes it, and no one can ascend to theheavens to draw it down (Baruch 3, 29), or fetch it from the clouds, or knowits ways or investigate the hidden paths thereof (Baruch 3, 31).


He alone observes it as it is in itself, and transfusesit as the vapor and emanation of his immense charity (Wis. 7, 25) as thebrightness of his eternal light, as the flawless reflection and image of hiseternal bounty, through holy souls among the nations in order to make themfriends of the Most High and constitute them as Prophets (Wis. 7, 27).

只有他自己看到智慧,因为智慧在他内,他注入智慧如无垠慈善的水气和放射,如永恒之光的明亮,如他永恒赏报的完美反射及形象,经由万国圣洁的人,为使他们与至高者为友,并使他们成为先知。(智7, 27)

The Lord alone knows why and for what purpose He thusprepared me, the last of his creatures; why He thus called and raised me,obliged and compelled me, to write the life of his most holy Mother, our Queenand Lady.


4.      It isbeyond the prudent surmise of any man that, without this influence and power ofthe Most High, the thought of such a work should enter into a human heart, orsuch an enterprise should take shape in my mind.


For I acknowledge and confess myself to be a weakwoman, wanting in all virtue; therefore, it should be far from my thoughts toapproach such a work, but equally as far from me to refuse it on my ownaccount.


In order that a just estimate may be had in this matterI will mention in simple truth something of that which happened to me regardingthis history.


5 In the eighth year after the foundation of thisconvent, in the twenty-fifth of my life, obedience imposed upon me the officewhich I unworthily hold at the present day, namely to be the abbess of thisconvent.


I found myself much troubled, sorrowful anddiscouraged, because neither my age nor my inclinations were such as arerequisite for governing and commanding, but they were rather such as befittedone who should be governed and obey.


I knew also, that in order to invest me with thisoffice a dispensation had been obtained.


On account of these and other just reasons, the terrorswith which the Most High has crucified me during all my life, were muchaugmented.


In addition thereto God left me in dreadful doubtwhether I was on the secure path or whether I should obtain or lose hisfriendship and grace.


6.      In thistribulation I cried to the Lord with all my heart that He help me and if it behis will that I should be freed from this danger and burden.


Although it is true that the Lord had prepared mesometime beforehand and commanded me to accept the office, and although when Itried to excuse myself on account of my pusillanimity, He always consoled meand reiterated his command, I nevertheless did not cease my petitions, butrather augmented them.


For I perceived and understood in the Lord that,although He showed this to be his holy will, which I could not hinder, yet Iwas aware at the same time that he left me free to retire and resist, and, if Iwished, to act according to my weakness as a creature and in the consciousnessof my total insufficiency; such is the prudence of the Lord in his dealingswith men.


Relying on this kindness of the Lord, I increased myefforts to be relieved from this evident danger, which is so little estimatedby our human nature with its bad habits and disorderly passions.


The Lord, however, repeated continually that it was hiswill and He consoled me, admonishing me through his holy angels to obey.


7.      I fled inthis affliction to our Queen and Lady as to my only refuge in all troubles, andafter I had manifested to Her my way of life and my desires, She deigned toanswer me in these sweetest of words:


 “My daughter,console thyself and do not be disturbed in thy heart on account of this labor; preparethyself for it and I will be thy Mother and Superior, whom thou shalt obey; andthe same I will be to thy subjects.


I will supplement thy deficiencies and thou shalt be myagent, through whom the will of my Son and my God shall be fulfilled.


In all thy temptations and troubles thou shalt takerefuge with me, confer about them with me, and take the advice, which I willgive thee in all things.


Obey me, and I will favor thee and will continue to beattentive to thy affliction.”

你要听从我,我就帮助你,也必继续看顾你的忧苦。 」

These were the words of the Queen, as consoling as theywere soothing to my soul.


From that day on the Mother of mercy multiplied hermercies toward me, her slave; for She became more intimate with me andcontinued her intercourse with my soul, receiving me, listening to me, teachingme with ineffable condescension, giving me counsel and encouragement in myaffliction, filling my soul with the light and knowledge of eternal life andcommanding me to renew the vows of my profession in her presence. vowsprofession


Finally this our most amiable Mother and Lady revealedHerself still more fully to her slave, withdrawing the veil from the hiddensacraments and magnificent mysteries which are contained, though unknown tomortals, in her most holy life.


And, although this blessed and supernatural light wasuninterrupted, and especially clear on her festival days and on other occasionswhen I was instructed in many mysteries; yet it was not so full,frequent andclear as that which was afterwards vouchsafed to me when She added the commandthat I write the history of her life according as her Majesty herself shoulddictate and inspire me.


Particularly on one of these festivals of the most holyMary the Most High informed me that He had in reserve many hidden sacramentsand blessings, which He had conferred upon this His heavenly Mother in the daysof her pilgrimage and that it was His intention to manifest them to me, inorder that I might write them down according to her guidance.


This will of the Most High, though I resisted it, wascontinually present to my mind for the space of ten years, until I attemptedthe first writing of this divine history.


8.Consulting about my doubts with the holy princes andangels, whom the Most High had appointed to direct this work of writing thehistory of our Queen, and manifesting to them how great was my disturbance andaffliction of heart and how stuttering and mute was my tongue for such anarduous task, they replied over and over again that it was the will of the MostHigh that I write the life of his most pure Mother and our Mistress.


On one day especially, when I made many objections anddeclared to them my difficulties, and my incapability and great fears, theyspoke to me these words:


 “With goodreason thou fearest and art disturbed, O soul, doubtest and hesitatest in amatter, where we angels ourselves would do the same, as considering ourselvesunable worthily to describe the high and magnificent doings of the Omnipotentin the Mother of Piety and our own Queen.


But remember, dearest soul, that the firmament, thewhole machinery of the world and all things created will sooner fail, than thewords of the Most High Many times He has promised to his creatures, and in theholy Scriptures it is recorded, that the obedient man shall speak of victoriesover his enemies and shall not be reprehensible in obeying (Prov. 21, 28).


And when He created the first man and gave him thecommand not to eat of the tree of knowledge, he established the virtue ofobedience, and swearing He swore, in order to give greater assurance to man.


For the Lord has repeatedly given such an oath; forinstance, when He promised to Abraham that the Messias should descend from hisrace, He added thereto the assurance of an oath (Gen. 22, 16) ; the same He didwhen He created the first man, assuring him that the obedient shall not err.


He also repeated this oath, when He ordained that hismost holy Son should die (Luke 1, 73) ; and He gave a like assurance to menthat they, who should obey this second Adam, imitating Him in the obedience, bywhich He restored what the first lost through his disobedience, shall liveforever and that the enemy shall have no part in them.


Remember, Mary, that all obedience takes its rise fromGod as from its first and principal source, and we angels obey the power of hisdivine right hand and his most just will.


We cannot contravene or ignore it, because we see theimmutable being of God face to face and we perceive that his will is holy, pureand true, most equitable and just.


Now this certainty, which we angels possess through thebeatific vision, you mortals also possess in its proper proportion as wayfarersthrough the words of the Lord concerning your prelates and superiors : “He whohears you, hears Me; and who obeys you, obeys Me.” (Luke 10, 16).

这是我们天使借着荣福直观而得的,你们人类也是借着上主对你们的教长和长上所说的话,按着适当的比例得着这确知:「听你们的(耶稣的代表十二门徒),就是听我;顺服你们的就是顺服我(路加福音10:16) 」

Now since obedience is rendered on account of God, whois the principal Cause and who is the Superior of all, it is befitting to hisalmighty Providence that He take the consequences of obedience, whenever thatwhich is commanded is not in itself sinful.


Accordingly the Lord assures us of these things by anoath, and He will sooner cease to exist, though this is impossible, than thatHe will fail in his word.


In the same way as the children proceed from theirparents, and all the living from Adam, multiplied from his natural being in hisposterity; so also all superiors are constituted by God as by the supreme Lordon whose account we yield obedience to them; human beings to their livingsuperiors, we angels to our higher hierarchies of the same nature, and allbeings together, in their superiors, obey the eternal God.


Remember now, that all of these have directed andcommanded thee to do that, about which thou still hesitatest; if thou nowshouldst begin to write by mistake, intending thereby to fulfill his commandsin obedience, then the Most High would do with thy pen the same as He did withthe knife of Abraham, when he was about to sacrifice his son Isaac, for on thatoccasion the Lord commanded one of us angels to withhold the arm and the knife.


He did not thus command us to withhold thy pen, but hasordered us with lightest breath to speed it on, and while gazing on hisMajesty, to direct and assist thee by illuminating thy intellect.”

祂并没有这样命令我们抓住您的笔,而是命令我们微微吹一口气加快它的速度,在凝视上主的同时,通过启迪您智慧来指导和帮助您。 」

9.      Suchencouragement and instruction my holy angels and lords gave me at this time. Onmany other occasions the prince saint Michael informed me of the same wish andcommand of the Most High.


By the continual enlightenments, favors andinstructions of this great prince, I have understood great sacraments andmysteries of the Lord and of the Queen of heaven; for this angel was one ofthose, who guarded and assisted Her and who were delegated from the angelicchoirs, as I will relate in its place (Part I, 201-206).


He is at the same time the general patron and protectorof the holy Church. He was a special witness and faithful minister of themysteries of the Incarnation and Redemption. This I have often heard of saintMichael himself, who showed me singular favors in my troubles and dangers, andhas promised me his assistance and direction in this undertaking.


10.   In additionto all this and other facts, which need not here be mentioned, and in additionto what I shall say farther on, the Lord has directly, in his own person,commanded and manifested to me his will many times, and in words which I shallpresently repeat.


He said to me one day on the festival of the Presentationof most holy Mary in the temple:


 “My spouse, manymysteries pertaining to my Mother and the saints have been made manifest in theChurch militant; but many are still hidden, especially the interior secrets oftheir lives, and these I wish now to make known; and I desire thee to put themdown in writing according as thou art directed by the most pure Mary.


I will reveal and explain them to thee; for until now Ihave, according to the hidden designs of my wisdom, kept them in reserve,because the time for revealing them was not befitting or opportune to myProvidence. Now, however, it is, and it is my will that thou write. Obey, soul!”

我要向你启示和解释它们,因为到目前为止,我一直按照我智慧的隐秘计划,把它们保留下来,因为揭示它们的时机对我的圣意来说并不合适,也不是时候。不过,现在是了,我的旨意就是让你写下来。服从吧,人灵! 」

11.   All thesefacts which I have mentioned, and many more which I could mention, would nothave been urgent enough to rouse my will to an enterprise so arduous and soforeign to my condition, if to them had not been added the motive of obedienceto my superiors, who are set to govern my soul and teach me the way of truth.

11. 我所谈到的所有这些事实,以及我所能谈到的更多的事实,如果不加上服从我的长上的动机,它们就不会迫切要把我的意志激发到一个如此艰巨、如此与我的处境格格不入的事业,因为他们将支配我的灵魂,教导我真理的道路。

For certainly my mistrusts and fears were not sounimportant as to permit me to come to a full decision without their commandsin so great a matter, when in resolving upon others, also supernatural andvastly less difficult, I rely so much on the guidance of obedience.


As an ignorant woman I have always sought thisnorthstar, for it is a duty incumbent on all to test all things, even thoughthey seem to be most noble and excellent beyond suspicion, by the approbationof the teachers and ministers of the holy Church.


Such assurance I have been solicitous to procure forthe direction of my soul, and more particularly in this undertaking of writingthe life of the Queen of heaven.


I have frequently tried to prevent my superiors frombeing moved by any accounts of my interior experiences, disguising, as much asI could, many things, and in tears begging the Lord to enlighten them and tofill them with mistrust against me, to watch over them lest they be deceived orlest they permit me to be deceived or misdirected.


Many times I have desired that the very thought ofallowing me to engage in this enterprise would fade from their minds.


12.   I will alsoconfess that the demon, availing himself of my natural dispositions and of myfears, has made great efforts to hinder this work by seeking to terrify andafflict me.


He would no doubt have succeeded in keeping me from itif the zeal and persistence of my superiors had not counteracted my cowardice.


In this persecution the Lord, the most pure Virgin andthe holy angels often took occasion to renew their enlightenment, their tokensand wonders.


Nevertheless, in spite of all this, I deferred, or tospeak more appropriately, I resisted this undertaking many years; I refusedcompliance, as I will describe further on, not having the boldness to attemptthe execution of something so far above all my powers.


And I believe that this was not without specialprovidence of his Majesty; for in the course of those years so many things havehappened to me, and I may say, so many mysterious and various difficultiesintervened, that I would not have been able to preserve the tranquillity andquiet of spirit, which is necessary for retaining the proper light andinformation; for not in all states of mind, though they are of the highest andmost advanced, can the soul engage in that exalted activity which is necessaryto correspond to such exquisite and delicate in fluences.


In addition to this, there was still another reason,namely: During this protracted delay I could inform myself and assure myself ofthe truth of these things not only by means of the new enlightenment, whichgrew as time passed on, and by the prudence which experience gives, but also bythe persevering insistence of the Lord, of the holy angels and of my superiors,under whose obedience I lived.


Likewise an opportunity was given me to quiet my fearsand misgivings, to overcome my cowardice and perplexity, and to trust that tothe Lord, which I would not trust to my weakness.


13.   Confidingthen in the great virtue of obedience, I resolved in the name of the Lord andof my Queen and Mistress to lay aside my reluctance.


I call this virtue great, not only because by it themost noble activities in the faculties of a creature, namely the mind, thejudgment and free will, are offered as a holocaust to the Lord; but alsobecause no other virtue ever assures success more unfailingly than obedience;for by it the creature then does not operate of itself alone, but also as aninstrument of him that governs and commands.


This was the assurance of Abraham, when he overcame theforce of the natural love for his son Isaac (Gen. 22, 3).


And if it was sufficient for such an act, andsufficient to detain the sun and the heavens in their swift course (Josue 10,13), it can certainly be sufficient to influence the movement of the earth.

如果这亚巴郎的作为是充分足够的,并且足以使太阳和天空停留在其快速的轨道上(若苏厄书 10,13),那么这当然足以影响地球的运动。

Perchance if the hand of Oza had been guided byobedience, he would perhaps not have been punished as presumptuous in touchingthe ark.


Well do I know that I am more unworthy than Oza instretching out my hand to touch, not the lifeless and figurative ark of the oldcovenant, but the living Ark of the New Testament, which contained the manna ofthe Divinity, the source of grace and the New Law.


But if I remain silent, I fear with good reason todisobey most high commands, and I could exclaim with Isaias: “Woe is me becauseI kept my peace!” (Is. 6, 5).

但是,如果我保持沉默,我有充分的理由害怕,不服从至高者的命令,我可以随着依撒意亚大声说:「我有祸了,因为我保持了我的和平! 」(依撒意亚书6:5)。

Therefore, O my Queen and Lady, it is better that thybenignest goodness and mercy and the blessings of thy liberal hand should shineforth through my base and unworthy efforts ; it is better that I shouldexperience thy blessings in obeying thy commands, than that I should fall intothy displeasure.


It will be a work of thy clemency, O purest Mother, toraise the poor from the earth and to execute through a weak and unfitinstrument, a work so difficult; for thereby Thou shalt magnify thycondescension and the graces which thy most holy Son communicates to Thee.


Moreover Thou thereby shalt exclude that deceitfulpresumption, which might make us imagine that by human efforts, or by earthlyprudence, or by the force and authority of deep discussion, this work isaccomplished.


Thou thereby showest, that by divine virtue Thouawakenest anew the hearts of the faithful, drawing them toward Thee, Thou fountainof kindness and mercy.


Speak therefore, O Lady, that thy servant may hear withan ardent desire fully to obey Thee (I Kings 3, 19).


But how can my desires ever reach or equal myindebtedness?


A befitting response on my part will be impossible, butif it were possible, I would desire to give it.


O powerful and exalted Queen, fulfill thy promises bymanifesting to me thy graces and attributes, in order that thy greatness may bemade known and heralded through the nations and generations.


Speak, O Lady, for thy servant heareth; speak andmagnify the Most High in the powerful and wonderful works, which his right handperformed for Thee in thy most profound humility.


Let them flow from the hollow of his hands filled withhyacinths into thine (Cant. 5, 14), and from thine to thy devout servants, inorder that the angels may bless Him, the just magnify Him, and the sinners seekHim. 


Let all of them see the example of thy highest sanctityand purity, and by the grace of thy most holy Son, let me be favored with thismirror and efficacious rule, by which I can set my life in order.


For this is to be the principal purpose and firstobject of my solicitude in writing thy life.


This Thou hast repeatedly intimated to me,condescending to offer me a living pattern and a mirror without flaw, in whichI should see and according to which I should adorn my soul, so as to becomeworthy to be thy daughter and the bride of thy most holy Son.


14.  This shall bemy whole object and intention; and therefore I shall not write as a teacher,but as a disciple; not as one instructing, but as one trying to learn, knowingthat it is the duty of women to be silent in the holy Church, and to listen tothe teachers (I Cor. 14, 34).


But as an instrument of the Queen of heaven I willdeclare what She deigns to teach me and whatever She commands me; for all thesouls are capable of receiving the Spirit, which her divine Son has promised topour out over men of all conditions (Joel 2, 28).


The souls are also able to communicate it in abefitting manner, whenever a higher authority acting according to thedispensations of Christ’s Church so disposes.


I am now convinced that the Church has authorized thishistory through my superiors.


That I should err is possible, and to an ignorantwoman, natural; but then I err, while obeying and not acting of my own freewill; thus I remit myself and subject myself to those who are my guides and tothe correction of the holy Catholic Church, to whose ministers I fly in all mydifficulties.


And I wish that my superior, teacher and confessor be awitness and a censor of this doctrine, which I receive, and also a severe andvigilant judge of the manner in which I put it into practice, or fail in thefulfilling of the obligations consequent upon this blessing.


15.   Pursuant tothe will of the Lord and the command of obedience, I have written for thesecond time this heavenly history; for during the first writing of it, thoughthe light by which I perceived the mysteries was abundant and fruitful inproportion as my shortcomings were great, my tongue was unequal to the task offinding the proper terms, and my pen not swift enough for a full statement.


I omitted some things, and with the lapse of time andby the aid of new enlightenments, I found myself better prepared to write atthis second time Nevertheless there always remains much of what I understoodand have seen, which I must leave unsaid; since to say all will never bepossible.


Besides these reasons, there was another known to me inthe Lord, namely; That in my first writing my mind was much hindered fromattending to the matter and arrangement of this work by my temptations andgreat fears.


They raised such tempests of contrary thoughts andsuggestions within me, that, deeming it the greatest presumption to haveattempted such an arduous task, I concluded to burn it.


And I believe that this did not happen without thepermission of the Lord, for in the turbulency of my soul I could not presentmyself in a state entirely befitting and desirable to the Lord for writing andengraving into my heart and spirit his doctrine, as He commands me to do nowand as can be seen from the following event.


16.   On one ofthe festival days of the Purification of Our Lady, after having received themost holy Sacrament, I wished to celebrate this holy festival,which was the anniversaryof my profession, with many acts of thanksgiving and of total resignation tothe Most High,who without any merits of mine had chosen me as His spouse.


While I was thus exciting these affections, I felt inmy interior a most powerful change accompanied by abundant light which raisedme and urged me strongly and sweetly toward the knowledge of the essence ofGod, His goodness, perfections and attributes, and to the disclosing of my ownmisery (Wis. 8, 1).


And these different things, which were placed before myunderstanding at one and the same time, produced in me various effects:


The first was that all the attention of my mind and allmy aspirations were raised on high; the other effect was, that I was humbled inmind to the very dust, in such a way that it seemed to take away my own existence.


At the same time I felt a most vehement sorrow andcontrition for my grievous sins, joined to the determination to amend and torenounce all worldly things, aspiring instead toward complete love of God.


In these affects I remained as if annihilated, and thegreatest pain seemed but consolation, and death, but life.


The Lord having pity on my faintness, in sheer mercy,spoke to me:


 “Be notdismayed, my daughter and spouse, for in order to pardon, to wash and to purifythee from thy sins, I will apply my infinite merits and the blood, which I shedfor thee; animate thyself to desire all perfection in imitation of the life ofthe most holy Mary.


Write it a second time in order that thou mayest supplywhat was wanting and impress her doctrines on thy heart.


Do not again irritate my justice, nor show thyselfthankless for my mercy by burning what thou shalt have written, lest myindignation deprive thee of the light which, without thy merits, thou hastreceived for the manifestation of these mysteries.”

不要再触怒我的正义,也不要因我的怜悯而忘恩负义,再次把你将要写的东西烧了,免得我的愤怒使你失去了光,那光是你为显明这些奥秘而接受的,而不是你的功德。 」

17.   Iimmediately thereupon saw the Mother of God, who also spoke to me: “Mydaughter, as yet thou hast not derived becoming fruit for thy soul from thetree of life, which was offered thee in the writing of my history, nor didstthou enter into the substance of its contents.


Thou hast scarcely yet thought of this hidden manna,nor hast thou attained that perfect and ultimate preparation, which theAlmighty requires in order to engrave and imprint, in a proper manner, myvirtues into thy soul.


I am to give thee the befitting qualities andperfections for that which the divine right hand is to accomplish in thee.


I have asked Him that, through my intercession andthrough the abundant graces conferred upon me, I be permitted to adorn thee andcompose thy soul, so that thou mayest turn again to the writing of my life withless attention to the material and more to the spiritual and substantial partof it.


Remove the hindrances which oppose the currents ofdivine grace flowing to thee from the Almighty through me and make thyselfcapable of readily accepting the full portion assigned to thee by the divinewill.


See that thou do not curtail or limit by thyshortcomings and imperfections.”

注意不要被你的缺点和不完美削弱或束缚。 」

Thereupon I saw that the divine Mother clothed me in agarment whiter than the snow and more shining than the sun; and She girded mewith a most precious girdle and said:


 “This is aparticipation of my purity.”

「这是我贞洁的象征。 」

I also asked for the infused science of the Lord, whichshould serve me as most beautiful hair for my adornment and for other preciousgifts and presents, the value of which I saw and knew was great, but which Iwas not able fully to estimate.


After having thus adorned me, the heavenly Lady said:“Work faithfully and earnestly to imitate me and to be my most perfectdaughter, engendered of my spirit, nourished at my breast.

这样装饰了我之后,圣母对我说:「你要忠诚而认真地效法我,做我最完美的女儿,生在我的灵里,养在我的怀中。 」

I give thee my blessing, in order that in my name andunder my direction and assistance thou mayest again resume thy writing.”

我把我的祝福赐给你,以我的名义,在我的指导和帮助下,你可以重新开始你的写作。 」

18.   The whole ofthis holy life of Mary is divided, for greater perspicuity, into three parts.



005天主的奥秘之城第一册第1卷第1章5 介绍天上母后的生活2


The first treats of all that pertains tothe first fifteen years of her life, from the moment of her most pureConception until the moment when in her virginal womb the eternal Word assumedflesh, including all that the Most High performed for Mary during these years.


The second part embraces the mystery ofthe Incarnation, the whole life of Christ our Lord, his Passion and Death andhis Ascension into heaven, thus describing the life of our Queen in union withthat of her divine Son and all that She did while living with Him.


The third part contains the life of theMother of grace during the time She lived alone, deprived of the companionshipof Christ our Redeemer, until the happy hour of her transition, assumption andcrowning as the Empress of heaven, where She is to live eternally as theDaughter of the Father, the Mother of the Son and the Spouse of the Holy Ghost.


These three parts I subdivided intoeight books, in order that they may be more convenient for use and alwaysremain the subject of my thoughts, the spur of my will and my meditation dayand night.


19.   Inorder to say something of the time in which I wrote this heavenly history, itmust be noticed that my father, brother Francis Coronel, and my mother, sisterCatharine de Arana, my parents, founded in their own house this convent of thediscalced nuns of the Immaculate Conception by the command and the will of God,which was declared to my mother, sister Catharine, in a special vision andrevelation.


This foundation took place on the octaveof the Epiphany, January 13th, 1619.


On the same day we took the habit, my motherand her two daughters; and my father took refuge in the order of our seraphicFather Saint Francis, in which two of his sons had already been living asreligious.


There he took the habit, made hisprofession, lived an exemplary life, and died a most holy death.


My mother and myself received the veilon the day of the Purification of the Queen of heaven, on the second ofFebruary, 1620.


On account of the youth of the otherdaughter her profession was delayed.


The Almighty in his sheer goodnessfavored our family so much, that all of us were consecrated to Him in thereligious state.


In the eighth year of the foundation ofthis convent, in the twenty-fifth of my age, in the year of our Lord 1627, holyobedience imposed upon me the office of abbess, which to this day I unworthilyhold.


During the first ten years of the timein which I held this office, I received many commands from the Most High andfrom the Queen of heaven to write her holy life, and I continued in fear anddoubt to resist these heavenly commands during all that time until the year1637, when I began to write it the first time.


On finishing it, being full of fears andtribulations, and being so counseled by a confessor (who directed me during theabsence of my regular confessor), I burned all the writing containing not onlythis history, but many other grave and mysterious matters; for he told me, thatwomen should not write in the Church.


I obeyed his commands promptly; but Ihad to endure most severe reproaches on this account from my superiors and fromthe confessor, who knew my whole life.


In order to force me to rewrite thishistory, they threatened me with censures.


The Most High and the Queen of heavenalso repeated their commands that I obey.


During this second writing, so abundantwas the light concerning the divine Essence, so copious were the blessings ofthe divine right hand for the renewal and vivification of my soul in theteachings of my heavenly Mother, so perfect  [注意 这里似乎遗漏些原文?]


By divine favor I begin rewriting thishistory on the eighth of December, 1655, on the day of the ImmaculateConception.




006天主的奥秘之城第一册第1卷第1章6 天主赐予我灵魂的两个特别的神视异象




Treats of the Divine Fore-Ordainment of Christ and His Mother as the Highest Ideals of all Creation; of the Creation of the Angels and Men as their Servants; of the Lineage of the Just Men, Finally Resulting In the Immaculate Conception and Birth of the Queen of Heaven; and of Her Life up to Her Presentation In the Temple.






1.      I confess to Thee (Matth. 11, 25) and magnify Thee, King Most High, that in thy exalted Majesty Thou hast hidden these high mysteries from the wise and from the teachers, and in thy condescension hast revealed them to me, the most insignificant and useless slave of thy Church, in order that Thou mayest be the more admired as the omnipotent Author of this history in proportion as its instrument is despicable and weak.


就在那时候,耶稣发言说:「父啊!天地的主宰!我称谢你,因为你将这些事瞒住了智慧和明达的人,而启示给小孩子。 」(玛窦福音 11:25)

2.      After I had overcome the above mentioned reluctance and disorderly fears which caused so much timid hesitation, lest I suffer shipwreck in that sea of marvels, the most exalted Lord caused me to feel a virtue from on high, strong, sweet, efficacious and gentle;


an enlightenment which illumined the intellect, subjected the rebellious will, tranquillizing, directing, governing and attracting the whole range of interior and exterior senses, thus subjecting my entire being to the will and pleasure of the Most High and directing it in all things toward his honor and glory alone.


Being thus prepared, I heard a voice from the Almighty, which called me and raised me up toward Him, exalting my dwelling-place on high (Ec-clus. 51, 13) and strengthening me against the lions, that hungrily roared about me in order to snatch my soul from the enjoyment of great blessings in the boundless mysteries of this holy Tabernacle and City of God.



Surrounded by the sorrows of death and perdition (Ps. 17, 5) and beset by the flames of Sodom and Babylon, in which we live, it liberated me from the portals of sorrow, into which I was enticed to enter.


My enemies, forming visions of fallacious and deceitful delights for the misleading of my senses and the capture of them by pretended pleasures, set their allurements about me, in order that I might blindly turn toward these flames and be consumed by them.


But from all these snares, laid for my footsteps (Ps. 56, 7), the Most High has delivered me, elevating my spirit and teaching me by the most efficacious admonitions the way of perfection. He invited me to a life spiritualized and angelic, and obliged me to live so cautiously, that in the midst of the furnace, the fire touched me not (Eccli. 51, 6).


[经文:他们为我的脚设下了罗网,要我的性命;在我前面挖掘了陷阱,自己反跌入其中。(圣咏56:7);使我脱离了环绕我的窒息热火,我在火中,却没有烧伤; (德训篇 51:6)]

He often liberated me from the impure tongue, when it sought to communicate to me its earthly fables (Ps. 118, 85).


[经文:不按你法律生活的骄傲人,暗中给我挖掘了陷阱深坑。(咏 119:85)]

His Majesty invited me to rise from the dust and littleness of the law of sin, to resist the defections of sin-infected nature and restrain its disorders, combatting them by his enlightening inspirations and raising myself above myself (Lam. 3, 28).



He called me repeatedly, sometimes by the power of his omnipotence, sometimes with the correction of a Father, and at others with the love of a Spouse, saying: Arise, my dove,creation of my hands, make haste and come to Me (Cant. 2, 10),who am the light and the way (John 8, 12), he that follows Me, walks not in darkness.


[经文:我的爱人招呼我说:起来,我的爱卿!快来,我的佳丽! (雅歌 2:10);耶稣又向众人讲说:我是世界的光;跟随我的,决不在黑暗中行走,必有生命的光。 (若 8:12) ]

Come to Me, who am the secure truth, and unchangeable holiness, to Me, who am the Powerful and the Wise, and the Teacher of those that follow wisdom (Wis. 7, 15).


[经文:愿天主使我遵照他的意愿说话,使我的思想配合他的恩赐,因为是他领导智慧,引导智者。(智慧篇 7:15) ]

3.      These words were like arrows of sweet love, which filled me with admiration, reverence, knowledge and dread of my sins and of my vileness, so that I retired from his presence, shrunken and annihilated in the knowledge of my nothingness.


And the Lord spoke to me: “Come, O soul, come to Me, who am thy omnipotent God, and although thou hast been a prodigal child and a sinner, arise from the earth and come to Me, thy Father; receive the stole of my friendship and the ring of a spouse.”

主对我说:「灵魂啊,来吧,到我这里来,我是你全能的天主,你虽然是个浪子,是个罪人,但你要从地上起身,到我,你的父亲这里来,领受我友谊的披肩和净配的戒指。 」

(stole 有圣带、领带之意 圣职人员执行宗教仪式时,佩于颈间约长80吋之丝带,加在白衣之外,象征神权。不过这里代表友谊可能用披肩更合适。)

4.      Still remaining in that secure retreat of which I have spoken, I saw on a certain day, six angels, whom the Almighty had appointed to assist and guide me in this undertaking and in other dangers.


Coming toward me, they purified and prepared my soul, and then presented me before the Lord. His Majesty gave to my interior being a new light and, as it were, a participation in glory, by which I was made capable and desirous of seeing and understanding the things, which are above the powers of a mere terrestrial creature.


Soon after, two other angels, of a still higher order, appeared to me and I felt within me the power of the Lord by which they called me. I understood that they were most mysterious envoys and that they wished to reveal to me high and hidden sacraments.


Eagerly I responded, and desirous of enjoying the blessing which they pointed out to me, I declared to them, how ardently I longed to see what they wished to show me and yet so mysteriously concealed from me. Then they at once answered with great serenity: “Restrain thyself, O soul.”

我急切地响应,而且很渴望享受他们指给我的祝福,我对他们说,我多么热切的渴望看到他们想给我看却又如此神秘地瞒着我的东西。然后他们立刻非常平静地回答:「灵魂啊,克制自己吧。 」

I turned to the great princes of heaven and said: “Princes of the Almighty and messengers of the great King! Why do you now detain me contrary to my will and why do you defer my joy and my delight, after you have called me?


What force is this of yours, and what power, which calls me, fills me with fervor, which allures and yet detains me, which attracts me to follow after the odor of my beloved Lord and of his ointments, and yet restrains me with strong bonds? Tell me the cause of all this!”

你的这股力量是什么?是什么力量在召叫我?是什么力量让我充满热情,吸引我又阻留我,吸引我追随我敬爱的主和祂的膏油的气味,却又用坚固的纽带束缚着我呢?告诉我这一切的原因! 」

They answered: “Because, in order to be instructed in all these mysteries, thou must needs, O soul, come with bare feet and despoiled of all thy desires and passions; for these mysteries do not accommodate or lend themselves to disordered inclinations.


Take off thy shoes like Moses (Exodus 3, 5), for such was the command given to him before he could see the wonderful bush.”

像梅瑟那样脱下你的鞋子(出埃及记3:5),因为这是他在看见奇妙的灌木丛之前所受的命令。 」

“Princes of heaven and my lords,” I answered, “much was asked of Moses, when he received the command to perform the works of an angel while yet living in mortal flesh: but he was a saint, and I am but a sinner full of miseries.

「天上的王子和我的首领, 」我回答说,「当梅瑟在肉身中还活着的时候,他接到了执行天使工作的命令时,有人向他提出了很多要求,但他是一个圣人,而我只是一个饱受痛苦的罪人。

My heart is disturbed and I am in conflict with the slavery and the oppression of sin, which I feel in my members, and which are opposed to the law of the spirit” (Rom. 7, 23).

我的心不安,在罪的奴役和压迫中相抗争,这是我在肢体中所感受到的,是与理智的律法相抵触的。 」

[经文:可是,我发觉在我的肢体内,另有一条法律,与我理智所赞同的法律交战,并把我掳去,叫我隶属于那在我肢体内的罪恶的法律。(罗 7:23) ]

To which they rejoined: “Soul, it would indeed be for thee a most difficult enterprise, if thou hadst to execute it merely with thy own power; but the Most High, who wishes to see in thee this disposition, is powerful, and He will not deny to thee his help, if from thy heart thou ask his assistance and thou prepare thyself to receive it.


And his power, which caused the bush to burn and at the same time prevented it from being consumed, can prevent also the fire of the passions which encompass and beset the soul, from consuming it, if it truly desires to be saved. His Majesty asks for that which He desires, and can execute what He asks.


Strengthened by Him, thou canst do that which He commands (Phil. 4, 13) ; take off thy shoes and weep in bitter sorrow, call out to Him from the bottom of thy heart, in order that thy prayers may be heard and thy desires fulfilled.”

靠着祂的力量,你可以按祂的命令去做(斐理伯书4:13)脱下你的鞋,在痛苦中悲伤哭泣,从心底呼唤祂,好叫你的祷告得着应允,你的心愿得以成全。 」

[经文:我赖加强我力量的那位,能应付一切。 (斐理伯 书4:13) ]

5.      Presently I saw a most precious veil covering a treasure and my heart burned with desire to see it raised and to look upon the sacred mystery which I understood was hidden beneath. My desire was answered in the following manner: “Obey, O soul, in what was enjoined and commanded thee; despoil thyself of thyself, and then this mystery will be revealed to thee.”

不一会儿,我看见一层最珍贵的面纱遮住了一个宝贝,我的心燃烧起来,渴望看到它被掀起,想看看隐藏在下面的神圣的奥秘。我的愿望得到了如下的回答:「灵魂啊,听从所命令和吩咐的,把你自己夺去,这样这奥秘就显露在你面前了。 」

I resolved to amend my life and to overcome my appetite; I sighed and wept with many aspirations from my inmost soul for the manifestation of this blessing. While I made my good resolves, the veil which covered the treasure, began to be lifted.


Presently the veil fell entirely and my interior eyes saw what I shall not know how to describe in words. I saw a great and mysterious sign in heaven; I saw a Woman, a most beautiful Lady and Queen, crowned with the stars, clothed with the sun, and the moon was at her feet (Apoc. 12, 1).


[经文:那时,天上出现了一个大异兆:有一个女人,身披太阳,脚踏月亮,头戴十二颗星的荣冠; (默示录 12:1) ]

The holy angels spoke to me: “This is that blessed Woman, whom Saint John saw in the Apocalypse, and in whom are enclosed, deposited and sealed up the wonderful mysteries of the Redemption.


So much has the most high and powerful God favored this Creature, that we, His angelic spirits, are full of astonishment.


Contemplate and admire her prerogatives, record them in writing, because that is the purpose for which, according to the measure suitable to thy circumstances, they will be made manifest to thee.”

深思并称赞她的特权,把它们写下来,因为这就是目的,根据适合你情况的程度,这些特权将向你显明。 」

I was made to see such wonders, that the greatness of them took away my speech, and my admiration of them suspended my other faculties; nor do I think that all the created beings in this mortal life will ever comprehend them, as will appear in the sequel of my discourse.


6.      On another day, while my soul sweetly tarried in the aforesaid habitation, I heard a voice from the Most High saying: “My spouse, I desire that thou rouse thyself in earnest to seek Me, and to love Me with fervor; that thou make thy life more angelic than human, and that thou forget entirely the terrestrial affairs.


I wish to raise thee as one that is poor from the dust, and as one full of need from the dunghill (Ps. 112, 7), so that, while I exalt thee, thou mayest humiliate thyself, and the nard of thy sweet odor may remain in my presence; knowing thy own misery, be thou convinced from the bottom of thy heart, that thou meritest for thyself only tribulation and humiliation.


〔经文:从尘埃里提拔弱小的人,由粪土中举扬穷苦的人。(圣咏112:7) 〕

Consider my greatness and thy littleness; remember that I am just and holy; I deal with thee considerately, making use rather of my mercy and not chastising thee as thou deservest.


Strive to build upon this foundation of humility all the other virtues in order to fulfill my wishes. I appoint my Virgin Mother to teach, correct and reprehend thee. She will spur thee onward and accompany thy footsteps according to my liking and pleasure.”

努力在这个谦卑的基础上建立所有其它的美德,以实现我所想要的。我委派我的童贞母亲来教导、纠正和责备你。她会根据我想要的和希望的,伴着你的脚步,激励你前进的。 」

7.      While the Most High spoke to me the Queen stood near by; and the heavenly Princess disdained not to accept the office which his Majesty assigned to Her.


She accepted it benignly and said to me: “My daughter, I desire that thou be my disciple and my companion, and I will be thy Teacher; but remember that thou must obey me courageously and from this day on no vestige of a daughter of Adam must be found in thee.


My conduct and my works during my pilgrimage on earth, and the wonders, which the arm of the Almighty wrought through me, shall be the mirror and the model of thy life.”

我在人间的朝圣之旅的行为和我的工作,以及全能者的手臂在我身上所做的奇迹,将是你生命的镜子和典范。 」

I prostrated myself before the throne of the King and Queen of the universe and I offered to obey Her in all things; I gave thanks to the Highest for the favor, which He, so much in excess of my  s, conferred upon me in giving me such a Guide and Protectress.


Into Her hands I renewed the vows of my profession; I offered myself to Her and proposed to work anew at the amendment of my life.


Again the Lord spoke to me: “Behold and see!” Turning I saw a most beautiful ladder with many rungs; around it were many angels, and a great number of them were ascending and descending upon it.


His Majesty said to me: “This is the mysterious ladder of Jacob, the house of God and the portal of heaven (Gen. 28, 17) ; if thou wilt earnestly strive to live irreprehensible in my eyes, thou wilt ascend upon it to Me.”

上主对我说:这是雅各伯的神秘的梯子,是天主的住所,上天之门,若你在我眼中努力地过一个无瑕的生活,你将从这梯子上升到我这来。 」

〔经文:他又满怀敬畏地说:“这地方多么可畏!这里不是别处,乃是天主的住所,上天之门。”(创28:17) 〕

8.      This promise incited my desires, set my will aflame and enraptured my spirit; with many tears I grieved, that I should be a burden to myself in my sinfulness (Job. 7, 20).


I sighed for the end of my captivity and longed to arrive where there would be no obstacle to my love.


In this anxiety I passed some days, trying to reform my life; I again made a general confession and corrected some of my imperfections.


The vision of the ladder continued without intermission, but it was not explained to me.


I made many promises to the Lord and proposed to free myself from all terrestrial things and to reserve the powers of my will entirely for his love, without allowing it to incline toward any creature, be it ever so small or unsuspicious; I repudiated all visible and sensible things.


Having passed some days in these affections and sentiments, I was informed by the Most High, that the ladder signified the life of the most Holy Virgin, its virtues and sacraments.


His Majesty said to me: “I desire, my spouse, that thou ascend this stair of Jacob and enter through this door of heaven to acquire the knowledge of my attributes and occupy thyself in the contemplation of my Divinity.


Arise then and walk, ascend by it to Me. These angels, which surround it and accompany it, are those that I appointed as the guardians of Mary, as the defenders and sentinels of the citadel of Sion.


Consider Her attentively, and, meditating on her virtues, seek to imitate them.”

凝神注视她,深思她的美德,努力模仿它们美德。 」

It seemed to me then, that I ascended the ladder and that I recognized the great wonders and the ineffable prodigies of the Lord in a mere Creature and the greatest sanctity and perfection of virtue ever worked by the arm of the Almighty.


At the top of the ladder I saw the Lord of hosts and the Queen of all creation. They commanded me to glorify, exalt and praise Him on account of these great mysteries and to write down so much of them, as I might bring myself to understand.


The exalted and high Lord gave me a law, written not only on tablets, as He gave to Moses (Exod. 31, 18), but one wrought by his omnipotent finger in order that it might be studied and observed (Ps. 1, 2).


He moved my will so that in her presence I promised to overcome my repugnance and with her assistance to set about writing her history, paying attention to three things:


First, to remember that the creature must ever seek to acknowledge the profound reverence due to God and to abase itself in proportion to the condescension of his Majesty toward men and that the effect of greater favors and benefits must be a greater fear, reverence, attention and humility;


secondly, to be ever mindful of the obligation of all men, who are so forgetful of their own salvation, to consider and learn what they owe to the Queen and Mother of piety on account of the part assumed by Her in the Redemption, to think of the love and the reverence which She showed to God and the honor in which we are to hold this great Lady;


thirdly, to be willing to have my spiritual director, and if necessary the whole world, find out my littleness and vileness, and the small returns which I make for what I receive.


9.      To these my protestations the most Holy Virgin answered: “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 hisHis? 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.”


Besides this the Most High and the Queen gave me many other instructions, in order to make clear to me their will in regard to this work.


It seemed to me temerity and want of charity toward myself, to reject the instruction which She had promised me for narrating the course of her most holy life.


It seemed equally improper to put off the writing of it, since the Most High had intimated this as the fitting and opportune time, saying to me in this regard:


 “My daughter, when I sent my Onlybegotten, the world, with the exception of the few souls that served Me, was in worse condition than it ever had 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. 8, 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 I now 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 shall 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 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.”

我想让他们知道这一点,根据我的最高判断,这件事关于圣言之母的事仍然是隐藏的。 」

10.   “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.

「我没有在早期教会中揭示这些奥秘,因为它们是如此伟大,以至于信徒们在更需要坚定地确立恩宠和福音的法律之时,会迷失在对它们的默观和钦崇中。 」

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” (John16, 12).

为此,成为肉身的圣言在最后的晚餐上对祂的门徒说:「我本来还有许多事要告诉你们,然而你们现在不能担负。 」(若望福音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 with this 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 thy shortcomings allow.


I do not intend that thy 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!”

谁若有耳朵,就听罢!愿口渴的人离开乾涸的池子到活水那里;愿寻求光明的人,跟从光明到底。全能的上主天主如此说! 」

11.   These are the words of the Most High on the occasion before mentioned.


Obedient to the authority, which commands me, I will in the following chapter describe the manner in which I receive my information and enlightenment, and how I see the Lord.


Thus complying with his orders, I will explain, once for all, the illuminations and the favors which are vouchsafed to me for this work and to which I will refer in the sequel of this history.



007天主的奥秘之城第一册第1卷第2章 上主向我显明天上元后生命的奥秘





12.   It seemed to me proper to preface this history with an explanatory chapter, describing and explaining once for all, as far as is given me and as far as I can, the manner in which the Lord manifested to me these wonders.


13.   Ever since I have had the use of reason, I was conscious of especially one blessing, which in my estimation is the greatest of all those bestowed upon me by God’s liberality; namely, a great and penetrating fear, lest I should lose Him.


And this moved and urged me on to strive after the better and more secure way and to follow after it and implore it from the Lord day after day.


He has wounded my flesh with the dart of fear of his judgments (Ps. 118, 120), and I live continually in the dreadful thought: Have I perhaps lost the friendship of the Most High or am I still in his friendship?


〔經文:我的肉身因敬畏你而战栗,对你的谕令我也知所敬畏。(咏 119: 120) 〕

My bread day and night have been the tears, which this fear has drawn from my eyes.


On account of this dread, since it is more necessary than ever that the friends of the Lord should practice their virtues in secret and without ostentation, I have in these latter times begun to send up earnest and heartfelt prayers and petitions to the Lord, asking also the intercession of the Queen and Virgin, that I may be guided and led along the secure paths hidden from the eyes of men.


14.   In answer to these repeated prayers the Lord said: “Do not fear, soul, nor afflict thyself; for I will give thee a state of mind and show thee a path of light and security, which only its Author himself could know of or even conceive. Whatever is exterior and dangerous shall leave thee today and thy treasure shall be altogether hidden.


Take care of it on thy part and preserve it by a perfect life. I will direct thee toward a hidden path, unobstructed, unfailing and pure; walk thou in it.”

你要好好照顾它(你的财宝),用完美的生命来保护它。我必引导你往隐密的路去,这路是畅通的、可靠的、纯洁的,你要在其中行走。 」

And presently I felt a change within me and a highly spiritualized state of mind. To my understanding was given a new light, which illuminated it and infused into it a knowledge of all things in God, and of his operations as they are in themselves and as they are known and seen by God, according to the measure of his communication.


It is a knowledge of light, holy, sweet and pure, subtle, penetrating, sure and agile, causing love of good and hatred of evil.


It is a breath of the power of God and an emanation of a most subtle light, which acts as a mirror for my understanding.


Thus the higher faculties and the interior perception of my soul began to expand in their activity.


For the Object, by means of the light which flashed from It, showed Itself to be infinite, though the perception of It remained limited and the understanding finite.


It is a vision as it were of the Lord seated on a throne of great majesty, where, always within mortal limitation, I perceive his attributes distinctly.


A veil, which seems like purest crystal intervenes, through which the wonderful attributes and perfections of God appear distinctly and clearly perceptible; yet this vision is not entire, immediate or intuitive, or entirely free from obstruction, but always comes through a medium, which is nothing else than this crystalline covering above mentioned.


The perception of that which it covers is not painful to the understanding, but is marvelous, because the mind is aware that what is perceived is infinite, and that the one who perceives is finite.


The mind reposes in the hope of once possessing that which it perceives, and of once seeing the veil removed and the medium done away with, as soon as the soul shall have been freed from the mortality of the body (II Cor. 4, 6).



15.   In this vision there are three different ways or degrees, according to the different methods, by which the divine Will communicates it and according to the dispositions of the human will.


Sometimes He manifests Himself more clearly, at other times less.


At times some mysteries are revealed to the exclusion of others of great importance.


This difference is usually in accordance with the dispositions of the soul; for if the soul does not preserve itself in peace or if it is guilty of some fault, no matter how small, it will not experience this vision in its fullness.


In the one I have described the Lord is perceived so plainly and so securely, that there is not the least room for doubt.


However, the conviction of the real presence of God in the vision always precedes and impresses itself upon the mind, before one understands fully that which his Majesty speaks.


And this knowledge produces a pleasing constraint, powerfully and efficaciously urging the soul onward to love, serve, and obey the Most High.


In this vision great truths are made clear; how estimable virtue is, and what a valuable treasure is its exercise and preservation.


The beauty and security of virtue is exhibited and a powerful impulse given toward the good, while a hatred and disgust toward evil and all disorderly inclinations fills the soul, very often entirely subduing them.


As long as the soul enjoys this vision and does not lose it, it will never be conquered (Wis. 7, 30), because it gives life, security, fervor and joy.


〔经文:因为,光明还要让位于黑夜,但是邪恶绝不能战胜智慧。(智慧7: 30 )〕

Strongly and lovingly it calls and urges the soul onward, gives it lightness and alertness, and establishes the superior part of the being firmly above the inferior.


Even the body becomes agile and spiritualized during such times, freeing itself from its grossness and weight.


16.   And beginning to perceive and feel these delightful sensations, the soul lovingly calls out to the Most High: “Trahe me post Te” (Cant. 1, 3) let us run together; for, united to its Beloved, it does not any more feel the doings of this earthly life.


〔经文:愿你拉着我随你奔跑!君王,愿你引我进你的内室;我们都要因你欢乐踊跃,赞叹你那甜于酒的爱抚;怪不得众少女都爱慕你! (雅歌1:4) 〕

Seeking to fly after the odor of the ointments of its Beloved, it begins to live more where it loves, than where it lives.


Having already left behind its lower nature, it turns back only for the purpose of reforming it and curtailing its animal appetites of the passions.


If at any time they seek to rise in rebellion, the soul will subdue them with alacrity, for already “not I live, but Christ liveth in me” (Gal. 2, 20).


〔经文:所以,我生活已不是我生活,而是基督在我内生活;我现今在肉身内生活,是生活在对天主子的信仰内;他爱了我,且为我舍弃了自己。 (迦拉达书2:20) )

17.   To a certain extent, in all these holy operations and aspirations, is felt the assistance of the spirit of Christ, who is the God and the life of the soul, and who is known as such by the fervor, by the enlightenment, by the holy desires, by the light, and by the facility of action inspired by Him.


These are such, that only God can be the Author of them. One feels the uninterrupted activity of love which it causes, and of intimate conversation with God, living and continuous, which rivets the attention of the mind to the things of God and withdraws it from earthly things.


Christ manifests Himself as living within the soul, exerting his power and dispersing the darkness by his light.


This may be properly designated as standing in the entrance of the house of the Lord; for there the soul beholds the splendor emanating from the beacon light of the Lamb of God (Apoc. 21, 23).


〔经文:那城也不需要太阳和月亮光照,因为有天主的光荣照耀她;羔羊就是她的明灯。 (默示录21:23) 〕

18.   I do not say that this is the whole light, but it is part of it; and it consists in a knowledge superior to the capabilities and faculties of a creature.


In furtherance of this vision the Most High animates the intellect by a certain subtlety and light, thus adapting it for the exalted knowledge.


Moreover the knowledge thus given is accompanied by the certainty which is peculiar to faith, as experienced in regard to the more common truths of revelation.


Faith accompanies the vision and the Omnipotent gives to the soul power to appreciate the value of the knowledge and the light, which He infuses.


Its light is inextinguishable (Wis. 7, 10) and all good things and a nobility of great price come to me with it.


经文:我爱她,胜过爱健康和美色,我以她比光明更为可取,因为,由她而来的光辉,从不暗淡。(智慧篇7:10) 〕

This light goes before me, directing my ways (Wis. 8, 16) and I took possession of it unerringly, and I desired to communicate it without envy, nor have I concealed its excellence.


It is a participation of the Divinity and its presence is a great delight and joy.


It teaches great things freely and it disciplines the heart; with irresistible force it banishes and expels the deceitful things of this world, wherein, solely by looking upon them in this light, the spirit finds immeasurable bitterness.


By it the soul leaves behind the perishable things and flies to the sacred refuge of eternal truths.


It enters into the cellar of fermented wine (Cant. 2, 4) where the Most High orders in me most holy charity.


〔经文:他引我进入酒室,他插在我身上的旗帜是爱情。 (歌 2:4) 〕

And by it He urges me to be patient and without envy (I Cor. 13, 4), to be kind without offense, to be free from pride and ambition or anger, thinking ill of nobody and suffering and tolerating all things.


〔经文:爱是含忍的,爱是慈祥的,爱不嫉妒,不夸张,不自大, (格林多前书13:4) 〕

Its voice is ever within me (Prov. 8, 1) and secretly warns me powerfully to do what is most holy and most pure, teaching me in all things; and if I fall short in the slightest degree, it reprehends me without ever passing over the smallest point.


〔经文:智慧不是在呼唤,明智不是在发出她的呼声吗﹖ (箴 言8:1) 〕

19.This is the light, which at one and at the same time enlightens, raises to fervor, teaches and reprehends, chastens and enlivens, calls and deters, warns and compels, makes clear the distinction between good and evil, discloses the hidden and the profound, the length and the breadth (Eph. 3, 18);


〔经文:为使你们能够同众圣徒领悟基督的爱是怎样的广、宽、高、深, (厄弗所书 3:18) 〕

which reveals to me the world, its state, its inclinations, its deceits and the lies and fallacies of its lovers and clients.


Above all, it teaches me to despise the world, to tread it under foot and to raise myself to the highest Lord and Governor of the universe.


And in his Majesty I see and learn the ordering of all things (Wis. 7, 17), the power of the elements, the beginning, the middle and the end of time, its changes and variations, the onward course of the years, the harmony of all creatures and their innate qualities;


〔经文:是他把所有事物的正确知识赐给了我,使我明了世界的构造,和元素的能量,时间的始末和中心,冬至夏至的转变,和季节的变更,年岁的循环与星辰的位置,生物的天性,和野兽的本能,鬼神的力量,和人类的思想,植物的繁杂,和草根的效能。 (智慧篇7:17~20) 〕

all the secrets of men, their acts and their thoughts;


how far they stray from the Lord; the dangers in which they live and the errors of their ways;


the states and governments, their curtailed existence and their great instability, their beginning and their end, the true and the false principles which guide them.


All this is learnt and seen distinctly in God through this light, even as far as pertains to the separate individuals and circumstances.


But as soon as the soul descends to a lower condition and a more ordinary state, wherein it must make use only of the substance or acquired habit of this enlightenment and cannot enjoy its full splendor, this exalted knowledge of persons, of conditions, and of the secret thoughts before described is more circumscribed and limited.


In this lower state I perceive only so much as is necessary to avoid danger and fly from sin, and to feel true compassion with other persons, though at the same time I am not permitted to speak clearly with any one about that which is revealed it seems as if I am made dumb, except at times, when the Author of this light gives me permission and commands me to admonish one of my neighbors.


But even on such occasions I must not disclose the nature of my cognition, but I am constrained to speak to the heart, using plain arguments, simple, ordinary and charitable persuasion in God.


At the same time I am urged to pray for their necessities, which for that object become known to me.



20.   Although all these things were revealed to me with the greatest clearness, yet never has the Lord shown me the final ruin of any soul, which has damned itself.


This knowledge is withheld from me by the providence of God, because He is so just, that He does not deem it befitting to reveal the damnation of a soul except for some great purpose; and if I were to come to the knowledge of such a great ruin, I think I should die of sorrow.


This would doubtlessly be the effect of such a revelation, so great is the grief caused by the sight of a soul forever separated from God.


I have besought Him not to show me any one who will damn himself.


I would not refuse, at the cost of my life, to liberate anyone who is in sin, nor would I object even to see the present state of such soul; but may I never see one, who is beyond redemption!


21.   This light is given me, not that I may reveal my secrets in particular, but that I may make use of it with prudence and wisdom.


Though it continues to be only accidental, it remains with me in the same way as some substance, that vivifies and comes from God himself;


and in the manner of a habit, to insure the good government of my lower appetites and feelings.


Moreover, in the superior part of my soul, I enjoy a vision and habitation of peace and I understand the mysteries and sacraments of the life of the Queen of heaven and of other mysteries of faith, which were thus continually made manifest and present to me in this never failing light.


And if at any time I descend, creaturelike, to attend to human affairs, the Lord presently calls me with a sweet yet rigorous severity and again draws my attention to his words and teachings and to the conscious meditation of these sacraments, graces and virtues, and to the exterior and interior works of the Virgin Mother, as I will explain farther on.


22.   Thus, when in the state of enlightenment aforesaid, I see also and recognize the same Queen and Lady as She speaks with me; also the holy angels, their nature and excellence.


Sometimes I see and recognize them in the Lord, at other times I see them in themselves;


but with this difference that in seeing them in themselves, I descend to a lower grade of knowledge.


I perceive also this difference, which results from the object and from the kind of knowledge.


In this lower degree of vision I see, speak and listen to the holy princes;


they converse with me and explain many of the mysteries, which the Lord has shown me.


The Queen of heaven likewise manifests and propounds to me the mysteries of her most holy life and of its admirable events. With great clearness I recognize each one of these holy persons, feeling the divine effects, which each one excites in the soul.


23.   But when I see these same persons in the Lord, I perceive them as through a mirror placed freely by His Majesty, in which He shows to me the saints according to his pleasure, with great clearness and producing most exalted effects in my soul.


For this admirable light, the Lord himself becomes known, as also the Saints and their excellent virtues and wonderful works; likewise the manner in which they exercised these virtues by the help of the graces, that made them capable of all this (Philip 4, 13). 因为这可钦崇的光,主和圣徒,并他们卓越的德能,并奇妙的工作。于是被知晓,而且,他们在恩宠的帮助下,操练这些德能的态度,也使他们能够做到这一切。

〔经文:我赖加强我力量的那位,能应付一切。 (斐理伯书 4:13) 〕

In this state of knowledge the creature is more abundantly and completely filled with a joy, that still further increases the power and satisfaction of the soul, and poises it as if on its center of gravity.


For, the more intellectual and the less corporeal or imaginary the light, so much the more powerful and exalted are the effects, and so much the more substantial and certain is the knowledge attained.


Yet also here there is a difference: for the vision or knowledge of God himself, of his attributes and his perfections is superior and its effects are most sweet and affable;


while the vision and knowledge of the creatures, even in the Lord, is of an inferior order.


This inferiority, it seems to me, arises in part from the soul itself; since its own vision is so limited, that it cannot attend to or perceive God so well, when seeing Him conjointly with creatures, as when seeing Him by Himself and without them.


Also this vision of God by Himself is accompanied by a greater plenitude of joy than the vision of creatures in God.


So delicate is this cognition of the Divinity, that to attend to any other thing in conjunction with it, impairs to a certain extent its clearness, at least so long as we shall be in our mortal state.


24.   In the inferior state, which I have mentioned, I see the most holy virgin and the angels in themselves and their mode of teaching me, speaking to me, and enlightening me.


I understand this to be similar to the mode in which the angels themselves enlighten, communicate and speak with each other, when the superior orders enlighten the inferior.


The Lord is the first cause of this light, but the Queen who has received it in its highest plenitude, communicates it as through a channel to the superior part of my soul, so that I begin to know her excellence, her prerogatives and mysteries in the same manner as an inferior angel perceives that, which is communicated to him by the superior spirits.


I recognize Her also by the doctrine which She teaches, by the efficacy peculiar to it, and by other qualities, which are felt and tasted and which indicate the purity, elevation and certainty of these visions.


There, nothing impure, or obscure, or false, or suspected is met with; and nothing that is holy, pure and true is withheld from view.


The same happens to me in its proper proportion, when conversing with the holy angels;


for the Lord himself has often informed me, that they enlighten and communicate with me in the same manner as they converse with each other.


Often it happens that the enlightenments pass through all these channels and conduits in succession:


the Lord gives the intelligence or light, the most holy Virgin reveals it to me and the angels express it to me in words.


At other times (and this is the most ordinary mode) the Lord communicates and teaches me his holy doctrine, sometimes the most holy Queen, and sometimes the holy angels.


It also happens, that I receive only the understanding of things, and then I am left to find for myself the terms which befit that which I hold in the intelligence.


In finding these terms I may err, if the Lord allows, for I am only an ignorant woman and I must rely on what I have heard.


If any difficulties arise in the explanation of my visions, I take counsel with my master and spiritual guide, especially in more difficult and arduous matters.


25.   In this condition and state I very seldom see corporeal visions, but imaginary visions I see sometimes;


these are of a much lower grade than the exalted, more spiritual, or intellectual vision, of which I have until now spoken.


But this I can assert with confidence: in all the spiritual enlightenments, which I receive, great and small, lower or higher, whether they come from the Lord, the most blessed Virgin, or the holy angels, in all of them I obtain most abundant light and help of salvation, enabling me to see and know the truth and the possibility of greater perfection and sanctity.


I feel within me a divine force, which compels me to seek the greater purity of my soul, and advancement in the grace of the Lord, which makes me ready to die for it and to act in all things according to greater perfection.


With the help of the different grades and kinds of intelligence already described, I learn to know all the mysteries of the life of the Queen of heaven to the great advancement and rejoicing of my spirit.


For this I thank the Almighty with my whole heart and mind, I magnify Him, I adore and praise Him as the all powerful and holy God, strong and admirable, worthy of honor, magnificence, glory and reverence through all the ages. Amen.



008天主的奥秘之城第一册第1卷第3章 关于天主赐给我的神性知识,以及创造世界的法则





26. O King, most high and most wise Lord: How incomprehensible are thy judgments, and inscrutable thy ways (Rom. 11, 33)! Invincible God, enduring forever and whose beginning is unknown


经文:啊,天主的富饶、上智和知识,是多么高深!他的决断是多么不可测量!他的道路是多么不可探察! (罗 11:33) 〕

Who can understand thy greatness and who can be worthy of thy most magnificent works, or who can tell Thee why Thou hast created them (Rom. 9, 20) ?


〔经文:人呀!你是谁,竟敢向天主抗辩?制造品岂能对制造者说:你为什么这样制造了我? (罗马书 9:20) 〕

For Thou art exalted above all of them and our vision cannot reach Thee and our understanding cannot comprehend Thee.


Mayest Thou be blest, magnificent King, because Thou has deigned to show me, thy slave and a vile worm of the earth, great sacraments and most sublime mysteries, exalting my habitation and raising my spirit to a height, in which I saw things unspeakable.


I saw the Lord and Creator of all things; I perceived as it were the exaltedness of a Being existing in Itself, before It created any other thing; I do not know the manner in which It showed Itself to me, but I know what I saw and perceived.


His Majesty, comprehending all things, is aware that, while I am speaking of his Deity, my thoughts stand still, my soul is troubled, my faculties cease their operations, and the superior part of my being deserts the lower and animal parts, despises that which is of the senses and flies toward its Beloved, leaving lifeless the body which it should keep alive. In these excursions and abandonments of love my eyes flow over in tears and my tongue becomes mute.


O my most high and incomprehensible Lord, infinite Object of my understanding!


How am I annihilated at the sight of Thee, the Measureless and the Eternal, and how my being grovels in the dust, scarcely knowing what I am!


How can my insignificance and misery dare to admire thy magnificence and thy great majesty?


Vivify, O Lord, my being; strengthen my vision and give the breath of life to my fear, so that I may be able to describe what I saw and thus obey thy command.


27. I saw the Most High, at the same time understanding how his Majesty is in Himself; I received a clear intelligence and a true perception of what is meant by a God, infinite in his substance and attributes, eternal, exalted above all, being three in Person, and one true God.


Three in Person, because of the three activities of knowing, comprehending and loving each other; one, so as to secure the boon of eternal unity. It is the Trinity of the Father, the Son and the Holy Ghost.


The Father is not made, nor created, nor begotten, nor can He be generated or have a beginning.


I perceived, that the Son derives his origin from the Father alone by eternal generation; and that They are equal in their duration from eternity; and that He is begotten by the fecundity of the intelligence of the Father.


The Holy Ghost proceeds from the Father and the Son through love.


In their indivisible Trinity there is nothing which can be called first or last, greater or smaller: all three Persons are equally eternal and eternally equal; there is unity of essence in a trinity of persons.


Nor are the Persons mingled in order to form one God, nor the divine substance separated or divided in order to form three Persons, being distinct as the Father, as the Son and as the Holy Ghost.


They are nevertheless one and the same Divinity, equal in Each is the glory, and majesty, the power, the eternity, the immensity, the wisdom and sanctity, and all the attributes.


And though there are three Persons, in whom these infinite perfections subsist, He is the one and true God, the Holy, the Just, the Powerful, the Eternal and the Measureless.


28. I also obtained an understanding of the manner in which this Trinity comprehends Itself by simple vision, so that no new or distinct cognition is necessary: the Father knows that, which is known to the Son, and the Son and the Holy Ghost know that which is in the intelligence of the Father.


I understood how they love One another with one and the same immense and eternal love; how there is a single, indivisible and equal oneness of intelligence, love and action, how there is one simple, incorporeal and indivisible nature, a divine essence of the true God, in which are joined and united all the perfections in their highest and in an infinite degree.


29. I learnt also to understand the quality of these perfections of the highest Lord: that He is beautiful without a blemish, great without quantity, good without need of qualification, eternal without the duration of time, strong without any weakness, living without touch of decay, true without deceit, present in all places, filling them without occupying them, existing in all things without occupying any space.


There is no contradiction in his kindness, nor any defect in his wisdom. In his wisdom He is inscrutable, in his decrees He is terrible, in his judgments just, in his thoughts most hidden, in his words most true, in his works holy, in his riches affluent.


To Him no space is too wide, no narrowness causes restraint, his will does not vary, the sorrowful does not cause Him pain, the past has not passed for Him, nor does the future happen in regard to Him.


O eternal Immensity, what illimitable expansion have I seen in Thee? What vastness do I see in thy infinite Being?


Vision does not terminate, nor ever exhaust itself in thy abyss of being.


This is the unchangeable Essence, the Being above all other beings, the most perfect sanctity, the most constant truth; this is the infinite, the length, the breadth, the height and the depth, glory and its cause, rest without fatigue, goodness immeasurable.


All this I saw at the same time, but the power to describe it more fully fails me.


30.   I saw the Lord as He was before He had created anything and with great astonishment I looked to see where was the throne of the Most High, for the empyrean heavens were not, nor the lower ones, nor did the sun exist, nor the moon, nor the other stars, nor the elements, only the Creator was, without any of his creatures. All was void, without presence of angels, or men or animals.


I saw how of necessity it must be admitted, that God has his being in Himself, and that He stands in want or need of none of the created things.


For He is as infinite in his attributes before as He is after creating them, and He will possess and hold these attributes during the whole of eternity, because they exist in Him as in an independent increated Essence.


No perfection which is in itself purely and essentially such, can be wanting to his Divinity: for the Godhead is the only thing that is, and contains all the perfection of created beings in an eminent and ineffable manner.


All the other beings, in so far as they exist, have their existence solely in that infinite Being, as effects in their cause.


31.   I understood, that the Most High was in the quiescent state of his own being, when the three Persons(according to our way of understanding things), decreed to communicate his perfections as a free gift.


For greater clearness, I must remark, that God comprehends in Himself all things by one indivisible, most simple and instantaneous act.


He does not go on from the understanding of one thing to the understanding of another like we do, distinguishing and perceiving first one thing by an act of the understanding, and after that proceeding to the knowledge of others by their connection with those already known.


God knows them conjointly all at once, without before or after, since all are together and at once contained in the divine and uncreated knowledge and science, just as they are comprehended and enclosed in his infinite Being, as in their first beginning.


32.  In this knowledge of God, which primarily is called the knowledge of pure intelligence (scientia sim-plicis intelligentiae), we must, according to the natural precedence of the intelligence before the will, not overlook a certain succession, not indeed of time, but of nature.


Hence we perceive that the act of intelligence preceded by its nature the act of the will for in our way of reflecting on things, we think of the act of intelligence by itself, abstractedly from the decree of wishing to create anything.


33.   Though I am unworthy to know the order which He followed, or which we, as men, are enabled to perceive in the decree of creation, his Majesty nevertheless deigned to take notice of a request, which I made in this regard.


I petitioned Him to make known to me the place which was held by the Mother of God and our Queen in the divine intelligence; and, as well as I can, I will state what He answered me and manifested to me and I will also say something of the order which I perceived by the help of God in these ideas.


I divide them according to moments or instants, for it is impossible to accommodate the knowledge of this divine science to our capacity in any other way.


This science is called the science of vision, constituting the divine ideas or images of the creatures, which God decreed to call into existence and which are a production of his mind.


By them He knows creatures with an infinitely more precise knowledge, than we can ever have of them.


34.   Although this divine knowledge is one, most simple and indivisible, nevertheless, since the things which I see are many, and since there is a certain order, by which some are first and some come after, it is necessary to divide the knowledge of God’s intelligence and the knowledge of his will into many instants, or into many different acts, according as they correspond to the diverse orders of created things.


For as some of the creatures hold their existence because of others, there is a dependence of one upon the other.


Accordingly we say that God intended and decreed this before that, the one on account of the other; and that if He had not desired or included in the science of vision the one, He would not have desired the other.


But by this way of speaking, we must not try to convey the meaning that God placed many acts of intelligence, or of the will; rather we must intend merely to indicate, that the creatures are dependent on each other and that they succeed one another.


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.


009天主的奥秘之城第一册第1卷第4章 天主的裁定是如何根据瞬间(的意念)来分类的






35.I understood, that this ordercomprises the following instants. The first instant is: God recognizing hisinfinite attributes and perfections together with the propensity and theineffable inclination to communicate Himself outwardly.


This knowledge of God as beingcommunicative ad extra comes first.


The Majesty of God, beholding the natureof his infinite perfections, their virtue and efficacy operating withmagnificence, saw that it was just and most proper, and, as it were, a duty anda necessity, to communicate Himself and to follow that inclination of impartingand exercising his liberality and mercy, by distributing outside of Himselfwith magnificence the plenitude of the infinite treasures, contained in theDivinity.


For, being infinite in all things, it ismuch more natural that He communicate gifts and graces, than that fire shouldascend, or the stone should gravitate toward its center, or that the sun shoulddiffuse its light.


This unfathomable depth of perfections,this affluence of treasures, this impetuous infinity of riches, is set inmotion by its own inclinations to communicate itself.


At the same time God is in Himselfconscious 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 theinexhaustible fountain of his riches.


36.All this did God see in the firstinstant after the communication ad intra by means of the eternal emanations.Seeing this He found Himself, as it were, obliged, in Himself, to communicateHimself ad extra, perceiving that it was holy, just, merciful, and god-like todo 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 withHimself until He reached the object of his desires, the creatures, where andwith whom, by making them partakers of his divinity and perfections, He seekshis delight.


37.In this enlightenment and knowledgewhich I possess, two things hold my lukewarm heart in wonder and inflame itunto annihilation.


The first is the inclination and urgentdesire, which I see in God, and the strong will, to communicate his Divinityand the treasures of his grace.


The second is the unspeakable andincomprehensible immensity of the good gifts, which I see He wishes todistribute according to this decree, assigning them for this purpose and yetremaining infinite, as if He had yet given nothing.


In this desire and inclination, whichfills his Majesty I see Him prepared to sanctify, justify, overwhelm with giftsand perfections all creatures together and each one in particular for itself.


He would be ready to give to each of thecreatures more than what is held by all the angels and seraphim together; evenif 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 ofhis gifts, they would receive them without measure, provided they would disposethemselves and place no obstacle toward receiving them.


O fearful malice of sin, which alone iscapable of holding up the impetuous stream of such great and eternal gifts!


38.   Thesecond instant was to confirm and determine the object and intention of thiscommunication of the Divinity ad extra, namely, that it should redound to hisgreater glory and to the exaltation of his Majesty and the manifestation of hisgreatness.


This his own exaltation God saw as theend, for which He would communicate Himself, make Himself known by hisliberality in the distribution of his attributes, and set in motion hisOmnipotence in order that He might be known, praised and glorified.


39.   The third instant consisted in selecting anddetermining the order and arrangement, or the mode of this communication, so asto realize in an adequate manner the most exalted ends. The order namely, whichit is proper should be maintained in regard to the communications of theGodhead and its divine attributes; so that this activity of the Lord may haveits proper reasons and objects, and so that it might proceed with the mostbeautiful and admirable sequence, harmony and subordination.

39. 第三个瞬包括选择和确定次序和安排,或这种沟通式,以便以适当的方式实现最崇高的目的,也就是说,在神格及其神圣属性的分享方面,应该保持适当的次序;这样,上主的行动才能有其合适的理由和目标,才能以最美好、最令人钦佩的顺序、和谐以及从属的方式进行。

In this instant was decreed first ofall, that the divine Word should assume flesh and should become visible.


The perfection and the composition ofthe most holy humanity of Christ our Lord was decreed and modeled in the divineintelligence.


Secondarily, also were formed the idealsof the rest of men in imitation of the First.


The divine mind prearranged the harmonyand adornment of the human nature composed of an organic body and a vivifyingsoul, endowed with faculties to know and enjoy its Creator, to discern betweengood and evil, and with a free will to love that same Lord.


40.   Thishypostatic union of the second Person of the most holy Trinity I understoodnecessarily to have been the first incentive and object on account of which,before all others, the divine intelligence and will issued ad extra; and thereasons are most exalted, so that I cannot explain.

40. 我所理解的至圣天主圣三的“第二位格”与实体的结合,必然是上主的智慧和意志分赐所有其他外在生命的第一个动机和目标;而原因是最崇高的,以至于我无法解释。

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 thecase 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 withthe highest end in view, and his attributes would be communicated in the mostbeautiful order.


The fire of the Divinity expended itselfin its fullest measure on that which was most immediately connected with It,namely, the hypo-statically united humanity; and his Divinity communicatedItself in the highest and most excellent degree to Him, who was to be closestto God in divine knowledge and love, and share the works and the glory of theDeity.


For God (speaking according to our lowlycomprehension) could not endanger the attainment of this end, since He alonecould 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 insuch harmony and subordination, as would be the most admirable and gloriouswithin the reach of possibility.


In conformity with this therefore, theymust be subordinate to a supreme Chief, who should be as far as possible unitedimmediately with God, so that through Him they may have communication andconnection with his Divinity.


For these and for other reasons (which Icannot explain), the dignity of the works of God could be provided for only bythe Incarnation of the Word; through Him Creation should possess the mostbeautiful order, which without Him was impossible.


41.   Thefourth instant was to determine the gifts and graces, which were to beconferred upon the humanity of Christ, our Lord, in union with the Divinity.


Here the Most High opened the liberalhands of his Omnipotence and his other attributes, in order to enrich the mostsacred humanity and the soul of Christ with the highest possible plenitude ofhis gifts and graces.


Then was fulfilled what afterward Davidsaid: “The stream of the river maketh the city of God joyful” (Ps. 45, 5).

这应验了后来达味所说的:「河流要使天主的城邑欢乐 」(圣咏45:5)

〔经文:河流要使天主的城邑欢乐,即至高者所住的至圣居所,(圣咏 45:5) 〕

When the stream of his gifts flowedtoward 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 fittedthat Being, which was to be God and true man, and at the same time, the Head ofall creatures capable of grace and glory, in order that from this impetuousstream they might partake in the manner in which it afterwards really happened.


42.   Tothis instant also, and, as it were, in natural sequence, pertain the decree andpredestination of the Mother of the Divine Word incarnate; for here, Iunderstand, was ordained that pure Creature before aught else whatever.

42. 也就在这一刻,而且可以说,在自然的顺序中,是关于圣言成为肉身之母的决议和预先命定;因为在这里,我理解,在任何其他东西之前,那个纯粹的人就被命定了。

Thus, before all other creatures, wasShe conceived in the divine mind, in such manner and such state as befitted andbecame the dignity, excellence and gifts of the humanity of her most holy Son.


To Her flowed over, at once andimmediately, the river of the Divinity and its attributes with all itsimpetuosity, in as far as a mere creature is capable and as is due to thedignity of the Mother of God.


43.   Inthe knowledge of these exalted mysteries and decrees, I confess myself ravishedin admiration and transported beyond my proper self.


Perceiving this most holy and pureCreature formed and conceived in the divine mind from the beginning and beforeall the ages, I joyously and exultingly magnify the Omnipotent for theadmirable and mysterious decree, by which He formed for us such a pure andgrand, such a mysterious and godlike Creature, worthy rather to be admired andpraised 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 theunderstanding of what I see would not teach me, that it is God, who hasconceived Her in his mind, and who alone could and can in his Omnipotence formsuch an image of his Divinity, if this all were not present to my mind, I mightbegin to doubt, whether the Virgin Mother contain not in Herself Divinity.”

在钦佩中我可以对亚略巴古的迪奥尼修斯说:「如果信仰不能指导我,如果对我所见的理解不能教导我,那就是天主,在祂心目中已經构想了“她”,而只有天主可以而且能够在祂的全能中勾畫出如此神性的肖象,我竟不住怀疑,圣母身上难道没有神性。 」

44.Owhat tears flowed from my eyes, and what sorrowful astonishment possessed mysoul, to see that divine prodigy not acknowledged and that wonder of the MostHigh not manifest to all the mortals.


Much is known of it, but much more isunknown, as this sealed book has not been opened.


I am ravished in the perception of thistabernacle of God, and I perceive that the Author of it is more admirable inher creation, than in that of all the rest of the world, although the diversityof the creatures manifests the wonderful power of their Creator.


In this Queen alone are comprehended andcontained more treasures than in all the rest of things joined together, andthe variety and the preciousness of her riches honor the Lord above all themultitudes of the other creatures.


45.Here (according to our way ofunderstanding) the promise and, as it were, the contract was made with the Wordas to the degree of sanctity, and perfection and the gifts and graces, whichwere to be possessed by Mary his Mother.


Also as to the protection, support anddefense, which was to be provided for this true City of God, in which hisMajesty contemplated the graces and merits, which She earned for Herself, aswell as the fruits to be gathered for his people by the loving returns, whichShe was to make to his Majesty.


In the same instant, and as it were inthe 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 theheaven and earth with its stars and elements and all that is contained in them.


Secondarily the intention and decreeincluded the creation of the members, of which Jesus was to be the Head, and ofwhom He would be the King; in order that with kingly providence, all thenecessary and befitting arrangements might be made beforehand.


46.I pass overto the fifth instant, although in reality I have found that, which I sought.

46.  我逾越到天主第五个瞬间(的意念),虽然实际上我已经找到了我所探寻的。

In this fifth decree the creation of theangelic nature which is more excellent and more like unto the spiritual beingof the Divinity, was determined upon, and at the same time the division orarrangement of the angelic hosts into nine choirs and three hierarchies, wasprovided and decreed.


As they are created first of all for theglory of God, to assist before his divine Majesty and to know and love Him, sosecondarily they are ordained to assist, glorify and honor, reverence and servethe deified humanity of the eternal Word, recognizing Him as Head, and honoringHim 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 alltheir ways (Ps. 90, 12).

首先,因为他们是为荣耀天主而造的,在天主的荣耀尊威面前协助祂、认识祂、爱慕祂;其次,他们是被祝圣来帮助、显耀、光荣、尊敬和服事永恒“圣言”的人性,承认祂为“元首”,同时也在祂(天主子)的母亲–至圣玛利亚,及天使的元后内来光荣天主子。这些受命天使「他们把你托在自己的手掌」,尽他们一切所能。(咏90: 12)

In this instant Christ our Lord earnedfor them by his infinite merits, present and foreseen, all the grace, whichthey were to receive. He was constituted as their Head, Exemplar and supremeKing, of whom they should be subjects.


Even if the number of angels had beeninfinite, the merits of Christ our highest Good, would be abundantly sufficientto supply them all with grace.


47.   Tothis instant belongs also the predestination of the good, and the reprobationof the bad angels.

47.  这一刻属于善良天使的命定,也属于邪恶天使的定罪。

God saw in it, by means of his infinitescience, all the works of the former and of the latter and the propriety ofpredestinating, by his free will and by his merciful liberality, those thatwould obey and give honor, and of reprobating by his justice those who wouldrise up against his Majesty in pride and disobedience on account of theirdisordered selflove.


In the same instant also was decreed thecreation of the empyrean heaven, for the manifestation of his glory and thereward of the good; also the earth and other heavenly bodies for the othercreatures ; moreover also in the center or depth of the earth, hell, for thepunishment of the bad angels.


48.   Inthe sixth instant was decreed the creation of a people and congregation of menfor Christ, who was already formed in the divine mind and will, and accordingto whose image and likeness man was to be made, in order, that the incarnateWord might find brethren, similar but inferior to Himself and a people of hisown nature, of whom He might be the Head.


In this instant was determined the orderof the creation of the whole human race, which was to begin from one man andwoman and propagate itself, until the Virgin and her Son should be born in thepredestined order.


On account of the merits of Christ, ourSavior, the graces and gifts were prearranged, and also original justice, ifthey would only preserve it.


The fall of Adam was foreseen and in himthat of all others, except of the Queen, who did not enter into this decree.


As a remedy was it ordained, that themost holy humanity should be capable of suffering.


The predestined were chosen by freegrace, and the foreknown were reprobated with exact justice.


All that was convenient and necessaryfor the conservation of the human race and for obtaining the end of the Redemptionand the Predestination, was preordained, without interfering with the free willof men; for such ordainment was more conformable to God’s nature and to divineequity.


There was no injustice done to them, forif with their free will they could sin, so also could they abstain from sin bymeans of grace and the light of reason.


God violated the right of no one, sinceHe forsook no one nor denied to any one that which is necessary.


Since his law is written in the heartsof men, nobody is excused for not knowing and loving Him as the highest Good ofall creation.


49.   Inthe perception of these mysteries I saw with great clearness and force the highmotives which caused God to manifest and magnify Himself and which shouldinduce men to praise and adore the greatness of the Creator and Redeemer ofall.


I also saw how tardy they are in theacknowledgment 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 onaccount of this forgetfulness.


His Majesty commanded and exhorted menot 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.   Omost high and incomprehensible Lord I Would that I had the love and theperfections of all the angels and the just in order to confess and praiseworthily thy greatness!


I acknowledge, great and mighty Lord,that such a vile creature as I cannot merit the memorable benefit of receivingthis clear and exalted knowledge and light concerning thy exalted Majesty.


At the sight of thy greatness I perceivemy littleness, which before that happy hour was unknown to me; and I wasignorant of the greatness and excellence of the virtue of humility, which islearnt in this science.


I do not wish to say that I now possessthat virtue, but neither can I deny that I have been shown the certain pathwhich leads to it.


Thy light, O most high Lord, illuminesme and thy lamp shows me the paths (Ps. 119, 105), so that I see what I havebeen and what I am, and fear what I may become to be.


〔经文:你的言语是我步履前的灵灯,是我路途上的光明。(圣咏119:105) 〕

Thou hast lighted up, most high King, myunderstanding and inflamed my will with its most exalted object.


Thou hast entirely drawn me on to seekThee, and I wish to make this known to all mortals in order that they may leaveme in peace and I them: I am for my Beloved (Cant. 2, 16), and (although I amunworthy), my Beloved is for me.

你完全吸引了我来寻求你,我希望让所有的世人知道这一点,以便他们可以安静地离开我,而我也可以离开他们:我属于我的爱人(雅歌 2:16) ,我的爱人属于我。(虽然我不配)

[经文:我的爱人属于我,我属于我的爱人;他在百合花间,牧放他的羊群。(雅歌 2:16) ]

Strengthen then, O Lord, my weaknessthat I may run after Thee, and reaching Thee, I may never leave Thee or loseThee.


51.   Veryshort and stammering is this chapter, for of this matter many books could bewritten; but I refrain, because I do not know how to speak and I am an ignorantwoman.

51.  这一章很短,而且结结巴巴,在这件事上可以写很多书,但我克制住了,因为我不会说话,而且我是个无知的妇人。

My sole object has been to explain, howthe Virgin Mother has been formed and preordained in the divine mind before theages (Ecclus. 24, 14).

我唯一的目的是解释童贞圣母是如何在世界未有之前在天主的心目中形成和预定的。(德训篇 24:14) 

[经文:起初,当世界未有以前,祂就造了我,我永远不会消灭。在神圣的帐幕里,我曾在祂面前供职。 (德训篇 24:14) ]

That which I have seen over and aboveconcerning this highest mystery, transforms my interior, and in silentadmiration makes me praise the Author of such magnificence in company with theblessed, saying: Holy, holy, holy, is the Lord God Sabaoth (Is. 6, 3).


[经文:他们互相高呼说:「圣!圣!圣!万军的上主!他的光荣充满大地! 」 (依撒意亚6:3) ]



010天主的奥秘之城第一册第1卷第5章 关于圣经的说明,特别是箴言篇的第八章






52.I will converse, O Lord, with Thy great Majesty, since Thou art the God of mercies, though I am only dust and ashes (Gen. 18, 27), and I will supplicate thy incomprehensible Immensity to look from thy exalted throne upon me, thy most vile and useless creature, and to be propitious to me by continuing to enlighten my understanding. Speak, O Lord, for thy servant heareth (I Reg. 3, 10).

52.上主啊,我要与荣耀尊威的祢交谈,因为祢是慈悲的天主,尽管我只是尘土和灰烬(创世纪18:27)我恳求不可理解的广大的祢自崇高的宝座上俯看我,祢最卑微和无用的受造物,继续光照我的悟性见识,使我得着益处。上主啊,求祢说话,祢的仆人静听。(撒慕尔纪上 3: 10)

[经文:「亚巴郎接着说:我虽只是尘埃灰土,」 (创世纪18:27);「请上主发言!祢的仆人在此静听。」(撒慕尔纪上 3: 10)]

Then the Most High, the Corrector of the wise, spoke to me (Sap. 7, 15). He referred me to the eighth chapter of the Proverbs and gave me the understanding of its mysteries.

然后至高者,智慧的“领导者”向我说话(智慧 7: 15)。祂对我提到《箴言篇》的第八章,并让我明白它的奥秘。

[经文:「愿天主使我遵照他的意愿说话,使我的思想配合他的恩赐,因为是他领导智慧,引导智者;」(智慧书 7: 15)]

First was given me the literal wording of the chapter, which is as follows :


53.Verse 22. “The Lord possessed me in the beginning of his ways before He made anything from the beginning.”

53、第22节:「上主自始即拿我作他行动的起始,作他作为的开端。 」

23.“I was set up from eternity and of old, before the earth was made.”


24.“The depths were not as yet and I was already conceived: neither had the fountains of waters as yet sprung out.”

第24节:「深渊还没有存在,水泉还没有涌出以前,我已受生。 」

25.“The mountains with their huge bulk had not as yet been established: before the hills I was brought forth.”

第25节:「山岳还没有奠定,丘陵还没有存在以前,我已受生。 」

26.“He had not yet made the earth, nor the rivers, nor the poles of the earth.”

第26节:「那时,上主还没有创造大地、原野、和世上土壤的原质。 」

27.“When He prepared the heavens, I was present: when with a certain law and compass He enclosed the depths.”


28.“When He established the sky above and poised the fountains of the waters.”

第28节:「当他上使穹苍稳立,下使渊源固定时。 」

29.“When He compassed the sea with its bounds, and set a law to the waters that they should not pass their limits: when He balanced the foundations of the earth.”


30.“I was with Him forming all things: and was delighted every day, playing before Him all the times.”

第30节:「我已在他身旁,充作技师。那时,我天天是他的喜悦,不断在他前欢跃。 」

31.“Playing in the world: and my delights were to be with the children of men.”

第31节:「欢跃于尘寰之间,乐与世人共处。 」

54.This is the portion of the Proverbs, of which the Most High gave me an understanding.


I understood at first, that it treats of the ideas or decrees, which were in the Divine Mind before the Creation of the world; and that, in its literal sense, it speaks of the Person of the Incarnate Word and of his most holy Mother, while in its mystical sense it refers to the holy angels and prophets.


For before decreeing or forming the ideals of the rest of the material creation, He formed and decreed their prototype, the most sacred humanity of Christ and of his purest Mother, and this is indicated by the first words.


55.“The Lord possessed me in the beginning of his ways.”


In God there are no ways, and his Divinity does not need them: but He made use of them, in order, that by them we may know Him and that all of us creatures, who are capable of knowing Him, may tend toward Him.


In this beginning, before He formed any other ideal in his mind, because He desired to create paths and open ways in his mind for the communication of the Divinity, He decreed, as a beginning, the formation of the humanity of the Word, who was to be the highway, by which the other creatures might come to the Father (Joan. 14, 6).

在这起初,在天主心意里形成其它任何构想之前,由于天主心里渴望创建途径和开放道路,以作为天主性的沟通交流,祂命定以形成“圣言”的人性作为开始,他(圣言的人性)将是条高速路,经由他,其他的受造物可以来到圣父跟前。(若望福音14: 6)

[经文:「我是道路、真理、生命,除非经过我,谁也不能到父那里去。」(若望福音14: 6) ]

Joined with this decree was that of his most holy Mother, through whom his Divinity was to enter into the world, becoming man and being born from Her as God and man;


therefore it is said: “God possessed me” since both were possessed by his Majesty: for as to his Divinity, He was the possession, the property, and the treasure of the Father without possibility of separation, because Father and Son are One, of the same substance and Divinity with the Holy Ghost;


and also as to his humanity, the Father possessed the Son; because He himself knew and decreed the plenitude of grace and glory, which He was to bestow upon it at the moment of its creation and its hypostatical union.


Moreover, as this decree and possession was to be brought about by the mediation of the Mother, who was to conceive and bring forth the Word (since He did not decide to create it out of nothing, nor form his soul and body out of any other material), it followed that He possessed Her, who was to give Him the human form.


Thus He possessed and claimed Her as his own in the same instant, providing with solicitude, that in the order of grace neither the human race nor any other, should have at any time a right or a part in Her.



He alone retained the full right in Her as his portion, and so much his portion as the dignity of Mother required.


She alone was to call Him Son, and She alone was to be called Mother, a Mother worthy of having an incarnate God for a Son.


Now as all this far surpassed in dignity the whole creation, so did it also take the precedence in the mind of the supreme Creator. Hence He says :


56.Before He made anything from the beginning, I was set up from eternity and of old.”

「大地还没有形成以前,远自太古,从无始我已被立。 」

We, in our present state, conceive this eternity of God as an interminable time.


But what were the things “of old,” since none had been created ?


It is clear that the three Persons are here spoken of, namely, that She was foreseen from the eternal ages of the Divinity, by the Beings, which alone are ancient, namely, the indivisible Trinity (since all the rest, having a beginning, are recent), that She was foreseen when only the ancient Uncreated was, and before any ideals of the future creation were formed.


Between these two extremes intervened the ideal of the hypostatic union which was to be verified ad extra through the intervention of most holy Mary.


Both were ordained together, immediately next to God and before any other creature, and it was the most wonderful decree ever passed or ever to be passed.


The first and most admirable image in the mind of God, next to the eternal generation, was that of Christ and next to it, that of his Mother.



57.And what other order could there be in God, in whom all that pertains to Him is present at one and the same time, so that no part of His being must await the perfection of another, or one perfection ever need succeed upon others?


All is well ordered in his eternal nature, and so it was and will be forever.


The new ordainment, however, was that the person of the Son should become incarnate and that from his deified humanity should begin the order of God’s desires and of his decrees ad extra.


He was to be the Head and Ideal of all other men and creatures; for this was the most appropriate order and harmony to be instituted among creatures, that they have One, who is the first and the highest, and that from Him should descend the order of all nature, and in a special manner, of the mortals.


First among them all, however, was the Mother of the Man-God, as the Supreme among mere creatures, following immediately upon Christ, and, through Him, upon the Divinity.


Thus the conduits, which led the crystalline fountains of the Divinity from the eternal throne, meet first in the humanity of the Word and immediately thereafter in his holy Mother in the degree and in the manner, as it was possible for a mere creature, and as it was proper for the Mother of the Creator.


It was equitable, that all the divine attributes should exert themselves in Her, without reserve, so far as She was capable; and that She be inferior only to Christ our Lord. She was to be superior in the degree of his incomparable graces to all the rest of the creatures, that are deserving of graces and gifts.


This then was the order, so well instituted by the eternal wisdom: that all was to commence with Christ and his Mother. Therefore the text adds:


58.“Before the earth was made; and the depths were not as yet and I was already conceived.”

58.「大地还没有形成以前,深渊还没有存在,我已被立。 」

This earth was that of the first Adam; for before his creation was decreed, and before the abysses of the ideas ad extra were formed in the divine mind, the likenesses of Christ and of his Mother were already conceived.


The forms are called abysses, because there is an infinite distance between the being of God and that of creatures.


This distance was measured (speaking according to our own way of understanding), when the ideals of the creatures were formed; for then these very abysses were formed.


Not only was the Word conceived before all these by eternal generation from the Father, but His temporal generation from the Virgin Mother full of grace, had already been decreed and conceived in the divine mind.


Inasmuch as no efficacious and complete decree of this temporal generation could exist without at the same time including his Mother, and such a Mother, the most holy Mary, was then and there conceived within that beautiful Immensity, and Her eternal record was written in the bosom of the Divinity, in order that for all the ages it should never be blotted out.


She was stamped and delineated in the mind of the eternal Artificer and possessed the inseparable embraces of his love.


59.“Neither had the fountains of waters as yet sprung out.”

59.「水泉还没有涌出。 」

The images and ideals of creatures had not yet sprung from their source and origin; for they had not yet broken from the fountains through the channels of God’s goodness and mercy, through which the divine will was to be moved to create the universe and to communicate his divine attributes and perfections.


In respect to the entire rest of the universe, these waters and fountains were still repressed and detained within the bounds of the immense ocean of the Divinity; in his own Being there were as yet no founts or currents for outward manifestation, not having until then met their proper object, namely, men.


But when these were encountered, the sacred humanity of Christ and his Virgin Mother had already furnished proper objects of benevolence. And therefore it is added:


60.“The mountains with their huge bulk had not been established,” for God had not as yet then decreed the creation of the high mountains, the Patriarchs, Prophets, Apostles and Martyrs or the other saints of great holiness, and this was not yet exerting its full weight and force in the mighty and sweet manner (Sap. 8, 1) in which God executes his counsels and great works.


[经文:「智慧施展威力,从地极直达地极,从容治理万物。」 (智慧篇 8:1) ]

And not only before the mountains (which are the great saints) but also “before the hills I was brought forth,” which are the orders of the holy angels.


Before them the divine Mind had conceived the most holy Humanity united hypostatically with the divine Word, and the Mother, who bore it.


The Son and the Mother were conceived before the hierarchies of the angelic hosts, so, that, what David said in the eighth psalm, becomes intelligible: “What is man that Thou art mindful of him, or the son of man, that Thou visitest him? Thou hast made him a little lesser than the Angels, Thou hast crowned him with glory and honor! Thou has set him over the works of thy hands; Thou hast subjected all things under his feet.”

圣子”和“圣母”是在天使天军阶层之前被构想孕育的,因此达味在圣咏第八篇所说的成为可以理解的了:「世人算什么,祢竟对他怀念不忘﹖人子算什么,祢竟对他眷顾周详﹖竟使他稍微逊于天神,以尊贵光荣作他冠冕,令他统治祢手的造化,将一切放在他的脚下。 」

Let all understand and know, that there is a Godman, who is above all angels and men, and that all are his inferiors and his servants, for being the first of men, He is God at the same time.


He is the first in the divine Mind and in the divine Will, and with Him is associated and inseparably connected, one Woman and Virgin, his Mother, the exalted Queen of all creation.

他”是天主“心智”和天主 “心意”中第一位,与“他”密不可分的联合在一起的是一个“女人”和“贞女”,且是他的“母亲”,所有受造物崇高的“元后”。

61.And if man, as says the same psalm, was crowned with glory and was constituted above all the works of the hand of the Lord, it was because the Godman, his Chief, had merited both this crown, and also that, which is borne by the angels.


The same psalm adds, that, after having made man a little less than the angels, He placed him over the works of his hands: yet these very angels were works of his hands.


Thus David spoke to the whole human race, when he said: God made man a little less than the angels; but although man was inferior in his nature, one Man is found who is of superior make and is set over these same angels, who were works of the hand of God.


This superiority is in the order of grace, not only as far as His Divinity united to the humanity is concerned, but also in regard to the humanity itself in so far as grace was conferred by the hypostatic union.


In a proportionate degree his most holy Mother likewise attained this superiority, just as some saints in virtue of the same incarnate Lord can reach a station and throne superior to that of the angels.


62.  It is further said: I was brought forth or born, which means more than being conceived; for the latter refers to the divine intellect of the Blessed Trinity at the instant, when the Incarnation was known and, as it were, weighed in regard to its propriety.


But to be brought forth refers to the act of the divine Will, which determined upon this work, for the most holy Trinity, in its divine councils, resolved upon the efficacious execution of this work by determining, and preliminarily putting into effect, the wonderful decree of the hypostatic union and of calling into being Mary most holy.


That is the reason for using first the word “conceived” and then the words “brought forth,” or born; for in reality the work was at first conceived and then immediately afterwards determined upon and willed.


63.“He had not yet made the earth, nor the rivers, nor the poles of the (earth) world.”


Before the creation of the second earth, namely, the earthly paradise (the sense in which the earth is mentioned a second time), into which the first man, after he had been created from the first earth of the Damascene plains, was placed, and where he sinned, the sacred humanity of the Word and the material from which it was to spring, namely the Virgin, was determined upon.


For it was necessary, that God should provide beforehand against her participating in sin and against her being in any way subject to it.


The rivers and poles of the earth are the militant Church and the gifts of grace which were to flow from the sources of the Divinity.


These were to flow toward all men and with efficacy to the saints and the foreknown.


Fixed in God as in their pole or pivot and being dependent upon Him they nevertheless move around Him in seeking after the virtues of faith, hope and charity, through which they sustain, vivify and direct themselves though yet entangled in human conversation.



They are drawn toward their last end and toward the highest good, without swerving from the center about which they turn.


Also the Sacraments and the institutions of the Church are here signified, her safety and stability, her beauty and sanctity without blot or wrinkle (Eph. 5, 27), for this is what is meant by this circumference and these rivers.


[经文:「好使她在自己面前呈现为一个光耀的教会,没有瑕疵,没有皱纹,或其他类似的缺陷;而使她成为圣洁和没有污点的。」(厄弗所书 5: 27)]

Before the Most High prepared all this and ordained this mystical sphere and system, of which Christ was to be the center and head, He decreed the union of the Word with human nature, and foresaw his Mother, through whom He was to execute these wonders in the world.


64.“When he prepared the heavens, I was there.”

64.「当祂建立高天时,我已在场; 」

When He prepared and preordained the heaven and the reward, which was to be given to the just sons of the Church after their sojourn upon the earth, then already was decreed the union of the humanity with the Word, thereby meriting grace as their Head; and with Him his Mother most holy.

当天主预备天堂和赏报给在世上定居的教会的正义之子时,那时就已经颁布了人类与“圣言”结合的律例,以基督和他的母亲为为义人之“元”, 叫人与道合而为一,效法基督和圣母。


Having destined the greater part of this grace for the Mother and the Son, He then disposed and arranged similar gifts of glory for the other saints.


65.“When with a certain law and compass he enclosed the depths,” namely, when He decided to close the abysses of his Divinity in the person of the Son according to a certain law and measure, which no living being can ever compass or understand.


He delineated this sphere and circumference, where none could nor ever can enter, except only the Word (since none but Himself can ever fill his place).


For thus He was able to empty (Phil. 2, 7) and humiliate his Divinity in the humanity, then, both humanity and Divinity, in the womb of the most holy Mary, afterwards, in the small quantity and species of the bread and wine, and finally, in the narrow space of sinful, mortal hearts.


经文:却使自己空虚,取了奴仆的形体,与人相似,形状也一见如人; (斐 2:7) ]

All this is indicated by the words: abysses, law and circle or limits.


They are called “certain” on account of their vast bearing and also on account of the certainty, with which they were to be fulfilled (in spite of seeming- impossibility), and on account of the difficulty of explaining them in words.


It certainly did not appear feasible, that the Divinity should be subject to law, nor that It should enclose Itself within determined limits.


But the wisdom and the power of that same Lord made it possible and has accomplished it by enclosing Himself in a designated created being.


66.“When he established the sky above, and poised the fountains of the waters; when he encompassed the sea with its bounds, and set a law to the waters, that they should not pass their limits.”

66.「当他上使穹苍稳立,下使渊源固定时,当他为沧海划定界限,令水不要越境。 」

He calls here the just “heavens,” for that is what they are, as God remains and dwells within them by grace, and through it, according to each one’s disposition, gives them courage and firmness to rise above the earth as long as they are pilgrims. Afterwards He gives them a place and a dwelling in the heavenly Jerusalem according to their merits.


For them He poised the fountains and has divided them, distributing to each one with equity.


He weighs the gifts of glory, the virtues, the helps, and the perfections, according to the dispositions of his Wisdom.


(评注:disposition (1)性向,性情 指个体在某些情境下经常表现的行为倾向与状态。(2)处置,安排,意