That is very interesting, it is true that it has multiple meanings, it is also past tense.
**God has no past tense! **
…
Ven Maria de Agreda
** Gara - I will save you time; READ THE UNDERLINED PARTS!
This “Divine History of the Mother of God” was first conceived in 1627; It was printed in Madrid, in 1670. Its lengthy title contains no less than ninety words. “The Mystical City” purports to be the account of special revelations, which the author declares were made to her by God, Who, after raising her to a state of sublime contemplation, commanded :her to write it, and then revealed to her these profound mysteries. She declares that God gave her at first six angels to guide her, the number being afterwards increased to eight, who, having purified her, led her into the presence of the Lord. She then beheld the Blessed Virgin, as she is described in the Apocalypse, and saw also all the various stages of her life: how when she came into the world In the twentieth chapter she describes all that happened to the Blessed Virgin during the nine months she was in her mother’s womb; and tells how, when she was three years old, she swept the house with the help of the angels. The fifteenth chapter enters into many details, which by some were denounced as indecent. Görres, on the other hand, while expressing his admiration for the wonderful depth of its speculations, finds that the style is in the bad taste of the period, pompous and strained, and very wearisome in the prolixity of the moral applications appended to each chapter.
The book did not attract much attention outside of Spain until Croset, a Recollect friar, translated and published the first part of it, at Marseilles, 1696. This was the signal of a storm, which broke out especially in the Sorbonne. It had already been condemned in Rome, 4 August, 1681, by the Congregation of the Inquisition, and Innocent XI had forbidden the reading of it, but, at the instance of Charles II, suspended execution of the decree for Spain. But Croset’s translation transgressed the order, and caused it to be referred to the Sorbonne, 2 May, 1696. According to Hergenröther, Kirchengeschichte (trad. franc., 1892, V, vi, p. 418), it was studied from the 2d to the 14th of July, and thirty-two sessions were held during which 132 doctors spoke. It was condemned 17 July, 102 out of 152 members of the commission voting against the book. It was found that
it gave more weight to the revelations alleged to have been received than to the mystery of the Incarnation; that it adduced new revelations which the Apostles themselves could not have supported; that it applied the term ‘adoration’ to Mary; that it referred all her graces to the Immaculate Conception; that it attributed to her the government of the Church; that it designated her in every respect the Mother of Mercy and the Mediatrix of Grace, and pretended that St. Ann had not contracted sin in her birth, besides a number of other imaginary and scandalous assertions. This censure was confirmed on the 1st of October. The Spanish Cardinal Aguirre, although a friend of Bossuet who fully approved the censure, strove to have it annulled, and expressed his opinion that the Sorbonne could easily do so, as their judgment was. based on a bad translation. Bossuet denounced it as “an impious impertinence, and a trick of the devil.” He objected to its title, The Divine Life, to its apocryphal stories, its indecent language, and its exaggerated Scotist philosophy. However, although this appreciation is found in Bossuet’s works (Œuvres, Versailles, 1817, XXX, pp. 637-640, and XL, pp. 172 and 204-207), it is of questionable authenticity. As to the reproach of indecency, her defenders allege that, although there may be some crudities of expression Which more recent times would not admit, it is absurd to bring such an accusation against one whose sanctity is generally conceded. Near investigations of the book were made in 1729, under Benedict XIII, when her canonization was again urged. On 16 January, 1748, Benedict XIV, in a letter which La Fuente, in his Historia eclesiástica de España, finds “sumamente curiosa”, wrote to the General of the Observantines instructing him as to the investigation of the authenticity of the writings, while conceding that the book had received the approbation of the Universities of Salamanca, Alcalá, Toulouse, and Louvain. It had meantime been fiercely assailed by Eusebius Amort, a canon of Pollingen, in 1744, in a work entitled De revelationibus, visionibus, et apparitionibus privatis, regulae tutae, which, though at first imperfectly answered by Mathes, a Spaniards, and by Maier, a Bavarian, to both of whom Amort replied, was subsequently refuted in another work by Mathes, who showed that in eighty places Amort had not understood the Spanish text of Maria de Agreda. With Mathes, in this exculpation, was P. Dalmatius Kich, who published, at Ratisbon, 1750, his Revelationum Agredanarum justa defensio, cum moderamine inculpatae tutelae. Hergenröther, in his Kirchengeschichte (trad. franc., VI, p. 416 – V. Palmé, Paris, 1892), informs us that the condemnation of the book by the Roman Inquisition, in 1681, was thought to have come from the fact either that, in its publication, the Decree of Urban VIII, of 14 March, 1625, had been disregarded, or because it contained apocryphal stories, and maintained opinions of the Scotist school as Divine revelations. Some condemned her for exaggerating the devotion to the Blessed Virgin and for obscuring the mystery of the Incarnation. **