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Mística Ciudad De Dios» PAG. 3 P. BENITO MENDÍA, OFM (+) Vice-Postulador de la Causa P. ANTONIO M. ARTOLA ARBIZA, CP Prof. emérito de la Universidad de Deusto-Bilbao EL PROCESO ECLESIÁSTICO DE LA «MÍSTICA CIUDAD DE DIOS» DE LA VEN. M. MARÍA DE JESÚS DE ÁGREDA Prólogo del Dr. J. I. Tellechea Idígoras (+), Prof. emérito de la Universidad Pontificia de Salamanca Epílogo de S. E. R. D. Vicente Jiménez, Arzobispo de Zaragoza Segunda edición modificada PONTIFICIA ACADEMIA MARIANA INTERNATIONALIS Città del Vaticano 2015 4 Licencia de la orden Visto y aprobado para su publicación Eddy Vásquez, C.P. Consultor Provincial de la Zona Andina Lima, 31.07.2014 Licencia del Ordinario D. VICENTE JIMÉNEZ ZAMORA, Arzobispo de Zaragoza, después de haber examinado el libro: La Ven. M. María de Ágreda y la Inmaculada Concepción, El Proceso Eclesiástico a la «Mística Ciudad de Dios», cuyos autores son el P. Benito Mendía, OFM (+) y el P. Antonio María Artola Arbiza, CP; por el presente CONCEDO la licencia eclesiástica para que pueda imprimirse. Dado en Zaragoza, 13 de marzo de 2015 Vicente Jiménez Zamora Arzobispo de Zaragoza Vicente Jiménez Zamora Arzobispo de Zaragoza 5 A la Comunidad de MM. Concepcionistas de Ágreda, herederas del carisma inmaculista de su Fundadora, modelo heroico de sumisión al Magisterio de la Iglesia en la aceptación sincera de las penosas decisiones romanas contrarias a la Mística Ciudad de Dios 6 PRÓLOGO Al término de la lectura de este singular estudio, no sé por qué me han venido a la memoria horas infantiles en que ayudaba a mi madre a desenredar una madeja de lana para, al fin, convertirla en ovillo utilizable para hacer punto. La historia en este libro narrada se asemeja a la madeja enredadísima. Su desenredador es el P. Antonio Artola, docto biblista y teólogo, fino conocedor de la literatura mística y de la realidad en ella reflejada, y, además, dotado de esa rara cualidad que los griegos llamaban akribeía. Todo ello, unido a un gran tesón y paciencia, le ha sido necesario para llevar a buen puerto su intento: desenredar el proceso de beatificación de la Madre Ágreda. Inicialmente todo parecía discurrir por caminos fáciles y llanos. La fama de santidad en vida y post mortem de la Madre Ágreda hizo que su proceso se iniciase muy poco después de su muerte (1665), fue pronto aprobado por Roma (1671), abriendo paso al proceso apostólico también terminado en 1678. Había no poco de extraordinario en la vida de Madre Ágreda y su familia: la madre transformó su casa en convento y profesó en él con sus dos hijas -una de ellas la Venerable- mientras el padre ingresaba en la Orden Franciscana en calidad de lego. No menos desborda los parámetros usuales que la Madre Ágreda hiciese voto de castidad a los diez años, se sintiese llamada a la vida religiosa a los doce y comenzase a recibir altas iluminaciones de espíritu ya a los catorce y que se prolongarían a lo largo de su vida. Inusual es que fue elegida Presidenta de las Concepcionista antes de cumplir 25 años para, una vez cumplidos, convertirse en Abadesa casi hasta el final de su vida. Su época abunda en mujeres espiritualmente singulares como son las dos Anas carmelitas -la de Jesús y la de San Bartolomé-, Luisa 8 de Carvajal, Mariana de Jesús, Marina de Escobar, etc... Ciertamente en la vida de la Madre Ágreda hay episodios misteriosos como el de su supuesta bilocación para adoctrinar a tribus indias americanas: hecho investigado por la Inquisición y del que ella salió indemne. También cae fuera de lo normal que recibiese ilustres visitas, y sobre todas la del Rey Felipe IV -1ª en 1643 y tercera y última en 1646- que dio lugar a una nutrida correspondencia entre ambos de más de seiscientas cartas, hoy editadas. Nada tiene de extraño que tras su muerte, se iniciasen peregrinaciones a su tumba del Rey Carlos II, de las reinas Ana de Neoburgo y María Luisa de Saboya, Cardenales, Virreyes, Duques, Marqueses, etc... sin contar la adhesión fervorosa del pueblo. En nada de esto trababa el arado de su proceso. Y sí, inesperadamente, una obra escrita por la Madre Ágreda, La Mística Ciudad de Dios -en adelante MCD-, término bíblico con el que designa a la Virgen María y su misterio. La redactó por primera vez entre 1637-1643, mas quemó sus papeles por orden de su Director espiritual; y por orden de otro posterior redactó por entero segunda y definitiva vez la obra, concluyéndola poco antes de su muerte. Era una extensa obra, escrita por una mujer con estilo que le mereció más tarde figurar entre las Autoridades de la lengua española. Obra bien arquitecturada, rica en conceptos teológicos escolásticos y no menos en intuiciones fruto de elevadas iluminaciones, elaborado todo con técnica narrativa cuyo resultado final es un grandioso poema mariano, cuyo epicentro es la Inmaculada Concepción de María. La época era propicia a tal doctrina. Paulo V prohibió impugnar en público la Inmaculada Concepción. En las décadas siguientes, particularmente en España, se desata el fervor inmaculista, que incluye en su onda a los Reyes y sus embajadas a Roma, a ciudades y universidades, al voto inmaculista firmado a veces con propia sangre. Prólogo 9 Se multiplican las grandes obras de Mariología, hoy consideradas clásicas. Madre Ágreda sintoniza con tal corriente, si bien ella apoya su convicción en revelaciones particulares prolongadamente recibidas. Se encontraba enfrentada a la tradición tomista y sus múltiples seguidores que mantendrían una lucha de varios siglos contra los inmaculistas, mientras la Iglesia no dirimiese el combate mediante una solemne decisión como la de la definición dogmática de la Inmaculada Concepción de María. Mérito del P. Artola, en esta obra es el mostrar que toda la aparente panoplia de argumentos en contra de 1a MCD se reduce, primordialmente, a la impugnación velada de la Inmaculada Concepción de María, nunca explicitada, sino rebozada de argumentos indirectos, desde la negación de la autoría de la obra y la atribución a un franciscano, hasta acusarla de falsaria que escribió su obra inducida por su confesor franciscano para defensa de la conocida tesis escotista, lleva de espíritu humano y no sobrenatural. ¿Qué podía quedar tras semejantes juicios de las pretendidas revelaciones sobrenaturales? Aquí trababa el arado. Editada la MCD al iniciarse el proceso de beatificación, se ocupó de ella la Inquisición que decretó su embargo (1670), inducida por la denuncia de los dominicos. Quince años más se emplearon en analizar las razones de las dos tesis contendientes, al cabo de los cuales la Inquisición, tras profundo estudio, defendió la ortodoxia de la obra y la autenticidad de las revelaciones de Madre Ágreda. El libro quedó desembargado y la Madre Ágreda, ajena a toda esta polémica, salió indemne y con honor. Pero un poco antes de esta última resolución, y con el proceso de beatificación ya en Roma, el Santo Oficio censuraba la MCD a raíz de denuncias secretas. Se iniciaba una gran batalla descrita minuciosamente en el estudio que prologamos. El punto focal seguía siendo la Inmaculada Concepción de María. El voto de otro 10 dominico, P. Bianchi, que no desvelará el verdadero motivo de su ataque, será decisivo, pues trató de desprestigiar a la Madre Ágreda acusándola de falsaria. Roma determinó no proseguir el Proceso sin dictaminar antes sobre los escritos. La MCD fue incluida en el Índice de libros prohibidos, si bien tal decisión no se publicó en España. Reaccionó ante el Papa el Rey de España; el P. X. de Samaniego redactó un amplio memorial en que disolvía las razones aducidas para la condenación, y la condena fue sobreseída. Poco después se producía el juicio positivo de la Inquisición española. ¿Una Inquisición contra otra? Clemente XI sacaba del Index la obra y autorizaba su lectura. Mas quedaron las espadas en alto. En 1729 Benedicto XIII reanudó la causa, mas murió al año siguiente. Algo antes había entrado en liza la Sorbona de París. Un grupo de sus doctores, maculistas y minimalistas en Mariología, lanzaron un cúmulo de acusaciones denigratorias contra la Madre Ágreda, definiéndola idólatra, pelagiana y hasta luterana. Tal juicio, por provenir de la Sorbona, pesó mucho en Roma, no obstante las reacciones contrarias que produjera en España y en Europa. El sapientísimo Benedicto XIV dejó antes de morir entre sus papeles un judicium, un dictamen adverso a la causa. Creía ver comprometida en ella la reformabilidad o no de decretos pontificios doctrinales y hasta la infalibilidad del magisterio. Tal juicio pesó mucho en el ánimo de Clemente XIV, quien a pesar de haber nombrado una comisión que estudiase la ortodoxia de la obra agredana, terminó por imponer perpetuo silencio a la causa (1773). Todo parecía perdido. La definición dogmática de la Inmaculada Concepción por Pío IX (1854) supuso un giro total para la causa concepcionista. La tesis de la Madre Ágreda, motivo de tantos ataques, se imponía a la Teología y al pueblo cristiano. Así y todo León XIII aún mantuvo el perpetuo silencio. Solo en el siglo XX con su año mariano (1954), 1a intervención de obispos estadounidenses sensibles, la bilocación Prólogo 11 de Madre Ágreda, el impulso del nuevo año mariano (1987-8), los logros de congresos dedicados a la Madre Ágreda, han hecho el milagro. Juan Pablo II ha aceptado nuevo recurso que rompe el silencio impuesto. El Santo Oficio (1999) se ha pronunciado negando que haya errores en la MCD, mas ensombreciendo tal juicio con la afirmación de que la Mariología de la MCD contrasta con la de los Evangelios y con la del Vaticano II. Tras la noche, vuelve el rosicler esperanzador de la aurora.
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