Regarding the condemnation of the Mystical City of God by Mary of Agreda

1. It violated the decree of Pope Urban VIII (March 13, 1625)
2. It narrated apocryphal stories.
3. It presented opinions of the Duns Scotus theological school as divine revelation.
4. Mary of Agreda pictured the earth in the form of an egg, i.e. that the earth has a spherical shape.
5. It exaggerated the cult of Our Lady to the extent of obscuring the great Mystery of the Incarnation.

152 Masters of the Borbonne discussed the Mystical City on thirty-two sessions, July 2-14, 1696.  102 of the 152 Masters voted against the book.

At all events, Blessed Innocent signed the condemnation on June 26, 1681.

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HOW WAS “CIUDAD” (CITY OF GOD) RECEIVED?
As soon as the “City of God” appeared in print it was welcomed and extolled as a most wonderful work. The different translations found no less enthusiastic welcome in nearly all the European countries. It secured the immediate approbation and encomium of the ordinaries, the universities, the learned and eminent men of Christendom. There is probably no other book which was so closely scrutinized by those in authority, both civil and religious and afterwards so signally approved as the “City of God.” By order of Innocent XL, Alexander VIIL, Clement IX., Benedict XIIL, and Benedict XIV. it was repeatedly subjected to the closest scrutiny and declared authentic, worthy of devout perusal and free from error. The title “Venerabilis” was conferred upon the author. A large sized volume would be required to record the praises and commendations written in favor of the great “City of God.”

OPPOSITION
As the “City of God” so strenuously maintains the prerogatives of the Mother of God and the authority of the Popes, it was not to be expected that it should escape the malicious slander and intrigues of those tainted with Jansenism and Gallicanism. Many members of the Sorbonne in Paris were 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 very inexact and contained many interpolations and false versions of the original. Dr. Louis Elias du Pin and Dr. Hideux of the Sorbonne made this translation the foundation of virulent attacks. Du Pin was called by Pope Clement XI, “Nequioris doctrinse homi-nem,” “A man of pernicious doctrines.” Hideux turned out to be a rabid and fanatical Jansenist, cut off from the Church as a heretic. As they and other members of the Sorbonne succeeded in enlisting the sympathy of influential Gallican courtiers and church dignitaries, both in Paris and at Rome, they secured a clandestine prohibition of the “City of God,” which appeared in the acts of the Congregation of the Office. When it was discovered, no one could be found who would dare stand 1–2 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 did not issue from the Index Commission but from a department not concerned with the examination of books, proves that it owes its insertion to Gallican intrigue, secretly extending even to high circles in Rome, and to the fair-minded, this sectarian attempt will be a convincing argument for the excellence and orthodoxy of the doctrines contained in the revelations of Mary of Agreda.
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https://www.ecatholic2000.com/agreda/mystical/city.shtml
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Pope Innocent XI in 1681 annulled the act which was a clandestine prohibition against the book. He did not condemn the book.
You have your information backwards, as usual, happenby. Better luck next time. (or not.)

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But the Mystical City of God by Ven. Maria of Agreda has received more papal commendations than almost any other book.
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Perhaps you read "commendation" and you thought it said condemnation.

Doesn't matter.  The idea being, the Pope condemned writings that taught the globe...for that reason. 

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MANY EDITIONS
The popularity and excellence of the great history of the Mother of God is also evidenced by its widespread diffusion. It has appeared in over sixty editions in Spanish, Italian, French, Portuguese, German, Latin, Arabic, Greek, and Polish. Does it not seem providential that the first English translation of this great work should have been reserved for our own times? No other language on the face of the earth is the medium of so many theories, sects and isms [including flat-earthism] as the English language, and the “City of God” is a most timely and efficient antidote for the epidemic of false doctrines [like flat-earthism], which is sweeping over all the earth, and affects especially the English-speaking portion of the human race.

EXPECTATIONS OF THE TRANSLATOR
The translator and promoter of the “City of God” is confident that it will not be one of the books idly filling the shelves of libraries, but one which at the first cursory inspection will arouse the desire of further inquiry and lead to repeated and attentive perusal.

The translation herewith offered is as exact and as perfect a rendition of the original Spanish into English, as ten years of assiduous labor and a considerable experience in literary production give a right to expect. The subject-matter surely ought to secure 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 Spirit among English-speaking people in all parts of the world [even if they are flat-earthers].

APPROBATIONS
THE first Pope officially to take notice of “Ciudad de Dios” was Pope Innocent XI, who, on July 3, 1686, in response to a series of virulent attacks and machinations of some members of the Sorbonne, known to be Jansenists, issued a breve permitting the publication and reading of the “Ciudad de Dios.” Similar decrees were afterward issued by Popes Alexander VIII, Clement IX and Benedict XIII. These decrees were followed by two decrees of the Congregation of Rites, approved by Benedict XIV and Clement XIV, in which the authenticity of “Ciudad de Dios” as extant and written by the Venerable Servant of God, Mary of Jesus, is officially established. The great pope Benedict XIII, when he was archbishop of Benevent, used these revelations as material for a series of sermons on the Blessed Virgin. On Sept. 26, 1713, the bishop of Ceneda, Italy, objecting to the publication of the “City of God,” was peremptorily ordered by the Holy Office to withdraw his objections as interfering with the decree of pope Innocent XI for the universal Church.

The process of canonization of Mary of Agreda was promoted by the Spanish bishops and other eminent men of the Church soon after her death in 1666. It has resulted so far in securing her the title of Venerabilis, thus clearing the way to her beatification, for which, let us hope, God will soon raise a promoter among the many pious and eminent men [among whom there are no flat-earthers] who hold in esteem her writings and have learned of her holy life and of the miracles wrought at her tomb.

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MANY EDITIONS
The popularity and excellence of the great history of the Mother of God is also evidenced by its widespread diffusion. It has appeared in over sixty editions in Spanish, Italian, French, Portuguese, German, Latin, Arabic, Greek, and Polish. Does it not seem providential that the first English translation of this great work should have been reserved for our own times? No other language on the face of the earth is the medium of so many theories, sects and isms [including flat-earthism] as the English language, and the “City of God” is a most timely and efficient antidote for the epidemic of false doctrines [like flat-earthism], which is sweeping over all the earth, and affects especially the English-speaking portion of the human race.

EXPECTATIONS OF THE TRANSLATOR
The translator and promoter of the “City of God” is confident that it will not be one of the books idly filling the shelves of libraries, but one which at the first cursory inspection will arouse the desire of further inquiry and lead to repeated and attentive perusal.

The translation herewith offered is as exact and as perfect a rendition of the original Spanish into English, as ten years of assiduous labor and a considerable experience in literary production give a right to expect. The subject-matter surely ought to secure 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 Spirit among English-speaking people in all parts of the world [even if they are flat-earthers].

APPROBATIONS
THE first Pope officially to take notice of “Ciudad de Dios” was Pope Innocent XI, who, on July 3, 1686, in response to a series of virulent attacks and machinations of some members of the Sorbonne, known to be Jansenists, issued a breve permitting the publication and reading of the “Ciudad de Dios.” Similar decrees were afterward issued by Popes Alexander VIII, Clement IX and Benedict XIII. These decrees were followed by two decrees of the Congregation of Rites, approved by Benedict XIV and Clement XIV, in which the authenticity of “Ciudad de Dios” as extant and written by the Venerable Servant of God, Mary of Jesus, is officially established. The great pope Benedict XIII, when he was archbishop of Benevent, used these revelations as material for a series of sermons on the Blessed Virgin. On Sept. 26, 1713, the bishop of Ceneda, Italy, objecting to the publication of the “City of God,” was peremptorily ordered by the Holy Office to withdraw his objections as interfering with the decree of pope Innocent XI for the universal Church.

The process of canonization of Mary of Agreda was promoted by the Spanish bishops and other eminent men of the Church soon after her death in 1666. It has resulted so far in securing her the title of Venerabilis, thus clearing the way to her beatification, for which, let us hope, God will soon raise a promoter among the many pious and eminent men [among whom there are no flat-earthers] who hold in esteem her writings and have learned of her holy life and of the miracles wrought at her tomb.

Again, it doesn't matter.  The Pope condemned the writings because she said earth is a globe.  That is the mind of the Church giving you a clue.   I hope Mary of Agreda is canonized, despite the problems, perhaps discounting her personal understanding.  So much for those who say the moving earth, or stationary sun were the only problems.  Heliocentrism in its entirety is a serious problem to this day.  And the Church has been trying to tells us all along.    

yes Mary of agreda is fine, but the Church was against the globe.

The Church now is in favour of giving Holy Communion to transgenders. Does Neil want to go in that direction?

yes Mary of agreda is fine, but the Church was against the globe.

The Church now is in favour of giving Holy Communion to transgenders. Does Neil want to go in that direction?

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A little dissension in the ranks, now? This is the kiwiboy vs. happenby disagreement thread?

From: The Life of Venerable Mary of Agreda
By James A. Carrico
Pg. 88