Part II : The Crown of Power : Chapter 12 : § 3.3-6

Chapter 12 The Eleventh Star or Splendour of the Crown of Power of the MOTHER OF GOD

She is the Queen of all Creation

Continuing our translation of the 1845 reprint of Fr François Poiré’s Triple Crown of the Mother of God (1643 French edition).

Notre Dame des Grâces, Cotignac (Poggi, 2020)

§ 3. The reason the Holy Virgin is Queen of the Universe and the extent of her dominion

 3   Along with these other Fathers, Arnold of Chartres[1] has also written words that deserve our attention, as when he says:

There is no way of separating the power and dominion of the Son from those of the Mother; both share one same flesh, one same spirit and one same love; accordingly, once the words had been spoken to her: the Lord is with thee (note how rich in meaning they are), the promise was fulfilled, the gift came into effect and Lordship over all things was conferred upon her.

He adds that:

Unity does not admit of division, and once two things have become one, that which has been made from the two can no longer be divided; in consequence (strictly and properly speaking) we must not say that the Son shares His glory with His Mother but rather that they both have one and the same glory.

This Doctor could not be closer to the truth since under civil law mothers may sometimes enjoy the rights, honours and titles of their offspring, but this will depend upon whether it was the will of the Legislators to make such a provision; under the law of nature, however, it is indeed the case that all the goods and honours of the children are placed under the power of their father and their mother and they can enjoy them as though they were their own. The Prince of Philosophers[2] reflected deeply on the world of nature and taught:

there is no opposition in justice truly understood between the father and the offspring, and this holds true with regard to the mother too, forasmuch as according to nature they are one and there is accordingly amity between them;

He goes on to say that:

This amity has a certain excellence in the person of the father which is accompanied by the dominion he has over his offspring and all that is his. 

In the preceding chapter, he had already said that:

this paternal power, which is a pre-eminent power, draws to a great extent from the royal power.

It might be said furthermore that royal power is actually an imitation of paternal Dominion, which explains by what right the Holy Virgin is called Sovereign Lady of the world. Let us give St John Damascene[3] the final word, before we go to consider the extent of this dominion.

It was necessary for the MOTHER OF GOD to possess all that pertained to the dominion of her Son and that she should be acknowledged and venerated as Queen of all created things. Even though, according to the ordinary course of things, inheritance passes from fathers and mothers to their children – the contrary is true in this case, and I need to borrow the words of a learned doctor and say that just as the waters of a fountain go back to their own source, in the same way the inheritance passed from the Son back to His Mother once He had subjected all created things to her.

There you have the words of this remarkable theologian.

Footnotes

[1] Tract. de Laudib. Virg.

[2] S. Ethic., c. 11.

[3] Orat. 1 de Assumpt.

The extent of the Holy Virgin’s power

 5   We should perhaps be satisfied with what has been said up until now without wishing to delve further into the secret archives of heaven, looking for documents and title deeds in relation to this glorious Lady:

The human mind should be more than happy, says Saint Augustine, to acknowledge the Holy Virgin as Queen of Heaven since she conceived and brought forth the King of Angels.

This notwithstanding, St John Damascene[1] tells us that this research has been carried out in a spirit of due humility and respect which redounds to the glory of the King and the Queen. Accordingly, I think it would be worthwhile spending a little time on this question. I am not going to dwell upon the power which she has over men, since she is their Sovereign Lady and Mistress for all the reasons that we have been discussing throughout Part II. I will, however, propose that the domain of her crown and her sceptre extends far beyond these, for it also encompasses the Angels and even reaches into the dark confines of hell. St Augustine[2], Saint Ildephonsus[3], and all the other writers hail her as Queen of Angels. The pious writer known as Idiota[4] and St Bonaventure[5] declare that she is Sovereign Lady of all that is in heaven beneath God, all that is on earth and also all that is under the earth. Arnold of Chartres proclaims[6] unequivocally that:

It is the will of God that those in heaven above, those who are on earth here below and the inhabitants of hell should bend the knee at the name of Mary, no more nor less than at the name of her Son; in short, everyone who bends the knee at the name of Jesus should also kneel at the name of Mary.

St Bernadine of Siena ever jealous for the honour his beloved mother, says all that might be said about this. Here is how he speaks[7]:

Just as there are creatures serving the most holy Trinity, so too there are those which obey Mary, whatever their rank or dignity might be: whether they are found amongst those who are purely spiritual beings like the Angels, or amongst those composed of body and spirit like men, or those which are completely inanimate, such as the skies and the elements; all are subject to the Dominion of the glorious Virgin, including those in heaven and those who are here on Earth, as well as those who are damned – in short, everything which is within the purview and domain of God is also subject to Mary. He who is the Son of God and of the most blessed Virgin, desirous that in some manner the extent of His Mother’s power should equal that of His Father, chose to be part of this dominion Himself and be a subject and servant of this Virgin here on earth. This means that just as all things are under the power of God, and the Virgin is included with the others – so too there is nothing which is not under the dominion of the Virgin, God Himself being no exception.

There you have an example of speech which is bold indeed, which also shows how a Saint would speak who has perfect zeal for the honour of the MOTHER OF GOD. I do not know what can be added to this except that as Mother of the King of Glory, as Queen and sovereign Lady of the universe, she holds the keys to the treasuries of Heaven and distributes graces and favours as she pleases but always with the approval of the Prince, who could never find fault with anything that she does. 

It is by means of this, says St Augustine, that the wretched receive mercy through thee, most Holy Virgin, the hard-hearted received grace, sinners receive pardon, those here on earth receive what is heavenly, men receive God, mortal men receive life and pilgrims come to their home country, which is none other than heaven.

Footnotes

[1] Orat. 2 de Dormit. B. Virg.

[2] Serm. de Assumpt.

[3] Serm. 7 de Assumpt.

[4] Contempl. de B. Virg., c. 5.

[5] Speculi, c. 3.

[6] Tract. de Laudib. Virg., t. VI. Bibl. SS. PP.

[7] T. I, Serm. 61, art. 3, c. 36.

 6   Let us conclude with the eloquent words of the Abbot Guerric who writes as follows in the third sermon that he composed for the Assumption, commenting upon the words in chapter 24 of Ecclesiasticus[1]: and in all these I sought rest.

The Holy Virgin, he says, did indeed seek rest more carefully than any other but she finally found it on the day of her Assumption, after the persecution of Herod, after the flight into Egypt, after the ambushes and cruelties of Jewish wickedness. Finally, after so many swords of sorrow had pierced her holy soul, on this day she can say[2]: Take courage, my soul, look now upon the place of thy rest, forasmuch as the Lord hath filled thee with good things, and thou mayest hope that He who didst make thee and who was made from thee, who took His rest within the tabernacle of thy body, will not refuse thee now the rest that thou awaitest in His palace; for He who doth reward others in full measure will not refuse a dwelling to her with whom He once dwelt with such affection.

Go forward now in trust and confidence, most Holy Mother, and do thou enter into possession of all thy Son’s goods, distributing graces and favours boldly as Mother, as Queen and as Spouse. Thine own modesty would aspire to no more than rest, but Queenship and Power are due unto thee. He with whom thou didst work conjointly the mystery of Piety and Reconciliation, when thou was for Him at the same time Mother and Spouse, now doth associate thee with His Kingship and willeth that thou should have therein as much right as Him. Take thy rest henceforth, O Virgin three times happy! Embraced by thy beloved Spouse who will make known unto thee, throughout all eternity, the joy that thou didst give unto Him during the time when He didst abide in the tabernacle of thy body, and didst take His rest upon the nuptial couch of thy heart.

Footnotes

[1] Orat. 2 de Dormit. B. Virg.

[2] Serm. de Assumpt.

👑   👑   👑

The Virgin of Tenderness. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen. 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

© Peter Bloor 2025 

Part II : The Crown of Power : Chapter 12 : § 2.2 > § 3.1-2

Chapter 12 The Eleventh Star or Splendour of the Crown of Power of the MOTHER OF GOD

She is the Queen of all Creation

Continuing our translation of the 1845 reprint of Fr François Poiré’s Triple Crown of the Mother of God (1643 French edition).

Notre Dame des Grâces, Cotignac (Poggi, 2020)

§ 2. The MOTHER OF GOD is truly our Lady and Queen of the Universe § 3. The reason the Holy Virgin is Queen of the Universe and the extent of her dominion

 2   Having said this, I think I owe the conscientious reader an explanation of how this name altogether befits her, even in the opinion of those who are considered the most moderate and the wisest amongst the enemies of the Christian religion. On this, we have the authentic evidence of a great Doctor whom the Jews honour with the title of the Rabbi Haccados meaning the holy Rabbi. In response to enquiries from Antoninus, he makes it clear that the Mother of the Messiah is absolutely entitled to be called the Lady[1]. Would he not have had in mind Sara in the Old Testament[2], one of the most famous types prefiguring the MOTHER OF GOD, who was originally called Sarai, meaning my Lady[3], but was afterwards called Sara, which simply means the Lady; and this was at the same time that her husband, who was first called Abram (meaning High or Noble Father) was renamed Abraham meaning Father of many children? Concerning this mystery which is found in the change of names – would it not have passed from the types to those whom the types prefigured, so that the maiden whom the Saviour, before becoming Father of so many children, honoured by calling her His Lady, would later be called Lady simpliciter, and received as such by all her children? On this same point, take note of the words of Anatolius[4], tutor of the Emperor Theodosius:

She who from the beginning had been predestined to become the abode of God and the divine temple of the Eternal World has every right to be honoured and recognised by everyone as their Lady.

If you see the Moon under her feet, says the pious Archbishop of Florence[5], then learn that here is symbolised Holy Church; but do not imagine this is only to show the Church’s need for her help and her light, but it signifies rather the power the Virgin has over the whole Church – indeed over the whole world.

For in the end honour must be rendered where it is due, says the author of the Debate between the Church and the Synagogue[6]. It is true that in God’s house there are various levels and various orders: there are the Apostles, the Martyrs, the Confessors and the Virgins; for as many Orders there are as many particular kingdoms; but Mary’s kingdom is higher than all the others for she is the sovereign Lady over all these great Princes of Heaven.

Happy the Kingdom that hath such a Queen! Happy the Queen who hath subjects such as these! Happy a thousand times over those who will have the honour of being the loyal subjects of this Queen and of gazing forever upon her glorious Majesty!

Footnotes

[1] Lady: Here, a woman who rules over subjects, a queen; a woman to whom obedience or feudal homage is due. In Old English used spec. (instead of cwēn queen n.) as the title of the consort of the king. OED.

[2] For the name changes in this paragraph, see Gen. xvii. 5 & 15. 

[3] The Fillion commentary follows a number of Hebrew sources in translating Sarai as my Princess. This is found too in the 1610 commentary on the Douay-Rheims translation: “and Sarai fignifying My Princes[s], changed into Sara, which absolutely signifieth Princesse.”

[4] In Cantico de Mariæ Nativit.

[5] S. Anton., IV p., tit. XV, c. 2, § 2.

[6] Cap. 16.

§ 3. The reason the Holy Virgin is Queen of the Universe and the extent of her dominion

She possesses this title by virtue of her humility and the way she helped in our redemption and restoration

 1   Even from the little that I have been saying so far, I am confident that those able to see clearly will understand already why the Holy Virgin wears the crown as Sovereign Lady of the world. Because certain Holy Writers have made a special study of this matter, however, I think their diligent efforts deserve to be heard further. St Bernard, who is known for his great admiration of the Holy Virgin’s humility, considered this to be her foremost virtue[1]; after alluding to the words of her reply to the Angel, when she said: Behold the handmaid of the Lord, he went on to say:  

She makes herself more lowly than the lowest of all and in consequence she earns the merit of being placed above all others, especially when we can see that from being the foremost she made herself the least and the servant of all.  

St Ildephonsus[2] finds here a reason for inviting us to take due note of this humility, 

since by virtue of her humility, the Virgin was made Queen of all the world.  

I remember discussing elsewhere[3] the words of St John Damascene and St Anselm when they said: 

She acquired for herself the honour of this title through the Redemption and Restoration of the world in which she was the chosen instrument alongside her Son. 

The same St Anselm touches upon another reason, when he says:

that she received this signal favour along with the title of Spouse of the Holy Spirit.

This is supported by the words of this Holy Archbishop which I discussed when dealing with this very title of Spouse – and in that section where you will find further material on this subject.

Footnotes

[1] Serm. in illa verba Apoc. : Signum magnum, etc.

[2] Serm. 1 de Assumpt.

[3] Part I, ch. 1.

She possesses this honour in virtue of being Mother of God

 2   I would be happy to agree that by virtue of all these considerations she has a right to Queenship; nevertheless, if we wish to go along with the great majority of the Holy Fathers we shall find that it is properly from her status and role as MOTHER OF GOD that they derive this honour for her and that, as a result of having this glorious name, the Holy Virgin is called true and legitimate Sovereign Queen of heaven and earth. St Athanasius[1] states this in formal language:

Because He who was born of the Virgin is God, King and Lord at one and the same time, she who bore Him deserves in truth and propriety the titles of Sovereign Queen and MOTHER OF GOD.

St John Damascene[2] follows this idea fairly closely but it seems his words add a degree of precision.

Mary, he says, was constituted Sovereign Lady of all that is created when she received the honour of being made Mother of the Creator.

St Anselm[3] declares that:

Through maternal right she commands heaven and earth with her Son.

Nicetas was a Saracen who courageously converted to the Catholic religion and he speaks as follows in his profession of faith:

I believe and profess that the Holy Virgin who brought forth God Incarnate for us is truly and properly MOTHER OF GOD; as such, I honour and venerate her who, following on from this same favour and by virtue of a special grace, was made Queen of every creature.

It was something most worthy and in every way fitting, says Bishop Zacharias Chrysopolitanus[4], that she who brought forth the Creator of the universe should have all things beneath her feet; that she who is the Mother of the King of Angels should herself be Queen of Angels and that her purity should be raised up in heaven higher than that of the Angels since down on earth she received all the purity of Heaven.

Footnotes

[1] Serm. in Evang. de Sanctissima Deipara.

[2] Lib. IV de Fide orthod., c. 15.

[3] Lib. de Excellentia Virg., c. 9.

[4] Ad finem commentariorum in Evangelia.

👑   👑   👑

The Virgin of Tenderness. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen. 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

© Peter Bloor 2025 

Part II : The Crown of Power : Chapter 12 : § 1.4-5 > § 2.1

Chapter 12 The Eleventh Star or Splendour of the Crown of Power of the MOTHER OF GOD

She is the Queen of all Creation

Continuing our translation of the 1845 reprint of Fr François Poiré’s Triple Crown of the Mother of God (1643 French edition).

Notre Dame des Grâces, Cotignac (Poggi, 2020)

§ 1. Temporal Prince : seventh title of the King of glory incarnate

 4    People may naturally ask me by what title this Kingship was His. To this question, my reply is that it was His by virtue of personal union, through which the Lordship of all things belonged to Him. It was His by virtue of Redemption, by which not only did He conquer the domain of men but also that of all creatures subject to man. It was His by reason of inheritance, not however through adoption but by nature, for He was the true and legitimate Son of God. It was his through merit by virtue of His extreme humility[1] and His actions which had an infinite value. Will that Suffice?

Footnotes

[1] But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man.  He humbled himself, becoming obedient unto death, even to the death of the cross. Phil. ii, 7-8.

 5    If you want us now to retrace our steps and to compare the Kingdom of Solomon with that of the Saviour, we shall be truly amazed at how far apart they actually are. I accept that it is written in the book of Kings[1] and in Paralipomenon[2] that the throne of this Prince was strengthened exceedingly by God; but finally he had to leave it to Roboam, his son, and the kingdom was then immediately split up. As for the Kingdom of the Messiah, however, which is called the Kingdom of all ages[3], it continues with the sun, and before the moon, throughout all generations[4], meaning for all eternity. I accept that for a temporal King, Solomon was indeed magnificent and, as Scripture says[5], exceeding all the Kings of the earth; but this magnificence is no more than straw in comparison with that of the Saviour, who is rightfully called the Great Lord[6] and whose court is set over the vaults of the firmament. I agree that Solomon was known in his day, even by those Sovereigns who were his neighbours, as the great King[7], but he was never called the King of Kings, the Lord of Lords, and the Foremost Prince of the Kings of the earth as was our Prince Jesus. I am aware that Solomon’s kingdom extended from the Red Sea to the Mediterranean, and from the River Euphrates unto the ends of the earth, as David says[8] (if he is speaking of Solomon); but this is merely a small portion of the earth in comparison with the kingdom of Him to whom God said[9]: Ask of me, and I will give thee the Gentiles for thy inheritance, and the utmost parts of the earth for thy possession. Heaven itself will acknowledge you as Sovereign and your domain will be none other than that of God himself. I agree that Solomon was ruler over a people so numerous that Scripture (using metaphorical language) compares them to the grains of sand on the seashore[10]; we must, however, recognise that they would be only a handful of people when compared with all the men, all the Angels and all the creatures over whom the Saviour’s power extends. 

Accordingly let it be said today of this incomparable Prince what Holy Church sings on the vigil of His Nativity, that the King who is the bringer of peace surpasseth in magnificence all the Kings of the earth, and for this reason not only the Kings of Tharsis and of the islands but also the Princes of the world and all the inhabitants of the Heaven and earth come to pay homage to Him[11]. In the meantime, we shall be addressing the remainder of this chapter to His Holy Mother, for she was the reason that we have been studying the Royalty of her Son.

Footnotes

[1] And Solomon sat upon the throne of his father David, and his kingdom was strengthened exceedingly. III Kings (I Kings) ii. 12

[2] And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him to a high degree. II Paralipomenon (II Chronicles) i. 1.

[3] Thy kingdom is a kingdom of all ages: and thy dominion endureth throughout all generations. Ps. CXLIV. 13.

[4] Ps. LXXI. 5.

[5] And king Solomon exceeded all the kings of the earth in riches, and wisdom.  III Kings (I Kings) x. 23.

[6] Great is the Lord, and exceedingly to be praised in the city of our God, in his holy mountain. Ps. LXVII. 2.

[7] Apud Euseb., lib. IX de Præparat.

[8] And he shall rule from sea to sea, and from the river unto the ends of the earth. Ps. LXXI. 8.

[9] Ps. ii. 8.

[10] III Kings. iv. 20 & 22.

[11] The kings of Tharsis and the islands shall offer presents: the kings of the Arabians and of Saba shall bring gifts. And all kings of the earth shall adore him: all nations shall serve him. Ps. LXXI. 10-11.

§ 2. The MOTHER OF GOD is truly our Lady and Queen of the Universe

 1   The Blessed St Ildephonsus[1] invites everyone to the coronation of the glorious Virgin, saying:

Come ye citizens of Jerusalem; come ye men and women, old and young, with all the purity of heart you can bring; come and see the MOTHER OF GOD seated on her royal Throne and wearing the royal Crown; make haste to come and honour her on the day of her consecration[2] when she rejoiceth in her heart. See for yourselves how in truth she weareth the crown of beauty with which she hath been crowned by the Spouse of virgins and the King of glory.

For my part, I feel no need to seek out proofs of her royalty since we only need to read a few lines of what has been written by people such as St Isidore, St Augustine, St Jerome, Saint Athanasius, Saint Epiphanius, Saint John Chrysostom, Saint John Damascene, Saint Ildephonsus, Saint Bernard, Saint Anselm, St Peter Chrysologus, Rupert and others like them. From these we can immediately realise that she has been called Lady, Queen and Empress as well as being honoured with other titles similar to these. It may perhaps be sufficient simply to bring forward her name of Mary which means Lady in the Syriac language, as is attested by the venerable Bede[3], Saint Epiphanius[4], Saint Isidore[5], Saint Peter Chrysologus[6], Saint Eucher[7] and St John Damascene[8]. These considerations aside, consider too that she is acknowledged to have been in possession of this royalty for over fifteen hundred years. Throughout the Church, wherever the Saviour her Son is recognised, she is routinely called Lady and, notwithstanding atheism and the iniquity of men, she is honoured as such by the whole world. 

Footnotes

[1] Serm. 1 de Assumpt.

[2] The French text refers to this as a “solemnity”; in France and England the most solemn part of the coronation ceremony was the anointing/consecration.

[3] In c. 1 Lucæ.

[4] Orat. de Laudib. Virg.

[5] De Ortu et obitu Patriarcharum.

[6] Serm. 113.

[7] Lib. I Instructorii.

[8] Lib. I de Fide orthod.

👑   👑   👑

The Virgin of Tenderness. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen. 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

© Peter Bloor 2025 

Part II : The Crown of Power : Chapter 12 : § 1.1-3

Chapter 12 The Eleventh Star or Splendour of the Crown of Power of the MOTHER OF GOD

She is the Queen of all Creation

Continuing our translation of the 1845 reprint of Fr François Poiré’s Triple Crown of the Mother of God (1643 French edition).

Notre Dame des Grâces, Cotignac (Poggi, 2020)

Since kingship is the pinnacle of Power and the very high point of Greatness, it deserves its place amongst the principal great splendours of the power of the MOTHER OF GOD. I hope this title will provide powerful reasons to honour her more and more. In order to ensure, however, that our discussion is not lacking in clarity, we need first of all to consider the kingship of her Son.

§ 1. Temporal Prince : seventh title of the King of glory incarnate

 1    Anyone who, along with the Doctors we have cited above, recognises Solomon as one of the principal types prefiguring the Messiah, will have to agree that one of the greatest things they both share is kingship. This is so truly the case that in the Sacred Scriptures we find the throne of David is often promised to the Messiah, as when the prophet Isaiah speaks of Him as follows[1]: He shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and for ever. Another example is when the Angel says of the Son he mentioned to the Holy Virgin that the Lord God shall give unto him the throne of David his father; and he shall reign in the house of Jacob for ever[2]. There are other examples elsewhere in the Scriptures. Perhaps this is the reason why in the first book of Paralipomenon[3] the throne of Solomon is called the throne of the Lord. Indeed, Saint Jerome[4], Saint Augustine[5], Saint Eucher[6], Rupert[7] and several other Doctors[8] observe in this regard that the Holy Spirit, having begun to speak of the kingdom of Solomon no more nor less than as a figure, swiftly takes flight and continues with the kingdom of the prefigured Messiah. This we can see in the divine Epithalamium of Psalm 44 which has for its dedication the words : For the Beloved. It is not my intention to give the same limits to the temporal kingdom of the Saviour as to Solomon’s, but rather to show that just as He raised and ennobled the flesh He took from David in an indescribable manner, joining it to His divinity, in the same way He elevated his throne higher than heaven, extending its dominion far beyond the boundaries of Solomon’s kingdom.

Footnotes

[1] Isaiah ix. 7.

[2] Luke i. 32.

[3] And Solomon sat on the throne of the Lord as king instead of David his father, and he pleased all: and all Israel obeyed him. I Paralip. xxix. 23.

[4] Epist. 133 ad Fabiolam, in c. 11 Danielis ; initio Eccles. ; in Psal. 44 et 71, etc.

[5] Lib. XVII civ., c. 28.

[6] Initio III Reg.

[7] III Reg. 1.

[8] Abulensis, Vatablus, Franciscus Lucas, Montanus, etc.

[9] Pro dilecto: For the Beloved. “Viz., Our Lord Jesus Christ.” (Haydock commentary).

 2   At this point it should be noted that several Doctors may be found, principally amongst the moderns[1], who have denied outright that the Saviour can be called a temporal King. They believe that Sacred Scripture and the Fathers provide support for this view, even though many find no difficulty in the concept. With a view to dealing with this difference of opinion, I am going to presuppose, in the first place, that a temporal Kingdom is no more than a sovereignty which has the right to establish civil and political laws, to determine differences in these domains, to publish edicts for the good government of subjects, having a degree of dominion over their goods and their persons, appointing magistrates and officers, and other things like this which are like so many rays emanating from the crowns of the Sovereigns. 

I am going to presuppose, in the second place, that if by kingship is understood a purely human power, having the same nature as that of worldly princes, which having been acquired by some human title (whether by succession, by election or by conquest) is constrained and limited in its rights, in its duration and in its extent, then these Doctors have very good reason to say that the Redeemer of the world was not a temporal King. The extreme poverty He endured, not only in the use but also in the possession of perishable goods, is proof of this truth. It would be difficult to say, moreover, by what title He had a power such as this, and to explain clearly why He would not have left this to His deputy who is the Sovereign Pontiff. 

We need to understand, however, that there is a different sort of Kingship which we might call a Power of Excellence, for it belongs to an order which is higher than that I have just been describing. It is a power which is infinite in its duration, unchangeable in its rights, with no limits to its dominion, without any restriction concerning its subjects and which is recognised in heaven and on earth. It cannot be obtained through any human means but comes directly from on high. We would be mistaken, or so it seems to me, in denying this kingship to the Saviour of men, particularly as this view has the support of so many learned Doctors[2]. If the Holy Fathers seem to be saying something to the contrary, then what they say must be understood in the first sense of kingship as we explained above.

Footnotes

[1] Abulensis, q. 3, in c. 20 Matth.; Maldonatus, in c. 27 Matth.; Bellarm., lib. V de Rom. Pont., c. 4 ; Valent., III p., disp. 1, q. 22, p. 6 ; Pererius, lib. VIII in Dan., sub finem ; Viegas, in c. 12 Apoc., etc.

[2] D. Antonin., III p., tit. III, c. 2 ; Almainus, de Potest. Eccl., c. 4 ; Turrecrem., lib.. IV Summæ, c. 116 ; Navar., de Judic., nota 3, nº 8 ; Molina, t. I de Inst., tract. II, disp. 87 ; Suar., t. I, III p., d. 48, sect. 2 ; Vasq., in III p., disp. 87 ; Salazar., in c. 8 Prov., ibi : Per me Reges regnant ; Mendoza, in I Reg., c. 2, nº 10, an. 15, circa lect. 3, etc.

 3   If the same Word Incarnate, who is the oracle of Truth and who knows better than any other the extent of His domain and the limits of His jurisdiction, declares in absolute terms and without any limitation[1] that all power has been given to Him on earth and in heaven, on what authority do we seek to control and set limits to His dominion? If the name of King, which is so often honoured in Scripture[2], refers to temporal power rather than spiritual authority, why without a most convincing reason should we give it a meaning which is foreign to its sense and restrict it to what is spiritual? If those chosen by the Holy Spirit to serve as types prefiguring the Saviour have borne these marks of temporal as well as spiritual power such as Melchisedech[3] and Moses, whom Philo[4] in his eloquent style calls King, Lawgiver, Pontiff and Prophet all at the same time, and whom St Gregory of Nazianzus[5] calls the Prince of Priests and the Priest of Priests, then what basis can we have for refusing this double quality to the Redeemer of the world? If the Eternal Father (who has shown such a loving desire to procure the glory of His Son) could confer this two-fold dignity – without prejudice to the office of Redeemer that He was to exercise and the humility that He was to profess – why would He not have done so? 

Who would be so bold as to dispute this title with one 

    • whom the Father made heir general to all His estates[6]; 

    • into whose hands He has given all things[7]; 

    • to whom He has submitted all things[8]; 

    • whom He has seated upon His royal throne[9]; 

    • whom He has placed at His right hand, over the powers and the principalities[10]; 

    • on whose head He has placed the crown of glory[11] and 

    • in whose hand He has put the sceptre, symbolising His power to issue laws to peoples and to rule all the nations of the earth[12]? 

Why would we think of debating this question concerning the one who has written on His garment and on His thigh[13] (that is to say, His sacred humanity) these beautiful words of praise: King of Kings and Lord of Lords; who is the chief at the head of Angels, men and of all the powers of the earth[14]?

One day, after Officials of Caesar had asked St Peter whether their Master did not pay the tribute[15], Jesus asked His disciple: What is thy opinion, Simon? The kings of the earth, of whom do they receive tribute or custom? of their own children, or of strangers? Here He did not wish to represent Himself as a son of Caesar but rather as Son of God, for whom Caesar and all other kings are merely representatives. From this, He wished us to conclude that, not only was He under no obligation to pay the tribute but that He was Master of all, being the true Son of the Sovereign King. 

Remember those times when we sometimes see Him performing actions, such as 

    • permitting the demons to enter into the Gadarene swine, and to hurl themselves into the sea[16]; 

    • authorising His disciples to gather ears of wheat, to rub them in their hands and to eat the grain[17]; 

    • cursing the fig tree, and making it wither[18]; 

    • driving out those who were buying and selling in the temple, overturning their tables and their merchandise[19]; 

    • causing the fish to be caught that contained within it the silver coin[20];

– do we not have very good reason to say He did not exercise these actions of sovereign authority without having the power to do so? 

Footnotes

[1] All power is given to me in heaven and in earth. Matt. xxviii. 18.

[2] Psal. 2 ; Isai. 23 ; Zach. 9 ; Matth. 2 ; Act. 17 ; Apoc. 19. etc.

[3] For this Melchisedech was king of Salem, priest of the most high God, who met Abraham. Hebr. vii. 1 et seq.

[4] Lib. III de ejus Vita, ad finem.

[5] Orat. 6 sub initium.

[6] In these days hath spoken to us by his Son, whom he hath appointed heir of all things: Hebr. i. 1.

[7] Knowing that the Father had given him all things into his hands, and that he came from God, and goeth to God: John xiii. 3.

[8] Thou hast subjected all things under his feet: Ps. VIII. 8.

[9] Thy throne, O God, is for ever and ever: Ps. XLIV. 7.

[10] Above all principality, and power, and virtue, and dominion, and every name that is named, not only in this world, but also in that which is to come. Eph. I. 21.

[11] Thou hast made him a little less than the angels, thou hast crowned him with glory and honour: Ps. VIII. 6.

[12] Thou shalt rule them with a rod of iron: Ps. II. 9.

[13] And he hath on his garment, and on his thigh written: KING OF KINGS, AND LORD OF LORDS. Apoc. xix. 16.

[14] Him, who is the head of all principality and power: Coloss. ii.10.

[15] Matt. xvii. 23-25.

[16] Matt. viii. 28-33.

[17] Matt. xii. 1-4.

[18] Matt. xxi. 18-21.

[19] Matt. xxi. 12-15.

[20] Matt. xvii. 26.

👑   👑   👑

The Virgin of Tenderness. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen. 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

© Peter Bloor 2025