Chapter 2 : The First Star or Splendour of the Crown of Goodness of the MOTHER OF GOD
She is the source of eternal happiness for her chosen children
Continuing our translation of the 1845 reprint of Fr François Poiré’s Triple Crown of the Mother of God (1643 French edition).
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| Notre Dame des Grâces, Cotignac (Poggi, 2020) |
The fundamental truth of the spiritual state is there is only one form of happiness which properly deserves the name and which is worthy of a place in our hearts – namely eternal happiness, which consists in the happy fulfilment of our predestination. Whoever impedes us in our pursuit of this happiness (whatever good he might think he is doing) must be considered as our principal foe; but whoever, desiring our advancement, helps us to acquire this happiness may be called our dearest friend. The one who contributes the most towards this deserves the highest place in our affections and all our gratitude. I am saying this forasmuch as my aim is to study the source of the particular obligations we have towards the MOTHER OF GOD and to show in this discussion that she is the source of eternal happiness for her chosen children, meaning those towards whom she is particularly inclined in her goodness. Please note that I am not saying she is the first source, because this would be to derogate from the infinite goodness of God and the merits of the Saviour; but I am intending to show that, after these, the Virgin’s chosen children can say that if ever they come to enjoy the Sovereign Good, they will be indebted to her for this in a way beyond the power of words to describe.
§ 1. The fundamental teaching of this chapter which concerns the pre-destination of the Chosen
1 Because the doctrine on predestination is one of the most difficult in Theology and has many potential pitfalls, I am going to make use of a torch to illuminate our path and enable us to keep our footing.
2 At the outset I am going to presuppose with St Thomas[1], the safe guide of the Schools[2], that predestination forms part of divine providence, which is nothing other than an unchangeable decree of God guided by his infinite wisdom and through which he directs each thing to its end with suitable means. This means that in the case of a rational creature raised by God for a supernatural end, it behoves the Creator to furnish him with all that is necessary to attain this end, so that none can complain of being insufficiently provided for. We can also say in all truth that each is so well equipped by God that no one is lost except through his own fault, granted that, as the beloved Disciple says[3], He Himself was the true light, which enlighteneth every man that cometh into this world. Accordingly, he who withdraws his obedience from God can only blame himself if he is not numbered amongst His children. General assistance is available for everyone; all have a share in the graces and in the blood of the Redeemer which was shed for all men; the Sacraments are the channels of this grace and are meant for all, to the exclusion of no one. This does not mean, however, that in the totality of rational creatures, all of whom are abundantly provided for with means appropriate to their end, that God (who is obliged to no man and who can dispose of his blessings and favours as it pleases Him), may not choose to exercise a particular care of some, by directing them towards safe paths which cannot fail to lead them to attain their end. This is what we properly mean by predestination.
Footnotes
[1] I p., q. 23, art. 1. Whether men are predestined by God?
[2] In early use frequently with capital initial. The scholastic philosophers and theologians collectively; the schoolmen.
[3] John. i. 9.
3 I am presupposing, in the second place, that the eternal happiness of the elect includes within its plenitude four principal favours or benefits from God: predestination, vocation, justification and glorification. In the 8th chapter of the Epistle to the Romans, St Paul has written of these using the same names and the same order[1]: And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified. As for predestination, St Thomas teaches[2] that it includes within itself three acts, if we presuppose the knowledge that God has of His creatures and of what would happen to them according to the various situations in which they might find themselves. The first of these is the love He has for some more than others; in this there is reason to question or criticise, granted that He is infinitely wise and that, moreover, He is beholden to no one when it comes to particular acts of His benevolence. St Paul states this clearly[3] and declares that God was moved to love us by his exceeding charity. From this love, which can never remain fruitless in God, comes forth as from a living spring the choice He makes of some over others. As a result of the same love with which He has honoured them, He finds in them a sufficient motive for preferring them to others, and we call this preference election. These two acts are followed by the immutable decree guiding them to their end by safe and guaranteed means that He from that moment prepares for them. It is this decree which strictly speaking we call predestination, even though this word, broadly understood, includes the three acts that I have mentioned, or, at the least, it presupposes the first two. Predestination is the source and origin of all the blessings included within the eternal happiness of the elect, and it is like a balance wheel in a watch, regulating all the other mechanisms so that the Elect attain their salvation.
Footnotes
[1] Rom. viii. 30.
[2] I p., q. 23, art. 4. Whether the predestined are chosen by God?
[3] Eph. ii.
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| 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
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