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) |
§ 3. She is in a special way the principle of eternal happiness for her children
The third root
7 The third root is knowledge; by this I am referring to the knowledge she gives us of her beloved Son as well as that which she conveys to Him through the good account she gives of us. The Saviour made a great effort to make His heavenly Father known to His chosen disciples, and He also commended them to His Father with much sweetness and affection, praying the Father would love them for love of His son. In the same way, the holy Virgin, who understands very well that all the happiness of her children consists in being in the good graces of her Son, strives by every imaginable means to make Him known to them, to give them an appetite for colloquy and friendship with Him, and to suffuse them with a perfect trust in Him and in His merits. From another angle, she is in close contact with her Son to obtain His favours for them, to win His affection for them and a place in His Sacred Heart. How powerful is this obligation! How wondrously this root gives us firm hope in our salvation!
Most Holy Mother, since thou art so kind as to mediate on our behalf, we shall not go through St Philip as certain Gentiles once did in order to have access to thy Son[1], we shall go straight to thee and tell thee that we wish to know Jesus and to be known by Him, to love Him and to be loved by Him, cherishing Him as our unique happiness; we wish only for Him to accept us in the number of those to whom, through love of thee, He willeth to partake of His mercy.
Footnotes
[1] Now there were certain Gentiles among them, who came up to adore on the festival day. These therefore came to Philip, who was of Bethsaida of Galilee, and desired him, saying: Sir, we would see Jesus. John xii. 20-21.
The fourth root
8 The fourth root is one which is normally felt most keenly in the hearts of those devoted to the Virgin : it is a secret but solid trust she inspires in them that she will always help them and never abandon them. This trust is based upon her title of Mother, in particular as a loving and bountiful Mother. This is strengthened by the experience of so many throughout the centuries, making it a byword beyond any doubt that nothing bad can befall anyone who has recourse to the MOTHER OF GOD. It is supported by the statements which her faithful servants have left for us and especially the pious St Anselm[1], who said that :
Just as someone from whom the Mother of mercy turns aside her gaze cannot fail to perish, in the same way someone whom she takes under her protection will never have a better guarantee of his salvation.
This is buttressed by our belief that she holds the treasures of graces and merits of her Son in her hands and she may dispose of them as she wishes; it is anchored in the credit which she enjoys before God who ratifies all her requests and fulfils her every wish. In point of fact, every time I encounter a soul devoted to the MOTHER OF GOD, I seem to see a valiant Susanna[2] who heads straight for her place of trial trusting that God will not allow her to die or permit her innocence to be crushed. For my part, no matter how many arguments might be put to me, nothing could undermine my trust and make me doubtful of her help or make me fear she might consent to my ruin. Why would I ever fear this for as long as I have the will to be saved, granted that God desires nothing more than this and that my Redeemer shed all His blood to obtain my salvation? Could the bountiful Mother ever agree to my loss and the sentence of condemning me? I might agree that she could theoretically do so, but only on condition that there should be engraved on my tombstone that the Queen of Heaven allowed one of her own poor servants to be damned, having placed all his confidence, after God, in her and having always had a heartfelt desire to serve her. But what would be the verdict of posterity reading this inscription? What will those who wanted to server her make of this? Will beautiful souls suffer an inscription so contrary to the common experience of all peoples, so unbecoming God’s goodness and so prejudicial to public good and to the salvation of poor souls? Those souls who, having seen all their other hopes fade, believe that there still remains for them a safe refuge in the faithfulness of the MOTHER OF GOD ? If this confidence has not already put down sufficiently deep roots in anyone’s mind, let the example that I am going to relate serve to explain what the Holy Virgin would do for her dearest children, since she did so much for a person who had abused her favours over such a long period of time.
Footnotes
[1] Apud S. Antoninum, IV p., tit. XV, c. 14, § 7.
[2] Daniel xiii.
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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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