Part IV : How to give thanks to the Mother of God : Chapter 7 : § 1.1-4

Chapter 7 : Acts of thanksgiving – a sixth feature of the gratitude we owe the Mother of God

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)

After the three theological virtues, Religion undoubtedly occupies the first rank because in its practice (which is the worship of God) it approaches nearer to God than the other moral virtues[1]. It seems to me that since the latter come one after another to render homage to the Queen of virtues, reason would require that Religion should also pay her reverence and there should be a corresponding expression of gratitude. This subject is a most extensive one and I cannot promise to do it justice in the time and space we have available. Perhaps the best plan is to take a freer approach and examine consecutively three of its main actions: Thankfulness (or Gratitude), Honour and Devotion. Let us devote this first chapter to Thankfulness, following Saint Thomas[2] who called Thankfulness the daughter of Religion by reason of the worship rendered to God in consideration of His excellence, which appears wondrously in the blessings He ceaselessly apportions amongst us.

 

Footnotes

[1] S.T. II-II, q. 81, a. 6.

[2] II-II, q. 106, a. 1, ad 1. De gratia sive gratitudine.

§ 1. The first characteristic of Thankfulness : Receiving graces and favours from the MOTHER OF GOD with a full and open heart, and valuing them as highly as we can 

 1   There would be little point in researching the reasons we have for Thankfulness (which I would prefer to call Thanksgiving, if I had not used this word more generally before), since examples of such reasons may be found scattered throughout Parts I-III of this work. It seems best to proceed straight on to considering the practice and this should be our priority at this point.

 

 2   In order to have a better understanding of this first characteristic I have highlighted, we need to realise that Generosity and Gratitude are not to be compared to a merely mechanical deal or transaction but actually amount to a secret and sacred exchange between two persons, one who makes a gift and the other who receives it. Accordingly, just as generosity proceeds from the heart rather than the hand, in the same way gratitude comes from the heart rather than from the tongue. It is a mystery, an ancient writer said[1], dealt with only in the sanctuary of our minds and hearts. Just as an auctioneer offers items for which he receives successful bids, people offer things from their hearts and the gratitude they receive in payment comes into their hearts. We can say the same of gifts and blessings as we can of sacrifices : it is not the victim with its gilded horns, crowned with a beautiful garland of flowers and draped in cloth of gold, that makes the sacrifice valuable, but the holy and religious will of those who make the offering – a will so powerful that it is able to find material for generosity even in the poorest of hovels.

Footnotes

[1] Lib. II de Benef., c. 34.

 3   Apart from this, we should not think that Gratitude is in some sense inferior to Generosity, or that it does not have the means to repay its debts when Generosity makes gifts. We can see an example of this in the case of poor Aeschines who complained to his good master Socrates about Fortune, saying she had behaved like a wicked stepmother towards him, taking vengeance on him through keeping him in poverty. All that Fortune had left him was himself – which is what he offered in service to Socrates[1] and, in so doing, he did more than Alcibiades and the other Athenian Lords who used to present the philosopher with great gifts. Showing gratitude is not actually so difficult as might be imagined since to return a favour[2] all that is needed is to receive it sincerely and in accord with the intentions of the one giving it. If the latter is moved by motives of generosity rather than mercenary ones then his only aim should be for his gift to be received with a goodwill[3]. This is where the world nearly always falls into error since what is needed is not to make ready the hand to show gratitude in an external way, but to prepare the heart to receive the gift in the fitting way that it deserves[4]. The Virtues, those daughters of Heaven, are traditionally portrayed with all the perfection their accomplished beauty demands; but if they were to have neither feet nor hands, they would not cease to be Virtues since all they essentially require is to have a good spirit and a good heart. If it were always a question of returning something when receiving a gift, then we should immediately resolve to accept nothing from God or from the Holy Virgin because we would never be able to repay them. What must fill us with confidence, however, is that they do not expect that from us. 

Footnotes

[1] Lib. I, c. 8.

[2] Lib. II, c. 20.

[3] Lib. II, c. 30.

[4] Lib. II de Benef., c. 22.

 4   If we can focus for a moment on the MOTHER OF GOD, then what she wants is nothing less than seeing her gifts and blessings enshrined in a good heart, the most honourable place she is looking for and the place where she wants them to be kept safe. This is like a precious reliquary which does not need any rich adornment or gems other than a good will, in which everyone can be rich however poor and needy they might otherwise be. What she is asking is for us to accept them like the tender caresses of our dear Mother, whose gentleness surpasses that of all the mothers in the world. When I call them caresses, I am not making any exceptions and I apply this name generally to everything that comes to us from her hands, even if it may seem disagreeable. It is frequently the case that what we find most difficult is actually best for us; and what we receive in the form of a medicine, making us screw up our noses and turn away our faces, is frequently what she gives us with most love. Since we concluded above that it is affection which should oblige us more than anything else, it follows that we should make no distinction between things that come from one heart and one same affection.

© Peter Bloor 2025 

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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.

He that hearkeneth to me, shall not be confounded: and they that work by me, shall not sin. They that explain me shall have life everlasting. Ecclesiasticus (Sirach) xxiv. 30-31.