The Crown of Excellence : Chapter 1 : § 1. 1

Chapter 1 : On the title of the Mother of God, true source of all the great Dignities of the glorious Virgin

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

Notre Dame des Grâces, Cotignac.(Poggi, 2020)

That axiom of the Philosopher is true in which he says that, properly speaking, each thing is what is of the best and of the most perfect in itself. From this it follows that the King may also be a Duke, a Marquess, a Count or any other title but we call him simply the King. This is because his title of King is higher than the others and contains the others within its completeness. It outshines them in the same way that the sun outshines the stars. This is what appears at the outset in the case of the Mother of God. As soon we have made use of this name, it becomes the King (as it were) of her other titles which owe homage and which are dependent on it as light on the sun or a stream on its source. This consideration made me resolve before all else to address Mary’s most excellent title as MOTHER OF GOD, placing it before all her other great Dignities, of which it is the origin and measure.

 § 1.  On the excellence of the title MOTHER OF GOD

 1   What is this, O tiny mind? Thinkest thou art able to penetrate the depths of Excellence enclosed within this illustrious title? Hast thou wings strong enough to raise thee so high? And eyes able to withstand the dazzling splendour of this divine Sun? Dost thou understand that these great Dignities thou seekest are higher than the heavens, deeper than the deepest abyss, vaster than the sky and as never-ending as eternity itself? Hast thou in no way foreseen the associated risks that might confound such a presumptuous plan?  In thus approaching Majesty so boldly, hast thou no fear of being overwhelmed by its glory? Hast thou no anxiety lest thou drown in this Ocean of wonders and art swallowed up in this gulf of such great Dignities? Doth it not enter thy consideration that even the Cherubim and the most ardent of Seraphim lower their wings in the presence of her about whom thou wishest to speak, and that they dare not raise their eyes to look upon her face? Canst thou be ignorant of the fear and trembling experienced by the first great spirits and the first men who wanted to make a trial of their powers in this matter? The great bishop of Neocaeserea, St Gregory Thaumaturgus (the wonder-worker),[1] despite all his eloquence and the teaching revealed to him from on high, struggled on many occasions to find suitable words. It seemed to him that his mind would lose its edge and his eloquence become mute when it came to speaking about these things. St Epiphanius,[2] that most learned prelate [from Constance, or] from Salamis in Cyprus, declared himself an unhappy wretch for having presumed he could withstand the flashes of brilliant splendour coming from the majestic face of the Queen of Heaven. He explains that such deep thoughts and lofty contemplation filled his soul with a terrible fear and he felt almost as though the blood would drain from his heart. He maintains that this undertaking is beyond human powers and that there is no mind, however sharp, that can bring the undertaking to a successful conclusion; and no tongue capable of speaking in the manner that is required. St Bernard[3] was nourished at the breast of the most Blessed Virgin, but even he protests that it is astonishingly difficult to teach about the Mother of God. This is because there is a general belief that her great Dignities are inexplicable and those listening to him become annoyed that he is only at the stage of preparing to give his explanations. Would it not be better to abandon such a presumptuous plan, prostrate oneself on the ground and with Moses admire from a distance the Bush that burns with the flames of Divinity without being reduced to ashes; to adore from the bottom of one’s heart and in a chaste silence this sanctuary of God replete with celestial wonders?

Footnotes

[1]   Serm. 2 in Annuntiat

[2]   Serm. de Sanct. Deipara.

[3]   Serm. 4 de Assumpt

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The Vladimirskaya Icon. >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 2024