The Crown of Excellence : Chapter 4 : § 1. 5-6

Chapter 4 : The Third Star or Splendour of the Crown of Excellence of 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)

§ 1. The first title, whereby the Holy Virgin is called the Daughter of the Eternal Father

How we are truly children of God

 5   Thirdly, it is apparent that the Holy Books and Doctors refer to this filiation as adoption because of the strong similarity evident between the two ideas. It must not be thought, however, that it is effected merely through a few external ceremonies and with the simple acceptance by someone who acknowledges and takes on another for his son, as is the case with adoptions amongst men. No, there are other mysteries at work here which speak highly in honour of the great Father of mercy. The whole act of adoption involves a true and real enrichment of the soul which is entered by the Holy Ghost who brings His gifts most rare and precious. According to his mercy, he saved us, says St Paul the Apostle, by the laver of regeneration, and renovation of the Holy Ghost.[1] Elsewhere, the same Apostle writes: He shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.[2]

 6   Fourthly, it is easy to see the resemblance we have to God by virtue of being His children for He has, through His extraordinary goodness, made us sharers of His nature[3]. Now, apart from nature which is the same for father and son, there are in most cases certain other traits, such as facial features, demeanour and mood, which mean that children resemble their fathers more closely than other men. The heavenly Father has willed that we too should share comparable marks but these will depend in part upon our co-operation. God frequently exhorts us to spare no effort in acquiring these marks so as to be true children of our Father. St Bernard believes this resemblance consists of a state of perseverance in practising virtue. By this means, within its limits the soul represents in itself the immutability and eternity of God. St Augustine[4] locates this resemblance in the union of our will with God’s will so as to seek only what God loves and to hate only what is displeasing to Him. It seems that our Lord Himself places it in charity, saying: That you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad.[5]

Footnotes

[1] Tit. iii. 5.

[2] Rom. viii. 11.

[3] By whom he hath given us most great and precious promises: that by these you may be made partakers of the divine nature: II Petr. i. 4.

[4] n Psal. 75.

[5] Matt. v. 45.

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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