The Crown of Excellence : Chapter 7 : § 2. 5-6

Chapter 7 : The Sixth Star or Splendour in 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)

That she is peerless in her graces and merits

§ 2.  The increase of grace in the Holy Virgin

Only a courageous soul can make progress

 5   Finally, I am going to draw together what has been said so far. There are four things which when joined together are able to produce a great increase in the wealth of a man namely: 

    1. a sizeable sum of money, 

    2. hard work, 

    3. adequate time for doing business and 

    4. several good opportunities. 

In a similar way, four things bring great merit and elevated grace to a soul, namely: 

1. to start with, sanctifying grace which is of a price far above the ordinary, 
2. an ever-present desire to progress, 
3. a long life spent in the practice of holiness and 
4. the happy lot of being offered several good opportunities by God to do His work, i.e., by doing and suffering great things for Him.

 6   In the light of this doctrine, let us now move on to consider the most Holy Virgin. We find in fact that she made remarkable progress in virtue and acquired a marvellous increase in holiness by means of the four qualities or conditions that I have just mentioned. It is indeed true that two of these can be covered quickly enough, for her starting fund is nothing other than the grace of her first sanctification and I have spoken sufficiently of this earlier. As for the time available to her, the most probable figure is that she had at least seventy-two years, without counting the nine months she spent in the womb of St Anne. This is enough for us to conjecture that she would have acquired a store of merits after so many years. All that remains is to consider the care and effort that she brought to her undertakings and the opportunities she had to make us of the grace she had received.

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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

The Crown of Excellence : Chapter 7 : § 2. 3-4

Chapter 7 : The Sixth Star or Splendour in 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)

That she is peerless in her graces and merits

§ 2.  The increase of grace in the Holy Virgin

The communication of grace is remarkable

 3   Thirdly, I should like everyone to ponder carefully something I mentioned earlier in passing : it is only the beautiful soul that can make progress. I am referring here to the soul for whom love of God is as important as breathing air, living in total abandonment to God and determined to serve Him with courageous and heroic acts no matter what it costs. Consider how often it is the case that a rich merchant, simply walking by the seaside or seated in his office, can gain more in half an hour than a simple pedlar will in eighty years crossing and re-crossing the Alps, subjecting himself to a thousands risks and troubles. In a similar way we see in the spiritual life that a beautiful soul will suddenly be gifted with an increase in virtue that she would never have received in fifty years or that another soul would not have achieved over a similar time period through ordinary actions, even though performed with the grace of God.  The proof of this truth is conclusively demonstrated in the examples from the lives of a multitude of Saints, whose eminent holiness traces back to a courageous act followed up by achievements worthy of this first action – which can no longer be denied.

Only a courageous soul can make progress

 4   Fourthly, to make this clearer I should add that the grace God diffuses in our souls is so noble that it can increase twofold for each of the actions that it facilitates. The value of meritorious actions does not depend so much on the habits of the soul as on the efficacy of the operating grace and on the effort of the will stirred by prevenient grace. We can see this clearly in the case of those who have committed the gravest of sins, for they can make more progress in one hour than professed Religious may make over several years, despite being in receipt of God’s grace and busying themselves continually in virtuous actions. Nevertheless, it cannot be denied that when virtuous habits are established to a high degree within the soul and are roused by a strong movement of grace, they are stimulated by a powerful wind, so to speak, and they can produce the noblest of consequences. In this way, it often happens that the grace that was previously in the soul increases twofold by means of an act of generosity that it produces. Every day one good heart makes more progress in a little time than is made by millions of others who labour arduously. God, who is ever-faithful, cannot be bettered in generosity and He grants gifts upon gifts, graces upon graces, favours upon favours in response to such a heart. He gives His help especially for great opportunities and noble undertakings. By means of such divine assistance, the man with a good heart performs new acts of virtue and courage every day. He receives honours and the laurels of victory, he grows in courage through his achievements and he makes progress and enjoys more favours. In the end, he has little idea of what he is gaining. 

The doctrine set out here is most true and has been taught by the Holy Fathers, it has the support of Scripture and is found in the experience of all the great servants of God. They became great only through the practice of this secret and their example should serve to prick our cowardly and lazy consciences, since God asks only for an opportunity to help us make spiritual progress.

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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

The Crown of Excellence : Chapter 7 : § 2.1-2

Chapter 7 : The Sixth Star or Splendour in 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)

That she is peerless in her graces and merits

§ 2.  The increase of grace in the Holy Virgin

Our Lady was able to grow in grace

 1   So that we can discuss in an orderly and fruitful way the unbelievable advances made by the MOTHER OF GOD, we should make it quite clear at the outset that she was able to grow in grace and this is in fact what she did all her life. We learn this from Theology[1], based upon sacred Scripture and supported by reason. For Mary was throughout her life on a journey, so to speak, and she was not blessed with perfect happiness. She was accordingly always in a state where she could obtain merit and therefore grow in grace. Anything said to the contrary lacks not only any basis but is to the disfavour of the MOTHER OF GOD rather than to her honour and advantage.

The communication of grace is remarkable

 2   Secondly, it is important for us to appreciate that of all the dealings that take place in the world there is none comparable to the communication of God’s grace. The reason for saying this is that unlike other dealings it has no need of time but can be effected in an instant. It may be compared to a divine act of sowing a seed which takes root, pushes forth its stem, puts out its buds, opens up its flowers, stretches out its leaves and bears its fruits. What is, moreover, remarkable is that an action originating from this principle merits not only glory but also a reinforcement and increase of grace in proportion to the force of the action for which which it is given. The soul receives this reinforcement on the spot and with no delay because it involves God and He is no less generous than He is rich in mercy. God pays in cash, so to speak, immediately anyone performs an action for Him that merits a reward. By means of this boost, the soul is enriched  and in consequence is equipped to perform actions which are higher and  nobler than before.

Footnotes

[1] In III, dist. 3, et in III p. D. Th., q. 57.

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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

The Crown of Excellence : Chapter 7 : § 1.6-8

Chapter 7 : The Sixth Star or Splendour in 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)

That she is peerless in her graces and merits

§ 1. On the excellence of the first sanctification of the MOTHER OF GOD

 6   Proceeding further with this subject, David says that fifthly : the Highest himself hath founded her.[1] These words are like the motto displayed in letters of gold on the front of a building, and no-one should be surprised be surprised if this particular building is a wonder of the world, for it was built by the Architect of the Universe Himself who carved His coat of arms and name on the front. It should be noted that it says specifically that He founded her, so that no-one may doubt that the Virgin was supereminent in grace from the very beginning.

The Divine Word loved her when she was still in the womb of St Anne, says St Lawrence Justinian[2], and from that point He honoured her as His Mother, seeing her prevented[3] with a superabundant blessing and worthy to have the Holy Ghost for Master.[4]

From this, the Angelic Doctor infers[5]: 

even though at the moment of her first sanctification she did had not yet received the title and the grace of MOTHER OF GOD, she nevertheless had received the nomination of Heaven and the approval of the most Holy Trinity; but she could not have received this honour save through the fulness of grace granted to her.

 7   In the sixth place, the Prophet says[6]: The Lord shall tell in his writings of peoples and of princes, of them that have been in her, who will have the honour of seeing her in the day of her triumph. Consider how this Master Craftsman made her by design to be formally presented, He Himself being her panegyrist[7] before the Estates General[8] and all the worthies in the world assembled together. She was personally destined to show forth the brilliance of the Master craftsman’s greatness and excellence. This being the case, is it surprising that he made use, so to speak, of all His skill and wisdom? I would love to speak more on this subject but I prefer to rest my pen and my thoughts in order to take time at the end of this first Treatise to show that God derives more honour and glory from Our Lady alone than from all other creatures together, and that in her are found to a more perfect degree than in all others the remarkable features of His divine perfections.

 8   Finally, the Prophet concludes with the words : Thou art the cause and the abode of all rejoicing, and all those who dwell in thee celebrate without ceasing in activities and hymns of happiness.[9] This verse is used by the Church, particularly in the Office of the Holy Virgin, so as to share with us the feeling that we must have the confidence that the Queen of Angels has before God. This confidence is such that no-one can ever request her help and return unaided. On the contrary, all those who have sought her aid have been obliged to make known her favours and to share with everyone the wonders of her kindness and generosity. St Jerome’s translation has the following : Nothing may be heard in this sacred Palace besides the harmonies of choirs and music proclaiming that in her are all the fountains of God. This means that she is like a heavenly conduit through which flow all the graces that are communicated to men. The Chaldee Paraphrase has the following : these divine cantors sing a motet which from this holy abode lifts up towards heaven all manner of praises. These are no less pleasing to God than the sacrifices that are offered up, even though they are in the first rank of the honours that His Majesty receives from down here on earth. Finally, there are certain writers who claim the Holy Ghost declares here that all his love is in her, that the fullness of His charity is for her, and that His every thought and desire have her as their object. These praises would seem excessive for anyone other than Mary, who is safeguarded in the treasures of eternal predestination so as to be a worthy MOTHER OF GOD. A grace was reserved for Mary that was so extraordinary and a favour so elevated that she had to be equipped to receive it by being given all the graces and favours of Heaven and by receiving all the loving tenderness of the Holy Ghost.

Footnotes

[1] Et ipse fundavit eam Altissimus. Ps. LXXXVI. 5.

[2] Serm. de Nativit. B. Virg.

[3] prevent: I.3. c1450–transitive. Theology. Of God, God's grace, etc.: to go before (a person) with spiritual guidance and help; (a) So as to anticipate a person's actions or needs; (b) so as to predispose (a person) to repentance, faith, and good works. Complete OED.

[4] 1. Lord, Spouse; 2. Master Craftsman; 3. teacher. Cf. maistre: Dictionnaire de l’Académie française, 1re édition (1694).

[5] III p., q. 27, art. 5.

[6] Ps. LXXXVI. 6.

[7] Etym. Hellenistic Greek πανηγυριστής person who celebrates a public festival, post-classical Latin panegyrista person who delivers a panegyric (5th cent.), and French panégyriste (1680 in sense ‘eulogist’). Complete OED.

[8] A general assembly representing the French estates of the realm: the clergy (First Estate), the nobility (Second Estate), and the commoners (Third Estate).

[9] Ps. LXXXVI. 7. Sicut laetantium omnium habitatio est in te (Vulgate). The dwelling in thee is as it were of all rejoicing. (Doauy-Rheims).

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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

The Crown of Excellence : Chapter 7 : § 1.4-5

Chapter 7 : The Sixth Star or Splendour in 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)

That she is peerless in her graces and merits

§ 1. On the excellence of the first sanctification of the MOTHER OF GOD

 4   In the third place, the prophet says that when God favoured Mary with this incomparable grace, he was mindful of Rahab and of Babylon,[1] and he beheld the foreigners of Phoenicia, of Ethiopia and elsewhere[2], people who from all regions were to have recourse to her. He means by this to say that God considered her as a place of safety and common refuge for all sinners who, having separated themselves from His Majesty, needed to have recourse to the Virgin. This would enable them to return to Him and to present themselves to Mary in her capacity as Mother of all God’s children, co-operating in the work of their salvation with Him who considered her to be the Lady and Mistress of all His possessions.

Consequently, says St Bonaventure[3], for this role she needed to be privileged with such an abundance of grace to enable her to channel it generously to meet everyone’s needs.

St Sophronius[4], followed by St Peter Chrysologus, St Bernard and many others, note quite appositely that:

on this occasion she was called and greeted as full of grace, for while others received grace partially and on successive occasions, Mary was inundated at once with the fulness of grace.

This way of speaking shows plainly enough that St Sophronius is referring here to Mary’s first sanctification. St Bonaventure himself draws a distinction between three sorts of grace : the first is proper to our Lord Jesus Christ, the second is adapted to Our Lady and the third is common to all the Saints. The first he calls superabundant by merit, inasmuch as the Saviour must be the first source of grace, flowing sufficiently for everyone’s needs. The second he calls grace by prerogative, inasmuch as this grace had to be above all others, being reserved for her who was privileged to be a secondary source of grace, and whose Maternal breasts would be full of sweetness. The third he calls sufficient grace, but without any implication that this grace cannot be at the same time efficacious. Those who have this grace are in a situation different to that of the Mother of God since they do not operate as universal causes. According to right reason, therefore, they are to be satisfied with a level of grace which is sufficient for them as individuals and in their performance of whatever office they might have been given as particular members of the Church. What would you expect? For it must be admitted that those in this third group, in whatever order or at whatever level they may be found, are in the end only servants. The Virgin Mary, however, is Mother and Lady; as such she does not need to share with them but is entitled to have all that she might want, however much that might be and without any limitation of favour. We need not, however, rush any further into this discussion here because in a timely way we have come to this very subject.

 5   David proceeds further on the question of Mary’s grace and gives the most natural and efficacious of all explanations when he says : Shall not Sion say: This man and that man is born in her?[5] "This man and that man" is an example of the idiomatic use of repetition for emphasis in Hebrew : the man without peer or rival. 

St Augustine says[6] this line refers to the man who was before us and who was made after us.

St John Damascene[7] says it refers to the man who is both creator and creature, mortal and immortal, visible and invisible, finite and infinite : that is to say, the man who is eternal in the bosom of His Father, whilst at the same time He comes forth temporally from the womb of His Mother. It is the man who is on high the King of glory whilst here below He assays our weaknesses; the man who is seated in Heaven on the throne of His Majesty whilst at the same time He hangs on the Cross; the man who is adored by the Angels while being insulted by men; the man who judges those who condemn Him, who prepares for life those who send Him to His death and who has made designs for a new world while the old seems to wish for its end. This is the God who suffers and the man who is impassible, the man who is God and the God who is man; the man who is in God and the God who is in the man.

It is the man - and the man who is born of the Virgin. This is the great word and one which takes all. For as she was predestined to be MOTHER OF GOD, all was due to Mary; and that she should be full of grace was quite in keeping with her status. All the rivers run into the sea, says the Sage, yet the sea doth not overflow.[8] In the same way, every grace is received into the soul of Mary but her dignity as MOTHER OF GOD contains them all.

Peter Damian[9] says to his listeners: Remember that I am speaking here of Mary, whom the generous-hearted Lord expressly chose for His dwelling, so that He might show her His tender love in every way imaginable. He who made all good things nevertheless willed to make her the best of all - for she was to be His Sanctuary, His propitiatory[10], His place of recreation[11], and His chosen abode.

Are you really astonished that she is full of grace, asks St Gregory Thaumaturgus[12],since she has within her a treasure which is nothing less than all the graces in the world!

 

Footnotes

[1] I will be mindful of Rahab and of Babylon knowing me. Ps. LXXXVI. 4.

[2] Behold the foreigners, and Tyre, and the people of the Ethiopians, these were there. Ibid.

[3] Cap. 3 Speculi B. Virg.

[4] Serm. de Assumpt.

[5] Ps. LXXXVI. 5.

[6] In Psal. 86.

[7] Orat. 1 de Dormit. B. Virg.

[8] Ecclesiastes i. 7.

[9] Serm. de Annuntiat.

[10] Mercy-seat, Vide Exod. xxv.

[11] lieu de plaisance: Il n’a d’usage qu’en ces phrases, Lieu de plaisance, maison de plaisance, qui se disent d’une maison qu’on a à la campagne pour s’y aller divertir quelquefois, & qui n’est d’ailleurs d’aucun revenu. Il a une maison de plaisance à deux lieuës d’icy, où il se va divertir pendant les vacances. ce n’estoit qu’un lieu de plaisance, & il en a fait une terre. [Dictionnaire de l’Académie française, 1re édition (1694)]

[12] Serm. 1 de Annuntiat.

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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

The Crown of Excellence : Chapter 7 : § 1.2-3

Chapter 7 : The Sixth Star or Splendour in 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)

That she is peerless in her graces and merits

§ 1. On the excellence of the first sanctification of the MOTHER OF GOD

 2   Note firstly how David says that the Lord loveth the gates of Sion above all the tabernacles of Jacob. St Anselm[1] clarifies this idea, saying that :

not only is His love for her quite incomparable, but He has shown it in ways that are worthy of His greatness; in short, all the Angels together could not comprehend the love He has for her.

From this, St Bonaventure observes quite appositely[2] that :

it is no wonder that her love is greater than that of all others since she has a better share than all of them in His graces.

This is the powerful consideration that persuades blessed Lawrence Justinian[3] to conclude that :

the Virgin was more loved by God and God wanted more good for her at the moment of her conception than he did for all the great Saints at the hour of their death and for the most sublime Spirits at the moment of their confirmation in grace.

This can easily be understood if we consider that the good He willed for her was a transcendant grace, of an order higher than all others. Now since God is unable to love without doing good and His gifts are always in proportion to His love; and since the Holy Virgin had always occupied pride of place in His affections, it follows that she at the same time won for herself His preeminent graces and His most sublime favours.

 3   Note secondly how David declares that glorious things are said of this City of God[4]; let us apply these words to the first grace Mary received. This grace entered her soul accompanied by a cortège and entourage that was quite unheard of. You may choose to wonder at the majestic procession. You will see Mary enriched by all the gifts of the Holy Ghost and all the graces freely bestowed by God, surrounded by all the infused virtues, so exquisitely adorned as to be beyond compare. You will see her accompanied, as it were, by an infallible promise of steadfastness and final perseverance, followed by original justice, treading underfoot all the enemies of grace and rendering the body perfectly subject to a soul which is unquestioningly obedient to God. You will notice the special gift she received at this time enabling the enhanced use of reason, not just for a time but as an irrevocable faculty, and fortified by the assurance of impeccability extending generally to every category of sin (as I shall show in detail later[5]). If it is acceptable to judge the greatness of a Prince by the magnificence of his court and his entourage, can we not say of Mary's grace that processes with such pomp that it is comparable to that which all others have received, at whichever point in their lives you choose to consider?

Footnotes

[1] Lib. de Excellentia Virg., c. 4.

[2] Speculi B. Mariæ, c. 6.

[3] Serm. de Nativit. Virg.

[4] Ps. LXXXVI. 3.

[5] Sub finem capitis, et cap. sequenti.

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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

The Crown of Excellence : Chapter 7 : § 1.1

Chapter 7 : The Sixth Star or Splendour in 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)

That she is peerless in her graces and merits

The King-Prophet was concerned that some people might focus too much on the Spouse’s external qualities which we have just described. Accordingly, he wisely invites them to contemplate the perfections of her soul, telling them[1] that all he has described from the outside is nothing compared to her precious interior qualities; for it is in her soul that are found all her glory, that is to say: all the beauty, the noblesse[2] and the perfection of the King’s daughter.

In truth, says St Andrew of Jerusalem[3], we would be wrong to dwell always on the portal, since we have been invited to enter further with the Mother of the Word, and to proceed as far as the Sanctuary of her sacred Heart where we may contemplate the miracles of grace that God has performed.

For if the outside we have been contemplating thus far is so beautiful, what will the beauty be like inside? I believe there is no-one who would not understand the difficulty in presuming to speak of the grace of the MOTHER OF GOD, or the need I have of the same grace to bring this undertaking to a worthy conclusion. This is why, in order to proceed in a methodical way, I shall begin by showing this grace when it first appeared, that is to say at the first sanctification of the MOTHER OF GOD. I shall then proceed to discuss its development and progress, before finally we come to admire it in its perfection at the end of her life. It will not be out of place in the course of our discussion to cast an eye over the graces freely bestowed by God on her as additional gifts to ennoble her soul, with the result that she would not be wanting in any sort of perfection

Footnotes

[1] All the glory of the king's daughter is within in golden borders.Ps. xliv. 14.

[2] 1.a. ?c1225–The quality of being noble in birth or rank, or in character or mind. 1710: Had he had a Nobless of Soul.., what might he not have done? Complete OED.

[3] Orat. 1 de Dormit. B. Virg.

§ 1. On the excellence of the first sanctification of the MOTHER OF GOD

 1   Granted that the Holy Virgin was sanctified at the instant of her conception, as will be explained more fully in the next chapter, we shall focus here on the grace she received at this point. The Doctors make it quite plain that she surpassed in grace the greatest of the Saints and even the noblest of the heavenly Spirits. This is the teaching, for example, of the Martyr Methodius[1], of Cardinal Peter Damian[2], of St Bernard[3], of St Bonaventure[4], of St Bernardino of Siena[5], of St Antoninus[6], of Albertus Magnus[7] and of many others. My understanding is that the grace here spoken of is what we call consummate[8] grace, that is to say, the grace they possessed at the hour of their death, or to put it more clearly, the day of their perfection[9]. To establish this truth, I find nothing more uplifting than the remarkable words of David who saw it in the spirit in Psalm LXXXVI. This understanding is confirmed by St Athanasius[10], St Augustine[11], St Ildephonsus[12], St Hesychius[13], St Germanus of Constantinople[14], Nicetas[15] and St Bernard[16]. I would say that of greater weight than these is the common voice of the Church which everywhere chants this Psalm in honour of the Virgin. In our own day, pulpits echo to the sound of excerpts from this divine poem.

Here is how the Holy Ghost’s cantor chants the opening of this sacred Canticle: The foundations thereof are in the holy mountains[17]. St Gregory has left a commentary on a passage from Isaiah[18] which is very similar to words of the Psalm and which says that God will place the mountain of the house of the Lord on the top of mountains, and it shall be exalted above the hills. St Gregory says[19]:

 

This mountain is the glorious Virgin who, by the height to which she has been raised in her election, surpasses all God’s elect. To speak truly, we must accept that she is like an extraordinarily high mountain because to accomplish the conception of the Eternal Word, it was necessary for her to raise the summit of her merits higher than all the choirs of Angels.

St Bernardino[20], meditating on these same words of Isaiah, argues that:

in terms of merit, the Virgin soars higher than the highest mountain peaks, seeing that the height attained by her graces exceeds that of even the most beautiful souls, that the extent of her merits is such that she can embrace all these souls, and that the strength of her election is such that there is none comparable amongst all the rest of the Saints. 

 

The blessed St John Damascene[21] had the same idea when, in the course of a sermon on the birth of the Holy Virgin he said :

Today beginneth the salvation of the world. O ye mountains rejoice, which is to say ye souls raised by the height of your contemplation; for we can already discern the summit of the holy mountain which surpasseth every other and which is incomparably exalted above all the hills in the world. I am speaking of the Holy Virgin who seeth beneath her men and Angels, no matter how highly they have been lifted up.

Now, lest it should seem that David said these things just in passing and with a different overall meaning in mind, I want to make it clear that this was the mystical sense of the whole Canticle. In fact, the number of verses will give you an idea of how many reasons there are to confirm his proposition : that the Holy Virgin, from the moment of her Immaculate Conception, has surpassed in grace and merits the greatest Saints in the world and the foremost of the Heavenly Spirits.

Footnotes

[1] Orat. de Hypapante.

[2] Serm. de Nativit. B. Virg.

[3] Serm. de Aquæ ductu. 

[4] Speculi B. Virg., c. 3, 6, 7.

[5] Serm. 4 in Salve.

[6] IV p., tit. XV, c. 16, § 2.

[7] Super Missus.

[8] consummate: I.1. 1447–1832. Completed, perfected, fully accomplished. II.4. a1527–Of a thing: complete, finished. Now archaic and rare. II.5.a. a1530–Of a thing, esp. a quality or state: of the highest degree; absolute, total; supreme. Complete OED. From from summus "highest."

[9] perfection. See 8. early 13c., perfeccioun, "consummate state or form, that degree of excellence which leaves nothing to be desired," from Old French perfection "perfection, completeness" (12c.), from Latin perfectionem (nominative perfectio) "a finishing, completing, perfection," noun of action from past-participle stem of perficere "to accomplish, finish, complete"

[10] Epist. ad Marcellinum. 

[11] Serm. 13 de Tempore.

[12] Serm. 5 de Assumpt. et apud eumdem S. Ambros.

[13] Homil. 1 de Deipara.

[14] Orat. de Adorat. Zonæ B. Virg.

[15] Lib. III Thesauri, c.1.

[16] Lib. III Thesauri, c.1.

[17] Ps. LXXXVI. 1.

[18] Isa. ii. 2.

[19] In primum Regum, lib. I, c. 1.

[20] T. III, Serm. 3.

[21] Orat. 1 de Nativit. B. Virg.

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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

The Crown of Excellence : Chapter 6 : § 4. 6-9

Chapter 6 : The Fifth 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)

§ 4. On her wonderful nature

 6   If we now consider Mary when she was older, we may appreciate what was said by St Ignatius Martyr, Bishop of Antioch and in his day a pillar of the Church. Several serious-minded authors[1] attribute to him an Epistle addressed to St John the Evangelist which I am more than happy to quote since, even if it was not actually written by him, it is clear that the letter is ancient and is to be taken seriously. In it, St Ignatius portrays the Holy Virgin in her unaffected simplicity, and here is what he says:

You would have seen her always cheerful amid sufferings and in times of affliction, untroubled in times of scarcity, helpful to everyone and happy to offer help even to those who caused her displeasure, never behaving coolly towards them. She was quietly grateful in times of prosperity and remained true to herself at all times. Her heart was full of compassion towards those suffering from afflictions and full of courage when it came to combatting vices. She remained constant as she persevered in her holy undertakings, tireless in her labours and invincible when defending the true Religion.

 

 7   St John Damascene[2] says almost nothing that the above-mentioned Fathers have not said already. His words, however are so sweet that they fully deserve to be repeated:

What words can I find to describe the dignity of thy comportment, the propriety of thy demeanour, the gracefulness[3] of thy countenance and the wisdom beyond thy years? Thou art robed, as it were, with modesty which keeps thee far removed from every sort of self-indulgence or cosseted life-style. Thy calm and measured comportment was the enemy of all that was frivolous. In thy dealings with others, thou didst combine dignity and kindness in equal measure. Thou didst flee from the company of men, as shown by thine anxiety at the arrival of the Archangel Gabriel in the form of a man.  Thou wast more obedient and more humble than all others in every way, notwithstanding thy sublime contemplations. In short, thou hast always been the dwelling and abode of Divinity.

 8   The historian Nicephorus[4] writes that Mary’s body shows forth aspects of her soul and he reveals to us the beauty of her nature in the features of her countenance:

 

In all things she behaved in a proper and dignified manner. She spoke very little and only about necessary things. She was a good listener, affable and showed respect towards all people. Improper laughter and outbursts of ill-controlled emotion, especially of anger, had no part at all in her temperament. She was of medium height, or some say rather above the average. She was light-skinned was fair and her fair-haired. Her bright eyes were blue-green in colour and her eyebrows were gently arched. She had a medium sized nose, her lips were sweet and delicate and her face was longish rather than round. She had long fingers and her hands were fine and well-formed. She had a pleasing demeanour, she wore no make-up and she was self-effacing in conversation. Her clothes were clean and well cared-for, the colour of undyed wool and unfailingly modest.

These are the words of the historian, according to St Epiphanius.

 9   I could elaborate on the simple words of these great minds but, not only because of the respect I owe them, but also because I intend to keep the promise I made at the beginning, I am happy to refrain from adding a single word of my own.

Footnotes

[1] Lib. I Gratiæ spiritualis.

[2] Orat. 1 de Nativit. B. Virg.

[3] la bonne grace : the gracefulness > In early use: beauty, charm. In later use: the quality of being graceful or elegant in form, proportions, movement, action, or expression. Complete OED.

[4] Lib II, c. 32.

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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

The Crown of Excellence : Chapter 6 : § 4. 3-5

Chapter 6 : The Fifth 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)

§ 4. On her wonderful nature

 3   The Blessed St Mechtilde was a virgin of exceptional virtue. She was favoured by God with so many remarkable revelations that she came to be considered a chosen instrument of the Holy Ghost. She claimed[1] that she learned from the mouth of the MOTHER OF GOD herself what she subsequently wrote, namely that:

...from her childhood, Mary was devoted to virtue, especially to humility. In this she made such progress that she never put herself before a living soul. She was also dedicated to perfect obedience and to charity.  With regard to her parents, the respect she showed towards them was truly remarkable. It was so great that she always honoured them and saw God Himself in their persons; and she never gave them cause to be upset, either in her words or actions. She was so inclined to doing good and to virtue that it was easy to see her as the mirror of both. What was even more remarkable for someone of her age, even the least of her actions were marked by a prudence so extraordinary and such a level of discretion that it was quite impossible to see anything childish in her behaviour.

 4   St John Chrysostom declares[2] that there was such a strong equilibrium in her mind that she enjoyed an ever-present calmness; it was never possible to see in her any of those irrational outbursts, howsoever small, that show a lack of self-control.

 5   Epiphanius was a Priest in Jerusalem, not to be confused with the great St Epiphanius who was Bishop of Constantia or Salamis in Cyprus. He claimed[3] he had carried out a painstaking study of all the old Greek authorities who had written on the life of the Holy Virgin. His aim was not to discover what might be believed on the balance of probabilities, but what was established firmly enough to be worthy of belief. He learned from their venerable writings that...

 

there was nothing more pleasing to behold in this young girl than the beautiful harmony between her sweetness and her serious-mindedness. Her sweetness made everyone love her and her serious-mindedness filled those who saw her with feelings of respect and reverence. The one quality was altogether lovable, the other was full of majesty. She was always ready to listen to what was good, but she herself normally remained silent except when it was a question of giving praise to God. Even though she was affable with everyone and her conversation was unfailingly pleasant, it was nevertheless easy to discern in her countenance the interior disposition of her soul: total probity deeply infused with modesty. She had nothing about her of vain ostentation or of manipulative ways, being as distant from them as Heaven is from earth. This was apparent in her unaffected demeanour and comportment; for she was clad simply but cleanly and with nothing artificial added to the wool which she wore. You would have said that her robe was that of modesty itself for it matched so perfectly the propriety with which she was adorned within.

Footnotes

[1] Lib. I Gratiæ spiritualis.

[2] Homil. 4 in Matth.

[3] De Institutione, vita, et moribus Mariæ.

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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