The Crown of Excellence : Chapter 8 : § 1. 45-46

Chapter 8 : The Seventh 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)

Mary’s soul was unique in being totally free of any sin

§ 1. The MOTHER OF GOD was exempt from original sin

The sixth proof, based on the doctrine that the Mother of God was not only free from original sin but was not under any obligation to contract it

 45   The intrepid explorers of the past who sailed the seas in search of new Kingdoms, or rather new worlds, came to the Canary Isles which were then known as the Fortunate Isles. They thought at first that beyond these the sea was closed and further passage was forbidden, so they erected two pillars near the shore on which were carved in beautiful lettering the following words : Ne plus ultra[1]. The fearless captains of the last century had, however, survived the worst of passages and they erased the first word of this challenge, leaving for their motto and as a mark of their courage the words: Plus ultra[2]. This story illustrates the point I am making here, namely that the first Theologians felt it was a matter of great moment to reveal the MOTHER OF GOD was free from original sin but they felt they would have to stop at that point because there was no opening to proceed further. Later, several others probed the subject more deeply and studied evidence from the past. The result was they found a way through, enabling them to proceed further and declare Mary exempt from any obligation to contract original sin. I will accompany you on the route they discovered and then leave you to judge the question for yourselves.

Footnotes

[1] Post-classical Latin ne plus ultra ‘(let there) not (be) more (sailing) beyond’. 

[2] (let there be) more (sailing) beyond’

First presupposition

 46   In the first place, they proceeded on the supposition that the covenant that God made with Adam and his posterity did not include the whole of humanity but only those whom God foresaw at that point were to be Adam’s descendants before he had sinned. This is what some explain in the language of the schools by saying we can consider Adam as a natural principle and as a moral principle. As natural principle, included are all those who have had or who will have human nature by means of him, or through the intermediation of his descendants. As moral principle, however, included are only those whom God foresaw were to descend from him at the time He treated with him before he sinned. From this principle they conclude that the men who could be but nevertheless will never be have not been redeemed by the Saviour’s precious blood, inasmuch as they were not included in Adam’s posterity when God was treating with him. They go further and say that the knowledge God had of this posterity was not confused and vague but was a clear and distinct representation of every individual involved. The Angelic Doctor[1] teaches in this way, saying that otherwise we should have to accept that God could not attain the object of His plans except by chance, which would be appalling. The theologians in question infer that it follows necessarily that none suffered the privation of original justice save those whom God clearly and distinctly foresaw were one day to descend from Adam before his sin.

Footnotes

[1] I part., q. 7, art. 1.

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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