The Crown of Excellence : Chapter 8 : § 3. 1-2

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

§ 3. That the Holy Fathers say that the MOTHER OF GOD was incapable of sin, and how this is to be understood

 1   The Doctors do not just state that Our Lady never sinned but go further and say that she was not capable of sinning. They say this not because she was thus by nature, for it is clear that belongs only to God and to the Redeemer of our souls, by reason of the personal union He has with God. They explain it, rather, by reference to the grace and privilege she received which raised her so high, they say, as to leave her incapable of sin. It was nearly five hundred years ago that Richard of St Victor[1] gave the first impetus to this doctrine. Those who followed him are divided into two groups. Some[2] argue she enjoyed this privilege right from the moment of her own Conception, others[3] do not go back further than the moment she conceived the Divine Word, which in their view was the high point of her felicity. Richard of St Victor speaks plainly on the question and here is what he says[4]:

Before that propitious time when she bore the Son of God in her womb, she had been effectively protected by grace from all sin; but thenceforth she was so strengthened and protected by virtue from on high that it was no longer in her power to sin.

It is not my aim to delve deeply into this question now, nor to involve myself in resolving the different points of view. I would, however, lend my support in a measured manner to those who teach[5] that the honour of the MOTHER OF GOD does not require her never to have had the capacity to sin, but rather never to have committed sin. In the book of Ecclesiasticus, one of the qualities for which the rich man without blemish is praised is that he could have transgressed but did not[6]. If you are interested to know, the only reason that I am drawn to support this side of the argument is that I recognize there are really only two things that can constrain the free will of any creature in full possession of his reason (presupposing always that God has not willed to withdraw any assistance necessary for his actions) : these two things are personal union with God and a clear and fixed view of the sovereign good. Those two cases aside, it seems to me that it is not possible to remove freedom of will, no matter how much trouble is taken and no matter what the object or end may be. Besides this, if we were were to constrain the freedom of the Holy Virgin in this way, we would at the same time take away her ability to merit and increase God’s graces. This would set her at a disadvantage which would be difficult to explain.

Footnotes

[1] In Cant., conc. 26.

[2] Gabr., in III, dist. 3, q. 2, a. 3.

[3] S. h., III p., q.27, art.4, et in III, dist.3, q.1, art.2; Bonav., art. 2, q.1 ; Alens., III p., q.9, memb. 3, art.1, § 2.

[4] Loc. cit.

[5] Suarez, Vasq., etc., in locum cit.

[6] Eccli. xxxi. 8-10.

How Our Lady is incapable of sin

 2   Now, out of respect for these great Theologians who thought they were honouring the MOTHER OF GOD in their teaching, there is something I wish to add so as to give a true sense of their position. Strictly speaking, we can say that she was in theory capable of sin notwithstanding all the help received from God. The protections with which God surrounded her were, however, such that she was morally incapable of committing sin. In consequence, it may be said infallibly that she would never sin. This discussion leads me to go further and give an account of what I have learned of the defences God put in place around the Holy Virgin so as to take away from sin of any hope making a successful attack.  Concerning this, I should that if there is any human way of making a place impregnable, three things seem to be necessary. 

Firstly, the situation and nature of the place which could provide such an advantage that it would be beyond the range of tunnelling assaults, scaling ladders or towers, surprise attacks and it would be too far away for assault by cannon. 

Secondly, well-constructed fortifications comprising towers, flanked and defended by ramparts and terrepleins, with bastions and casemates, all with their gates and equipped with every sort of munition. In short, all that man’s art and skill can add to nature in such a case.  

Finally, the strength and alertness of soldiers who keep good discipline and have all sorts of military experience.  

I believe the soul of the MOTHER OF GOD may be compared to just such a fortress with this threefold advantage, beyond the reach of sin and invincible in the face of all the enemies of grace. St John Damascene gave me this idea when he called Mary a fortress holier than Mt Sinai[1]. The Angelic Doctor showed me the way forward by relating the three principles to the Holy Virgin’s inability to commit sin. 

All this deserves a fuller discussion which will follow

Footnotes

[1] Orat. 1 de Nativit. B. Virg. ; III p., q. 27, art. 3.

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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