Chapter 9 : The Eighth 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).
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| Notre Dame des Grâces, Cotignac.(Poggi, 2020) |
She is singularly blessed
§ 2. The Holy Virgin was uniquely blessed among women
The fourth Blessing of the Mother of God : Private praise and public acclamations
14 The pious Bishop of Alberstadt[1] offers his explanation of the praise for the Holy Virgin that we were discussing earlier. Having noted that the Holy Ghost inspired the Blessed Elizabeth first when she spoke the words of her greeting to Mary[2], he then says that by women Elizabeth had in mind all the truly exceptional Ladies from the past and, when comparing them to the MOTHER OF GOD, she acknowledged that Mary was far more blessed than Sara, Rebecca, Judith, Esther and all the rest together. In my opinion he means that Elizabeth not only thought this peerless Virgin had gained favours from God far greater than these women who were honoured in their day, but she would be more highly praised and valued than all of them together. Her renown would not be confined to Judea like theirs but would spread among unknown peoples to the uttermost ends of the earth, meaning to every place where the name of her Son had been heard.
The Wise king Solomon[3] goes still further when he speaks of her prophetically and says she will be praised and exalted not only by her children but also by her Spouse, who is the glorious Holy Ghost. St Ildephonsus[4] says:
It is indeed most proper for the Holy Ghost to fight for great privileges of His Spouse, the Most High, by whose power she was overshadowed.
St Bonaventure[5] ratifies this when he says that :
Whensoever a man would praise, bless and honour the Virgin, he must necessarily be invited to do so by the Holy Ghost; for to Him alone it belongeth to enlighten his soul within and to guide the words of his tongue.
Holy Basil of Seleucia[6] says that it is not for everyone to speak in praise of Mary but only those who have been led to do so from on high and who have a particular affection for her.
He goes on to say it is the office of those who raise their their hearts and minds to Heaven through the contemplation of heavenly things and who have a soul that has been purified.
St John Damascene made an observation which remains valid : Mary surpasses all the ideas of those who seek to give her praise. Accordingly, how ineffably happy are those such as Athanasius and Ildephonsus, along with the Anselms, the Bernards, the Cyrils, the Damascenes and all the others who have consecrated their minds, their pens and their tongues to praising this Princess. If there were anything devoutly to be wished in this world, it would be in my opinion that we might partake of their happiness.
Let us break off our discussion at this point and postpone it until a better opportunity[7] presents itself for us to show how the entire Universe plays a part in honouring and making known her great qualities.
Footnotes
[1] Haymo in Evang. Missus est.
[2] Luc. I. 42.
[3] Her children rose up, and called her blessed: her husband, and he praised her. Prov. xxxi. 28.
[4] Lib. de Virgine Maria.
[5] In Psalterio.
[6] Orat. de Annuntiat.
[7] Cap. 12.
§ 3. The Holy Virgin is uniquely blessed among the just and the friends of God
1 It would not be so remarkable for the Queen of Angels to be uniquely blessed among women were she not blessed in a similar, unique manner among the just, who are the friends of God. We hear this clearly stated by the pious Idiota, Sophronius of Jerusalem, St John Damascene and countless other Doctors. The first of these says[1]:
In thee, most Holy Virgin, are gathered all the privileges of the Saints. None of them may be compared to thee and there is none above thee other than God Himself.
The second goes much further for he declares[2] that:
Just as no-one can be called good when compared to God, in the same way there is none that can be regarded as perfect when compared to Mary, no matter how great in virtue or holiness.
The third, however, goes so far beyond these that no more can be said, for he insists that[3]:
there exists an infinite distance between all the servants of God and His most holy Mother.
After this point is reached, all that remains is wonderment, astonishment and ecstasy. Perhaps it would be best for us to stop here, especially in view of what was said a little earlier about how the grace of the Holy Virgin exceeded that of all the other Saints : grace which is in essence a blessing, or which cannot be separated therefrom.
By way of providing some final clarity to this question, however, I propose to make use briefly of two figures which will in their symbolism reveal the benefit of the blessing.
Footnotes
[1] Contempl. de B. Virg., c. 2.
[2] Serm. de Assumpt.
[3] Serm. 1 de Nativit. Virg.
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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.
The Vladimirskaya Icon. >12th century.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
© Peter Bloor 2024
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