Part II : The Crown of Power : Chapter 1 : 2-3

Chapter 1 : Understanding the basis of Part II

The Holy Virgin was created only because of and for the love of Our Lord Jesus Christ, otherwise she would never have been.

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)

Without the sin of Adam, the divine Word would never have become incarnate

 2   The Nicene Creed makes this quite clear when it says that Jesus Christ came down from Heaven to earth for our salvation. The great St Dionysius the Areopagite[1] wrote that:

He did not come for any other reason than to raise up human nature which had fallen away from the divine promises.

The martyr Saint Irenaeus[2] openly declares that: 

if there had been no men to redeem, the divine Word would never have become man.

Origen[3] wrote in ancient times that:

If sin has not entered into the world, the Son of God would never have become the Lamb offered in sacrifice, but would have continued to dwell in the bosom of His Father as from the very beginning.

These words provide cogent reasons not only for excluding the idea of suffering by our Lord, there being no sin, but also for rejecting absolutely any other state that He might have chosen other than the one which is His by right of being eternally begotten of the Father. The great Saint Athanasius[4] speaks just as clearly as the rest when he says:

If the goodness of Him who was made man comes to be known, then the reason for the Incarnation immediately becomes apparent: that man’s needs came before the birth in time of the Son of God, and that, without such a reason, we would never have seen Him take on our flesh.

What else could holy Church want us to think when she sings with such sweetness that the sin which was wiped out through the death of our Lord was totally necessary? For what possible necessity could there be for such a bad fruit as sin except that it could serve as an occasion for the King of glory to send His Son down from Heaven to earth? How else are we to understand the wise judgements of Saint Gregory of Nazianzus[5], Saint Ambrose[6], Saint Augustine[7], Saint Gregory the Great[8], Saint Leo[9], Saint Thomas[10] (and with him the better part of the Scholastic Doctors), who all teach and preach the same idea? What weight are we to give on this subject, as in any other, to the conclusion of Saint Gregory of Nyssa[11] who, explaining why the Saviour did not arrive until after several thousand years had gone by, said that:

it was first necessary for the sin that the enemy had sown to germinate and grow, and for the evil caused to be recognised, so that God coming down from Heaven could apply the axe to the root[12], so as to bring down with one blow the trunk, the branches and the fruits of this tree?

Putting sin to one side, if the Son of God had decided to unite with human nature so that we might discover through this means the greatness of His love, and so that He might serve as our teacher and example, would it not have been more fitting for Him to have come at the beginning of the world so that generations of men throughout the centuries would not have been deprived of the light of his Heavenly teaching? What reason, moreover, would there have been for Him to go and hide away in a little corner of Judah since, just like a beautiful Sun, He would have wanted to cast down on all sides the beneficent rays of His doctrine? I know well enough that, without straying from Catholic truth, I cannot deny that He might have come for the reasons that I have just mentioned: namely, to teach us by his words and to guide us through His example. At the same time, however, I understand that these same reasons were merely ancillary to the principal one which drew Him down from Heaven and if that reason were not to have been present, the others would never have had so much influence on Him.

Footnotes

[1] De Coel. Hierar., c. 3.

[2] Lib. V, c. 14.

[3] Homil. 24 in Numeros.

[4] Serm. 3 contra Arianos.

[5] Orat. de Nativit..

[6] Orat. de Incarnationis dominicæ sacram., c. 6.

[7] Serm. 8 de Verbis Apost.

[8] In lib. III Regum, lib. IV, c. 1.

[9] Serm. 3 de Pentecost.

[10] III p., q. 1, art. 3.

[11] Orat. de Nativitate Salvatoris.

[12] Matth. iii. 10

 3   This is why Sacred Scripture contains hundreds of passages which serve as a showcase, as it were, for the incomprehensible goodness of God, whose Son came down from Heaven for the sake of His enemies, and underwent death for those who can expect from Him nothing other than death. Consider the words of the beloved Disciple[1] who points out to us the touchstone and the true sign of the love of our God, who sent His only begotten Son into this world to restore the life that we had lost. Saint Paul[2] refers to the riches of the goodness and the glory of God[3]. This is the inexplicable generosity which moves him to such heights of praise in the Epistle he wrote to Titus, his disciple: this goodness appeared[4] no more nor less than like an unexpected light discovered by a poor traveller lost in the middle of a wood, during the darkness of night. This is what the Angels proclaim, what the Saints admire and what the Seraphim adore; it is the subject of the most wonderful hymns of praise which will be sung on high for as long as the memory of this blessing endures – which is to say, for as long as there is a God incarnate and men saved through His intervention.

Footnotes

[1] By this hath the charity of God appeared towards us, because God hath sent his only begotten Son into the world, that we may live by him. I John iv. 9.

[2] That he might shew the riches of his glory on the vessels of mercy, which he hath prepared unto glory? Rom. ix. 23.

[3] To whom God would make known the riches of the glory of this mystery among the Gentiles, which is Christ, in you the hope of glory. Col. i. 27

[4] But when the goodness and kindness of God our Saviour appeared. Titus iii. 4.

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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 2025