Part II : The Crown of Power : Chapter 1 : 5-8

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)

There would have been no Holy Virgin if the divine Word had not become incarnate 

2nd reason

 5   The second proof comes from what the Holy Fathers say unanimously about the Holy Virgin: that she was created as a counterbalance to the first woman, to repair the ruin she had wrought and to help build a new world. I will produce numerous examples of what they wrote in the pages which follow[1] but, for the time being, I shall content myself with quoting only two of them. The first is the humble Idiota who, in a meditation on the Holy Virgin, addresses the following beautiful words to her[2]:

O Virgin most blessed, thou art the masterpiece of the great Creator of the universe, second only to Him who was wondrously united to our nature, inasmuch as thou hast been made to reform the first work of His hands, ruined through sin. In the beginning this great Master, desirous of restoring him to the state he had lost, cast His eyes firstly on the angelic nature but saw that it had been affected in part; next, He considered our nature and found it totally corrupted – in short, the sin of man had infected everything, even that part which is purely corporeal. This is what made Him resolve to create thee, O Virgin most holy, so that by means of the blessed fruit of thy womb, the angelic nature might be repaired, our nature might be renewed and the lower part of our nature might be delivered from the servitude to which sin had reduced it.

Could this Doctor have spoken more plainly in favour of the proposition that we are discussing? And when you hear the words of the holy Cardinal and Bishop of Ostia, the blessed Peter Damian, would you not agree that the same idea had come to his mind, when he says:

God created the Holy Virgin in order to make His abode in her, after that terrible day for the Angels and for men, namely, the tragic defeat inflicted by sin upon their respective natures? 

Have you noticed how the plan to create the holy Virgin is formulated after the rout caused by sin and, consequently, after the decision God took to send His Son to restore fallen man?

Footnotes

[1] Chap. 6.

[2] Chap. 4.

3rd reason

 6   In the third place, I do not underestimate what the holy Doctors have stated as their common opinion: that she was specially created for the good of sinners and to provide help to them. From this it follows That her creation was decreed only after God’s prevision of sin. It is this idea which Saint Anselm[1] uses to encourage us to approach her without any fear or hesitation whatsoever. The blessed English martyr[2], following the great Saint Augustine, declares:

There is a most remarkable closeness between Mary and the sinner, for everything about her which is the best and most beautiful she received because of the sinner; just as before a sinner receives any favour from Heaven, Mary must not only confirm it but, moreover, she must request it and obtain it for him.

Footnotes

[1] Lib. De Excellentia Virg., c. 1.

[2] St Thomas More (1478-1535)

4th reason

 7   In the fourth place, I base myself on the way Sacred Scripture and the Doctors of the Church regularly represent Jesus and Mary not as two creatures of the earth but as two persons from Heaven. Saint Paul says this clearly about the Saviour[1]: the first man was of the Earth, earthly: the second man, from heaven, heavenly. That which the Apostle says of Jesus, Saint Ambrose attributes in a proportionate manner to Mary when he says[2]:

Mary is someone specially selected whom God did not find on earth but in heaven, who is to be the means whereby He came down to earth, after having first consecrated her as a Temple of chastity.

The Abbot Rupert[3] had this idea in mind when he called Our Lady the only daughter of her Mother, meaning her alone who can conceive children who are free, children not of the corruption of the flesh but of the integrity of the faith. Saint Maximus, Archbishop of Turin, incorporates this idea effectively when, while commenting on what is written in chapter 16 of Exodus, where it is said that worms came forth out of the manna, he writes[4]:

From the manna comes forth the little worm, and Jesus is born of Mary who is true manna by reason of her intelligence, her beauty, her gentleness and her virginity – but especially because of her origin, for she drops down from Heaven sweeter and more pleasing than honey for the benefit of all the people in the Church. If origins are Heavenly, so too is her dwelling and place of retreat, her active and her contemplative life, her virtues and her merits, her life and her death – in short, all her thoughts, words and actions.

Footnotes

[1] I Cor. xv. 47..

[2] Lib. de Instit. Virginis, c. 5.

[3] Lib. VI in Cant.

[4] Homil. de Dominica in Ramis.

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 8   If perchance anyone raises an objection about the Heavenly origin of the holy Virgin, noting that nobody doubts she was truly a daughter of Adam and  Eve, I am happy to reply by making use of what was penned by the wise and most eloquent Bishop of Nazianzus. This holy Doctor, in his first Apologia, comments upon the differences between medicine for the body and spiritual medicine. He then starts to analyse the wondrous ways used by the sovereign Physician of souls to heal our infirmities. Here is what he says:

For this purpose, divinity reduced itself to nothing, so to speak, and united itself to flesh. From this miraculous union of God and man was made a single God man, and He in this way was the means of bringing together all things. Accordingly, an obedient soul was made for the reconciliation of the one disobedient to God’s commandment; a body most pure and most innocent was exposed to rigorous trials in order to make amends for sensual and sinful failings; the second Adam was sent down to earth to raise up the first; and the man over whom sin had no power was chosen to free the one who had made himself a slave of sin. In this manner, the new was substituted for the old, and the old was restored by the new, which settled everything, price for price, debt for debt. Thus one birth has been accepted for the other, a Virgin for a woman, Bethlehem for Eden and  a stable for a garden.

The Saint means by this that from the very poison that ruined everything has been made the antidote which has served to restore health. If our conception was the portal through which poison and death entered, another conception has taken place, I mean that of the Virgin, which is like unto our own conception in everything except sin, and this has begun to heal the general contagion afflicting our race. This explains why the MOTHER OF GOD was conceived and born just like any other, notwithstanding that she might be worthy of a Heavenly conception and birth.

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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