Part II : The Crown of Power : Chapter 3 : § 1.11-12

Chapter 3 : The Second Star or Splendour of the Crown of Power of the MOTHER OF GOD

It was from her alone, as His Mother, that the Eternal Word wanted to take our nature

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)

§ 1. How the general power of the MOTHER OF GOD over all creation is shown in the mystery of the Incarnation

 11   How wonderful it is to see the King of glory emerging from the womb of His Mother, as though from His principal Royal Palace, crowned with a diadem and wearing the Royal mantle on His shoulders! If, like the Blessed Spirits, you are filled with wonder at this magnificence, do not forget that it was the Holy Virgin who worked with God Himself in producing such sublime nobility. This idea is supported by Saint Ambrose and the Abbot Guerric[1] (whose words we quoted at the beginning of Part One), where they say quite unambiguously that she crowned Him on the very day that she conceived Him. Concerning His Triumphal robes, St John Damascene states [2]:

that He was invested by her with imperial purple on the day of His anointing, which was the day of His conception.

If you have any doubts about the veneration due to this Prince of Heaven when He appears with His crown and wearing the robes befitting His state, just remember what St John Damascene[3] and St Basil of Seleucia[4] said:

It was in fact the Eternal Father who anointed Him with the holy oil and with the oil of divinity; but it was His Mother who invested Him with the beautiful robe of fine linen and with the rich mantle which she had woven from our humanity, so that He might perform in a worthy manner the office of peace and the ministry of reconciliation.

If you find it is not only majestic but also pleasing to the eye when you see Him emerging from His nuptial chamber, clad as is right and fitting for Heaven’s Spouse, be sure to understand along with blessed Cardinal Peter Damian[5] that:

The Holy Virgin, both as His Mother and as His Spouse, made Him fine and handsome, just as you see Him, and the sight thereof enraptured the hearts of men and Angels.

In short, if you can see countless wonders when contemplating this sight, then you will be sharing in the amazement of Saint Peter Chrysologus[6] who said that:

The unparalleled artistry and skill of this virtuous woman[7] were such that the humanity He took from her served Him as His tent for when on the field of battle, His pulpit for preaching and teaching, the palace where He resided and the throne from which He dispensed justice for His subjects.

Footnotes

[1] Serm. 4 de Assumpt.

[2] Orat. 2 de Nativit. Virg.

[3] Lib. IV Fidei Orthod., c. 15.

[4] Serm. de Annuntiat. B. Virg.

[5] Serm. 2 de Nativit. Virg.

[6] Serm. 140.

[7] The French text has femme forte which echoes the Vulgate's mulier fortis in Ecclesiasticus (Sirach) xxvi. 2.

 12   For my part, I have to say that I am not really sure where this leaves me – seeing so many wonders that uplift my heart and inspire my mind. The more I consider what happened in the sacred womb of the Virgin, the more I feel like calling out along with Saint Epiphanius[1]:

O virginal womb, more sublime and mighty than Heaven! O womb more worthy than the great firmament itself! O womb illuminated by God’s light which is never extinguished, and is ennobled by the grace of the Holy Spirit!

O peerless Virgin : I offer thee in homage the astonishment of my soul, which is raised into ecstasy when contemplating thy great splendours and which can find nothing below God Himself to equal thee. I offer to thee the sweetest thoughts and feelings of thy beloved children who honour thee as the wonder of mothers and mother of wonders. Consequently, thou mayest say with greater confidence than the mother of Noe[2] : God hath given us a son and this same shall comfort us from the works and labours of our hands on the earth, which the Lord hath cursed. Thou canst say with greater truth than Sara[3]: God hath made a laughter for me: whosoever shall hear of it will laugh with me. Thou canst say with greater justice than Lia[4]: The Lord saw my affliction: now my husband will love me. Thou canst say more deservingly than Zelpha[5]: Women will call me blessed. Thou canst say with more happiness than Rachel[6]: God hath taken away my reproach. Thou canst say in a manner more mysterious than Joseph and his wife Aseneth[7]: God hath made me to grow in the land of my poverty. Thou canst say with greater advantage than all the others: He that is mighty hath done great things to me[8], because just as thy Son surpasseth infinitely all the children of the world, so thou doth surpass in an incomparable manner all the Mothers in the universe.

Footnotes

[1] Serm. de S. Deipara.

[2] Gen. v. 29.

[3] Gen. xxi. 6.

[4] Gen. xxix. 32.

[5] Gen. xxx. 13.

[6] Gen. xxx. 23.

[7] Gen. xli. 52.

[8] Luke i. 49.

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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