Part II : The Crown of Power : Introduction & Chapter 1 : 1

Part II

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)

Introduction

Just as, excepting only Wisdom Incarnate Himself, there never was a head more worthy of wearing the diadem than that of the Queen of Heaven, so too it must not be imagined that one Crown alone could adequately represent all her merits. The Crown that we have been considering up until now (and in which we admired its composition and the way it was crafted) is the Crown of Excellence which befits her status as MOTHER OF GOD – but without particular reference to us. I now have in mind a second Crown which is hers by virtue of the same title of honour and which not only adds to her splendour but also holds the promise of joy for us. It is the Crown of Power, where we see represented the great gifts of Power that she received from God over the whole Church: firstly, over the Saviour and Redeemer of our souls, who is the glorious Head thereof; and, after the Head, over the whole of His mystical body – which is none other than the Church, following what is written in chapter 24 of Ecclesiasticus[1], where she says that her power is in Jerusalem. I regard it as a singular blessing that a Crown similar to the one I had in mind was brought down from Heaven and shown to the blessed Saint Mechtilde[2], a Virgin consecrated to God from her childhood and sister of Saint Gertrude in the spirit no less than in the flesh, who lived around 300 years ago.

One day, while she was assisting at holy Mass, Our Lady appeared to her wearing a magnificent Crown on her head, with fleurons[3] facing downwards. She was wearing a royal mantle embroidered with Crowns similar to the one she wore on her head. Each Crown had its own motto, such as Joy of the Saints, Comfort of the afflicted, Refuge of sinners and so on.

I used the excellent model of these crowns to fashion one whose beauty will I believe enrapture the spirits of Angels and of men. This Crown will be particularly distinguished by twelve beautiful fleurons facing downwards, representing the twelve great gifts of Power which all have reference to the well-being and happiness of the children of the Church. I believe we shall find pleasure in discovering more about these special privileges of the MOTHER OF GOD because of the beneficent impact they have upon us. In any event, we shall find in this subject most powerful reasons for wanting to love, to honour, and to serve the holy MOTHER OF GOD.

Footnotes

[1] And so was I established in Sion, and in the holy city likewise I rested, and my power was in Jerusalem. Ecclus. xxiv. 15.

[2] Lib. I Gratiæ spiritualis, c. 6.

[3] fleuron: A flower-shaped ornament. e.g., 1830 Crown of eight lilies and four fleurons. (OED).

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.

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

 1   In this discussion, we shall from the outset follow that teaching which: 
    • has had the best reception in the schools of theology; 
    • is confirmed by the Angelic Doctor[1];
    • is supported by the authority of the holy Fathers, 
    • is founded on Sacred Scripture and 
    • is confirmed by reason

 – namely (inasmuch as we are permitted to make a judgement about Heaven’s plans) : through what God himself has deigned to reveal, the Eternal Word would never have become incarnate (at least in virtue of the decree that God made from the beginning to send Him down to earth), if the sin of the first man had not provided the occasion. Now, in your opinion: from whom could we expect greater clarity on this point than the very Word Incarnate Himself, who explains His commission in chapter nineteen of St Luke’s Gospel, saying: The Son of man is come to seek and to save that which was lost[2]. And does it not say in chapter three of St John’s Gospel: God so loved the world as to give his only begotten Son: that whoever believes in him, may not perish but may have life everlasting?[3] A faithful saying, writes Saint Paul, and worthy of all acceptation, that Christ Jesus came into this world to save sinners[4]. We can read as much in many other places but I do not propose to give more examples here. Saint Augustine[5], soaring like an Eagle amongst fine minds, after examining and considering this question, confesses that he is totally convinced that the Saviour came into this world for no other reason; He did not take on the appearance of a servant and did not make Himself obedient unto the Cross, other than through these merciful means to give life to the members of whom He is the head, to deliver the captives and to give sight to the blind[6].

Footnotes

[1] III p., q. 1, art. 8.

[2] Luke xix. 10.

[3] John iii. 16.

[4] I Timothy i. 15.

[5] Lib. I de Peccatorum meritis et remissione, c. 26 et 27.

[6] Isaiah Ch xlii.

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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