Part II : The Crown of Power : Chapter 6 : § 7.1-3

Chapter 6 :  The Fifth Star or Splendour of the Crown of Power of the MOTHER OF GOD

She is the Mother of the world to come and Redeemer of our race

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)

§ 7. Reconciliation with God : the first fruit of mankind’s restoration by the Blessed Virgin

 1   It belongs to God alone to bring life out of death death, to transform a poison into its antidote, or to bring forth fruits of sweetness from the very trunk of bitterness. This is how it appears to us and this is what truly happened : that out of the corrupt root of the old Adam emerged the new; from the ashes of him who had ruined everything was formed the one who restored everything; peace came from him who had started a war; order was born from confusion, and the father who had caused the fall from Grace delivered to the world the principle of reconciliation. These are references to Jesus who repaired and restored the fallen world, whom the prophet Isaiah called the Prince of peace[1] and whom St Paul referred to as our peace[2], forasmuch as He was like a bond causing us to be reunited with God, and like a peace offering by means of which our crimes were washed away. He is our Mediator and the foremost bringer of peace for us. Accordingly, in giving His most holy Mother to Him for a helper, we are not taking anything away from His merit for it is in and through Him alone that she has her being; but rather we are seeking to show His infinite love for her. As I demonstrated above, He allowed her a share in that most glorious title which He acquired at the price of His blood. 

Take heart, therefore, all ye who have fallen from grace; for here we see the beautiful olive tree appearing in the city of peace; and here we see the arrival in our world of the Princess of peace, caduceus[3] in hand, with the commission of moving forward God’s plan for man’s reconciliation, and achieving this with His son.

Footnotes

[1] Princeps pacis: Isai. ix. 6.

[2] Pax nostra: Eph. ii. 14.

[3] caduceus : 1. The wand carried by an ancient Greek or Roman herald. spec. The fabled wand carried by Hermes or Mercury as the messenger of the gods; usually represented with two serpents twined round it. 2. staff covered with velvet, and decorated with fleurs de lys, which the French heralds of arms bear in their hands on solemn occasions. 3. Cf. Moses therefore made a brazen serpent, and set it up for a sign: which when they that were bitten looked upon, they were healed. Num. xxi. 9.

 2   These are not just my ideas for I am following here the Holy Doctors who unanimously call her by titles such as: the agent of the world, the Angel of peace, the propitiatory[1] for all the earth and the Mediatrix for men. St Peter Chrysologus calls her[2]:

The one uniquely favoured by Heaven who had so much power and influence with God that she was to bring peace between all creatures and their Creator who was justly angry with them, because of the disobedience of him to whom he had subjected all creatures[3].

St John Damascene[4], referring to the children that the prophet Osee had by the wife he took in obedience to the express commandment of God[5], stated they were destined in the end to serve as a symbol prefiguring the friendship that God would one day renew with his people. He declares that:

This was a rough sketch of the happiness which would come to us by means of the most pure and the most immaculate Virgin who would be like a counterbalance to the Eve of old who had fallen; the new Eve and would bring forth into the world mercy itself, the beloved of Heaven, and His father could never refuse His request to receive in mercy the criminal by whom He had been offended.

The Emperor of the East, Matthew Kantakouzenos[6], observes most pertinently in this regard that:

On three separate occasions, the chaste Spouse went so far as to call out to His bride, that is to the Blessed Virgin, the Sulamitess (which means the peaceful one or she through whom peace is mediated); this was not only because he felt an ardent desire for her but because he knew better than any other the difficulties there would be in bringing about the planned reconciliation.

Footnotes

[1] propitiatory (n.): 1. A propitiation or atoning sacrifice; 2. a “mercy seat” or throne; see Thou shalt make also a propitiatory of the purest gold ; Exod. xxv. 17, where for propitiatorium KJV has mercy seat and Knox has throne.

[2] Serm. 142 : Invenisti gratiam : quantam ? quantam superius dixerat, plenam et vere plenam, quæ largo imbre totam funderet, et infunderet creaturam.

[3] Thou hast subjected all things under his feet, all sheep and oxen: moreover the beasts also of the fields. The birds of the air, and the fishes of the sea, that pass through the paths of the sea. Ps. VIII 8-9.

[4] Orat. I de Nativit. B. Virg.

[5] Osee (Hosea) Ch. i. 

[6] In fine c. 6 Cant.

 3   St Basil of Seleucia[1] (and before him, the Holy Prelate Epiphanius of Salamis) represented on one side the obstacles to this peace initiative and on the other the great power of the MOTHER OF GOD, saying that:

It was she who threw down the dividing wall which separated us from God.  

There is no one, however little instructed in the Sacred Scriptures, who does not see immediately that the thought of these two learned men is based upon what St Paul wrote about the Saviour in the following terms[2]: For he is our peace, who hath made both one, and breaking down the middle wall of partition, the enmities in his flesh: Making void the law of commandments contained in decrees; that he might make the two in himself into one new man, making peace. This sheds further light upon a point that I have covered previously several times, and especially in the previous Chapter, namely that the Saints are very free in the way they grant to the holy Virgin the titles and qualities of her Spouse and her Son.  Of these, I know of no one who has understood and explained this more clearly than the Abbot Rupert[3] in his comments upon the following words from the Canticle: Behold he standeth behind our wall, looking through the windows, looking through the lattices. Behold my beloved speaketh to me: Arise, make haste, my love, my dove, my beautiful one, and come[4].

Having noted that the heavenly Spouse 

    • is represented in Sacred Scripture by a buck or a hart; 

    • is able to stride over mountains like a giant, whose name is: Make haste, hurry up, do not delay; and 

    • is someone whom the prophet Isaiah praises by saying that He does not know what it is to delay;  

the pious Abbot asks how can it be that He delayed His entry into the world for so long? How many centuries elapsed between Adam and Abraham? From Abraham until David there were no less than fourteen generations; from David until the Babylonian captivity, just as many; and from the latter until the coming of the Messiah another fourteen. How can these long passages of time be reconciled with an ardent desire to come as soon as possible to us, as with the nimble speed of a deer? This sort of question seems from a human point of view to be understandable but why do you not rather take time to measure the dividing wall which would first have to be cast down? Why do you not see that if one sin alone made a wall so prodigiously massive, every day new actual sins committed by men were reinforcing it and building it higher, so that it would need nothing less than God’s omnipotent artillery to throw it down? The Holy Spouse however, with an infinite desire to see this wall brought down to the ground, made frequent appearances on the battlements, speaking to men. In the end, however, as soon as He caught sight of the dear Bride that His eternal Father had promised Him, there was no longer any way of holding Him back;  for from that moment onwards He began to make a breach in the wall, attacking this great obstacle to His plans with such power that in a very short while He succeeded in breaking it down.

I earnestly entreat you, however, to note how He proceeded from that point onwards, and how He advanced the work of our salvation. In a little over thirty-three years, His progress proceeded by leaps and bounds which astonished the Blessed Spirits: from Heaven down into the womb of the most sacred Virgin, from there to the Cross, from the Cross into the Sepulchre and from the Sepulchre up to Heaven. Who had ever heard speak of such things? 

Take heart once more, ye poor fallen men, for behold the wall of the old divisions now cast down; peace has arrived, and henceforth ye are free to go unto God, and to call Him our Father as before. But you should recognise to whom you are obliged for all this: first and foremost it is to Jesus, who is the Prince of Peace; and after Him, you can truthfully say that it is to Mary, because it was mainly love for her that these ramparts and bastions were demolished. Indeed, she herself helped to cast them down in all the ways that I have described above.

Footnotes

[1] Serm. de Annuntiat.

[2] Eph. ii. 14-15.

[3] Lib. II in Cant.

[4] Cant. ii. 9-10.

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The Virgin of Tenderness. >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

Part II : The Crown of Power : Chapter 6 : § 6.5-7

Chapter 6 :  The Fifth Star or Splendour of the Crown of Power of the MOTHER OF GOD

She is the Mother of the world to come and Redeemer of our race

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)

§ 6. The extreme humility which may be seen in the way she helped to restore fallen men 

The fourth misfortune: enslavement

 5   Adam and man’s fourth misfortune may be called enslavement and captivity. St Peter declared[1] that the man who allows himself to be conquered is by right the prisoner of war and the slave of his conqueror. The man might object to this law, saying that he had not been taken in the course of a real war but only captured by trickery and through betrayal. For having disobeyed the commandment of his Lord, however, he would deserve to be placed under the power of Satan, who even if he is not a legitimate conqueror, is at least to be considered as executing the justice of God to whom the man was indebted in love and obedience. This raging foe, who is the king of all the children of pride, in this way slowly gained power over man by exploiting his prisoners' weaknesses and cowardice. From being a simple gaoler who was himself shackled in irons, he became the Prince of this world[2]. He inflicted upon men the most ferocious tyranny imaginable, loading upon them continual afflictions. As the prophet David remarked[3], he will exact from them usury upon usury, and for each sin that a man commits, he will be made to pay a thousandfold over, and be made to pay for fifty others too, swelling in this way the capital owed with interest so as to keep him more and more enslaved.

Footnotes

[1] For by whom a man is overcome, of the same also he is the slave. II Pet. ii.19.

[2] John xiv. 30; see also: And he said to him: To thee will I give all this power, and the glory of them; for to me they are delivered, and to whom I will, I give them. If thou therefore wilt adore before me, all shall be thine. Luke iv. 5-7.

[3] Ps. LXXI. 14.

The fifth misfortune: imprisonment and darkness

 6   The fifth of man’s misfortunes was imprisonment in the darkness at the bottom of a pit where this proud tyrant held him so as to prevent his escape. The darkness there was so total that the prophet Isaiah refers to this place as the region of the shadow of death[1]. The darkness is nothing less than the dense cloud of ignorance in which a man’s understanding is shrouded the first time he falls into sin. The darkness becomes even more opaque and suffocating after his frequent relapses, so that increasingly he plunges more deeply into the stinking quagmire of sin. This is the reason for the deep and terrible misery in which his heart and mind continually languish. Poor Tobias the elder[2] once said there was no more happiness left in the world for him once he had lost his sight and the ability to enjoy heaven’s gentle light; in the same way, the wretched sinner is cut off from the sun and condemned to live in a darkness worse than that endured by the Cimmerians[3], where he can receive neither joy nor consolation in the midst of his misery. What hope could he have had for these? On the one hand, he had deserved to lose God’s loving presence and on the other he found himself delivered into the hands of the most vicious and inhuman tyrant imaginable.

Footnotes

[1] The people that walked in darkness, have seen a great light: to them that dwelt in the region of the shadow of death, light is risen. Isai. ix. 2.See also Matt. iv. 16.

[2] Tobias (Tobit) ii.

[3] A people fabled by the ancients to live in perpetual darkness. 1871 There the people dwell, Of the Cimmerians, in eternal cloud and darkness. W. C. Bryant, translation of Homer, Odyssey vol. I. xi. 267.

The sixth misfortune: despair at being unable to escape

 7    Man’s last misfortune is one which puts the seal on all the rest: his despair at not being able to escape from the consequences of his sin. For even if he had shed tears continually, seeking a release from this dreadful condition, it was beyond his power to escape; and even if every creature had done this, they would not have achieved anything. To those who swallow sin like water and go along with hell’s temptations without any fear whatsoever, I say in all sincerity that they should  seriously reflect upon what we have been saying and realize how easy it is to go down the path leading to death, but how difficult it is to escape. The Sage had every good reason to say that he who reflects upon this thought several times each day would never ever want to hand himself over to such a cruel enemy. In the name of the Lord, if the infinite mercy of the Redeemer Had not melted before the sight of our miseries, we would have been obliged to endure them for all eternity. Is it necessary to state that whoever ends up in this misfortune after understanding this question more clearly,  must be someone who has no feeling of compassion for himself and no sense of humanity towards Him who was to redeem us at such a high price? What could be the end result of such disdain and of such a profound forgetfulness of one’s salvation, other than than to be abandoned by Him whose every grace was looked upon with scorn and whose blood of the New Testament was trampled under foot? Do not engage in this risky game if you are not willing to pay back the principal together with interest; and whoever is so rash as to go against God, let him remember that He did not spare the Angels of Heaven, any more than the head of our race, whom he had so generously enriched with every sort of natural gift and supernatural favour. Just as it would be a tremendous act of folly for such a person to imagine that he was dearer and more precious to God than those we just mentioned, it must follow that he has lost his wits if he thinks he could ever escape with a better reckoning than they were given. 

While thoughtful readers reflect upon this point which is so important, I am now returning to the glorious Virgin.

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The Virgin of Tenderness. >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

Part II : The Crown of Power : Chapter 6 : § 6.1-4

Chapter 6 :  The Fifth Star or Splendour of the Crown of Power of the MOTHER OF GOD

She is the Mother of the world to come and Redeemer of our race

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)

§ 6. The extreme humility which may be seen in the way she helped to restore fallen men 

 1   Dear Lord, what a simple thing it is for man to lose everything, but how hard it is to repair this loss! The brief moment required for a man to be lost may be compared to how quickly water can be spilt on the ground, or a crystal glass broken into pieces; but it would be easier to gather up every last drop of this spilt water, or to repair the broken glass than it would be for man to restore himself to the state he was in before he fell. It took no more than a fleeting instant for the first man to bite into the apple, but was there ever any act that would endure longer in its consequences or which was punished more severely? 

It seems that we need to discuss this question in order to understand the Holy Virgin’s title of Reparatrix[1] and to appreciate the obligations we have to her who helped her Son in His work of repair and restoration. If we do not understand the depth of the misfortunes into which we fell, we shall fail to recognise how much we have benefited when the work of restoration drew us out of these depths. I shall, however, treat this question fairly briefly because I realise the importance of sticking with our theme.

Footnotes

[1] Reparatrix (Fr. Réparatrice) : she who restores to state of grace or innocence, restorer, redemptrix [DMLBS]. Cf. Pius XI, Encyclical Miserentissimus Redemptor (AAS 20 [1928] 178): "May the most gracious Virgin Mother of God look kindly, she who, because she gave us Jesus the Redeemer, nourished him, and at the Cross offered him as a victim, by reason of her mysterious union with him and utterly singular grace, became and is piously called the Reparatrix."

Six misfortunes consequent upon the sin of Adam. 

The first: God’s disgrace[1]

 2   To begin with, it is clear that the first misfortune Adam brought upon himself and his descendants, as soon as he had sinned, was to suffer the disgrace of God. I have always shared the opinion of Philo the Jew[2], of St Eucherius[3] and of St Gregory the Great[4] (along with several others) who taught that the death with which our first parents were threatened and which was to fall upon their heads as soon as they had sinned, consisted principally of God’s disgrace, even though this was not the only consequence. What sort of death could we possibly imagine more dreadful than this? Even if you portray the body’s death in the most frightening way possible, it is as nothing compared with that suffered by the soul since it is deprived of its life and its spirit, which is none other than God’s grace. This death produces a stench in the soul worse than all the charnel houses in the world, rendering the soul useless as far as meritorious actions are concerned. It leads to rotting and dissolution from the results of sin and vice; it makes the soul become the quarry[5] of demons and the food of worms frenetically gnawing away at the inside. Men must be sure to remember this bitter and dreadful sort of death above anything else whatsoever that could cause them bitterness and fear. For just as the man having God for his friend has no reason to fear anything whatsoever, in the same way there is nothing more alarming and terrifying than to have God as an enemy.

Footnotes

[1] God’s disgrace:  the disgrace God inflicts. See disgrace 1a in OED for this older usage.

[2] Lib. II Allegoriarum legis Mosaicæ.

[3] Lib. I Comment. in Genesim.

[4] Registri, lib. VI, c. 195.

[5] 1938 : a quarry is a reward of entrails, etc., which is given to the hounds on the hide of the dead beast.[OED]

The second misfortune : the curse

 3   The second misfortune followed closely after the first and it was the curse which struck him like a thunderbolt. This curse was not confined to the person of the criminal nor even to his descendants but  affected the whole earth which was to support and nourish him, and also all things in the universe which still suffers even till now, as Saint Paul says[1], and which will suffer always from pains comparable to the labour pains of childbirth, until the day comes when they are completely delivered of sinful man whom they bore as in their wombs. This is an unmistakable sign of the extreme wrath of God since, in order to avenge Himself on man, He went for everything having any connection with him, treating him like someone who is the head and source of a crime of lèse-majesté, whose race is to be exterminated and whose home is to be razed to the ground, without leaving anything that belongs to him, lest the very air be infected by his sin.

Footnotes

[1] For we know that every creature groaneth and travaileth in pain, even till now, Rom. viii. 22.

The third misfortune: loss of the inheritance prepared for him

 4    The third misfortune was the loss of the inheritance which God had prepared for him and which can be seen in the degrading banishment he suffered when ignominiously cast out of the earthly Paradise. It was in truth pitiful to see the Prince and head of our race departing in this way. What a spectacle it was to contemplate him who a short while previously had been 

    • lord of the most beautiful place in the world, 

    • able to command with unlimited power all the animals, 

    • vested royally in his beautiful robe of innocence, 

    • casually conversing with God and the Angels, 

    • dwelling in the midst of the delights provided by the earth, the heavens and the waters, without any effort or labour on his part, 

    • destined to people the earth with a holy posterity who, without knowing either suffering or death, would have passed from this sweet life to a better and eternal one, 

now suddenly fallen away from his noble state, degraded and declared unworthy, disavowed by all his subjects, forced along with his wife to take leave of this garden of pleasure, taking nothing with them except the poor lambskin which God in his pity had given them to wear! 

Poor Adam, what is to become of thee, disgraced in this way and banished from the presence of God, having drawn down upon thyself His hatred and indignation? Thou knowest not yet the full consequences of His just anger, but thou wilt have time enough to experience the full weight of His arm as all creatures revolt by way of vengeance against thy disobedience, seeing in thee only a rebel against the commandments of the Creator who is theirs as well as thine. The Angels who once protected and respected thee will withdraw and become the ministers who execute the decrees pronounced against thee. Thou needest only to turn around to see behind thee the avenging Cherub, whose zeal is a thousand times more fearful than the flaming sword he wields to keep thee out of paradise. It is now time for thee to bid an eternal farewell to this blessed place, for now thou art condemned with pickaxe and spade to work the earth which would otherwise have supplied thee effortlessly with all that thou couldst desire. 

Farewell to this beautiful Paradise, farewell to this blessed plot, farewell to the tree of life, farewell to peace and rest, farewell to pleasure, farewell to the Blessed Spirits, farewell to the gentle colloquy with thy Father, farewell to His friendship and farewell to His protection – for Adam may now expect only hardship, tribulation, labour, drought, famine, war, plague and other similar consequences of the wrath of Him who was so unworthily sinned against by man.

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The Virgin of Tenderness. >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

Part II : The Crown of Power : Chapter 6 : § 5.9-10

Chapter 6 :  The Fifth Star or Splendour of the Crown of Power of the MOTHER OF GOD

She is the Mother of the world to come and Redeemer of our race

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)

§ 5. The third reason that the Holy Virgin has the right to be considered as the Co-Redemptrix of men and the Mother of the world to come

The third reason: She suffered along with her Son

 9   From everything that we have considered up until now, my first conclusion is one shared by several learned doctors, taking due note of:

    • the excellent qualities of the most sacred Virgin, who offered her Son for our redemption;

    • the love, affection and the greatness of the courage with which she offered Him as a sacrifice;

    • the quality of her gift-offering;

    • the extremity of her suffering;

    • how these were united with those of the Saviour, who offered them personally on the Cross, along with His own, for our salvation; and 

    • the pleasure that the Eternal Father took from this. 

We are taking nothing whatsoever away from the Saviour, nor from the sublime nature of the salvific undertaking, when we say that with her Son (although to a much lower degree), the redemption of men was something that she herself merited, along with the whole panoply of graces included in the economy of our salvation. To this end, she received a prevenient gift of great blessings and graces, enriched with so many favours and ennobled with so many prerogatives, as we saw earlier. The blessed St Anselm[1] made this very clear when he said:

By the holiness most pure and the purity most holy of her most generous heart, she was raised in an incomparable manner over all holiness and purity, and for this reason merited the title of the fallen world’s most worthy Redemptrix.

Later he adds[2]: 

She alone amongst all other women merited being the Mediatrix of so many blessings.

St Bernardine of Siena[3], applied to her the words from Ecclesiastes : All the rivers run into the sea, yet the sea doth not overflow[4]. He words this felicitously as follows:

This immense sea of graces does not overflow except so as to pour its favours on all the children of grace and salvation.

Her title of Redemptrix leads to this necessary conclusion, as will be shown more fully later on when I explain how there is no grace coming from God to men that does not pass through the hands of Mary.

Footnotes

[1] De Excellentia Virg., c. 9.

[2] Quæ tantorum beneficiorum sola præ cunctis effici meruit mediatrix.

[3] T. III, Serm. VI, art. 3, c. 4.

[4] Eccles. i. 7.

 10   My second conclusion is that God alone understands perfectly the greatness of this favour she has received and to what height of glory He has raised the Holy Virgin. The Blessed St Anselm[1] tried to understand why God did not make use of a Seraph for the redemption of man, and he made the following pertinent observation:

Apart from the fact that a Seraph did not have the qualities necessary for such an undertaking (which would require almost infinite strength), there was another consideration – namely, that if He had given this honour to a created spirit, He would have been obliged to share His glory with the Seraph; and although He was the Creator of man, He would be allowing the glorious title of Redeemer to be borne by another, and in consequence man’s affection would be divided, giving a certain part to the One who had created him, whilst reserving the better part for him who had recreated and redeemed him. Sharing in this manner would be far removed from the greatness of God and His desire that the heart and love of His creature should be His and His alone. 

This conclusion not only finds much support in Sacred Scripture and in the experience we ourselves have of the way God rules, but it also shows us in a wonderful manner just how highly He esteemed the Holy Virgin. That which He had never wanted to share with any other creature whatsoever, He was pleased to grant to the Mother and Spouse of His dear Son, placing on her head the Redemptive Crown, which is the greatest glory which can be given to a creature. This is always to be understood as greatest after that of MOTHER OF GOD,  her unique title which prevents me from being surprised at all her others, inasmuch as we cannot wonder at any favour He might grant to her, for it was to her that He subjected His own Son, who is equal in all things and consubstantial with Him. Having received such a superabundance of divine charity, the Holy Virgin became accepted into the family of the most Holy Trinity. In consequence, the Father accepted that what He had granted to this Daughter of His could be effective by going ,as it were, outside the household; in a similar way, the Son wants her to receive all possible honour and blessings; and the Holy Spirit seeks out every conceivable way to elevate her in dignity. 

Thus will she be honoured whom it pleased God to raise up.

Footnotes

[1] Lib. IV de Fide, c. 15.

[2] In Lament. B. Virg.

[3] T. I, Serm. 61, art. 3, c. 2.

[4] Orat. de Deipara.

[5] Serm. 2 de Assumpt.

[6] Ibid.

[7] Serm. in Signum magnum.

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The Virgin of Tenderness. >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