Part III : The Crown of Goodness : Chapter 5 : § 3.1-4

Chapter 5 : The Fourth Star or Splendour of the Crown of Goodness of the MOTHER OF GOD

The Wondrous Care she takes of her children

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)

§ 3. How the MOTHER OF GOD cares for her children in even the smallest things

 1   Who could tolerate those irreverent and foolish men who say in Job[1] that God walketh about the poles of heaven and he doth not consider our things here on earth? Or those impious men who say in Plato that: 

In truth, God has shown particular care for the Angels, considering them the masterpiece of his handiwork;  as for men, however, he has left them to providence, placing them under his pure spirits, and he does not deign to worry about them.  

These garrulous fools not only find themselves the object of scorn but also actual hatred, for in one fell swoop they have taken away from men that which should be the dearest thing in their own lives, namely the loving care that God’s infinite Majesty has for them; and they have taken away from God two of the most beautiful qualities that He has, namely His providence and His love. If they think that the sheer multitude of things going on is too great for God to attend to all of them, then they are making it plain they have a low opinion of His omnipotence; if, on the other hand, they think that He pays no more attention to governing the world than to the least thought He might have, then they place a terrible limitation on His goodness, removing the natural inclination that His goodness has to communicate itself to creatures. To make a God without love is to give Him a stony heart and to remove from Him the care He has for His creatures; this will mean that He has less goodness than we find in a man. In fact, the greater His love, the greater is the care which accompanies it and which shows itself as most tender and attentive to the smallest needs.  

Whilst he was still a little child, Saint Benedict showed that he had come to an understanding of this truth. When someone in his household had accidentally broken an earthenware pot that his nurse had borrowed, Benedict prayed earnestly to God, saying that the nurse should not have to suffer the sadness of this loss. The Heavenly Father was so pleased by Benedict’s action that, out of consideration for the trust he had shown, Benedict had scarcely finished his prayer when he saw that the pot had been repaired and was as good as new.  

Concerning this story, we have not only the testimony of Pope St Gregory the Great[2], but also of countless people who have seen the pot attached to the door of the church in Nursia, which is where Saint Benedict was born and where he lived until the arrival of the Lombards in Italy. 

St Gregory also describes an incident from the boyhood of St Boniface (who was later Bishop of Ferentino in Tuscany).When he saw a fox attacking his mother’s chickens, he prayed earnestly to Our Lord for help. His prayer was immediately answered for the fox made off and the chickens were saved.  

Heaven is indeed full of tenderness for us and, if our hearts were only disposed to recognise this, then we would see the wondrous effects of God's infinite goodness. In fact, to the extent that a creature draws more closely unto Him, He will magnify in proportion the tenderness and care of the love in his heart.

 

Footnotes

[1] The clouds are his covert, and he doth not consider our things, and he walketh about the poles of heaven. Job xxii. 14.

[2] Initio Dialog. See also: The life and miracles of St. Benedict, by St Gregory the Great, ed. by E.J. Luck (where the miracle is said to relate to a sieve rather than a pot).

 2   The Holy Virgin is not only a Mother – which is a name redolent in itself of sweetness and tenderness – but also a Queen who has the honour of participating in God’s greatness more than all the other Blessed. It follows from this that her clear and penetrating gaze reveals to her even the smallest needs of her children. She has a heart filled with tender love and she is prompt to come down and help them in ways which cannot be imagined. It has been truly said that one of the properties of love, especially when it is tender and ardent, is to be on the lookout for anything that can bring happiness to the object of that love. The heart of the Mother of goodness, however, is characterised to a greater extent than all the hearts in the world by this heartfelt and tender care, so much so that it seems to be its first and principal quality. It would indeed be a dreadful error (and a remarkable deception on the part of Satan) to allow ourselves to imagine this Princess as being aloof in unapproachable majesty and haughty grandeur, making people nervous of approaching her and fearful that she would not deign to trouble herself with our petty needs and concerns. For people to think like this, however, would mean either that they were completely ignorant of gentle care Heaven has for us or that they had never heard of the Mother of fair Love[1].

Footnotes

[1] Ecclesiasticus (Sirach) xxiv. 24.

 3   Louis of Granada was a pious and learned man who lived in the last century. He recounts the following story which is worthy of credence: 

In the Spanish city of Setúbal, there was once a distinguished nobleman who enjoyed fishing as a pastime. One day, with this in mind, he ordered his servant to fetch his rod. The servant found that the rod was covered in dust and grease and decided to clean it, but he accidentally pressed so heavily on one end of the rod that it broke, causing two splinters to shear off, each as thick as a finger. The Lady of the household, who knew her husband had a short and fiery temper, was very worried about his reaction and immediately knelt down in front of an image of Our Lady, praying to her as follows: 

“Most Holy Virgin, if thou dost not come unto our aid, there will be a most terrible ruckus in the house.”

After this, she prayed to her nurse who had died several years previously and had a great reputation for holiness. I will in passing say only this – that this good woman placed her hand on her breast and said in her prayer that all the waters of the sea would not be able to extinguish the fire that would take hold in that household. While the lady was praying, her husband shouted from the courtyard, asking if anyone was bringing him his rod. At first, no one dared to appear before him; but in the end it had to be taken to him in the state it was in. Here is when the Mother of goodness worked her miracle. Scarcely had the servant crossed the threshold of the door than the rod was miraculously repaired, with only a small white band at the place where it had been broken. At this, all those in the household who were aware that it had been broken were filled with astonishment and relief. The nobleman’s young son, who had gone out to see what his father would do, reported to his mother what had happened. As a reward for his pains she slapped his face to teach him, she said, not to tell lies. Even when four different persons, one after the other, confirmed to her what had happened, she nevertheless would not believe until she had seen the rod with her own eyes. The nobleman had learned from the servants in the lower courtyard what had happened to the rod and he brought it to his wife, placing it in her hands. He made a resolution on the spot always to use that rod on his future fishing expeditions. The person who recounts this story states in his testimony that he kept the broken pieces for a time from the cane and showed them to several people by way of confirming this miracle.

 4    I am not sure that the following incident, recounted by the author of the life of St Philip Neri[1], comes near to the one we have just been studying, but here is what he says: 

In the year 1576, a gap appeared in the roof of the Chapel of the Oratorian Fathers in Rome between one of the walls and the supporting rafters. There seemed to be nothing providing support for them until St Philip saw one night that it was the Virgin who was supporting the timbers with her own hands. This made him understand the danger in which they found themselves and the extraordinary care shown by the Virgin in performing this service for them. The very next day, he ordered the roof to be dismantled and made safe, so that nobody could be injured.

Footnotes

[1] Anton. Gallonius.

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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

Part III : The Crown of Goodness : Chapter 5 : § 2.1-2

Chapter 5 : The Fourth Star or Splendour of the Crown of Goodness of the MOTHER OF GOD

The Wondrous Care she takes of her children

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)

§ 2. Of the wondrous care taken by the MOTHER OF GOD of all her children in general

 1   I hope no one thinks I have overstated the peerless Mother’s honour when I said that the care shown by Rebecca was merely a faint foreshadowing of that which the Holy Mother has for her children. The Holy Fathers have provided me with thoughts better suited to describe this, even though they find it difficult to express this in words which satisfy them all and which do justice to the way she busily turns her love into action. St Bernard[1] speaks of the beautiful way she mirrors the valiant woman whom Solomon mentions at the end of Proverbs[2], in particular when he says: 

The lamp of her vigilance and loving care never goes out[3] during the darkness of the time men spend in their mortal abode here on earth, but she lights the way for them and is their ever present companion, never letting them out of her sight.  

St Augustine[4] states that her loving care corresponds in magnitude to the power she has been given, explaining that: 

Just as the influence which she enjoys with God surpasses that of all the other Saints, so too her peerless affection exceeds the care shown by all others, no matter how numerous they may be. 

The pious writer known as Idiota takes this idea still further[5], for he does not stop at what pertains to the charity of the Saints but soars in thought up to the throne of the Saviour Himself, who with a love incomparably ardent intercedes for us with His heavenly Father. The humble Doctor claims that is is here that we find the true idea of the loving care which the MOTHER OF GOD has for her children.  

Just as she has no other rule to measure out the love she has towards them than that which her beloved Son Himself gives her, so too she wishes for no other model of loving care than what she sees in Him. 

St Bernard comes to mind next and outdoes all other writers when he uses precise language to emphasise the essence of her care, in a way which could not be taken any further. He does not limit himself to the statement that she is as caring as it is possible for anyone to be, but he goes further and says that she is care itself and the care of all the ages. Here are his words[6]: 

Upon her – as upon the centre of all things, being the unique dispensatrix of care through all the ages – are fixed the eyes of those who are on high in heaven, of those of us here below on earth, of those who are above us, of those who came before us and of the posterity which is to follow us. Just as I do not wish to dispute that she may be called the passive Care, common to all the ages, forasmuch as all the previous ages had an interest in her coming which they awaited with a holy impatience since she was to carry the good news of hoped for salvation; and forasmuch as the ages which followed her regarded her as nothing less than the living source from which so many blessings flowed for them : in the same way, it may not be denied that she can in a most fitting manner be called the active Care of all the ages, by reason of the incomparable love which impels her to procure salvation and spiritual progress for all men, but especially for her own children.

If, according to the learned interpreter Nicholas of Lyra (on the authority of Rabbi Solomon, a great man amongst those of his nation), the devil is called by King David the Prophet[6] the business that walketh about in the dark, on account of the extremely vigilant way he spies on men so as to surprise them and make them fall into every sort of sin; then why shall we not with greater reason call the Holy Virgin the business of the day and of the ages, seeing that she employs incomparably greater ardour in pursuit of our good than the enemy of nature puts into compassing our downfall? No, there is no point of comparison between the charity of Mary and the envy of this wretch or between her tender care and his bitterness. His terrible bitterness has no other foundation then the ill will with which he seethes against God, whereas the charity of the Mother of Goodness unites her with the sovereign Good. From this I conclude that we cannot speak of her in a more fitting way than by applying to her the words Care and Affection, since she truly represents the distilled essence of all the care and all the affection that can be found amongst creatures.

 

Footnotes

[1] Serm. 2 in Assumpt.

[2] Prov. xxxi. 10.

[3] her lamp shall not be put out in the night. Prov. xxxi. 18.

[4] Serm. de Assumpt.

[5] In Prologo Contemplat. de B. Virg.

[6] Serm. 2 de Pentecost.

[7] Ps. XC. 6. business is the Douay-Rheims translation of negotium in the Vulgate, meaning business, employment, occupation, affair (DMLBS).

 2   When considering these ideas, I confess that we really need the gentle spirit of St Bernard himself to elaborate on his conception, or we need at the very least the skill of a poet to portray Care as if it had some created nature or substance. A poet might, for instance, represent the figure of Care with a hundred eyes to see everything, with a hundred ears to hear everything, with as many tongues to express itself, and with as many wings so as to be in an instant wherever he wanted to be. Alternatively, and perhaps better expressed, Care would have to be a pure spirit, indeed the lightest and most adept of all spirits, who could be almost everywhere at the same time, who would have an extraordinary ability to understand everything and an unparalleled skill in being able to bring all things to a conclusion. Just think how such a one would initiate and move forward his undertakings; how he would advance them and ensure progress was made and  how he would leave no stone unturned to achieve his aims. 

If you can begin to picture now what Care would be like if it were a living creature, you will be well disposed to understand how the Holy Virgin intercedes for the good of her children, seeking their benefit and advantage. You must however banish from your thoughts any idea of worry (which which we often associate with the word care), for just as with utmost tranquillity she sees in God everything that pertains to her children, so too she supplies all their needs with a wondrously calm spirit. The way she ceaselessly busies herself with the care of her children is a wonder to behold. She is ever watchful over her children and their every action, seeing from afar everything in their interest, without missing a single opportunity to promote their good (except when they render themselves unworthy). We shall, however, say no more on this question for now because we shall be providing proof of it in the pages which follow.

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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

Part III : The Crown of Goodness : Chapter 5 : § 1.1-5

Chapter 5 : The Fourth Star or Splendour of the Crown of Goodness of the MOTHER OF GOD

The Wondrous Care she takes of her children

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)

A common proverb amongst the ancients was that the eyes always follow the heart; this means that the focus of our love is also where we feel impelled to show our care. It seems we can indeed say that when a person’s heart is on fire with love, two eyes are not enough for him; he would need as many as the poets assigned to Argus, so as to satisfy his heart’s desire to show care and its impulse to do something which is pleasing to the object of its love. St Epiphanius[1] has good reason in this regard to call the Holy Virgin a Mother with many eyes, as I have already said, and to compare her with those creatures revealed to Ezechiel[2] and to St John[3]. After the care shown to us by our heavenly Father, whose eye is never shut[4], there is nothing comparable to the care shown by the Mother of love. Permit me to present a picture to you and then we shall consider its natural colours.

Footnotes

[1] Orat. de Laudibus. Virg.

[2] And their whole body, and their necks, and their hands, and their wings, and the circles were full of eyes, round about the four wheels. Ezech. x. 12.

[3] And the four living creatures had each of them six wings; and round about and within they are full of eyes. Apoc. iv. 8.

[4] Prov. xv. 3; Hebr. iv. 13.

§ 1. A figure revealing the MOTHER OF GOD’S care for her children

 1   God Himself has provided a figure[1] in the person of the wise woman Rebecca[2] whom I have already described[3] as being one of the most noteworthy types prefiguring the Holy Virgin, foreshadowing what was to come with astonishing accuracy. 

Imagine that I am showing you a picture divided into three main scenes, revealing three aspects of the Mother’s incomparable love and care for her children.

 

Footnotes

[1] Something which denotes or represents another thing allegorically, metaphorically, or symbolically; a type, symbol, or emblem of something else; (sometimes) a prefiguration.(II.7.a. OED).

[2] Gen. xxvii.

[3] Part I, ch. 3.

 2   On the right hand side of the picture can be seen a venerable and most gracious lady whose clothes are those from a distant era; she is seated on a stool and in front of her is a young son, of modest demeanour and comportment: this is Rebecca with her son Jacob. It is easy to infer from the mother’s countenance that she is speaking of love and is having a very serious conversation with her son, but the picture cannot tell us what is being said. Sacred Scripture is, however, able to supply what is missing and reveals that she is speaking to him as follows: 

“My son, I have something to say to thee and I beg thee to pay attention, not only because it is for thy good, but also because it is I thy mother speaking to thee. I have been thinking for some time about something thy father said to thy brother Esau, and I firmly believe it was an Angel that guided me to the room so that I might hear what he said. For he was speaking as a man who feels his end is approaching, and for this reason he told Esau to bring him of his hunting, and make him meats that he might eat, and bless him in the sight of the Lord, before he died. Now, my son, do thou follow my counsel, for thou knowest that I have always loved thee and that all my delight would be to give thee a sign of a mother’s love on this occasion. Go thy way to the flock, bring me two kids of the best before Esau’s return, that I may make of them meat for thy father, such as he gladly eateth: which when thou hast brought in, and he hath eaten, he may bless thee before he die. I tell thee once more, do not ignore this advice which comes only from the desire I have for thy good.”

 3   Judging from the look on Jacob’s face, it seems that his reply to his mother is as follows:

“Dear mother, it is not just from what thou hast said today that I understand the good that thou wishest for me; but this evidence of thy goodwill towards me further strengthens the trust I already have in thee. I ask only that thou allowest me to share one thought with thee and then command me as thou wilt. My brother and I are different in appearance, for Esau my brother is a hairy man, and I am smooth. If by chance or by design my father shall feel me, and perceive it, I fear lest he will think I would have mocked him, and I shall bring upon me a curse instead of a blessing. This aside, he cannot fail to recognise me by my voice.”

“My son,” replies Rebecca, “thou hast told me nothing new, and nothing that I have not myself foreseen. It seemeth this is an idea inspired by God, to whom it pertaineth to bring to a successful conclusion the designs that he hath for thee. As for thy fears, upon me be this curse, my son: only hear thou my voice, and go, fetch me the things which I have said, trusting in me for all else.” 

After such unequivocal words, all that remains is to obey; Jacob ceases to make objection and we see him leave to carry out his mother’s instructions. In this first image, Rebecca serves as a type prefiguring the care that the MOTHER OF GOD takes in advancing the good of her children in general, keeping an ever watchful eye for any opportunity to benefit them and to obtain God’s blessing for them.

 4   In the middle of the picture we can see a second scene no less remarkable than the first. After Jacob had gone out and returned diligently carrying the two kids, Rebecca took charge. Understanding how to satisfy the appetite of her husband Isaac, she herself dressed the meats and, governed by the affection in her heart, she did everything to perfection in a prompt manner. She had more than one thought in her head for, whilst the meat was cooking, she went to Esau’s chest to select his festive garment which she put on Jacob. She also placed the little skins of the kids about his hands, and covered the bare of his neck with them, so that the venerable Patriarch could not fail to take Jacob for his elder brother. After she had finished dressing the meats, she placed the dish into the hands of Jacob who played his role so effectively that he succeeded in gaining Esau’s blessing. 

The diligent attention to detail shown by Rebecca, who overlooked nothing, will provide us with material for a discussion of the incomparable goodness of the Virgin which shows itself in the care she takes over the smallest things touching on the good and happiness of her children. In this we shall see that there is nothing in the whole world so sweet and so heartfelt as her affection.

 5   The third scene in the picture shows the wise Rebecca continuing with her planned course of action. As she foresaw the difficulties Esau would cause, she dreams of ways to bring good fortune to her son and to safeguard his blessing. With this in mind, she seeks out Isaac and tells him that she would sooner die than see Jacob take a wife of the stock of that land[1], well knowing that the venerable Patriarch is of the same opinion[2]. Accordingly, she is easily able to persuade him to send Jacob into Mesopotamia to his uncle Laban, where he is sure to find an excellent match. Isaac does everything that she wanted and, so that God may bless this plan of his, he repeats the blessing that he had given to Jacob a little earlier. After kissing him, he hands him over to his mother who supplies him as best she can with all the things he might need, but especially good advice. Finally, in the hope of seeing him again soon, she sends him on his way, not without feeling a great sadness of heart and not without floods of tears brought by such a sudden separation. 

This will form the theme of the third discussion showing the care that the Holy Virgin takes to accommodate her children, to bring them good fortune (if we can use this word), in other words : procuring for them stability and security and providing for them a mode of life which she judges will best suit them in their journey to heaven.

Footnotes

[1] I am weary of my life because of the daughters of Heth: if Jacob take a wife of the stock of this land, I choose not to live. Gen. xxvii. 46.

[2] And Isaac called Jacob, and blessed him, and charged him, saying: Take not a wife of the stock of Chanaan. Gen. xxviii. 1.

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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

Part III : The Crown of Goodness : Chapter 4 : § 5.1-5

Chapter 4 : The Third Star or Splendour of the Crown of Goodness of the MOTHER OF GOD

She is a source of Favour for her children

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 sources of the Blessed Virgin’s Favour – how to acquire and keep it 

 1   If it were a question here of trying to identify all the ways men have used and still use every day in order to acquire favour, we would need to have an understanding of all the keys that can open up men’s hearts, meaning all the ways of gaining their affection. This would amount to a considerable task because there are as many different humours and temperaments as there are individual men, and accordingly there are many different ways of winning them over. 

Some may be found who can be won over and favoured quite cheaply. We might cite examples such as the Emperor Hadrian who was more than happy with the handsome face and graceful manners of Antinous; such as Xerxes who took great pleasure from the flattery and blandishments of Mardonius; and Suleiman the Magnificent, mentioned earlier, whose main reason for loving Ibrahim Pasha was they had been raised together. 

There are others who give their favour only for the sake of empires or for similar reasons. Bayezid II’s special love for Ahmed showed in the crown he placed on his head. Darius loved Zopyrus like his own son because, amongst other reasons, Zopyrus had mutilated his own body as part of a stratagem to deliver Babylon to Darius[1]. 

Then there are those who find people with humours and temperaments very close to their own and become attached to them for that reason. Alexander, who had a good and generous heart, showed favour to Hephaestion and to Antipater forasmuch as he knew the former loved him and the latter had the interest of his Empire at heart. The Emperor Augustus, Prince in time of peace and of war, loved Maecenas for his sweet nature and Agrippa for his courage. In a similar way, Axalla won the favour of Tamerlane the Great, as did Skanderberg with Bayezid I. Another example comes from Tacitus[2] who recounts that the affection felt by the Emperor Tiberius towards Sejanus originated in the following circumstances: the Emperor was dining with others in a cave which suddenly started to give signs of an imminent collapse; all the company fled apart from Sejanus who used his own body to protect the Emperor. After this, no one can be surprised to learn that he ennobled him on the spot and showed favour toward him for the rest of his life. Taking all things into account, however, we find that worldly favour is always connected to some earthly or material consideration and it is very hard to find any case in which self interest is not involved. This is quite contrary to the favour which comes from heaven, which is altogether selfless, royal and holy.

 

Footnotes

[1] Herodotus, Histories 3.150-160.

[2] Lib. IV Annal.

 2   There are a great many things to be said about this when it comes to the favour of the MOTHER OF GOD. I shall however sum them all up in four propositions. 

The first of these is we should take it as beyond any doubt that the beginning of this friendship is beyond our own merits, but is rather a favour coming entirely from the holy Virgin who casts her eyes and fixes her heart on whomsoever it pleases her, and we should not look in ourselves to find reasons for her maternal affection. In this, she partakes of God’s greatness which is marked by a willingness to give without receiving, and to do good for no other reason than His own goodness.  

May God preserve us, said the Great St Augustine long ago, from the foolish and presumptuous thought that we prompt His generosity through some merit of our own; for His prevenient mercy comes to us everywhere and in all things; and it is to Him that the Psalmist sings the following words with complete fidelity: For thou hast prevented him with blessings of sweetness.

[1]

Later, he goes on to say that: 

These blessings of sweetness are nothing other than certain good impulses which precede our freedom to act and draw us towards virtue and goodness; these impulses are so necessary that without them we could never achieve achieve any goodness, in fact we could not even make a start.

This is a most excellent quality of the Queen of Heaven and an incomparable benefit of her Favour for which we should feel a deep and most humble gratitude. The truth is that it is not we who chose her but that her sweetness came first and, revealing her wondrous love for us, invited us to share in her Favour.

Footnotes

[1] Lib. II contra duas epist. Pelag., c. 10.

[2] Ps. xx. 4. prevented: to prevent or prevene: Of God, God’s grace, etc.: to go before (a person) with spiritual guidance and help; (a) So as to anticipate a person’s actions or needs; (b) so as to predispose (a person) to repentance, faith, and good works.(OED).

 3   The second is that, just as she prevents men with blessings not only without imposing any sort of obligation, but also without even looking within them for any reasons to receive her favour; in the same way, it should not be thought that she prevents them all with the same quantity of graces. This is what Saint Cyril, Bishop of Jerusalem, says of the Holy Spirit[1]: 

Although He is only one, the graces He gives are very different and by no means equal; and He distributes them according to His good pleasure. 

I would apply this idea in a proportionate fashion to the MOTHER OF GOD. She does not present the same countenance to all those who see her and she does not look upon those who call her with the same gaze. Just as there are many mansions in the Lord’s house[2], this is also the case in the palace of her Favour; and although all the courtiers may be great, they are not equally appointed and do not aspire to the same greatness. Who would dare to look askance at her just because she uses her power in a way she deems fitting? Who could find blameworthiness in her for something he would find acceptable in a mortal man? Those whom she raises above the others are obliged to her to an inestimable extent, but however little she communicates her Favour to others there will always be more that goes unrecognised.

Footnotes

[1] Catechesi 16.

[2] John xiv. 2.

 4   The third is that, within her court, no favoured creatures may be found who do not have something that attracted her love, before or after their advancement.  

God does not find it good to give that which is holy to dogs[1], says St Cyril[2] and when He encounters someone who is well disposed, He willingly imprints him with the seal of His grace. 

The same may be remarked of the Holy Virgin, for if she does indeed favour people without taking account of their merits, nevertheless if they do not respond then she soon puts an end to the generous gifts she is conferring. She is looking for generals like Belisarius who will honour the favour they have received and earn still more through their continual conquests. I am referring to those valiant souls who make use of the advantages with which they have been favoured, being motivated by them to offer services no less remarkable than the Favour they have received. These are people to whom new gifts are like so many spurs encouraging them to do even better, and whose courage attracts new benefits. In this way, the Queen of Heaven magnifies all her favourites, for in her palace those who simply keep their arms folded, so to speak, and do nothing, are not welcome and it would be fruitless for them to ask for new favours.

Footnotes

[1] See Matt. vii. 6 & xv. 26; Mark vii. 27.

[2] Catechesi 1 : Non dat Deus sancta canibus ; sed ubi videt propositum illis salutare sigillum (gratiæ) et admirandum imprimit.

 5   The fourth is that, inasmuch as there are here means for acquiring virtue and advancing in the good graces of God, there are at the same time means of growing in influence with her, granted that her Favour is no more than a participation in God’s own and that the same steps which draw us near to the Son also bring us closer to the Mother. We may nevertheless say that she is particularly won over in a wondrous manner when we reciprocate her love through a heartfelt affection for her Son, through the total trust we have in her, through a genuine attempt to imitate her heroic virtues, and by several other things we can do – but I shall not go into any more detail at this point because they form the subject matter for the whole of Part IV of this work. Accordingly, I hope readers will be patient until then and we shall now move on to consider the tender care she shows towards her children. 

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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

Part III : The Crown of Goodness : Chapter 4 : § 4.16-18

Chapter 4 : The Third Star or Splendour of the Crown of Goodness of the MOTHER OF GOD

She is a source of Favour for her children

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)

§ 4. The tenderness with which the MOTHER OF GOD caresses her Favoured children : the third effect of her Favour

St Hyacinth

 16   What words can be found to describe how the soul of the Blessed St Hyacinth[1] was set on fire with celestial love on the eve of the feast of the Assumption : 

Whilst he was praying in front of the Virgin’s altar, he saw her surrounded by a light more dazzling than the Sun, and he heard her saying that he would through her intercession obtain everything that he was asking from her Son. As if in confirmation of this, Angels sang a melody so enchanting and with such incredible harmonies that it truly sounded like music from heaven.

 

Footnotes

[1] Ferdin. Castellanus, part. I Chron. S. Dominici., c. 47.

 17   It seems that at this point I can hear the worldly wise mocking what I have just been saying, claiming it is nothing more than a series of well crafted fables, or the work of someone with a lively imagination. We should not expect anything else from people such as these who pride themselves on not believing anything that they cannot see with their own eyes. To hear them talk, you would think they feel able to lay down the law to God, setting limits to His favours; and because they are so far from enjoying a familiar relationship with Him, they allow themselves the satisfaction of believing that there can be nothing higher in the practice of virtue than what they themselves experience. In my humble estimation, this shows that they are no less ignorant than they are presumptuous.

 

On the one hand, it is a sure sign of pride for them to consider that they alone are wise; to think that so many learned men who have studied these instances of grace and privilege have all been mistaken; to dismantle the writings of theologians (possibly without understanding a single word of what they have said); to make decisions on matters of which they have no knowledge and even less experience; to make judgments about interior, spiritual matters as though they were discussing a meadow or a garden; and to reject out of hand any similar accounts in the history of Saints. 

On the other hand, it shows an inability to conceive that God is limited to what He does with souls in the ordinary course of events; or that He might not have additional favours for those who love Him with their whole heart, and who do and suffer great things for Him, compared with the generality of men who are satisfied with simply trying to avoid sins. Anyone who thinks along those lines has too limited an idea of God’s goodness and is far from understanding the infinite depths of the gentleness and sweetness within Him which He shares with those who, for the love of Him, deny themselves other consolations, who sigh only for Him and after Him, who not only obey His commandments but also practise His counsels, and are quick to do His will at the slightest signal.

Footnotes

[1] Revelat., lib. VI, c. 88.

 18   It is of course true that these favours do not cease to be simply because such detractors do not believe in them. God is no less good for being regarded askance by them, and those who find pleasure in arguing like this take little trouble to find approval for their position amongst the learned Doctors. On the contrary, they say along with the Spouse: My secret to myself, my secret to myself[1]. If the charity and glory of God did not require them, they would take care not to vent such views. I have a word for such people : They should have a better opinion of God and of those whom it pleases Him to honour ; for by being overly scrupulous in this matter, they greatly derogate from the law of the plenitude of God’s grace. Either they need to accept what is said concerning God’s familiarity with Abraham, with Moses and with others, or they will have to claim that God has closed His hand and withdrawn his favours – and no true son of the Catholic Church would ever agree to that. 

I am not saying it is essential to believe and receive everything we hear. I know well enough that Solomon[2] condemns the levity of the man who believes things too readily, and that St John[3] instructs us to try the spirits to see if they be of God. I believe in the first place, however, that expertise is not everyone’s calling : consider how lawyers are needed to resolve a dispute over a piece of land or a vine; or how people buying leather might ask a tanner or cordwainer to confirm its quality. Now, if people have recourse to experts even in matters of of everyday life – is it really being suggested that in a question so transcendental and so full of difficulties specialists are not needed, since everyone has liberty of conscience? Is this deep and demanding science going to be left open to the uninstructed so that everyone is free to chip in with his opinion? In the second place, I am saying that when things are supported by a weight of authorities, the safest course of action is not to presume to go against them. Solomon[4] teaches that when it comes to judging the things of God, we should always incline towards the good, seeking it in the simplicity of our hearts. Our Lord[5] Himself glorified His Eternal Father one day for hiding such secrets from the Wise ones of the world and revealing them to the humble and those seemingly of little account.

Footnotes

[1] Isaiah xxiv. 16.

[2] Eccli. xix. 16.

[3] Believe not every spirit, but try the spirits if they be of God: because many false prophets are gone out into the world. 1 John iv. 1.

[4] Think of the Lord in goodness, and seek him in simplicity of heart. Wisdom i. 1.

[5] I confess to thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to the little ones. Matt. xi. 25.

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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

Part III : The Crown of Goodness : Chapter 4 : § 4.11-15

Chapter 4 : The Third Star or Splendour of the Crown of Goodness of the MOTHER OF GOD

She is a source of Favour for her children

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)

§ 4. The tenderness with which the MOTHER OF GOD caresses her Favoured children : the third effect of her Favour

St Bridget

 11   Who has ever heard the like of the sweet feelings blessed St Bridget[1] felt on Christmas Eve?

 

Suddenly she felt deep within her heart an indescribable joy, accompanied by what felt like the movements of a tiny infant within her ; this movement carried on for so long that, to reassure herself that it was not an illusion, she allowed a number of spiritual and devout people to see and feel the movements for themselves.

The Mother of goodness appeared to her at the time of the third Mass and told her she should have no fears that this was a trick of Satan for it had nothing to do with him. She explained that it was a favour that she herself had granted to Bridget so that she might share in the joys with which her own heart had been filled when she conceived the divine Word. She also wanted her to know that, just as this extraordinary joy had suddenly flooded into Bridget’s heart without her expecting it, the holy Virgin had felt in the same way (after the words of the Angel) a living and divine mystery moving within her, causing her an exultation unknown to any other apart from God and herself.

Footnotes

[1] Revelat., lib. VI, c. 88.

St. Agnes of Montepulciano

 12   Whatever may be claimed on behalf of favour received in this world, it is of necessity short-lived compared with that of heaven. All the sweet benefits claimed by earthly favourites would in fact be considered sour in comparison with what was experienced once by the Blessed St Agnes of Montepulciano.

The following event took place on the eve of the Assumption when Agnes was praying in deep contemplation of the joys of the most sacred Virgin’s triumph[1]. She included in her fervent prayers a request to the MOTHER OF GOD for permission to see her beloved Son and her request was granted immediately; for the Holy Virgin  appeared to her with a radiant countenance, such as it was when she brought forth the word Incarnate, and she placed Him in the arms of Agnes. This filled the chaste heart of the dear Virgin with feelings of such sweetness that she would have been unable to bear them if the Mother of goodness had not given her the strength. Eventually she had to return the precious bundle to His Mother, but not without being allowed to retain certain marks serving to prove that she had been in receipt of such a favour ; for she kept a beautiful Cross that the infant Jesus had placed around her neck and this can still be seen to this day, in confirmation of such a great miracle, when it is displayed on the first of May. 

Footnotes

[1] Revelat., lib. VI, c. 88.

Blessed Eustochium

 13   Whilst we are discussing this particular sort of favour, I have two more examples which concern what happened to two Dominican sisters. The first[1] was the Blessed Eustochium, who died in 15O8.  

While she was bedridden as a result of a long and difficult illness, this Saint experienced a strong yearning to see the Infant Jesus. For three whole days she asked her most immaculate Mother to grant her this favour. At the end of the three days, she was led in the spirit to a poor little house where she saw the Infant Jesus lying on some hay and His holy Mother kneeling before Him in adoration. The joy she felt did not stop with being given sight of this scene, for the Holy Virgin placed the little Infant in her hands and she was allowed to kiss Him and to cradle Him. As an additional favour, she was also allowed to embrace the Mother of the Infant Jesus for a considerable time. She later explained that this experience had so affected her that she thought she would not be able to live any longer if she had not been transported back to her bed. Thenceforth, if anyone ever asked what the infant Jesus and his blessed Mother were like, all she could say was that they were both so beautiful and pleasing that no words in the world would be able to describe them.

Footnotes

[1] Chronicon Ordinis.

Blessed Lucy of Narni

 14   The second was blessed Lucy[1] who died in the city of Narni in Italy, in 1545. 

This girl was only five years old when one day, while she was in Church, she saw an image of the Holy Virgin who was holding her Son in her arms. She gazed at the image for such a long time that her heart was overcome with love. The Mother of love was looking at the little girl attentively and asked if she would like to hold her little Infant. No sooner had Lucy replied in the affirmative than she found that little Jesus had been placed in her arms. He was so handsome and attractive that she could not take her eyes away from Him and when she left the Church she was still carrying this little treasure of heaven and earth. All those who saw her were filled with wonder that such a little girl should be carrying such a lovely child, and they were anxious that because of her age she might let Him fall. There was no reason to fear on this account, however, for He who supports all things in creation was strong enough to support Himself. She arrived back at her home with her precious bundle which she would cradle and caress on her bed for the space of three whole days, to the utter astonishment of all those in the household. It was noticed that during these three days the little Infant was missing from the image of the Virgin but afterwards He returned invisibly to His Mother.  

Footnotes

[1] Chronicon Ordinis.

Blessed Angela of Foligno

 15   Something very similar occurred to Blessed Angela of Foligno[1] on the Feast of the Purification. 

The glorious Virgin appeared to Angela carrying her precious little baby in her arms just as she had once done when making the journey to Jerusalem to present Him in the Temple. Then, as if worn out and weary from the journey, she sat down and handed her dear Son to Blessed Angela, who nursed Him close to her heart. On the one hand, she was overwhelmed at seeing the majestic beauty and royal comportment of the MOTHER OF GOD; on the other, the little Infant she held caused her such joy and contentment as almost to take her breath away. For a while, she saw Him naked, deep in a sweet and gracious sleep and she was worried lest she disturbed Him ; but shortly after, He opened His divine eyes that sparkled more brightly than stars. The adorable Majesty of His little face was such that she could no longer be in any doubt that there was a God hidden in this tiny body. The little Babe looked at the Blessed Angela for a long time with a gaze so gentle and piercing that she felt her soul was being drawn from her body. Finally, He revealed He had come to offer Himself to her so that she might dedicate herself to Him – which she instantly did with her whole soul and with a heart transported by love.

Footnotes

[1] Chronicon Ordinis.

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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