Part IV : How to give thanks to the Mother of God : Chapter 11 : § 11.1-5

Chapter 11 : Imitation – tenth feature of the gratitude we owe the Mother of God

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)

§ 11. How she should be imitated by Virgins in particular

 1   I am aware how the most sacred Virgin has been described as the brilliant Sun who casts the bright rays of her wondrous examples not only on all the Churches, as we learn from the divine Office[1], but also on all their parts; she is the aromatical balm[2] whose sweet scent is everywhere, and the beautiful and fruitful vine[3] whose branches embrace the whole earth in her holy protection, bringing joy to all with the fragrant blossoms of her unrivalled virtues. I am also well aware of what St Ildephonsus stated[4], namely that 

Women have a very special obligation to imitate her because of the exceptional way in which she elevated their sex, for which she represents the zenith.

I feel duty-bound by this to show them how they in particular must incorporate in their lives the beautiful model of perfection she has provided for them.

Footnotes

[1] Cujus vita inclyta cuncta illustrat Ecclesias / whose famous life still sheddeth lustre upon all the Churches. See Vespers for the Immaculate Conception (Divinum Officium Monastic – 1617).

[2] Ecclesiasticus (Sirach) xxiv. 20.

[3] Ibid. 23.

[4] Serm. 1 de Assumpt.

 2   Virgins occupy the first rank, described by the learned Doctor St Cyprian[1] as: 

the flower of the Church’s garden, the glory and ornament of spiritual grace, the show-piece and hope of holiness, the masterpiece of honour that has never faded or withered, true portrait of God drawn from the living model of the most chaste Lamb His Son, richness of the Saviour’s flock, pride and joy of the Church which is Mother of all the Christian faithful, whose fruitfulness multiplies in proportion as she brings forth Virgins.

Following Saint Ildephonsus[2], I am going to place a mirror in front of their eyes and the more often they come near to it the more they will render themselves similar and pleasing to their Spouse; and this mirror will be none other than the Mother of this same Spouse. With St Ambrose[3] I am going to present an image to them where all the features they see will be so many wonders of chastity and models of virtue. With St John Chrysostom[4], I am going to give them a Mistress who will be the faithful guardian and safe repository of the treasure they bear : this will be the Standard-bearer of Virgins and Virgin par excellence, from whom it would be as impossible to take away the honourable title of Virgin as it would her very nature and substance. 

For who has ever been so bold, asked St Epiphanius[5], as to speak of Mary without immediately adding the title Virgin? 

Accordingly, let it be known by everyone that just as Abraham merited the name friend of God which would never be taken away from him; and just as Jacob was called Israel meaning he who sees God[6] (whom no one can see or touch), so too for as long as there are creatures Mary will always be called the Virgin and, despite the envious schemings of Hell, this title will never be taken away from her.

 

Footnotes

[1] Lib. de disciplina et habitu virginum.

[2] Serm. 1 de Assumpt.

[3] Lib. II de Virginibus.

[4] Serm. de B. Virg.

[5] Orat. de Laudibus Virg.

[6] Those who support this interpretation cite the following verse : And Jacob called the name of the place Phanuel, saying: I have seen God face to face, and my soul has been saved : Gen. xxxii. 30.

 3  To tell the truth, forasmuch as there was merit in her to be worthy of being MOTHER OF GOD, then in proportion it was right and fitting that she should remain ever Virgin.

The prerogative of giving birth to Him who would bring salvation to the world and life to all was due to virginity, says St Ambrose[1].

The devout St Bernard makes the following pertinent comment[2]:

If God had to be conceived then it could not be other than from a Virgin, and if a Virgin had to deliver a child, it had to be that this would be a God. It was necessary for her who was to give the world the Holy of Holies to be holy herself, not only in spirit but in body; consequently, the latter was served by her virginity and the former no less by her humility.

She was obliged by all that was right and proper, says St Anselm[3], to make herself like unto God, of whom she was to be the Mother; and to unite herself most closely through purity to Him who is purity itself. 

She esteemed the preservation of her virginity so highly, according to the wise reflections of St Gregory of Nyssa[4],

that she was taken aback when she heard the words about conceiving in her womb; and I do not know what would have happened, notwithstanding Gabriel’s most honourable mission, if she had not obtained reassurance from him that she had nothing to fear concerning her virginity.

What more striking lesson could she have possibly handed down to Virgins and in wehat way could she have taught them more effectively to prize the rich jewel of chastity above all the riches and all the promises in the world? 

Footnotes

[1] Epist. 81.

[2] Homil. 2 in Missus.

[3] De excellent. Virg., c. 4.

[4] Homil. de Nativit. Domini.

 4  This aside, if you were to ask to what degree she possessed this purity, my reply would be that it was so eminent that St Antoninus the Archbishop of Florence[1], following in the footsteps of Albertus Magnus, says that it cannot be compared in any way to that of other mortal creatures. According to these Doctors,

Here on earth chastity is in constant need of defending itself against the endless attacks being mounted by its enemies. It is frequently offended and often finds itself on the point of suffering fatal injury.

They state that the only exceptions are those who through special favour have been confirmed in the grace of God, such as the Apostles and certain other Saints. The Blessed Virgin was in fact completely free from the danger of suffering harm, however slight it might be. She was exempt from all those temptations which affect us because of our fallen nature, and the disorder resulting from this had no effect whatsoever on her body or on her mind. The Doctors do not content themselves with saying only this but they elevate her purity over that of the Angels forasmuch as it was not only an adornment of the Virgin’s spirit but it also ennobled her body; it was furthermore voluntary in her case ( which did not apply in the case of the pure Spirits) and therefore accompanied by great merit. I could at this point say much more if I had not already given ample coverage to the virginity of the MOTHER OF GOD two or three times previously[2].

Footnotes

[1] IV part., tit. XV, § 4.

[2] Part I, ch. 3, § 4, 5, et ch. 5, § 3 ; Part II, ch. 2, § 3.

 5   If we wish to consider more closely what is relevant for Virgins to learn then the main thing they need to realise is that, even though the Holy Virgin was aware of the personal security with which God had surrounded her virginity, and the special protection she received from the Angels – indeed from the King of Angels Himself – she nevertheless displayed extreme care in safeguarding it just as though she were right in the middle of enemies. This prompted St Gregory of Neocæsarea[1] to say that :

Never did anyone ever carry a lighted lamp across a windy place with greater circumspection and never did a spouse take greater care to preserve her beautiful wedding garment than the Holy Virgin did to maintain the lustre of her virginity.

To this end, she provided it with an escort of four virtues which are essential for Virgins if they do not wish to run the risk of losing their virginity – or at the very least of tarnishing its lustre.

Footnotes

[1] Serm. 2 de Annuntiat.

© Peter Bloor 2026 

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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.

He that hearkeneth to me, shall not be confounded: and they that work by me, shall not sin. They that explain me shall have life everlasting. Ecclesiasticus (Sirach) xxiv. 30-31.