Part II : The Crown of Power : Chapter 14 : § 2.2-5

Chapter 14 : How all these reasons oblige us to love, to honour and to serve 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)

§ 2. The duty we have to honour her

 2   In the second place, she has been honoured more than the human mind could ever comprehend. Here is what St Anselm says in his book entitled The Excellence of the Holy Virgin[1]:

If we have the honour of belonging to such a Father and to have for our Brother the Redeemer of the world, let us boldly proclaim our acknowledgement that we owe this inestimable favour to the most sacred Virgin and to her most blessed fruitfulness; for this dignity was granted her in such a way that without her fruitful Virginity our nature would never have been raised up in this manner.

If from out of the depths into which our race had plunged we have been so ennobled so as to be accepted into a union with God, and if we now realize this blessing to be so great that it surpasses infinitely anything we might ever have attained – then how are we going to be able to contain ourselves when we see our Brother crowned in glory and seated on the throne of honour? What joy will fill our heart when we realise the love that He has for us and the means He has to render us all blessed, as He has been given absolute power over all that is in heaven, on earth, and in hell?

Footnotes

[1] Cap. 9.

 3  We have a duty to honour her, moreover, since all creatures, whether animate or inanimate, vie with each other to see who can honour her in the best way. 

In this respect, the sea and the land are like rivals, says the Blessed Proclus[1]; the former calms its waves, making itself more compliant and docile to the commandments of the MOTHER OF GOD; the latter displays the joy it experiences when trodden under the feet of pilgrims making their way to offer her prayers and praise.

Take note of the crowds flocking from all over to pay homage to her, says St John Damascene[2]. Look how some of the most visible and the most honourable amongst the Christian people set a fine example in being the first to offer their service unto her. Can you see after them a great number of foreigners, even including some enemy Princes, who are laden with gifts and want to be numbered amongst her vassals?

Amidst this public rejoicing, can you imagine the comportment of the Blessed Spirits who come closer to the person of the King her Son and who have a greater knowledge by far than we have of her merits?

Footnotes

[1] Homil. de Christi Nativit.

[2] Orat. 1 de Nativit. B. Virg.

 4   There is even more reason for us to honour her if we reflect upon how God Himself has honoured her. Could He go further than to choose her so as to be drawn by her from heaven down to earth and to want her for His Mother, His Nursemaid, His Queen Regnant, His Coadjutrix in the work of our Redemption, as Governess of his state, as Advocate for his dear children, as Mediatrix with Him, as Protectress of His Church, as Superintendent of His resources and Commander of His armies, as Companion[1] in His greatness, as Sovereign Lady and Mistress with Him of all that is beneath Him? 

Ye Blessed Intellects, try to conceive if you can, anything greater and more August; and if you cannot, confess with us that God has derived infinite pleasure in honouring her, and that the most Holy Trinity has delighted in the work of elevating the Daughter, the Mother and the Spouse beyond compare!

Footnotes

[1] Originally: a spouse. See OED I.3.a. Etym. from Latin com "with, together" + panis "bread" (from PIE root *pa- "to feed").

 5   Finally, according to Leontios[1] (Bishop of Neapolis in Cyprus), we owe her this honour

Because it pleases God to receive as His own the honour which is offered to this Lady.  

Properly understood, Heaven resounds to the echoes of praises – praises which are often addressed directly to the Saints, but which ultimately are rendered unto God as to their final end; and the more excellent the praise, the more He is honoured and glorified. Amongst all the others, however, those addressed to the Holy Virgin are more pleasing to Him then all the rest that He receives from His creatures. 

Heaven may be likened unto a great display-case filled with exceptional riches which we cannot value or wonder at too highly : May all honour be returned to Him who is not only the Master but the Craftsman thereof. Heaven is like an arrangement of living mirrors whose wondrous reflections return straight to God everything that they themselves receive. Heaven is like a concert of praise where all voices sing in harmony to bless their sovereign God and to offer unto Him all the honour of Holy Sion. It is true that the Virgin, far exceeding all those who are on high, receives a great tribute of glory; but she makes use of them only to satisfy her own debts which she repays continually to God. She receives with one hand love, honour and gratitude; and with the other she offers all these to Him to whom she owes everything. Consequently, let us never be troubled by any question of excess, since in the end everything is offered up to His Majesty, to whom gratitude, glory and adoration without limit, be forever and ever.

Footnotes

[1] Originally: a spouse. See OED I.3.a. Etym. from Latin com "with, together" + panis "bread" (from PIE root *pa- "to feed").

👑   👑   👑

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 14 : § 2.1

Chapter 14 : How all these reasons oblige us to love, to honour and to serve 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)

§ 2. The duty we have to honour her

 1   We have seen how great the reasons are for loving the MOTHER OF GOD and we shall find that those we have for honouring her are no less compelling. We owe her this in the first place forasmuch as she is worthy of all honour. 

Even her name, says the Blessed Martyr Methodius[1], is nothing less than a fountain of Honour from which graces and blessings stream forth.

 

Consider how people throughout history have, with good reason, shown such respect for the room chosen by the Saviour for His last supper as to turn it into the first Church in the world. Does not the Holy Virgin, however, deserve much more than that, since St Ambrose calls her with good reason:

The living chapel[2], wherein the most ineffable mysteries of our salvation are celebrated.

St Fulgentius[3] calls upon us:

To show reverence unto her no more nor less than as to the chamber from which the Redeemer came forth to do battle with the world and with hell, wearing the rich cassock[4] of our humanity.

Consider next how God of old showed himself so jealous for the honour due to the Ark of the Covenant as to punish with death those who looked upon it with idle curiosity unaccompanied by any reverence[5]. What would his view be of the living Ark of the New Covenant,

Of her whose destiny, says Saint Ildephonsus[6], was to enclose the Majesty of God not in a figurative way but in truth?

If Mt Sinai was once revered so highly, forasmuch as an Angel appeared there with Moses, that people were forbidden to approach it under pain of death,

what comparison could there possibly be between Sinai and the Holy Mountain that God prepared for Himself as His Royal Palace, as St Andrew of Candia remarks, following the Prophet David[7]?

Just think of the way the pagans regarded the ship which carried the valiant captain of the Argonauts along with his victorious crew. They esteemed it so highly that they kept it as a precious relic, even though it was ramshackle and falling into pieces. In comparison, what honour would she not deserve whom the Holy Church calls[8] the heavenly merchant’s ship laden with divine provisions for the nourishment of souls? Consider how Esther, who turned aside the threat of death that had been pronounced against the Jews, was welcome with such rejoicing that it was as though Judea’s birthday was being celebrated[9]. In comparison, what manner of feast would be deserved by her who, following the praise at the same Church gives to her, transformed into a blessing God’s first curse which was not only on a handful of people, but on the whole human race? If Judith[10] received thousands of acclamations for having vanquished the proud enemy of the Hebrews, and in this way removing the threat of war facing them, what victory celebrations does our valiant Princess not deserve, she who trampled under her feet (and under ours  at the same time) the most deadly enemy we ever had, casting him down with no hope that he could rise again?

Where could be found a tongue of sufficient eloquence, asked the blessed St Basil of Sileucia[11], to praise in a way they deserve the great qualities of the MOTHER OF GOD? Where could we find flowers to make a crown for her who bore and brought forth the flower of Jesse, filling all the world in its fragrance? Where could be found gifts worthy of her who surpasses in her blessings anything that can be found in the universe? 

If St Paul made so bold as to say, speaking of the Saints[12], that the world was not worthy of them, what language can we use to praise the merits of her who surpasses all of them in greatness and in holiness, far more than the Sun surpasses all the stars in brightness?

Footnotes

[1] Orat. in Hypapante.

[2] Lib. de Instit. Virg., c. 7 : Aula cælestium Sacramentorum. Aula (room) has several meanings which might apply here: 1. hall, (large) room, esp. dining-room; 2. church building. b. Nave; 3. royal residence, palace, court. See DMLBS in Logeion.

[3] Serm. de S. Stephano : Trabea carnis indutus de aula uteri virginalis egressus est.

[4] Fr. casaque. Cassock: 1. A cloak or long coat worn by some soldiers in 16–17th centuries; as well as 2.A garment worn by members of the clergy. See OED. 

[5] Let not others by any curiosity see the things that are in the sanctuary before they be wrapped up, otherwise they shall die. Num.iv. 20. See too: 1 Kings (1 Samuel) vi. 19.

[6] Serm. 1 de Assumpt.

[7] A mountain in which God is well pleased to dwell: for there the Lord shall dwell unto the end. Ps. LXVII. 17.

[8] She is like the merchant's ship, she bringeth her bread from afar. Prov. xxxi. 14.

[9] Esther ix.

[10] Judith xiii.

[11] Serm. in Annuntiat.

[12] Of whom the world was not worthy; Hebr. xi. 38.

👑   👑   👑

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 14 : § 1.5-7

Chapter 14 : How all these reasons oblige us to love, to honour and to serve 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)

§ 1. The reasons we have for loving her

 5   Some twelve hundred years ago, her faithful servant and defender St Cyril addressed her in the following manner before the noble assembly at the Council of Ephesus, where he fought so courageously on her behalf against the wretched Nestorius:

Hail Mary, Holy Virgin, through whom the most Holy Trinity is glorified and adored by the whole world, through whom happiness is spread through the heavens, and the Blessed spirits are filled with joy; Satan is cast down from the heights of Heaven, and all his minions put to flight; man is restored to that first state he enjoyed before his fall; idolatry is overthrown, and men are brought back to knowledge of their Creator; Holy Baptism is conferred upon the children of salvation, and Extreme Unction is administered to souls in need of strengthening; Churches are built everywhere, and all the nations of the earth receive the call to penitence.

Through thee, most blessed Lady, said the humble Idiota in his Contemplation[1], innocence is restored, Angelic life returns on earth, God is reconciled and united to man, the Devil is vanquished and trampled under thy feet.

Through thee, exclaims St Ephrem[2] in his fervour, we now live under the sweet law of love, since thou art the divine parchment whereon it hath been written with the finger of the Holy Ghost; through thee, all the orders of the Church have received a lustrous renewal and a redoubling of courage; through thee, our prayers are more easily heard by God, since thou art the thurible of solid gold whence they rise up to heaven.

Without thee, declares the Blessed Andrew of Crete[3], we could not hope to be received by God, but thou art the divine leaven raising our nature, mysteriously incorporating it in the divine Word so as to produce bread conjointly with Him.

Footnotes

[1] Contempl. de B. Virg., c. 4.

[2] Orat. de Laud. Sanct. Dei Matris.

[3] Orat. in Annuntiat.

 6   Where could we find the mind illuminated by God that could penetrate these considerations! Where could we find the spiritual appetite able to savour the interior sweetness of this mystery! Who could ever measure the blessings, the delights and the treasure that we have in Jesus and Mary! Who could be found to share the feelings of holy souls towards this Lady, through whose hands come all the graces and favours we receive from Heaven! 

The Seraphic Father St Francis, as reported in his Life, loved her with an indescribable love for this very reason – from her, in her and through her, God became our brother. Such was the devotion of St Bernard that he would begin to weep each and every time he reflected upon this mystery. The very thought indeed is so powerful that it moves our hearts to cherish, with a love that is no less effective than it is tender, her to whom (after God Himself) we owe everything. I say everything, recalling the deep gratitude expressed by the incomparable St Augustine when he said[1]:

Without her, what would have become of us?

 

Footnotes

[1] Serm. 58 de Verbis Dom. : Sine hoc quid esset homo ?

 7    To provide a clearer understanding of what we have just been discussing, it may help to imagine a State without Jesus and without Mary, without the mysteries of the life and Passion of the former and without the wonderful virtues and actions of the latter; without the hope and the trust we have in both of them, without the Sacraments, without Catholic feasts and celebrations, and without any of the other blessings that we enjoy thanks to the generosity of our Father Jesus and of the Holy Virgin His Mother. What would the face of this State look like other than the Judaism of old or the profane world of the Gentiles, whence we were led forth in order to discover the wondrous light of God? 

What a deep consolation it is for my soul on learning that there will be a whole eternity to consider these wonders, to mull over these truths, to enter into the sanctuary of these holy meditations, to swoon as our hearts melt with sweet feelings of acknowledgement and gratitude for the blessing of being able to see Jesus and Mary – Mary in Jesus, and Jesus in Mary; of being able to love them with our whole heart and, by loving them, to be transformed into them; and through this transformation being able to share in their happiness; and by this sharing to show them our gratitude as much as we are able for so many graces and favours received; and through this to be totally theirs! What sweet joy! What happiness! What an eternity – for it may truly be said that thou, Eternity, art absolutely necessary for the souls of the faithful, since mere time, howsoever long it might endure, would be too short for us to fulfil our duties in this respect! Whilst awaiting this happy outcome, we ask thee to accept, most holy Lady, on the part of all those who love thee, the gentle words of the great St Augustine, one of thy most devoted servants[1]:

Who could thank thee worthily and love thee according to what thou dost deserve, granted that by one act giving thy consent thou didst prevent the world from perishing? What praises could we possibly offer unto thee after being restored through thee to friendship with God? We pray that thou wilt accept our thanks, even though they are but meagre in comparison with the blessings thou hast brought unto us. In addition to the favours we have long received from thee, we pray that thou wilt say a little word in our favour to Him who is unable to refuse thy requests. Finally, we entreat thee to accept our prayers in thy heavenly office where the prayers of supplicants receive deliberation and, in testimony that they are not displeasing unto thee, do thou sign the grace[2] of reconciliation which in all humility we ask of thee.

 

Footnotes

[1] Serm. 18 de Sanctis.

[2] Meaning here: Mercy, clemency; pardon, forgiveness. Now archaic. OED.

👑   👑   👑

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 14 : § 1.2-4

Chapter 14 : How all these reasons oblige us to love, to honour and to serve 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)

§ 1. The reasons we have for loving her

 2    I sometimes imagine that we are not unlike those sons born into families with rich and well furnished households, surrounded by every sort of convenience, accustomed to eating well and having fine clothes. Because they do not know what privation is, they cannot truly appreciate their good fortune, having never experienced the want or hardship their forebears had to undergo when amassing the wealth which they are now enjoying without having worked for it. 

In the same way, I think that living in a fully fledged Christian culture surrounded by an abundance of spiritual goods, we are scarcely able to appreciate how blessed we are compared with those who came before us in the faith and who once were crying out in hunger and considered themselves happy to be able to gather the crumbs[1] falling from the table of the children of the Church.

Footnotes

[1] Matt. xv.27 & Mark vii.28; Luke xvi. 21.

 3    If the Holy Patriarch Jacob who died In the expectation of God’s Saviour[1]; if the worthy old man Tobias, who said as he was dying[2] that he would consider it a great favour if instead of himself one of his descendants would live to see the glory and brightness of Jerusalem when God came to visit it; if the great prophet Isaiah who, amidst many sighs, implored God[3] to rend the Heavens and suffer not the world to languish any longer; if all those hearts ablaze with love, of whom Saint Paul speaks[4], who received the promises of God without seeing their fulfilment, having to be content with greeting from afar those blessings which we presently enjoy – if all these could now find themselves like us in full possession of the joy that they had longed for so ardently, how delighted they would be and how indebted they would feel towards the word Incarnate and to her whom He had so honoured as to be the flesh of her flesh, bone of her bones, and blood of her blood[5]! They would be better able than us to judge the difference which is found between our Sacraments and theirs, between our blessings and those granted to them, between what they wished for and what we possess in abundance.

Footnotes

[1] Gen. xlix. 10.

[2] Happy shall I be if there shall remain of my seed, to see the glory of Jerusalem.  Tob. xiii. 20.

[3] Isaiah lxiv. 1 et seq.

[4] All these died according to faith, not having received the promises, but beholding them afar off, and saluting them, and confessing that they are pilgrims and strangers on the earth. Hebr. xi. 13.

[5] Cf. Gen. ii. 23.

 4    Let us not, however, cease to have the highest esteem that we can for the blessed age in which we find ourselves and for all the good things that heaven pours without measure upon us, always remembering by whose mediation we possess them; for it was always the opinion of the Great Fathers of the Church that we are obliged for all these blessings, after God Himself, to His most worthy and most beloved Mother.

👑   👑   👑

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 14 : § 1.1

Chapter 14 : How all these reasons oblige us to love, to honour and to serve 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)

Even when people have been summing up the content of each page, once they come to the end and want to produce a final account with a grand total (so to speak), they will reduce these individual summaries and compile a final summing up. In the same way, even though whilst discussing the great splendours of the power of the MOTHER OF GOD I have been showing how each of them considered individually obliges us to love her, to honour her and to serve her – I think I still owe readers a short compilation and a summary of the obligations that we have to the Holy Virgin.

§ 1. The reasons we have for loving her

 1    Before we could doubt that we are obliged to love the MOTHER OF GOD, we would have to deny that the Sun is a source of light and heat, that trees have leaves, that there are grains of sand on the seashore and water in the sea; we would have to be completely unaware that there was a MOTHER OF GOD or to have no love for ourselves: because whichever way we turn we find so many reasons for loving her that even an ill will could not hide them from us. Let us go straight to the source of all the good things that we possess:

If we have an Emmanuel, that is to say a God with us: then she was the magnet who attracted Him and the bridge over which He passed and came down to us, says the blessed Proclus, Archbishop of Constantinople[1], and in her this wondrous union of God with man was fashioned. 

If we have a High Priest offering the propitiatory sacrifice to God: then it was in the temple of her sacred body that He robed Himself in pontifical vestments before appearing in front of His Father, as this same Virgin explained one day to St Bridget[2].

If we have here a Victim of reconciliation who is acceptable to Him whom we have angered through our iniquities: then we owe this to the Holy Virgin, says the blessed St Epiphanius[3], since she is the innocent ewe and the Mother of this divine lamb.

If beautiful souls have a Spouse chosen from amongst millions: then she is the nuptial couch where their marriage is celebrated, says the Archbishop of Candia[4]. 

If we have a King taken from amongst ourselves and dwelling amongst us: then she was the holy oil of unction poured on His head and she was the throne on which He seated Himself, says the same Doctor[5]; she placed the crown upon His head, says St Ambrose[6].

If we have a Master to teach us the way to Heaven and to give us knowledge of eternal salvation: then it is in her bosom that the Holy Spirit has placed the mastery, says the same archbishop of Candia[7].

If we have a faithful Shepherd who walks before us and leads us to the pleasant pastures of eternal life: then it is she who made it possible for Him to look like one of us, said the Wise Emperor Leo[8]. 

If we have a military Commander full of courage and determined to cast down our enemies: then she is His Second-in-command, and the shadow alone of her protection fills us with reassurance, says the venerable Cosmas of Jerusalem[9].

Are we now enjoying the happiness of a golden age in comparison with those which came before us? Then she was the beautiful dawn of this age, sings the devout poet Prudentius.

Are the Angels now starting to get to know men and finding pleasure in our company? Then it is since she won them over, says St Epiphanius[10]; for previously their attention was focused entirely upon their Prince in heaven, but since she drew Him down to Earth, they have ceased being remote to those whom their King recognises as His brethren.

Are we experiencing the sweet fruits of peace come down on earth with His horn of plenty? Then she is the chaste dove, says Saint Bonaventure[11], who carried the olive branch in her beak. 

Have the tears and anguish of our first parents been changed into canticles of joy? Then we owe this delight to her who is the source of happiness for all the world, says St Germanus of Constantinople[12].

Has life now taken the place of the death which threatened them? Then it is a benefit attributable to this Lady who is the tree of life planted in the midst of the Church, says St Ephrem[13].

Has liberty been restored to poor Adam in place of the terrible yoke of his enslavement? Then this is thanks to the Holy Virgin, says St John Chrysostom[14]. 

Has he been rescued from his cell so that now he can look upon the sweet light of Heaven? Then let him boldly proclaim his indebtedness to Mary, who is the source of this beautiful light, which enlighteneth every man that cometh into the world, says Saint Ephrem[15].

Is it now permitted unto us to harvest at leisure the fruits of God’s grace? Then we find them hanging from the branches of this fruitful vine, says St Ildephonsus[16], whose flowers produce the fruits of honour and of grace.

Do we now have more means than ever of tasting the sweet delights which God prepares for chosen souls? Then immense gratitude is due to her who is the fountain thereof, says Saint Epiphanius[17]; who is the cup filled with divine wisdom, says Andrew of Candia[18]; who is the golden pot in which the manna from heaven is reserved, says Saint Ephrem[19].

Do we now have greater confidence than ever in presenting ourselves before God? Then it is through the mediation of her to whom nothing can be denied, says Saint Epiphanius[20].

Are the blessings of God today changed, so that instead of the abundance of bread and wine, oil and other fruits of the earth, we now hear only of the bread of Angels, the provisions for the Blessed and those goods which bring joy to God? Then it is to Mary, after God Himself, that we owe this happy transformation, say St Basil of Selucia[21]; to Mary, I say, who is the true Paradise of these eternal riches.

Hear the words cried out to her by the pious Archbishop of Nicomedia[22]:

O Mary! Who could ever begin to understand the inestimable obligations that we have towards thee? Through thee, entry into heaven hath been granted unto us; through thee, we have been recalled from our banishment; through thee, the flaming sword hath been withdrawn from the entry into Paradise, the gates have been opened to indescribable joys, the hopes of the Prophets have been realised, their prophecies have been fulfilled, we have received assurances of our redemption and restoration; finally, through thee we look forward to the enjoyment of delights that will never end.

Footnotes

[1] Homil. de Christi natali.

[2] Lib. III Revelat., c. 29.

[3] Serm. de S. Deipara.

[4] Andr. Cretensis, Orat. in Annuntiat. [Candia: official name of Crete during the island’s period as a colony of the Republic of Venice, from 1212-1669] 

[5] Ibid.

[6] Lib. de Institut. Virg., c. 16.

[7] Ibid.

[8] Orat. in Obdormitione sanctiss. Deiparæ.

[9] Hymnus 6.

[10] Serm. de S. Deipara.

[11] Speculi B. Virg., c. 8.

[12] Serm. in Adoratione venerandæ Zonæ Deiparæ.

[13] Orat. de Laudibus sanctissimæ Dei Matris.

[14] Serm. de Genesi et interdictione arboris.

[15] Orat. de Laudibus sanctissimæ Dei Matris.

[16] Serm. in Assumpt.

[17] Serm. de S. Maria Deipara.

[18] Orat. 2 de Dormit. Deiparæ.

[19] Orat. de Laudibus sanctissimæ Mariæ Deiparæ. For the pot of gold that had manna, see Hebr. ix. 4.

[20] Serm. de Laudibus S. Deiparæ.

[21] Orat. de Annuntiat.

[22] Georgius Nicomediens., Orat. de Oblat. Deiparæ.

👑   👑   👑

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