The Crown of Excellence : Chapter 8 : § 1. 47-48

Chapter 8 : The Seventh Star or Splendour in the Crown of Excellence of 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)

Mary’s soul was unique in being totally free of any sin

§ 1. The MOTHER OF GOD was exempt from original sin

The sixth proof, based on the doctrine that the Mother of God was not only free from original sin but was not under any obligation to contract it

Second and third presuppositions

 47   In the second place, they suppose that if Adam had not sinned, then the Son of God would never have joined Himself to our nature; furthermore, if He had not become incarnate then not only would Mary never have been the MOTHER OF GOD but in an absolute sense she would not have come to be and would have only figured in the number of possible creatures. I do not propose to dwell on this question now for it will be discussed more fully at the beginning of the second Treatise.

First presupposition

 48   From these three propositions they conclude that in their opinion there was no obligation on the MOTHER OF GOD to incur the disgrace of original sin which affects only the posterity of Adam whereas she is not included among that number if we follow the reasoning discussed above. I would not deny that this conclusion has not yet run the gauntlet of sufficient questioning as should be the case with novel ideas. The spirits of those defending the idea have, however, been raised through the success they have had so far in debates. Since the point where others began to look at their case closely, they have in fact emerged from the tests unscathed and with approval. This has led to a large number of qualified Doctors coming to embrace the idea. The sequel to this discussion will show that the idea has gained more ground than might be imagined.  In fact, a careful reading of the decree concerning original sin issued by the Council of Trent seems to show that it does not contradict the idea but rather that it supports it in a significant way. The decree reads as follows[1]:

If any one asserts that the prevarication of Adam injured himself alone, and not his posterity; and that the holiness and justice, received of God, which he lost, he lost for himself alone, and not for us also; or that he, being defiled by the sin of disobedience, has only transfused death, and pains of the body, into the whole human race, but not sin also, which is the death of the soul; let him be anathema:–whereas he contradicts the Apostle who says[2]; Wherefore as by one man sin entered into this world, and by sin death; and so death passed upon all men, in whom all have sinned.

After this, it goes on to say: 

This same holy Synod doth nevertheless declare, that it is not its intention to include in this decree, where original sin is treated of, the blessed and immaculate Virgin Mary, the MOTHER OF GOD. 

From this we may gather that the Council did not include the Virgin in its decree when it declared that sin infected all the successors of Adam. This shows that she was not personally involved in the covenant God made in the beginning with the first man.

 

Footnotes

[1] Sess. V, § 2.

[2] Rom. v. 12.

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The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam. 

© Peter Bloor 2024

The Crown of Excellence : Chapter 8 : § 1. 45-46

Chapter 8 : The Seventh Star or Splendour in the Crown of Excellence of 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)

Mary’s soul was unique in being totally free of any sin

§ 1. The MOTHER OF GOD was exempt from original sin

The sixth proof, based on the doctrine that the Mother of God was not only free from original sin but was not under any obligation to contract it

 45   The intrepid explorers of the past who sailed the seas in search of new Kingdoms, or rather new worlds, came to the Canary Isles which were then known as the Fortunate Isles. They thought at first that beyond these the sea was closed and further passage was forbidden, so they erected two pillars near the shore on which were carved in beautiful lettering the following words : Ne plus ultra[1]. The fearless captains of the last century had, however, survived the worst of passages and they erased the first word of this challenge, leaving for their motto and as a mark of their courage the words: Plus ultra[2]. This story illustrates the point I am making here, namely that the first Theologians felt it was a matter of great moment to reveal the MOTHER OF GOD was free from original sin but they felt they would have to stop at that point because there was no opening to proceed further. Later, several others probed the subject more deeply and studied evidence from the past. The result was they found a way through, enabling them to proceed further and declare Mary exempt from any obligation to contract original sin. I will accompany you on the route they discovered and then leave you to judge the question for yourselves.

Footnotes

[1] Post-classical Latin ne plus ultra ‘(let there) not (be) more (sailing) beyond’. 

[2] (let there be) more (sailing) beyond’

First presupposition

 46   In the first place, they proceeded on the supposition that the covenant that God made with Adam and his posterity did not include the whole of humanity but only those whom God foresaw at that point were to be Adam’s descendants before he had sinned. This is what some explain in the language of the schools by saying we can consider Adam as a natural principle and as a moral principle. As natural principle, included are all those who have had or who will have human nature by means of him, or through the intermediation of his descendants. As moral principle, however, included are only those whom God foresaw were to descend from him at the time He treated with him before he sinned. From this principle they conclude that the men who could be but nevertheless will never be have not been redeemed by the Saviour’s precious blood, inasmuch as they were not included in Adam’s posterity when God was treating with him. They go further and say that the knowledge God had of this posterity was not confused and vague but was a clear and distinct representation of every individual involved. The Angelic Doctor[1] teaches in this way, saying that otherwise we should have to accept that God could not attain the object of His plans except by chance, which would be appalling. The theologians in question infer that it follows necessarily that none suffered the privation of original justice save those whom God clearly and distinctly foresaw were one day to descend from Adam before his sin.

Footnotes

[1] I part., q. 7, art. 1.

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The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam. 

© Peter Bloor 2024

The Crown of Excellence : Chapter 8 : § 1. 42-44

Chapter 8 : The Seventh Star or Splendour in the Crown of Excellence of 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)

Mary’s soul was unique in being totally free of any sin

§ 1. The MOTHER OF GOD was exempt from original sin

The fifth proof, based on the opinion of those who hold that the Blessed Virgin saw God face to face at the moment of her Conception.

The Holy Virgin saw God several times in her life

 42   Glory is born of consummate grace[1], neither more nor less than a bud blossoms forth from a rose flower. Now, the grace of the MOTHER OF GOD being already consummate from that moment on (as we have already acknowledged), was it not reasonable for God, who still held her in a state which was passible and mortal, to reveal to her if only briefly the object of her eternal love and the fruit of her trials still to come, when this was only to encourage her to bear them with composure?

Footnotes

[1] consummate : see e.g., Summa: III. Q27. A5.

 43   Finally, one of the most powerful proofs used by the Doctors to show Mary was granted the favour of seeing God on earth in plain sight and with the veil drawn back is derived from her title of Lady and Queen of the Universe.  The learned Gerson[1] reinforces this proof by making use of the teaching of St Dionysius concerning the Orders of the Celestial Hierarchy wherein he says that the higher Powers and Virtues contain to an eminent degree the perfections of the lower orders. From this, Doctor Gerson argues that :

if a higher order of created spirit can enjoy a higher level of beatitude thanks to its presence in a lower order, then there seems no reason why this same privilege would be refused to the Queen and Empress of the world.

Albert the Great established that in the case of things which are properly ordered (as are all the things of God), to the extent that one is higher than another, then the higher enjoys in a more perfect degree the powers of the lower. This also holds true with regard to those areas of knowledge and aptitude which pertain to it; and the operations which result are made more noble. From this principle, he concludes :

Through a very special grace and a most singular favour, Our Lady had a perfect knowledge and understanding not only of corporeal and spiritual substances but also of the most holy Trinity, with no intermediary. She knew and understood creatures in God and in themselves – this is what we in the schools call morning knowledge and evening knowledge[2] – in short, she enjoyed every favour befitting the quality of her status.

Another faithful servant of Mary, St Bernardine of Siena[3], explains :

She had seven kinds of clear and distinct knowledge, namely : of God, of pure spirits, of spirits conjoined with bodies, of material things, of those things to be shunned, of those things to embrace, and of the associated means and rules – all this in right of her sovereignty. But in a firm and bold manner he says elsewhere that she knew all of the above things through a superabundance of grace communicated to her from on high so as to enlighten her understanding. When we take into account the incomparable levels of her knowledge and the heights of her contemplation, we can with complete assurance call her full of grace. In this respect she surpasses St Paul who was caught up to the third heaven[4]; in fact, if there were assembled together as many Pauls as there are creatures, they would never reach the heights of the Virgin’s knowledge[5], for although Paul was indeed a vessel of election[6], Mary was the vessel of Divinity.

Footnotes

[1]  Super Magnificat, Alphab. 83, lit. E.

[2]  Cf. Summa Th. I. Q58. A6

[3]  T. II, Serm. 51, art. 1, c. 2.

[4]  II Cor. xii. 2.

[5]  T. IV, Serm. 36, p. 3.

[6]  Acts ix. 15.

 44   Those are the superb and courageous remarks of St Bernardine. Here is what I have gathered from His words and those who have spoken before him.

The MOTHER OF GOD received all these favours and gifts of knowledge in consideration of her Royalty and her supreme power over all the creatures subject to God. She was given her title and power from the very beginning of her life and therefore reason requires that God would have made it possible for her to see from that moment onwards the extent of her domain. According to the teaching of the Doctors, God did the very same thing when right from the beginning He subjected all creatures to Adam and when He infused the souls of the Holy Angels with the purest images of all that was encompassed in their ministry and their power. We need to remember, however, that the almost infinite disparity between the mother and the servants is also reflected in their levels of knowledge. This disparity is revealed in a marvellous way by the utmost clarity of the view she had in God of all the creatures in her domain – but not of God with regard to Himself – and by the way she was thenceforth moved to love Him with her whole heart and soul, for God set more store by her love than by that of all other creatures together.

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The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam. 

© Peter Bloor 2024

The Crown of Excellence : Chapter 8 : § 1. 40-41

Chapter 8 : The Seventh Star or Splendour in the Crown of Excellence of 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)

Mary’s soul was unique in being totally free of any sin

§ 1. The MOTHER OF GOD was exempt from original sin

The fifth proof, based on the opinion of those who hold that the Blessed Virgin saw God face to face at the moment of her Conception.

 40   He later says the same thing in a different way[1] but just as effectively and compellingly. After showing that the glorious Virgin is called the Dawn of the day[2] in Sacred Scripture, he adds : 

It is certainly with good reason, O Holy Lady, that thou dost bear this title since thou dost show forth its attributes; for the Sun of Justice who is to be born of thee announces His rising when the first light bringeth the dawn of day, and so with His light He doth bathe thee with an abundance of delightful rays.

Why should we make difficulties when it comes to honouring the MOTHER OF GOD when we have before us the great Saints who invite us to do so. St Bernard speaks of the clarity of daybreak and could this not be the morning knowledge[3] about which so many theologians speak, following St Augustine, and which is nothing other than the very clear sight of creatures in God? I do not wish, however, to twist the words of these Doctors nor to force them to be read as meaning this favour was granted to the Blessed Virgin at the moment of her Conception. It seems to me, nevertheless, that it is simple enough to interpret them in this way through reason, since it was in this very instant more than any other that Our Lady was the beautiful dawning of the longed for day. Holy Church in all her images does not represent her Conception to us otherwise than under the sign of the mysterious woman clothed with the rays of the Sun, who did not omit to send out His first flashes of lightning, as I mentioned a little earlier, when He when He suffused her on every side with his light.

Footnotes

[1] Serm. de verbis Apoc. : Mulier amicta sole.

[2] E.g., Who is she that cometh forth as the morning rising [aurora consurgens], fair as the moon, bright as the sun, terrible as an army set in array?  Cant. vi. 9. 

[3] cognitio matutina in Summa Th. I. Q58. A6

The Holy Virgin saw God several times in her life

 41   A second reason is that this break of day associated with the Holy Virgin was the beginning of our happiness and the cause of public rejoicing throughout the Universe. The Holy Trinity was affected by the Feast through the essential part it played, as shown earlier; the Holy Angels reacted too since they foresaw a beginning to the restoration of their thrones. The whole of our own world, if it had not lost its senses, would have perceived this daybreak as the beginning of its well-being. At least those good souls in the Limbo of the Fathers did not fail to rejoice on hearing the news. 

With regard to the Virgin, this was the moment of her first coronation; later, she received a second crown with the Conception of the divine Word and a third one at the moment of her glorification. It is entirely reasonable that she should participate most advantageously in the common rejoicing. She also one day gave St Bridget to understand that: 

at the instant of her first sanctification when her blessed soul was united to her body, she was overwhelmed by such an abundance of joy that she herself was unable to explain it.

Why should we not be permitted to say that this bliss said to be inexplicable is an example of what the great Apostle was referring to when he wrote that eye hath not seen, nor ear heard, neither hath it entered into the heart of man?[1] 

Footnotes

[1] But, as it is written: That eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him. I Cor. ii. 9. 

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The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam. 

© Peter Bloor 2024

The Crown of Excellence : Chapter 8 : § 1. 38-39

Chapter 8 : The Seventh Star or Splendour in the Crown of Excellence of 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)

Mary’s soul was unique in being totally free of any sin

§ 1. The MOTHER OF GOD was exempt from original sin

The fifth proof, based on the opinion of those who hold that the Blessed Virgin saw God face to face at the moment of her Conception.

 38   We have so far considered more proofs than we need, not only to win over those with open hearts but also to move those whose minds are closed and rigid. I am nevertheless taking the liberty of proceeding with two further proofs which I do not place on the same level as the others nor do I give them the same degree of credit. There are two highly qualified Doctors from our own century whom God has chosen to elucidate this truth and they lend their support to these last proofs.

The first of these may be drawn from their teaching that God honoured the most sacred Virgin at the moment of her Conception with a ray of illumination which permitted her to have a clear idea of His sovereign Majesty. Now, having once stated this as a truth, the conclusion would inevitably follow that such a state would be totally incompatible with sin. 

Several years ago, there was a worthy man of some learning, according to the judgement of all those who knew him. He put forward this idea in a sermon during the ceremony for the dedication of the Holy Chapel of Toledo in honour of the MOTHER OF GOD. This was presided over by his most illustrious Eminence, Cardinal Bernard de Roxas, Archbishop of Toledo; also present was the Cardinal head of the Inquisition and numerous persons of quality and learning. The sermon was greeted with general applause by all present, especially by the men of learning who included in their number several who had the same idea gestating in their minds over many months, or even years, but who had lacked the courage or the time to deliver themselves of their opinion. These included the celebrated Antoninus, a luminary among teachers of Theology in our own day and first Professor in the University of Salamanca. The man who put forward the idea to those assembled in this hall of fame had been in correspondence with the learned Doctor Suarez[1] who replied to him that this opinion had for a long time seemed well founded in Theological doctrine, adding that in it was to be found much piety and confirming it was worthy of approval. If you have only a modicum of patience, perhaps you will judge that this idea is not so lacking in support as you may have thought.

Footnotes

[1] Ferdinandus de Salazar, de Immaculata Concept., c. 32.

[2] C. 12.

[3] Sess. V.

[4] This same holy Synod doth nevertheless declare, that it is not its intention to include in this decree, where original sin is treated of, the blessed and immaculate Virgin Mary, the mother of God; but that the constitutions of Pope Sixtus IV., of happy memory, are to be observed, under the pains contained in the said constitutions, which it renews. Sess. V. end.

The Holy Virgin saw God several times in her life

 39   For not only in our day has it been said that Our Lady was graced with a clear vision of God, at least a few times during her life. This was taught by the Abbot Rupert[1], St Bernard[2], St Antoninus[3], Albert the Great[4], St Bernardine of Siena[5], Denys the Carthusian[6], Jean de Gerson[7], Suarez[8] (already quoted) and several others[9]. This being the case, it seems to me we have already won on this question of the immaculate Conception, for it is hard to go against so many great names. Let us start with the excellent figure of the woman clothed with the sun which is in the twelfth chapter of the Apocalypse : 

What do you think, asks the learned Chancellor of Paris Jean de Gerson[10], that this woman is meant to signify if not that the true Sun of Justice who surrounded the Blessed Virgin with the rays of His inconceivable brightness would occasionally penetrate her most pure soul with sudden and brilliant flashes, by means of which He would reveal Himself to her, as we believe happened with Moses and St Paul? 

Unless I am mistaken, he continues, this is what we are to understand in the Canticle of love by the comings and goings of the heavenly Spouse who sometimes allows Himself to be stopped by His Bride, whilst at other times He shows Himself on His own and then disappears forthwith. Here He is by the window, looking through the slats of the shutters; there He is quitting the scene and leaving immediately,

St Bernard also offers an explanation[11] of this figure which is almost as clear as Gerson’s but using words that are so powerful and emphatic that they need to be weighed one by one. Here they are :

There is a very good reason that the Holy Virgin is said to be clothed with the Sun, since she penetrated further into the unfathomable depths of divine wisdom than can be imagined; to such an extent that she may be said to have been absorbed into the light inaccessible[12] as much as a creature could possible be, other than in personal union with God.

Could we find any terms more explicit than these to have the approval of this Saint, since it is plainly apparent that the clear vision of God is much lower than the personal union of which he speaks?

[1] Lib. III in Cant.

[2] Homil. 4 super Missus, et in illud Apoc.: Signum magnum, etc.

[3] IV p., tit. XV, c. 17, § 1.

[4] Marialis, c. 132 et 149, sæpe alibi.

[5] T. II, Serm. 51, art. 1, c. 2.

[6] In D. Dionys., de Coel. Hierarch., art. 18.

[7] Super Magnificat.

[8] T. II, in III p., disp. 19, sect. 4.

[9] Ubertinus, lib. I Arboris vitæ, c. 9 ; Medina, q. 27, art. 5 ; Villanova, Serm. de Resurrect. ; Vas-quez, etc.

[10] Loc. cit.

[11] Serm. de verbis Apoc. : Mulier amicta sole.

[12] Who only hath immortality, and inhabiteth light inaccessible, whom no man hath seen, nor can see: 1 Tim. vi. 16.

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The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam. 

© Peter Bloor 2024

The Crown of Excellence : Chapter 8 : § 1. 36-37

Chapter 8 : The Seventh Star or Splendour in the Crown of Excellence of 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)

Mary’s soul was unique in being totally free of any sin

§ 1. The MOTHER OF GOD was exempt from original sin

 36   In our consideration of this subject, it will soon be time to call off the Church’s forces in this war for the truth, but not without considering the main body of her army who will make one final engagement. On the 17th of September in the year 1439, nearly two hundred years ago, the Council of Basle[1] declared that the MOTHER OF GOD had never incurred the stain of original sin and ordered that the Feast of her Conception should continue to be celebrated. I am aware that there are doubts about the authority of this Council but we should realize that, putting to one side what relates specifically to the schism and the person of the Pope in those things pertaining to Catholic beliefs, this Council retains considerable authority; for there can scarcely be any doubt that this was the thinking of all the Prelates of the Church in attendance who passed this article unanimously. Forty-six years later, Innocent VIII approved an Order of female religious under the name and title of the Conception (I shall cover this later[2]).  Alexander VI, Julius II and Leo X issued Bulls confirming this Order and at various times qualified its name so that it became the Immaculate Conception of the Virgin. The Council of Trent convened five years later and agreed on a decree concerning original sin[3] but did not include any reference to the immaculate MOTHER OF GOD, for that is how Decree referred to Mary.[4] Paul V issued a Bull specifically forbidding anyone from advancing contrary opinions in the lectures, public debates and still less in preaching. Gregory XV issued a papal Brief on this same subject which extended his predecessor’s prohibition to personal and private conversations.

What more could be wanted to be sure of the truth? The point admittedly has not been resolved by the supreme authority of last resort; but has there ever been a truth in the Church which, while not having the seal of approval from the sovereign authority, has been received with a greater degree of consent throughout the world than this one? Was there ever an article in the faith more effectively debated, more successfully defended and more zealously followed than this? What is there left to put forward which has not been said already in hundreds of different ways?

Footnotes

[1] Sess. XXXVI.

[2] C. 12.

[3] Sess. V.

[4] This same holy Synod doth nevertheless declare, that it is not its intention to include in this decree, where original sin is treated of, the blessed and immaculate Virgin Mary, the mother of God; but that the constitutions of Pope Sixtus IV., of happy memory, are to be observed, under the pains contained in the said constitutions, which it renews. Sess. V. end.

 37   Consequently, I shall conclude with apposite words of the Holy Ghost uttered by the Spouse to His Bride[1]: No matter how freely ye praise her and magnify her, she will surpass all the praise ye can ever give her; and with the gentle sentiment expressed by St Basil of Seleucia in the Prayer he composed for the Annunciation wherein he he speaks of the blessed Virgin as follows : 

Since thou art the temple truly worthy of God, O Lady thrice holy and sacred, a temple fragrant on every side with heavenly perfumes of purity and holiness; even if the words we speak of thee are as sublime and glorious as they can possibly be, then just as we cannot escape from the truth, so too our minds can never come near to the exalted heights of thy merits and the excellence of thy Greatness.

Footnotes

[1] Cf. Glorify the Lord as much as ever you can, for he will yet far exceed, and his magnificence is wonderful. Blessing the Lord, exalt him as much as you can: for he is above all praise. Eccli. xliii. 32-33.

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The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam. 

© Peter Bloor 2024

The Crown of Excellence : Chapter 8 : § 1. 33-35

Chapter 8 : The Seventh Star or Splendour in the Crown of Excellence of 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)

Mary’s soul was unique in being totally free of any sin

§ 1. The MOTHER OF GOD was exempt from original sin

How opposition to the Immaculate Conception caused its glory to increase

 33   There is one man of whom the Church is especially proud and to whom she is indebted by reason of his profound learning and his indomitable courage which he showed in defending the truth. His name is John Duns, the honour of the Order of St Francis, known popularly as Scotus (the Scot) and acclaimed with admiration as the Doctor Subtilis (the subtle Doctor). Now, the sacred Faculty at the Sorbonne was still some way from an agreed resolution of this question, despite the decree it had issued. There were still disagreements and arguments which God permitted so that the truth might eventually emerge more clearly. According to reputed Authors[1], the Sorbonne summoned this great man, the glory of his day, so that all might hear his thoughts on the subject. 

He duly accepted the challenge of defending the purity of the Virgin’s Conception and he did so with great gusto and force of intellect. There were some two hundred points of argument directed against him but he replied with such a prodigious power of memory, with so great an abundance of learning and with such a remarkable richness of erudition that he carried the day and earned the title of Victorious.

This proved to be so opportune that the members of the noble Faculty in Paris immediately concluded they ought no longer to defer acceptance of the truth which was now so much more clearly understood. As a result, no less wisely than sincerely, they withdrew the decree they had issued a few years previously and in the year 1346 they issued a new ordinance : henceforth, no-one was permitted to teach the contrary of this doctrine. Around forty years later they issued another decree[2] stating that no-one could receive the degree of Doctor from this noble Faculty who had not sworn an oath to defend the innocence and purity of the Conception and to celebrate the Feast annually.

Footnotes

[1] Pelbartus, lib. II de Stellarii, part. I, art. 3, etc.

[2] Paulus Venetus, Tract. de pura Concept.

The Universities swear their acceptance of Mary’s Immaculate Conception

 34   Since our discussions have touched on the Universities, perhaps now is the time to tell you that Cologne[1] followed the example of Paris and in the year 1451 introduced a rule which refused the degree of Master to any candidate who had not previously sworn never to defend or teach the contrary opinion, nor even to hold such an opinion mentally. Exactly fifty years later, the University of Mainz did the same thing, followed shortly after by the University of Valencia in Spain. There is no need here to run through all the others; for suffice it to say that today the majority of Catholic Universities require the same undertaking, fulfilling the same duty to the immaculate Conception of Mary, who in return maintains the reputation and the honour of these institutions.

Footnotes

[1] Surius, in Comment. rerum in orbe gestarum anno 1501.

Princes who advanced the Honour of the Immaculate Conception

 35   It would be improper not to mention at this point the great Princes who, having observed the admirable way Catholic Doctors were maintaining this truth, decided they wanted to play their part. Leaving aside the Emperor Leo whom I referred to above, we have the Constitution drawn up by John I, King of Aragon, in the year 1394. In this he spoke in a learned manner of the truth of this mystery and lent his authority to it, citing many beautiful reasons. Under pain of confiscation of goods, banishment and other penalties, his subjects were forbidden from supporting in any way the contrary doctrine, whether in preaching or publicly from the lectern, or otherwise. This imposed silence in perpetuity to any voice of opposition.

Fifty-seven years after this, John King of Navarre who was presiding for Alfonso II, King of Aragon at the Estates General of Catalonia, did the same thing. I will cover elsewhere[1] what the last Catholic Kings have done to advance the honour of the immaculate Conception, for in truth they spared no less effort on it than they did in the defence of their crowns. One result is that today there is no son in Spain born to a good mother who does not swear to uphold this truth throughout his life; and in people’s houses everywhere you will see words on images and signs proclaiming that Our Lady was conceived without sin. 

I will give one memorable example of something that happened in Seville a few years ago. A certain Preacher announced he would be preaching against the immaculate Conception. People of every rank and station were so offended by this that the clergy and the municipal authorities invited a famous Doctor to preach publicly in defence of the Holy Virgin’s honour, which he did to everyone’s satisfaction. The townsfolk, however, were not content with this alone as reparation for the slight against the honour of the Queen of Heaven; and so they presented her with a rich tapestry said to be worth 80,000 ducats. The following words were written on the tapestry in diamonds and other precious gemstones : The Mother of God was conceived without sin.

Footnotes

[1] Tract. III, c. 7, § 5.

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The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam. 

© Peter Bloor 2024