Thursday, 3 October 2024

The Crown of Excellence : Chapter 9 : § 2.14 - § 3.1

Chapter 9 : The Eighth 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)

She is singularly blessed



§ 2. The Holy Virgin was uniquely blessed among women


The fourth Blessing of the Mother of God  : Private praise and public acclamations 


 14   The pious Bishop of Alberstadt[1] offers his explanation of the praise for the Holy Virgin that we were discussing earlier. Having noted that the Holy Ghost inspired the Blessed Elizabeth first when she spoke the words of her greeting to Mary[2], he then says that by women Elizabeth had in mind all the truly exceptional Ladies from the past and, when comparing them to the MOTHER OF GOD, she acknowledged that Mary was far more blessed than Sara, Rebecca, Judith, Esther and all the rest together. In my opinion he means that Elizabeth not only thought this peerless Virgin had gained favours from God far greater than these women who were honoured in their day, but she would be more highly praised and valued than all of them together. Her renown would not be confined to Judea like theirs but would spread among unknown peoples to the uttermost ends of the earth, meaning to every place where the name of her Son had been heard.

The Wise king Solomon[3] goes still further when he speaks of her prophetically and says she will be praised and exalted not only by her children but also by her Spouse, who is the glorious Holy Ghost. St Ildephonsus[4] says:

It is indeed most proper for the Holy Ghost to fight for great privileges of His Spouse, the Most High, by whose power she was overshadowed.

St Bonaventure[5] ratifies this when he says that :

Whensoever a man would praise, bless and honour the Virgin, he must necessarily be invited to do so by the Holy Ghost; for to Him alone it belongeth to enlighten his soul within and to guide the words of his tongue.

Holy Basil of Seleucia[6] says that it is not for everyone to speak in praise of Mary but only those who have been led to do so from on high and who have a particular affection for her. 

He goes on to say it is the office of those who raise their their hearts and minds to Heaven through the contemplation of heavenly things and who have a soul that has been purified.


St John Damascene made an observation which remains valid : Mary surpasses all the ideas of those who seek to give her praise. Accordingly, how ineffably happy are those such as Athanasius and Ildephonsus, along with the Anselms, the Bernards, the Cyrils, the Damascenes and all the others who have consecrated their minds, their pens and their tongues to praising this Princess. If there were anything devoutly to be wished in this world, it would be in my opinion that we might partake of their happiness. 

Let us break off our discussion at this point and postpone it until a better opportunity[7] presents itself for us to show how the entire Universe plays a part in honouring and making known her great qualities.

 
Footnotes

[1] Haymo in Evang. Missus est.
[2] Luc. I. 42.
[3] Her children rose up, and called her blessed: her husband, and he praised her.  Prov. xxxi. 28.
[4] Lib. de Virgine Maria.
[5] In Psalterio.
[6] Orat. de Annuntiat.
[7] Cap. 12.


§ 3. The Holy Virgin is uniquely blessed among the just and the friends of God


 1   It would not be so remarkable for the Queen of Angels to be uniquely blessed among women were she not blessed in a similar, unique manner among the just, who are the friends of God. We hear this clearly stated by the pious Idiota, Sophronius of Jerusalem, St John Damascene and countless other Doctors. The first of these says[1]: 

In thee, most Holy Virgin, are gathered all the privileges of the Saints. None of them may be compared to thee and there is none above thee other than God Himself.

The second goes much further for he declares[2] that:

Just as no-one can be called good when compared to God, in the same way there is none that can be regarded as perfect when compared to Mary, no matter how great in virtue or holiness.

The third, however, goes so far beyond these that no more can be said, for he insists that[3]:

there exists an infinite distance between all the servants of God and His most holy Mother. 

After this point is reached, all that remains is wonderment, astonishment and ecstasy. Perhaps it would be best for us to stop here, especially in view of what was said a little earlier about how the grace of the Holy Virgin exceeded that of all the other Saints : grace which is in essence a blessing, or which cannot be separated therefrom. 

By way of providing some final clarity to this question, however, I propose to make use briefly of two figures which will in their symbolism reveal the benefit of the blessing.

Footnotes

[1] Contempl. de B. Virg., c. 2.
[2] Serm. de Assumpt.
[3] Serm. 1 de Nativit. Virg.


👑       👑       👑


The Vladimirskaya Icon. >12th century.
S
UB
 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

Pourquoi je t'aime, ô Marie : Why I love thee, O Mary

Ste Thérèse de l'Enfant Jésus


Today at the beginning of October, the month of the Most Holy Rosary, we remember the feast day of St Thérèse of Lisieux. She died aged 24 on the 30th September 1897, promising to spend her time in Heaven doing good on earth. It was only 
after 67 years that I discovered I was baptised in a church dedicated to St. Theresa of the Child Jesus and she seems to have played am important role at significant points in my life. I am reposting a translation I made in 2020-21 of her poem entitled: Pourquoi je t'aime, ô Marie (Why I love thee, O Mary). The translation seeks to follow fairly closely the words and images of the original and has sought to reflect the same metre and rhyming scheme. St Thérèse wrote the poem in May 1897 and it was the last poem she wrote before her death. In this poem, Thérèse sets forth the reasons she loves Mary, our Blessed Mother. 


Pourquoi je t'aime, ô Marie

(Why I love thee, O Mary)

1.
Oh ! je voudrais chanter, Marie, pourquoi je t'aime
Pourquoi ton nom si doux fait tressaillir mon cœur
Et pourquoi la pensée de ta grandeur suprême
Ne saurait à mon âme inspirer de frayeur.
Si je te contemplais dans ta sublime gloire
Et surpassant l'éclat de tous les bienheureux
Que je suis ton enfant je ne pourrais le croire
O Marie, devant toi, je baisserais les yeux !…

Oh Mary I would sing of reasons I love thee,
Of how thy sweetest name doth thrill my very heart;
Thou greatest art of all, as Faith reveals to me,
Yet calm remains my soul, no fears doth thou impart.
Exalted and sublime thy glory I perceive,
Eclipsing all the saints with thy refulgent light;
To be a child of thine, I scarcely can conceive —
Oh Mary I incline my gaze before thy sight.


2.
Il faut pour qu'un enfant puisse chérir sa mère
Qu'elle pleure avec lui, partage ses douleurs
O ma Mère chérie, sur la rive étrangère
Pour m'attirer à toi, que tu versas de pleurs !....
En méditant ta vie dans le saint Evangile
J'ose te regarder et m'approcher de toi
Me croire ton enfant ne m'est pas difficile
Car je te vois mortelle et souffrant comme moi....

The child who wants to love his mother more and more

Responds when she doth share his worries and his fears;
Beloved Mother dear, upon this foreign shore,
Thou drawest me to thee with thy maternal tears.
Whilst musing on thy life, revealed in Holy Writ,
I dare to contemplate and aye draw close to thee;
To think that I’m thy child is no hard requisite,
A mortal thou art too, who suffereth like me.


3.
Lorsqu'un ange du Ciel t'offre d'être la Mère
Du Dieu qui doit régner toute l'éternité
Je te vois préférer, ô Marie, quel mystère !
L'ineffable trésor de la virginité.
Je comprends que ton âme, ô Vierge Immaculée
Soit plus chère au Seigneur que le divin séjour
Je comprends que ton âme, Humble et Douce Vallée
Peut contenir Jésus, l'Océan de l'Amour !...

From Heav’n an angel came who asked would thou be Mother
Of God Himself Whose reign doth o’er us all perdure;
Thy preference expressed a myst’ry like no other:
To guard thy maiden’s vow, a life forever pure.
I see thy soul is graced with chastity’s own veil,
Delightful to our Lord for more than passing visit;
I see thy humble soul as like a little dale
That holds the mighty tides of Jesus’ love exquisite.


4.
Oh ! je t'aime, Marie, te disant la servante
Du Dieu que tu ravis par ton humilité
Cette vertu cachée te rend toute-puissante
Elle attire en ton cœur la Sainte Trinité
Alors l'Esprit d'Amour te couvrant de son ombre
Le Fils égal au Père en toi s'est incarné....
De ses frères pécheurs bien grand sera le nombre
Puisqu'on doit l'appeler : Jésus, ton premier-né !...

Oh Mary, I love thee — thou “handmaid of the Lord,”

Whose humble virtue filled thy Lord with such delight;
This very same to thee all power doth afford
And draws the Triune God to thee from Heaven’s height.
The Holy Spirit’s Love didst overshadow thee,
The Father’s equal Son within thee was begun;
His brethren, sinners all, how numerous they be,
Since he perforce is called thy very first-born son!


5.
O Mère bien-aimée, malgré ma petitesse
Comme toi je possède en moi Le Tout-Puissant
Mais je ne tremble pas en voyant ma faiblesse :
Le trésor de la mère appartient à l'enfant
Et je suis ton enfant, ô ma Mère chérie
Tes vertus, ton amour, ne sont-ils pas à moi ?
Aussi lorsqu'en mon cœur descend la blanche Hostie
Jésus, ton Doux Agneau, croit reposer en toi !...

Oh Mother dearly loved, I know I’m only small

But God Almighty lives in me just like in thee;
I know I’m also weak but have no fear at all,
For Mother loves to share her treasures all with me.
Oh Mother, I’m thy child and thou art my delight,
Thy virtues and thy love, don’t they belong to me?
When greeting in my heart the little Host so white,
Then Jesus, Gentle Lamb, believes He rests in thee! 


6.
Tu me le fais sentir, ce n'est pas impossible
De marcher sur tes pas, ô Reine des élus,
L'étroit chemin du Ciel, tu l'as rendu visible
En pratiquant toujours les plus humbles vertus.
Auprès de toi, Marie, j'aime à rester petite,
Des grandeurs d'ici-bas je vois la vanité,
Chez Sainte Elisabeth, recevant ta visite,
J'apprends à pratiquer l'ardente charité.

Thou makest me to feel I almost could believe

I’m walking in thy steps, O Queen of souls elect;
The strait and narrow way through thee I now perceive,
Thy humble virtues grant my practice to perfect.
Oh Mary when with thee ‘tis small I choose to be,
The great are often vain, I see with clarity;
To help Elizabeth thou journeyed selflessly,
Grant I may practise too such ardent charity.


7.
Là j'écoute ravie, Douce Reine des anges
Le cantique sacré qui jaillit de ton cœur.
Tu m'apprends à chanter les divines louanges
A me glorifier en Jésus mon Sauveur.
Tes paroles d'amour sont de mystiques roses
Qui doivent embaumer les siècles à venir.
En toi le Tout-Puissant a fait de grandes choses
Je veux les méditer, afin de l'en bénir.

The sacred canticle which from thy heart doth spring,

Oh angels’ Gentle Queen, I hear with such delight;
The praises all divine thou teachest me to sing
And glorify myself in Jesus’ saving might.
Thy fragrant words of love, with mystic roses’ scent,
The ages yet to come adorn in sweet prediction;
Within thee great things worked thy Lord Omnipotent,
Grant I may think on them and pray God’s benediction.


8.
Quand le bon Saint Joseph ignore le miracle
Que tu voudrais cacher dans ton humilité
Tu le laisses pleurer tout près du Tabernacle
Qui voile du Sauveur la divine beauté!.....
Oh ! que j'aime, Marie, ton éloquent silence,
Pour moi c'est un concert doux et mélodieux
Qui me dit la grandeur et la toute-puissance
D'une âme qui n'attend son secours que des Cieux.....

St Joseph knowing not the miracle God sent

(Which thou wouldst fain conceal in meek and humble duty),
Thou leavest Him to weep close by the Sacred Tent
That hid from human gaze the Saviour’s Godly beauty.
Oh Mary, how I love thy silent eloquence,
To me a symphony melodiously intoned
That shows almighty power and high magnificence
Within a little soul that trusts in Heaven alone.


9.
Plus tard à Bethléem, ô Joseph et Marie !
Je vous vois repoussés de tous les habitants
Nul ne veut recevoir en son hôtellerie
De pauvres étrangers, la place est pour les grands.....
La place est pour les grands et c'est dans une étable
Que la Reine des Cieux doit enfanter un Dieu.
O ma Mère chérie, que je te trouve aimable
Que je te trouve grande en un si pauvre lieu !....

With Joseph, Mary came to David’s Royal city

Where entry was refused by all the residents;
There was no room for them and none showed any pity
To strangers who were poor; the rich had precedence.
The rich had precedence — so in a stable lowly
The Queen of Heaven bore her tender babe Divine;
Oh Mary Mother dear, so lovable and holy,
How truly great thou art in such a poor confine.


10.
Quand je vois l'Eternel enveloppé de langes
Quand du Verbe Divin j'entends le faible cri
O ma Mère chérie, je n'envie plus les anges
Car leur Puissant Seigneur est mon Frère chéri !...
Que je t'aime, Marie, toi qui sur nos rivages
As fait épanouir cette Divine Fleur !........
Que je t'aime écoutant les bergers et les mages
Et gardant avec soin toute chose en ton cœur !...

When swaddled Babe I see as Lord Omnipotent,

The Word made flesh I hear a-mewling piteously,
Then angels’ joy no more I envy or resent,
Their Lord of Hosts is just a brother dear to me.
Oh Mary I love thee who in this vale of tears
Didst make to blossom forth a little Flower Divine;
The shepherds and wise men brought joy unto thine ears,
In mother’s heart all things with care thou didst consign.


11.
Je t'aime te mêlant avec les autres femmes
Qui vers le temple saint ont dirigé leurs pas
Je t'aime présentant le Sauveur de nos âmes
Au bienheureux Vieillard qui le presse en ses bras,
D'abord en souriant j'écoute son cantique
Mais bientôt ses accents me font verser des pleurs.
Plongeant dans l'avenir un regard prophétique
Siméon te présente un glaive de douleurs.

With women in a group thou didst with one intent

Toward the Temple gate proceed with steady pace;
The Saviour of our souls therein thou didst present
To God through Simeon, who did the child embrace;
At first with smiles I hear his words of thanks and praise
But then my tears do flow, his words grow dark and fierce,
Thy grief he doth foretell in fell prophetic phrase:
A sword of sorrows will thy tender soul transpierce.


12.
O Reine des martyrs, jusqu'au soir de ta vie
Ce glaive douloureux transpercera ton cœur
Déjà tu dois quitter le sol de ta patrie
Pour éviter d'un roi la jalouse fureur.
Jésus sommeille en paix sous les plis de ton voile
Joseph vient te prier de partir à l'instant
Et ton obéissance aussitôt se dévoile
Tu pars sans nul retard et sans raisonnement.

Of Martyrs thou art Queen who ‘til thine end is near,

This sword of sorrows will thy heart impenetrate;
Already thou must flee thy native land in fear,
Avoiding Herod’s rage of jealousy and hate.
Now Jesus is asleep, within thy veil concealed,
When Joseph doth explain the time has come to flee;
Thy meek obedience is graciously revealed,
Thou makest no delay, to leave compliantly.


13.
Sur la terre d'Egypte, il me semble, ô Marie
Que dans la pauvreté ton cœur reste joyeux,
Car Jésus n'est-Il pas la plus belle Patrie,
Que t'importe l'exil, tu possèdes les Cieux ?...
Mais à Jérusalem, une amère tristesse
Comme un vaste océan vient inonder ton cœur
Jésus, pendant trois jours, se cache à ta tendresse
Alors c'est bien l'exil dans toute sa rigueur !…

In Egypt’s land, O Mary, I seem to understand,

Midst poverty thou dwelt, but joy thy heart did leaven;
For Jesus is not He the dearest native land?
Who cares for exile when on earth thou hast thy Heaven?
But in Jerusalem, a sorrow sharp and keen
O’erwhelms thy tender heart with bitter inundation;
For Jesus thou hast lost, for three days He’s unseen,
Thou art in truth exiled by this intense privation.


14.
Enfin tu l'aperçois et la joie te transporte,
Tu dis au bel Enfant qui charme les docteurs :
«O mon Fils, pourquoi donc agis-tu de la sorte?»
«Voilà ton père et moi qui te cherchions en pleurs.»
Et l'Enfant Dieu répond (oh quel profond mystère !)
A la Mère chérie qui tend vers lui ses bras :
«Pourquoi me cherchiez-vous?... Aux œuvres de mon Père»
«Il faut que je m'emploie; ne le savez-vous pas?»

Thou findest Him at last and joy replaces woe,

Thou askest Him Who charm’d the Doctors’ eyes and ears
“Why didst Thou act this way, my Son we fain would know?
Thy father and myself have searched for thee in tears."
The Child Divine replies (O mystery profound!)
Unto His Mother dear who offers loving hands:
“Wherefore did ye seek me? For know that I am bound
To do my Father’s work, do ye not understand?”


15.
L'Evangile m'apprend que croissant en sagesse
A Joseph, à Marie, Jésus reste soumis
Et mon cœur me révèle avec quelle tendresse
Il obéit toujours à ses parents chéris.
Maintenant je comprends le mystère du temple,
Les paroles cachées de mon Aimable Roi.
Mère, ton doux Enfant veut que tu sois l'exemple
De l'âme qui Le cherche en la nuit de la foi.

The Gospel tells us how the Child in wisdom grows,

Submitting to your rule through all His hidden days;
My heart is touched to see what tenderness He shows
To both His parents dear, whom meekly He obeys.
I think I understand the Temple mystery,
Our loving Sovereign’s words a secret signify:
O Mother dear thy Child example gives through thee
To souls who here below do seek the Lord on high.


16.
Puisque le Roi des Cieux a voulu que sa Mère
Soit plongée dans la nuit, dans l'angoisse du cœur ;
Marie, c'est donc un bien de souffrir sur la terre ?
Oui souffrir en aimant, c'est le plus pur bonheur !...
Tout ce qu'Il m'a donné Jésus peut le reprendre
Dis-lui de ne jamais se gêner avec moi.....
Il peut bien se cacher, je consens à l'attendre
Jusqu'au jour sans couchant où s'éteindra ma foi.....

Because the King of Heav’n His Mother did allow

To plunge in sorrow deep as in the darkest night,
O Mary is it bless’d to suffer here and now?
Yes, suffering in love is purest of delights!
Each gift Our Lord has given, he can reclaim from me,
So tell Him don’t hold back, remove whate’er the grace;
And if He hides Himself, I’ll wait all patiently
The day when time’s no more, to see Him face to face….


17.
Je sais qu'à Nazareth, Mère pleine de grâces
Tu vis très pauvrement, ne voulant rien de plus
Point de ravissements, de miracles, d'extases
N'embellissent ta vie, ô Reine des Elus !....
Le nombre des petits est bien grand sur la terre
Ils peuvent sans trembler vers toi lever les yeux
C'est par la voie commune, incomparable Mère
Qu'il te plaît de marcher pour les guider aux Cieux.

O Mary full of grace, at Nazareth I see

Thy life is poor yet thou withal dost keep serene;
No raptures, miracles nor ecstasies for thee
But unembellished life for thee the Chosen’s Queen.
The little ones on earth, how numerous they are,
Quite unafraid they raise to thee their trusting eyes;
‘Tis by the common way, O Mother great by far,
Thou guidest them on earth to Heaven as their prize.


18.
En attendant le Ciel, ô ma Mère chérie,
Je veux vivre avec toi, te suivre chaque jour
Mère, en te contemplant, je me plonge ravie
Découvrant dans ton cœur des abîmes d'amour.
Ton regard maternel bannit toutes mes craintes
Il m'apprend à pleurer, il m'apprend à jouir.
Au lieu de mépriser les joies pures et saintes
Tu veux les partager, tu daignes les bénir.

In hope for life in Heaven, beloved Mother dear,

I choose to live with thee, to follow thee each day;
And while I think on thee, I seem to plunge down sheer
Abysses in thy heart, bedecked in love’s array.
Thy tender mother’s gaze is for my fears a cure,
It teaches me in joy, as also in affliction;
Instead of pouring scorn on blessed joys and pure,
To share them is thy wish, with thine own benediction.


19.
Des époux de Cana voyant l'inquiétude
Qu'ils ne peuvent cacher, car ils manquent de vin
Au Sauveur tu le dis dans ta sollicitude
Espérant le secours de son pouvoir divin.
Jésus semble d'abord repousser ta prière
«Qu'importe», répond-Il, «femme, à vous et à moi?»
Mais au fond de son cœur, Il te nomme sa Mère
Et son premier miracle, Il l'opère pour toi...

 At Cana thou didst note the wedding couple’s plight,

They could no more conceal their wine was running out;
The Saviour thou didst ask if He could put things right,
Invoking pow'r Divine to heal the nuptial drought.
At first it seemed thy Son this prayer He might ignore,
"Oh woman what,"quoth He, "is this to thee or me?"
But in His heart He saw the mother who Him bore,
This miracle, His first, He gladly worked for thee.


20.
Un jour que les pécheurs écoutent la doctrine
De Celui qui voudrait au Ciel les recevoir
Je te trouve avec eux, Marie, sur la colline
Quelqu'un dit à Jésus que tu voudrais le voir,
Alors, ton Divin Fils devant la foule entière
De son amour pour nous montre l'immensité
Il dit : «Quel est mon frère et ma sœur et ma Mère,»
«Si ce n'est celui-là qui fait ma volonté?»

One day some sinners came and listened to the teaching
Of Him Whose wish was they might all in Heaven be;
O Mary, thou wast there, and while thy Son was preaching,
Someone didst tell the Lord His Mother would Him see.
Thy Son Divine to show His love for us forsooth
Addressed the multitude before Him on the hill:
“My ‘brethren,’ ‘mother’, who deserves this name in truth
If not that person who doth carry out My will?"


21.
O Vierge Immaculée, des mères la plus tendre
En écoutant Jésus, tu ne t'attristes pas
Mais tu te réjouis qu'Il nous fasse comprendre
Que notre âme devient sa famille ici-bas
Oui tu te réjouis qu'Il nous donne sa vie,
Les trésors infinis de sa divinité !...
Comment ne pas t'aimer, ô ma Mère chérie
En voyant tant d'amour et tant d'humilité ?

O Virgin without stain, with mother’s tender heart,

On hearing Jesus’ words, no sorrow troubles thee,
Rejoicing how thy Son doth here a truth impart:
Our little souls belong in Christ’s own family;
Rejoicing how He gives His life for us down here
And treasures without end from His divinity!
How can we not love thee, beloved Mother dear,
Beholding so much love and such humility?


22.
Tu nous aimes, Marie, comme Jésus nous aime
Et tu consens pour nous à t'éloigner de Lui.
Aimer c'est tout donner et se donner soi-même
Tu voulus le prouver en restant notre appui.
Le Sauveur connaissait ton immense tendresse
Il savait les secrets de ton cœur maternel,
Refuge des pécheurs, c'est à toi qu'Il nous laisse
Quand Il quitte la Croix pour nous attendre au Ciel.

Thy love, O Mary dear, is just like Jesus’ love,

And thou permittest us to part thee from the Lord;
To love means giving all, oneself all else above,
In proof whereof the help to us thou dost afford.
The Saviour understood thy love is unconfined,
The secret He knew well of thy maternal heart:
In thee poor sinners have a refuge He assigned
In hope of Heaven when the Cross He did depart.


23.
Marie, tu m'apparais au sommet du Calvaire
Debout près de la Croix, comme un prêtre à l'autel
Offrant pour apaiser la justice du Père
Ton bien-aimé Jésus, le doux Emmanuel...
Un prophète l'a dit, ô Mère désolée,
«Il n'est pas de douleur semblable à ta douleur!»
O Reine des Martyrs, en restant exilée
Tu prodigues pour nous tout le sang de ton cœur !

O Mary I see thee on Calvary appear

And standing near the Cross, thy role is like a priest
Who offers, to appease the Father’s justice here,
Thy Son, Emmanuel, upon the Cross deceased.
A prophet said to thee, O Mother broken-hearted,
“No one hath e’er endured a pain like unto thine;”
O Queen of Martyrs, still in exile not departed,
Each drop of thy heart’s blood for us thou dost consign.


24.
La maison de Saint Jean devient ton seul asile
Le fils de Zébédée doit remplacer Jésus.....
C'est le dernier détail que donne l'Evangile
De la Reine des Cieux il ne me parle plus.
Mais son profond silence, ô ma Mère chérie
Ne révèle-t-il pas que Le Verbe Eternel
Veut Lui-même chanter les secrets de ta vie
Pour charmer tes enfants, tous les Elus du Ciel ?

Saint John took thee to live with him just like a mother,

Thy Jesus is replaced by John bar-Zebedee;
This Gospel reference is final, there’s no other,
O Heaven’s Queen the texts no more do speak of thee.
Beloved mother dear, this silence so profound
Perhaps reveals a wish by Christ the Word Eternal
Himself to praise in song His mother’s life renowned
And charm the little saints in Paradise supernal.


25.
Bientôt je l'entendrai cette douce harmonie
Bientôt dans le beau Ciel, je vais aller te voir
Toi qui vins me sourire au matin de ma vie
Viens me sourire encor... Mère... voici le soir !...
Je ne crains plus l'éclat de ta gloire suprême
Avec toi j'ai souffert et je veux maintenant
Chanter sur tes genoux, Marie, pourquoi je t'aime
Et redire à jamais que je suis ton enfant !......

La petite Thérèse 1897

Sweet harmony of grace, pray soon I shall be drawn
To thee in Paradise, where thou shalt be my guide;
Thou who didst smile when I emerged at my life’s dawn,
O Mother, smile once more in my life’s eventide!
Thy glory’s brightness now no longer gives me fear,
I’ve suffered too with thee and now have one request:
Upon thy lap to sing why thou to me art dear,
Forever to repeat: “I am thy infant blest!”

© Peter Bloor 2021


Ste Thérèse in death; after a painting by her sister Céline.

The text in the scroll reads: “Au soir de cette vie vous serez jugés sur l’amour,” “In the evening of this life, you will be judged on love.” (St. John of the Cross)

🌹🌹🌹🌹🌹🌹 St Thérèse, pray for us! 🌹🌹🌹🌹🌹🌹


The Vladimirskaya Icon. >12th century.
S
UB
 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. 



Wednesday, 2 October 2024

The Crown of Excellence : Chapter 9 : § 2.12-13

Chapter 9 : The Eighth 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)

She is singularly blessed



§ 2. The Holy Virgin was singularly blessed among women


The third Blessing of the Mother of God was that she received all the favours granted to women.


 12   In his book De virginibus velandis ("On the veiling of virgins"), Tertullian makes the pertinent point that the Angel said in his greeting not that Mary was blessed among virgins but that she was blessed among women. This was so that she might understand how she benefited in a general way from all the blessings proper to the female sex. 

Women may be divided into three classes : virgins, widows and wives. These are represented in the Gospel[1] by the different types of earth with different levels of fertility, bringing forth fruit some an hundredfold, some sixtyfold, and some thirtyfold[2]. Just as they differ in goodness and in their yield, they also differ in the quality of fruit they produce, for the divine ploughman has given different blessings to each of them. Each of them has sufficient to make them contented with their lot, but that does not mean they do not have different levels.

The Sacred Scriptures bear witness that virginity gives rise to a threefold blessing, namely : incorruption of the flesh, freedom in body and spirit, and colloquy with the Angels.  According to the author of Wisdom[3], incorruption bringeth near to God, so that in St John’s account in the Apocalypse[4], the Lamb’s retinue of companions who follow Him is composed of these beautiful virgins, spotless and undefiled. Freedom of body and spirit, so highly prized by St Paul[5] in this life, provides virgins with the means to devote their whole heart to Him who is the rightful owner. Colloquy with the Angels delivers them from the cares and sorrows which frequently afflict others, and leads to a favourable welcome in Heaven. 

Even widowhood has its own benefits which are mentioned in Scripture : time for attending to prayer, mortification of the body and doing good works. The first of these is represented by Anna the prophetess[6] who departed not from the temple, applying herself night and day to the practice of continual prayer. The second is illustrated by the case of St Judith who wore haircloth upon her loins all the days of her life, except the sabbaths, and new moons, and the feasts of the house of Israel[7]. The third is shown in the example provided by the widow of Sarephta who fed Elias and looked after him with such charity. The first blessing not only allows them to accept their widowhood but compensates them for the loss of their husbands with great benefits, giving them God Himself for their Spouse. The second serves to protect them from the memories of past pleasures. The third renders their lives useful through love they are able to show to their neighbour, setting an example to the world.

Marriage too is not without its blessing for, according to St Augustine[8], it conjoins fruitfulness with the Sacrament. Fidelity joined with mutual affection eases the yoke of their state, smooths over any friction between the parties, and enables them to share together the burden of their state. Fruitfulness serves as a bond of mutual affection and raises within them the sweet hope of immortality. The Sacrament tempers their ardour and supplies them with all the graces necessary to fulfil their commitments in a worthy manner.

 
Footnotes

[1] Matt. xiii. 8.
[2] S. Jerome, on this passage (lib. 1, contra Jovin), and S. Athanasius (Epist. ad Ammon.), and others assign the hundredfold fruit to virgins; the sixtyfold to widows; the thirtyfold to those who live in honest and holy wedlock.
[3] Wisdom. vi. 20.
[4] Apoc. xiv. 1-5.
[5] Cf. the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and in spirit. I Cor. vii. 34.
[6] Luke ii. 37.
[7] Jud. viii. 6.
[8] Lib. de Nuptiis.


 13   At this point, I can say with Solomon[1] that if many daughters have gathered together riches, the Holy Virgin hath surpassed them all. For who can describe the extent to which she possessed incorruption, first fruit of virginity? Or the freedom of heart and body she experienced in her life, whether during the sixteen years she dwelt in the Temple, or in the thirty-four years she had with her Son, or during the remainder of her life, until her blessed decease? Who will convey to us the sweetness of the conversation she regularly had with the Angels? A conversation no-one should find unusual since she was on such familiar terms with the King of Angels. In short, who can do justice to the Church’s powerful praise of Mary when she calls her Virgo singularis[2] ("Virgin all excelling")? From whom shall we learn how perfectly she enjoyed all the privileges of widows, of prayer so continual that it was not interrupted even by the little sleep she allowed herself; so fervent that she put to shame the ecstasies of the Seraphim; so filled with heavenly sweetness that you would have said she was already dwelling in Heaven; of bodily mortification so extreme that St Ambrose[3] declared it surpassed human strength to endure; of practising good works, of comforting the afflicted, of helping the needy, of giving instruction to the Masters and Doctors of the world, (as we saw earlier in another context[4])? Finally, since she gathered the roses of marriage without being pricked by the thorns, who will set forth how she benefited, to a degree greater than all other creatures, from the goods proper to the marital state : fidelity, issue, and all the most excellent benefits of the Sacrament, albeit without the Sacrament, since it had not yet been instituted? 

These are the mysterious prerogatives which make her appear everywhere as uniquely blessed among women : 
  • among Virgins, incomparably more blessed than the Agnes's, the Agathas, the Cecilias, and however many more may be found; 
  • among widows, more blessed than the Bridgets, the Catherines, the Elizabeths and other similar mirrors of holiness; 
  • among the married women, more blessed than the Clotildes, the Radegunds, the Blanches, the Jeannes and other such wondrous women of the Court, dazzling luminaries of virtue and piety; 
– all for the glory of the Spouse of these beautiful souls, for the honour of the female sex and for the consolation of the Church’s children, who are all children of the Queen of blessings.


Footnotes

[1] Prov. xxxi. 29.
[2] See, e.g.,  Ave Maris Stella, 9th cent.
[3] Lib. II de Virginibus.
[4] Cap. 3, § 3 ; cap. 6, § 3 ; cap. 7, § 5.


👑       👑       👑


The Vladimirskaya Icon. >12th century.
S
UB
 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

Tuesday, 1 October 2024

The Crown of Excellence : Chapter 9 : § 2.10-11

Chapter 9 : The Eighth 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)

She is singularly blessed



§ 2. The Holy Virgin was singularly blessed among women


Fruitfulness, the second blessing of the Mother of God


 10   The pious St Bernard has an excellent discussion of this subject[1] which is included in what he wrote about the Mission of the Angel Gabriel. This is what he writes:

The condition of the daughters of Eve is truly distressing and they bear a most heavy burden for they suffer a multitude of troubles if they have children, or they are cursed if they have none. They are caught between two afflictions : on one side the pains of childbirth and on the other being regarded as cursed. Now which of these two dost thou choose, O Virgin most prudent and most chaste? The pains of labour, or dost thou prefer to incur the curse? 

I am beset with worry about both, she replies, but I prefer to incur the curse of the law and remain chaste, rather than to conceive in pleasure and then give birth in pain. For although I am aware of the curse, it carries no risk of sin; but with the other choice there is both sin and pain. In the end, the curse is the result of the law but signifies only reproach and dishonour in the eyes of men, who will consider me to be useless and like a tree that bears no fruit. The condemnation of men, however, matters little to me provided that I keep faith with my God. 

Most holy Virgin, how wise thou art, and yet thou art none the less happy! Thou hast chosen to serve God as a Virgin and thou art unaware thou wilt be chosen to be His Mother. Thou dost accept the curse of the law in order to honour Him alone whom thou desirest to please; in so doing, the curse is transformed into a blessing and barrenness into fruitfulness. Accordingly, prepare thyself to receive Him who hath done great things to thee, Him who in place of Israel’s curse will so honour thee that all generations shall call thee blessed. Thou hast no need to fear bearing fruit for it will not compromise thy purity in any way whatsoever. Thou wilt indeed conceive but without sin; thou wilt be heavy with child but feel no burden; thou wilt give birth but without any pain; thou wilt be Mother of Him who verily hath God for His Father and this pledge of paternal love will be the crown of thy chastity. In short, thou wilt deliver a God as thou wilt conceive of God.

There we have an excerpt from St Bernard’s discussion and it would be hard to find anything better expressed. 

How perfectly the Virgin understood this mystery, declares St Anselm[2], how well she knew that the more diligently she protected her chastity, the higher she would ascend towards Him who is most chaste, to Him who is chastity itself! When she resolved to embrace what she judged as being most pleasing to her Creator, at the same time she resolved to rise above the law and see it as low in priority compared to the love of Him whom she knew was filled with so much goodness and wisdom that He would never allow her to suffer for wanting to obey His most perfect will. In this, she was not mistaken, for who ever regretted placing his confidence in God?
 
Heysichius, a priest in Jerusalem, speaks of this ineffable mystery like a man transported in ecstasy.

Who ever saw or heard the like of this? He asks[3]. Where is the labourer who harvests without ploughing the earth or sowing seed? Where is the owner of the vineyard who harvests the grapes without having planted or cultivated the vine? Where have you seen a brook flowing that had no spring or source?

This is in fact the wonder we see before us, the privilege for which the Holy Fathers offer praise and thanksgiving to Heaven, but when they have finished they admit they they have said nothing that can do justice to it.
 
Footnotes

[1] Homil. 4 in Missus.
[2] De Excellentia Virg., c. 4.
[3] Serm. 2 de S. Deipara.



 11   Now if there are any who seek to diminish the value of the Holy Virgin’s fruitfulness because she gave birth only to one son, I would happily refer them to St Epiphanius[1] and to the discussion where he deals specifically with this thought.

The lioness has only one litter and she delivers one cub[2], which will be the King of animals. She carries him for twenty-six whole months within her and he is delivered ready to chase his prey, armed with teeth and claws, fearsome in his roaring, knowing already that he is master and that all tremble in fear before him. So why should I find it hard, asks this Saint, to call the Virgin a lioness, since the Sacred Scriptures call her Son a lion, likening Him to a lion following its prey and displaying Royalty in its bearing, its demeanour, its roaring and in every way? You may say that Our Lady had only one son. This is true, but He is a lion,  and a God, with whom there is none that may be compared, for He is unique in a unique manner. Once upon a time, the Byzantine Empresses were delivered of their babies in a chamber called the Porphyra, because it was lined throughout with purple marble. The little one thus brought into the world was immediately born to the purple so that with his birth he might have the soul of an Emperor. Now, as for the Virgin, let us be clear that were God to have had regard only for what she merited, then she would have given birth in Heaven, and the fruit of her womb would forthwith have been placed on God’s throne. This is a measure of how this fruitfulness was altogether extraordinary and unique of its kind.

Indeed, the same St Epiphanius[3], when speaking of the peerless Mother’s sacred womb, calls it a second throne of the Cherubim, whereon God reposes in His Majesty; if He who is there on high is called first, it is only in the order of time; for according to the order of merit, this Lady has no difficulty in gaining it, as I shall demonstrate later.[4] This Holy Doctor would fain say much more, but finds himself lost for words. He does explain, however, that this womb is higher than the heavens where the planets roam, brighter than the very firmament, mightier than the empyrean, since it encloses Him who cannot be compassed even by this most exalted sphere, almost infinite in its extent. St Gregory has only one word to say, but it gives us much food for thought :

For all others, it is a miracle that a spirit could be found so pure and noble that God is happy to make His abode in her; but for the Virgin, it is a miracle that everything in her was found so holy that her body itself was made the most worthy dwelling-place of the Holy Ghost.

Footnotes

[1] Lib. III contra Hæreses.
[2] Herodotus, Hist. Bk. III.
[3] Serm. de Laudib. Mariæ.
[4] Cap. 15.


👑       👑       👑


The Vladimirskaya Icon. >12th century.
S
UB
 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