Part II : The Crown of Power : Chapter 11 : § 3.5-8

Chapter 11 The Tenth Star or Splendour of the Crown of Power of the MOTHER OF GOD

She is an Advocate for men and Mediatrix between them and her Son

Continuing our translation of the 1845 reprint of Fr François Poiré’s Triple Crown of the Mother of God (1643 French edition).

Notre Dame des Grâces, Cotignac.(Poggi, 2020)

§ 3. How advantageously the MOTHER OF GOD exercises her office for us on high

A fourth excellency of her intercessory powers

 5   The fourth excellency can be seen in her affability and in the sweet she welcome that she gives to all those who have some reason for approaching her. There is indeed nothing in the world more gentle and more human than the way she permits people to approach her. Let us consider for a moment what moved the pious St Ephrem to call her the unique hope for all Christians after God Himself, and Saint Epiphanius to say that she alone gives us the confidence we need to address ourselves to God. This was one day made clear in a most wonderful manner to the Blessed St Gertrude[1] who lived around 400 years ago. 

Whilst present at Compline on the day of the Nativity of the Holy Virgin, they were singing the Salve Regina, and when they came to the words: O most gracious advocate, she increased her fervour and implored the help of this Advocate most powerful. She then had the feeling that Our Lady was being drawn towards her as though by powerful cords, unable to resist the power of this sweet prayer. She came to realize that as soon as the Holy Virgin was summoned in her role as Advocate she felt deeply moved within herself and could not help but grant what had been requested of her. As they moved on to the following words: Turn thy merciful eyes towards us, she saw the same Virgin gently take the Saviour’s head which she inclined towards the earth, saying:

“Behold my kind and pitying gaze turned towards those who have recourse unto me.”

Our Lord then enjoined St Gertrude to recite these same words at least once a day and she could then rest assured that at the hour of her death she would receive a very special consolation.

Footnotes

[1] Orat. de B. Virg. ; Revelat., lib. IV, c. 53. 

A fifth excellency of her intercessory powers

 6   The last excellency of her intercessory power derives from the credit she has with God which is so remarkable that there is no matter so difficult nor undertaking so arduous that she cannot bring it to a successful conclusion. This was in the mind of St Antoninus[1] when he compared the Virgin to that woman who persuaded David to forgive and receive back into his presence his son Absalom after he had fallen into disgrace[2]. This was something no other person had been able to bring about but she succeeded through her insistent prayers to the Prince. From this, St Antoninus concludes that the Holy Virgin can achieve success in cases where other Saints would have failed. One of the finest Theologians[3] of our era makes a very pertinent point with regard to this question, namely:

If it were possible (or if we could imagine it to be possible), for Heaven to be divided on a question, with various points of view and opinions being held; and if the Virgin Mother was supporting one view whilst all the rest of the Blessed took another, she would win the argument against them all without any difficulty.

This is based upon what we concluded in Part I of this work when we discussed how she was pre-eminent in grace and glory – and consequently in the credit she enjoyed over all the rest of the Saints. I would actually go further and say that if all the stars in the firmament, all the leaves on the trees, all the stones in the countryside and all the grains of sand on the seashore, were changed into intercessors and advocates, then all of them together would not have the success that the MOTHER OF GOD has. Does this not speak to us of the share she has been given in God’s omnipotence? The learned Doctor St Anselm[4] seems to affirm this when he says:

God hath so exalted thee, most Holy Lady, that he hath willed that all things might be possible for thee with Him. Thou hast only to wish, and nothing will be opposed to thy will; thou wilt find nothing impossible.

Does it not seem to you that what is being spoken of here is the infinite power of God and of the absolute dominion He has over all His creatures, by reason of which it is enough for Him to will and to speak, and then everything He wills is immediately done? How many times have we heard tell how Demons, speaking through the mouths of those whom they possessed, rail against Heaven and earth and rage in despair when forced to call her all-powerful and to confess with bitter regret that she can deliver whatever she wishes?

 

Footnotes

[1] IV p., tit. XV, c. 4, § 7.

[2] II Kings (II Samuel) Ch. xiv.

[3] Suarez, t. I, in III p., disp. 23, sect. 2.

[4] Cap. 12 de Excellentia Virg.

 7   I think it would be impossible to continue without saying a word in honour of Him who makes her so great. Here is what the same Saint Anselm[1] has to say:

Through the intercession of Mary, we often obtain more easily and quickly what we ask for than we do even through the Saviour Himself.

It is not that this Saint wishes to draw any parallel between their respective merits, for the faith does not allow this; he simply wishes to make the point that God takes such pleasure in allowing her this power that He is willing to defer to her gentle entreaties and grant her that which He would not give to His own son. Who is grumbling about this? Demons, along with their minions. Who has reason to complain, since it is God who wills it (ordaining it in this fashion) and since the Saviour, whose credit might seem to be in some way affected, agrees to this with His whole heart, being more jealous for the honour of His beloved Mother than for his own. Is it not the case that sometimes a king will grant something to a favourite which he would refuse to his own son, and that the son (if he is well-bred) will feel no resentment and no one would therefore have the right to be critical? I admit that some of these favours are indeed great and that they may seem occasionally to be excessive, at least to our limited intellects, but our minds need to submit to God’s ordinances and honour that which they cannot always understand.

Footnotes

[1] IV p., tit. XV, c. 4, § 7.

 8   It would be simple enough to produce a great number of proofs of the unparalleled credit enjoyed by the holy Virgin; but my plan is to focus on the question in general terms within the Church, without going into the details of how individuals have experienced her intercession. I will, however, provide two examples.

We read in the life of St Lutgarde of Brabant[1], a Virgin of exceptional holiness, that around the year 1207, when the Albigensian heretics were behaving in a particularly frenzied manner, the Blessed Virgin appeared to her in morning, with tears in her eyes, with a sad, woebegone countenance, and with her heart evidently distraught to such an extent that it was almost impossible for her to speak. St Lutgarde, however, was bold enough to ask why she was so sorrowful and she replied that the heretics, along with wicked Christians, had been spitting once again in the face of her Son and were planning to crucify Him all over again. As a consequence, in order to turn aside the wrath of God who had resolved upon chastising the world, she would have to fast for the space of seven years on bread and water – and that is what she did.

I would find it hard to say how many times St Bridget[2] saw the same advocate interceding on behalf of men and intervening when God formed a plan to avenge the terrible iniquities of sinners. St Antoninus reports[3] the following as an eyewitness:

It seems that Our Lord prefers communicating with simple souls rather than others. In the year 1399, He appeared along with His Blessed Mother to a villager not far from a fountain. He ordered the villager, who was carrying three loaves, to throw them into the fountain. This was for a sign that He wanted to destroy the world, which is divided into three main parts and which the three loaves represented. The Holy Virgin, however, suddenly ran forward to prevent the implementation of this command. When he saw this, the villager turned to the Saviour and pointed out His Mother's opposition to His command: she had thrown herself at the feet of her Son, imploring Him to calm His just anger and to give men the time and the means to show repentance and to do penance. In the end, through the power of her prayers, she persuaded Him to be content with casting only one loaf into the water; whereupon she instructed the villager to go and tell the Pastors of the Christian people that everyone was to do penance, to don white garments and take part in penitential processions, each and every person seeking reconciliation with God.

Anyone who had not seen the effect of the words of this simple villager, says the Holy Archbishop of Florence, would never believe it; but we saw with our own eyes how people responded in their droves; we saw their public devotions, the altogether remarkable use they made of the Sacraments, and we do not believe that anything like this has ever been heard of before. What made the truth of this apparition even better known, however, was the outbreak of the plague almost everywhere in the following year and the fact that it carried off scarcely less than a third part of the people.

There can be no suggestion in this case that men would have experienced such powerful emotions if God had not been at work in a most extraordinary manner: Even less can it be believed that a holy man endowed with such great qualities as Saint Antoninus would have pretended to have seen something which had not actually happened. This confirms me more and more in my belief that the world is under an inestimable obligation to the MOTHER OF GOD and, no matter what we might do, we will never be able to thank her in the way that she deserves. At the very least, however, let our gratitude be the best we can make it, since through our thanks we shall see a multiplication of the fruits that we can hope for from her intercession.

Footnotes

[1] Thomas, Cantic.

[2] Lib. I Revelat., c. 5, 24 et 45 ; lib. VI, c. 45, etc.

[3] V p., tit. XV, c. 2 ; et III p., tit. 22, c. 5, § 32.

👑   👑   👑

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 11 : § 3.3-4

Chapter 11 The Tenth Star or Splendour of the Crown of Power of the MOTHER OF GOD

She is an Advocate for men and Mediatrix between them and her Son

Continuing our translation of the 1845 reprint of Fr François Poiré’s Triple Crown of the Mother of God (1643 French edition).

Notre Dame des Grâces, Cotignac.(Poggi, 2020)

§ 3. How advantageously the MOTHER OF GOD exercises her office for us on high

A second excellent aspect of her intercession

 3   A second excellent aspect of her power of intercession concerns the sheer range of petitions and requests addressed to her that she is able to take on. 

It is true that we can have recourse to all the Saints in Paradise, says the pious Abbot Rupert[1], but that doth not prevent us from looking in a special way to thee, O Holy Virgin! For thou art the mountain above all mountains[2], the Virgin of Virgins, the Holy of Holies[3]; whereas all these others are limited in the jurisdiction and in the cases they can address and help to resolve.

In time of plague – we have recourse to St Sebastian and to St Roch, and in time of war – to Saint Michael; at sea – to St Nicholas, and on land – to Saint Raphael and to the Holy Kings; for protection from fire – to St Lawrence or St Anthony, from flood – to St Florian; for healing of epilepsy – to St Valentine, for problems with the eyes – to St Lucy, and so on, according to our understanding of the particular graces that God granted to different saints. In the case of the MOTHER OF GOD, however, she is not limited to any particular favour. We invoke her help and protection against illness and disease, against the scourges of God, and for all sorts of ills that befall us; we have recourse to her in time of peace, in time of war, in time of famine, in time of the plague, in times of prosperity or in adversity, while we are still living and when we are dying; we ask her to obtain for us blessings for the body and for the soul, for grace and for glory – to sum up, Mary’s power of intercession extends to everything contained in the Treasury of God’s power and largesse. It was perhaps this consideration that prompted St Augustine[4], and after him Arnold of Chartres, to address her in the following beautiful words which Holy Church has inserted into the Office[5] of the same Virgin: 

Holy Mary, succour the unfortunate, help the faint-hearted, pray for the Clergy, intercede for the devoted members of Religious Orders (the Church replaced these words with: for all holy women consecrated to God[6]), and may all who have recourse unto thee feel the power of thy favourable intercession.

St Ephrem calls her bulwark of the faithful, salvation for the world, propitiatory[7] for the afflicted. In the hymn which he composed on the model of the Te Deum, Saint Bonaventure wonders what other titles he can give her. He calls her: strength for those in battle, Advocate of the poor, refuge of sinners, safe haven for those in danger of shipwreck, comfort of the afflicted, help of the dying, advancing the just and leading the lost back to the right path. In short, imagine all the graces and favours kept safely in the treasure chests of Heaven, and you will find none for which Mary does not hold the key. 

Dear reader, as you read these thoughts, do you not share my wonder at the greatness of this Lady and the extent of her power? For how wondrous it truly is that in one instant she receives prayers and petitions addressed to her from all corners of the earth which means that she therefore has millions of appeals to process, all different from each another; and yet she deals with them all through her intercession, obtaining favours requested, swiftly dispatching the blessed spirits who are ever ready to receive her commands, no more nor less than they were God’s own. What is much more, she achieves all this in a state of wondrous calm, without showing any sign of trouble or pressure. Is she not imitating, as far as a mere creature can, the infinite greatness of divine understanding? Is this not a cause for astonishment, on earth as it is in heaven? Is this not a reason to bless forever Him whom it pleased to make a creature so incomparably noble?

Footnotes

[1] Prolog. in Cant.

[2] Cf. Isaiah ii. 2.

[3] Cf. quod dicitur Sancta sanctorum : which is called the holy of holies. Hebr. ix. 3.

[4] Serm. 18 de Sanctis.

[5] See: Sancta Maria, succurre miseris..;

[6] Lit. pro devoto femineo sexu.

[7] From Latin propitiāre: to render favourable, win over, appease. For propitiatory (or mercy seat) as noun, see Exod. xxv. 17. 

A third excellency of her intercessory powers

 4    The third excellent aspect of her power of intercession may be seen in the unparalleled way she is able to give effect to the responsibility which it brings. Even though everything I have been saying up to now can be attributed to the competency she enjoys in discharging her office as advocate so worthily, I cannot omit to mention the relevance of her knowledge and its depth. There can be no doubt, as far as this is concerned, that God filled her heart with understanding and that she had sufficient knowledge to resolve immediately any difficulties she might encounter. Holy Church honours her with this belief and applies to her the words of the last chapter in the book of Proverbs[1], where it says that the law of clemency is on her tongue. This can be interpreted in a number of ways, such as by saying that:

    • her tongue is nothing less than the law itself, inasmuch as everything coming from her tongue is like an oracle, or a distillation of her wisdom; or 

    • the law is in her tongue, because she makes law in speaking and from her tongue proceed decisions and decrees – since she has never said anything which was not affirmed and approved by God. 

Take note, however, and at the same time be filled with wonder that the laws proceeding from her tongue are all laws of clemency – for in relation to the law she always adopts a position of clemency, representing gentleness in such a way as never to depart from the rule of equity. 

How can we ever describe the ways in which we are obliged to her as our Advocate? We can say of her with more reason than St Paul had in speaking of those whom God constituted as His ministers here on earth[2], that He hath placed in her the word of reconciliation[3]; for God alone knows the good work she has done on behalf of men during nearly every minute of their life. When God has stretched forth His arm to punish us in our bodies, in our capacities, in those things which touch us closely, in our souls, in the matter of our own salvation – how many times has she intervened with gentle words of reconciliation, staying the hand of God’s justice? For the time being, these matters are a closed book to us, but they will be revealed one day in heaven, giving us reason to love and venerate her[4] forever.

 

Footnotes

[1] Prov. xxxi. 26.

[2] and hath given to us [His Apostles] the ministry of reconciliation; II Cor. v. 18.

[3] Modifying St Paul’s actual words: He hath placed in us the word of reconciliation. II Cor. v. 19.

[4] The French text here uses the verb adorer, to adore, without specifying whether the object is Him (God) or her (Mary). The context suggests Mary (“How many times has she intervened etc) and adorer is occasionally used in French to represent hyperdulia as well as latria. Accordingly I have used the English verb venerate, with reference to Mary.

👑   👑   👑

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 11 : § 3.1-2

Chapter 11 The Tenth Star or Splendour of the Crown of Power of the MOTHER OF GOD

She is an Advocate for men and Mediatrix between them and her Son

Continuing our translation of the 1845 reprint of Fr François Poiré’s Triple Crown of the Mother of God (1643 French edition).

Notre Dame des Grâces, Cotignac.(Poggi, 2020)

§ 3. How advantageously the MOTHER OF GOD exercises her office for us on high

 1   Heaven has always retained the power of modifying or changing earthly decrees and of over-ruling the laws and ordinances of men. To put this another way, there are several things here on earth which, even though they might be well established, nevertheless have no currency in heaven. Human laws, for example, show great wisdom in prohibiting women from appearing as advocates in court; apart from their natural weakness of intellect and the fact that it would never be permitted, their charms and enchanting ways would have too much power over the hearts of men. The Greek woman Phryne was beautiful but scarcely chaste when when she was summoned to defend herself before an assembly of Judges in Greece. Such however was the power of her comely countenance and the appeal of her sweet speech that the Judges could not but acquit her. The ancient Greeks knew better and were determined not to hear the fair Helen lest the same fate might befall them. What may be good on earth, however, does not always apply in heaven where it is impossible for such disorder of the passions to occur. Women are heard there just as much as men and, after the Saviour Himself, no one speaks there with such power and majesty as the glorious Virgin. In order to demonstrate this, we shall in the following discussion show just how perfectly she exercises her office as high Advocate – which is the title we are presently considering.

Jurisdiction and authority : first quality of the judge

 2    The first excellent aspect of her intercession is that it is generally available for all creatures under the sun, in such a way that we can say of her what David says about the Sun[1]: there is no one that can hide himself from his heat. This makes me recall something mentioned by the Hebrew Cabbalists who say that there is a certain creature near God higher than all other creatures, whom they call Metatron, meaning the Princess of the faces[2], because she is always before the face of God, communicating the various needs of men and speaking on their behalf with great power. This is an example of their tendency to distort things but if there is a hidden truth here then it must be a reference to Mary who alone among mere creatures can merit this august title. This is what makes the Blessed Bishop Zacharias Chrysopolitanus speak about her in the following manner[3]:

We fly to thee, most holy Lady! And we follow after the sweet fragrance of thy perfume; do thou help those who run after thee, give relief to those who are weary and raise up those who have fallen, so that we may all come to be with thee; for thou hast stretched thy branches like the Terebinth tree over all the earth and we come seeking shelter so that thou mayest protect us from the scorching rays of the Sun, from the driving rain and from the rage of the whirlwind.

Why shall we not say of her what is written in Ecclesiasticus[4] that she shelters under her protection, like a thick cloud, the whole extent of the earth, for fear lest it be harmed by the fierce heat of God’s justice?

The learned Idiota[5] writes well of her as follows: 

There is this difference between her and the other Saints,  that the latter intercede mainly for individuals who have a particular devotion to them; but when it comes to the Holy Virgin, because she is Queen of all she is also Advocate for all and there is no one whom Her pitying and loving heart will not embrace.

The Saints have taken under their special protection a particular group of people, a particular family or a particular city or province. St Genevieve, for example, chiefly defends the royal city of Paris, St Saturninus the city of Toulouse, St Justus the city of Lyon, St Rufus the city of Avignon and so on. In the case of the Holy Virgin, however, her embrace includes France, Italy, Spain, Greece, the Indies, Europe, Africa, Asia, America – all that is under the sun is safeguarded under her protection. This is what painters have tried to portray when they depict all the nations of the earth sheltered under her great mantle: the great and the small, the young and the old, the poor and the rich, the learned and the illiterate, the just and the sinners, men and women; in short, all that belongs to the jurisdiction and domain of God comes under Mary’s mantle, and everyone has recourse to her as to to their common refuge. Should I say any more? Why not? The Saints who are in Paradise, from the foremost of the Seraphim to the tiniest baby who died with baptismal grace – all need her intercession and they all have recourse to her when they wish to obtain something from God. This shows in a marvellous way the extent of her mediation and the need we have for her to help us with her favours. When we address ourselves to particular saints we do not ask them to intercede for us with other saints; but this we can do when it comes to the MOTHER OF GOD, asking Saints for her intercession on our behalf. Indeed, when the Saints themselves want to obtain a favourable result to their own requests, they address themselves to her as to the world’s high Advocate and God’s own favourite. The pious Patriarch of Constantinople St Germanus[6], addresses her as follows:

As for thee, most holy Lady, thou hast a power and an influence independent of all and everyone other than of God Himself, and thou hast no need to seek the intercession of anyone else when thou desirest to obtain a particular grace from Him.

 

Footnotes

[1] Ps. XVII. 6-7.

[2] This is a literal translation of the French text : Princesse des faces. Many modern, secular sources use the singular and refer to Metatron as the Prince of the Face.

[3] Serm. de Assumpt. Virg.

[4] I made that in the heavens there should rise light that never faileth, and as a cloud I covered all the earth: Ecclesiasticus (Sirach). Hugo cardin., in eum. locum, de B. Virgine interpretat.

[5] Contempl. de B. Virg.

[6] Serm. de Assumpt.

👑   👑   👑

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 11 : § 2.1-2

Chapter 11 The Tenth Star or Splendour of the Crown of Power of the MOTHER OF GOD

She is an Advocate for men and Mediatrix between them and her Son

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. Among all those who speak for us, the Holy Virgin is our unique Advocate

 1   We can be confident that the whole of Heaven is for us and that Holy Jerusalem is full of Advocates who want nothing more than to help us. Putting aside the Saviour Himself (whom I am here considering in His role as Judge), we find the Angels soliciting on our behalf, the Saints intervening for us and even the Holy Ghost praying for us. Yes, the Holy Ghost prays for us – St Paul says it[1], and he explains that this is done with unutterable groans[2], which are indeed heard and understood by Him who sounds the depths of human hearts. St Gregory of Nazianzus[3] has this to say:

The Holy Ghost does not make supplications in person because this would not be proper to God, inasmuch as He is God; but as the principal author of our sanctification, he inspires us to pray, He places thoughts in our minds, words in our mouth, motions in our hearts, sighs and tears in our eyes – which show God our problems and draw His graces upon us. 

That the Angels make representations on our behalf is revealed throughout Scripture and we frequently find in the Sacred text instances of their diligent and loving work on our behalf. They are, moreover, commissioned by His Majesty to provide help for those desirous of taking up their inheritance of eternal salvation[4]. 

All the Saints intercede on our behalf, says Saint Cyprian[5], like our brothers, our allies, our parents and our best friends, who wait for us on high;

St Augustine says[6] they are like those who have an interest in our advancement since their own total happiness is deferred until our arrival (of which St John speaks of in the Apocalypse[7]), and they cannot receive the second robe, that is to say the glory of their bodies, until the number of their brethren be accomplished;

St Ambrose[8] says they are like those who have left for us as signs and tokens of their loving care their mortal remains which we serve with honour and respect;

Theodoret[9] says they are like those who have already travelled along the path that we are now following and have learned through their own experience the sorts of pains and difficulties to which we are subject;

St John Chrysostom[10] says they are like those who, in making our case to God, present him with heads which were cut off by their executioners, with their arms butchered by instruments of torture making use of all the other torments that they were forced to undergo by their persecutors, so as to make the most powerful case that they possibly can on our behalf.

Footnotes

[1] Rom. viii. 16.

[2] Likewise the Spirit also helpeth our infirmity. For we know not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings. Rom. viii. 26.

[3] Orat. 36.

[4] Are they not all ministering spirits, sent to minister for them, who shall receive the inheritance of salvation? Hebr. i. 14.

[5] Lib. de Mortalitate.

[6] Serm. 11 de Sanctis.

[7] And white robes were given to every one of them one; and it was said to them, that they should rest for a little time, till their fellow servants, and their brethren, who are to be slain, even as they, should be filled up. Apoc. vi. 11.

[8] Lib. III de Viduis.

[9] Lib. VIII ad Græcos.

[10] Serm. de SS. Juventio et Maximo.

 2   High above this noble company of supplicants may be seen the Mother and the Spouse of the Sovereign Judge in her role as man’s high Advocate. She esteems this honour more highly than any other after that of being MOTHER OF GOD. It is this which caused St Ephrem[1] and George of Nicomedia[2] to call her the censer of solid gold, forasmuch as she presents to God our prayers and requests with greater benefit for us than all the rest of the blessed together. If while she was still on earth her intercession for us was so favourable that she could obtain whatever she asked, how are to think of what she does now in heaven where her love is more ardent and where she was raised, as the Church sings[3], so that she might intercede for us more effectively and more powerfully? This is the same reason which made the pious St Bonaventure apply to her the words which the wise and pious Booz spoke to Ruth[4]: Blessed art thou of the Lord, my daughter, and thy latter kindness has surpassed the former. The Holy Doctor goes on to say

Truly great was the mercy of the MOTHER OF GOD when she was still imprisoned in mortal flesh; but incomparably greater is that which she brings to us now she is in heaven.

If by reason of her first state the Church calls her[5] fair as the moon, from the second she is called bright as the sun; since her present state surpasses the first in mercy and in credit just as much as the sun surpasses the moon in brightness. This subject deserves fuller consideration, especially the efficacy of her intercession.

Footnotes

[1] Serm. de Laudibus Virg.

[2] Orat. de Præsentat. B. Virg.

[3] Orat. de Secreta in Vigilia Assumpt. O Lord, may the prayer of the Mother of God, recommend our offerings to Your mercy, that she, whom You transported from this world, may trustingly intercede for our sins in Your presence.

[4] Ruth iii. 10. "Thy latter kindness": to thy husband deceased in seeking to keep up his name and family by marrying his relation according to the law, and not following after young men. The affection which Ruth had all along displayed towards her husband, deserved applause. C.—Much more did her present endeavours to comply with God’s law. [Haydock comm.]

[5] Cant. vi. 9.

👑   👑   👑

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 11 : § 1.3-5

Chapter 11 The Tenth Star or Splendour of the Crown of Power of the MOTHER OF GOD

She is an Advocate for men and Mediatrix between them and her Son

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. Sovereign Judge : sixth attribute of the King of glory incarnate

His Wisdom : the second quality

 3   His wisdom, which is the second quality of a good judge, was highlighted by the Prophet Jeremiah[1] when he proclaimed that this Prince would be most wise and that he would deliver justice to the inhabitants of the earth. Do you think that St Paul the Apostle would be content with saying that He was most wise in His administration of justice? He went further than this[2] and said that He possessed treasures of wisdom. And that is not all, for he stated that He has at his disposition all the treasures of the wisdom of God. This caused St Gregory of Nyssa[3] to write that:

God had granted to Solomon a wisdom which far surpassed the normal capacity of a man and this was because he had been chosen as a figure foreshadowing the One who was to be wise par excellence and the very wonder of wisdom. 

It was not without good reason that St Ambrose[4] used eloquent words in speaking of the sentence pronounced by Solomon in the case of the two harlots[5], saying that Solomon’s perception was so sharp that his wisdom pierced the heart of the true mother, bringing out her maternal feelings. If this was the case with Solomon, what must we expect from Him who, according to St Paul[6], is able to pierce the soul to its very depths, who fully understands the anatomy of the human mind and who can read a person’s innermost thoughts and the hidden secrets of human hearts? There was no one amongst the whole people of Israel who was not in awe of Solomon’s powers in this regard, for his fame had spread everywhere on account of the incomparable wisdom that God had given him and the skill with which he was able to see through even the most studied attempts to conceal evil. This being so in the case of Solomon, have we not reason to fear the eye of Him who can see through the thickest veils of darkness and can penetrate the deepest thoughts in human hearts?

Footnotes

[1] Behold the days come, saith the Lord, and I will raise up to David a just branch: and a king shall reign, and shall be wise, and shall execute judgment and justice in the earth. Jer. xxiii. 5.

[2] Col. ii. 3.

[3] Homil. 7 in Cantic.

[4] Lib. II Offic., cap. 8.

[5] III Kings (I Kings). iii. 16-28.

[6] For the word of God is living and effectual, and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow, and is a discerner of the thoughts and intents of the heart.  Neither is there any creature invisible in his sight: but all things are naked and open to his eyes. Hebr. iv. 12-13.

His Uprightness, the third quality

 4   The third quality is uprightness and is referred to by His ancestor David[1] when he speaks of the sceptre of uprightness[2] or, as others have called it, the rod of iron which could neither be bent nor broken, showing that there is no power or consideration whatsoever that can deflect Him from what Equity strictly requires. The Prophet Habacuc[3] goes even further, for he says His eyes are so pure that they cannot even bear that which is even slightly twisted or which is suggestive in some way of injustice. The relationship of this divine spirit to uprightness is like a stone that is dropped which falls straight to the ground, or a fire moving straight towards that which is flammable.

Footnotes

[1] Ps. XLIV. 7.

[2] sceptre of uprightness: This is the Douay-Rheims translation of the Vulgate’s virga directionis, which the French text renders as sceptre d'équité - sceptre of equity.

[3] Thy eyes are too pure to behold evil, and thou canst not look on iniquity. Habacuc (Habakkuk) i.13.

His Power, the fourth quality

 5   The final quality is power or strength – said by a great and Wise man[1] to be essential for anyone wishing to dispense justice, to be able to put down insolence and iniquity when required. But where can be found a power comparable to that of God who, in the words of the holy man Job[2], holdeth in His hand the soul of every living thing and the spirit of all flesh of man; who if He pull down, there is no man that can build up: if He shut up a man, there is none that can open; who knoweth both the deceiver, and him that is deceived; who bringeth down the spirit of those who are wise in the ways of the world whenever He pleases and filleth their hearts with astonishment[3]; who looseth the belt of kings, and girdeth their loins with a cord; who leadeth away priests without glory; who poureth contempt upon princes, and relieveth them that were oppressed; who discovereth deep things out of darkness, and bringeth up to light the shadow of death; who multiplieth nations, and destroyeth them? 

What power is there like under the power of Him who, according to Solomon[4], hath an arm strong enough to scatter the wicked and to place them under the yoke or, as some read this text, to bury them beneath their triumphal arches and their proudest buildings; or finally, according to the Septuagint, utterly to crush the ungodly, and bring a wheel upon them? 

What power is there that can be compared to the power of Him who by a simple indication of His will summons legions of Angels to receive His orders; who is able to arm all creatures when He wishes to exact a vengeance upon the sinner? Think about the Last Day when the Holy Angels sound the trumpets as a signal for a general assault against the enemies of God; when the whole of inanimate nature, the sun, the moon, the stars, the waters, fire and all the elements, fall upon them so as to bring about their end. Listen to the words of the Prophet Malachi[5] who asked can you even think about the terror that this day would bring! Who will be bold enough to look at this Judge in His wrath! Great God! Who could hear without a feeling of dread the menacing claps of thunder coming from His royal throne[6], if the heavenly ark, the true symbol of peace, namely the Holy Virgin, was not there to offer her consolation and protection? Who would not faint from fear at the mere sound of the roaring lion of Judah[7] if his Mother was not close to him, so as to calm his anger? Who could withstand the brilliance of the Sun if the mystical cloud did not provide a sheltering screen? What way could be found to bear the scorching heat from the rays of His vengeance without the pleasant morning dew and the refreshing waters which come to us from the fountain of life? How could we find any confidence to approach the Father of justice without the Mother of mercy? How could we face appearing before the Judge without the presence of our Advocate? Our thanks are due thousands of times over to Him who gave her to us, and who made her so powerful – as we shall be seeing.

Footnotes

[1] Seek not to be made a judge, unless thou have strength enough to extirpate iniquities: Ecclus. vii. 6.

[2] Job xii.10-25

[3] Wisdom: Ch. v.

[4] Prov. xx. 26.

[5] Mal. iii. 2.

[6] Apoc. iv..

[7] Apoc. v. 5.

👑   👑   👑

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 11 : § 1.1-2

Chapter 11 The Tenth Star or Splendour of the Crown of Power of the MOTHER OF GOD

She is an Advocate for men and Mediatrix between them and her Son

Continuing our translation of the 1845 reprint of Fr François Poiré’s Triple Crown of the Mother of God (1643 French edition).

Notre Dame des Grâces, Cotignac.(Poggi, 2020)

A great Emperor[1] once said that the two poles of the state and the two qualities by which a Prince draws close to God are Justice and Piety. Throughout the Psalms, David acknowledges the Saviour as the first Prince of the world and in various places he praises Him for this double perfection. As for the Holy Virgin, she deliberately refrains from taking part in the prosecution of offenders so that she is able to add her voice to the pleas for clemency. This is confirmed in the roles she has of Advocate[2] for men and Mediatrix between them and her Son. She discharges these roles in such a worthy manner that nothing can be added to her admirable qualities. 

Let us firstly consider the King, her Son and her Spouse, seated on the Bed of Justice[3].

Footnotes

[1] Augustus apud Senecam, in Ludo.

[2] The French text has “Advocate General” which has no real equivalent in Common Law jurisdictions but refers to a neutral advisor on legal matters and those pertaining to the public interest.

[3] Lit de justice. In France before the French Revolution: a bed of state in the bedchamber of the king, from which official visitors were received; (later) a ceremonial seat or throne, raised on a dais and surmounted by a canopy of estate, on which the king sat during certain sessions of Parliament or in judicial proceedings. 

§ 1. Sovereign Judge : sixth attribute of the King of glory incarnate

 1   Just as thou seest the sun, says the Prophet Osee[1], spreading rays of light from his triumphal chariot on all sides, so too is the Prince who, seated on His throne, radiates justice and equity on all sides. Such was King Solomon who whilst he was still young became famous for the words of Justice issuing from his royal lips. St Jerome[2] tells us that:

His father David placed the reins of the government of his kingdom four years before his death; this decision brought him immense satisfaction for he was constantly being told about his son’s incomparable wisdom, proofs of which he was giving to everyone.

St Gregory of Nyssa[3] observed that:

The Holy Ghost expressly mentioned the justice of this Prince in order to highlight the justice of Him who was to be King Messiah and Judge of last resort for all men.

Scripture speaks of Solomon as a judge but we need to remember how the Saviour so far elevated the qualities of a great judge that it would be impossible for anyone else even to come near.

Footnotes

[1] Osee Ch. vi.

[2] Epist. ad Vitalem.

[3] Homil. 7 in Cantic.

Jurisdiction and authority : first quality of the judge

 2   Concerning His jurisdiction and authority to judge, first amongst all the Saviour’s qualities as Judge, King David the Prophet spoke of this when he said in a spirit of prophecy[1]: Give to the king thy judgment, O God: and to the king’s son thy justice. That these words refer to the Saviour is the opinion of several estimable Doctors, such as Origen[2], St Cyprian[3], St Athanasius[4], Saint Justin[5], Saint Jerome[6] and several others besides. There is however no need to look for other authorities since the Judge Himself presents evidence of His authority in St John, saying[7]: For as the Father giveth life to whom he will, so do I; and I desire all should know my Father judgeth no man, but hath given all judgment to me, that all men may honour me, as they honour the Father; for he hath given me all power of judgement, inasmuch as I am the son of man. You should in no way be astonished to learn this. The words are given careful consideration by writers such as the learned Tertullian[8], Saint Augustine, St Jerome, Abbot Rupert and the Angelic Doctor St Thomas:

This power of excellence was given to the Redeemer as man so that men might be enabled, as the Prophet Job says[9], to see with their own eyes their Judge and their Saviour, and to hear His words with their own ears.

He commanded the Holy Apostles to preach and spread news of this through all the world, as we learn from St Peter in chapter 10 of the Acts of the Apostles. The Ecclesiastical History contains abundant evidence showing that since receiving this power He has always presided in judgement over men; but the day of the general judgement of the world will provide such convincing evidence that there will no longer be any reason to doubt it.

Footnotes

[1] Psal. LXXI. 2.

[2] Homil. 12 in Numeros.

[3] Lib. II contra Judæos, c. 30.

[4] Tract. de Ps. ad Marcellinum.

[5] In Triphone.

[6] In c. 68 Isai.

[7] John v. 21 et seq.

[8] Lib. contra Praxeam, c. 21.

[9] Ch. ix.

👑   👑   👑

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