The Crown of Excellence : Chapter 8 : § 3. 14

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

§ 3. That the Holy Fathers say that the MOTHER OF GOD was incapable of sin, and how this is to be understood

The second principle : Mary continually shows a most ardent love of God

THE SUPERNATURAL LOVE OF THE HOLY VIRGIN

 14   Everything I have just said would not have been particularly significant if this love had not risen to the higher level represented by the keep. There it was rendered supernatural in a process of purification, being continually refined in the divine heart which could with good reason be called the crucible, or following the blessed Martyr Methodius[1], the treasury of pure love. For God’s prevenient grace had disposed this heart to love, over all things. This means that everything which entered therein became holy, immediately receiving the form, the weight, the colour, the sound and the value of the finest gold of pure charity. This charity continued to grow according to the measure of the accompanying grace, which was so prominent in its beginnings and so prodigious in its progress that the love it accompanied surpasses anything men could imagine and goes beyond the understanding of all created minds.

I should like to think you can recall what I said earlier about Mary’s first sanctification and the favour that God granted by lifting the veil from her eyes so that she might behold His beautiful countenance. This was like a bonfire with two levels, where the flames of divine love caught hold so violently as to shoot higher than the ardour and ecstasies of the highest Seraphim. Truth to tell, love itself is constituted of the fire of love and love’s power of attraction. When this sublimated soul contemplated the length and the breadth and the height of all she owed to God, her heart caught fire (thanks to divine grace) with such a blaze of love that only a miracle prevented it from being reduced to ashes.

Now if she began so nobly, it did not mean she would then ease back in her fervour with the passing of time; in fact, she redoubled it so that it continued to grow right to the end, without interruption. It is just not possible to know how much she benefited from seeing at the start of her life the adorable face of God, which the Holy Angels desire to gaze upon without ceasing. This sight was a source of multiple joys and extinguished in her every other sort of ardour, with the result that anything she saw afterwards seemed in comparison altogether unworthy. She saw that the unique object of her desires was truly worthy of a love which was infinite. Unable to offer such, she nevertheless did everything that a creature could who had received extraordinary, prevenient grace : she let fly arrows towards Heaven which were so ablaze with her love that God was as though constrained to love her still more, so that she grew beyond measure in grace and favour. 

Who, in the name of Heaven, could adequately portray this impassioned encounter between on the one side the great Monarch of the Universe pouring prevenient grace into a soul with inestimable blessings, and on the other this same soul striving to express her love in a way beyond the comprehension even of the Angels? Or who could explain how, after God redoubled His graces so as not to be outdone by His creature, Mary’s own heart blazed even more ardently as she strove with all her might to love and to adore her benefactor? What tongue could describe how far the blazing fire in this seraphic heart would reach in the end, with its ardour being continually recharged and boosted so as to shoot up globes of fire incessantly from this furnace of love?

Let us be frank and admit it is beyond our wit to know the answer and we shall now move on to learn some more from what the Saints have bequeathed to us.

Footnotes

[1] Orat. in Hypapante.

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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 : § 3. 11-13

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

§ 3. That the Holy Fathers say that the MOTHER OF GOD was incapable of sin, and how this is to be understood

The second principle : Mary continually shows a most ardent love of God

 11   If the first favour placed her beyond the reach of sin, the next one we shall discuss will show her as a redoubtable foe to all the fiends of hell : her ability to show her love for God unceasingly. Her love is not weak and feeble but vigorous, ardent and always animated by fervour. I shall not abandon the plan I formulated at the outset so I think it best if I continue by showing how the Lord of hosts built on the site I have just described a fortress of love which put fear in the minds of the powers of darkness. If you would like the pleasure of a visit, I will show you firstly the lower ward of natural love, then the inner ward of acquired love and finally the keep of the supernatural, all three of these surrounded by ramparts.

THE NATURAL LOVE OF THE HOLY VIRGIN

 12   Let us begin with the idea of natural love. The holy King David wanted the world to understand the great sorrow he felt at the death of his close friend Jonathan and, at the same time, the love he bore for him. The best way he was able to convey this was with the words[1]: As the mother loveth her only son, so did I love thee. In truth, I do not know if nature has anything to show more ardent or impassioned than that. 

Now, I ask you to consider whether there was ever mother who had so much more reason to love her son than Mary. St Anselm[2], without saying this was in any way unique, observes that her love was not divided like that of other mothers, for the shared love of a father and a mother was here focussed in one person. Add to this, if you will, that this Son was her perfect image and likeness, and this constitutes a second bond of love. Consider too how He was strikingly handsome, wonderfully good-natured, unrivalled in wisdom, peerless in nobility and how he had done so many good things for her. The knowledge, moreover, that she had of her Son’s perfections surpassed immeasurably that which others have. Finally, remember that she could love Him without ever worrying about being excessive, granted that He was in Himself infinitely lovable. When everything is taken into account, try to estimate the extent of this love at what is only its first level, that is, inasmuch as it is only natural love.

Footnotes

[1] II Reg. i. 26.

[2] Lib. de Excellent. Virg., c. 4.

THE ACQUIRED LOVE OF THE HOLY VIRGIN

 13   After this, let us now move up to the level of acquired love. By this I mean the love which grew and developed in the Virgin’s sacred heart over the space of thirty-four years, being born by her, nourished by her, followed and accompanied by her everywhere. Now, the love of mothers has its origin deep within them and grows stronger as the fruit of their womb progresses and develops. For a period of nine months, the MOTHER OF GOD was ever mindful of the sweet charge she bore and she held converse with Him, the unique object of her love. From Him, she came to understand how all her heart’s desires were known to Him. All the movements of little Jesus in her womb were like stimuli that spurred on her love. For His part, Jesus gave her infallible signs that He understood all the movements of her heart. Consider all the times she nursed Him on her lap or in her arms, how she wrapped Him up in swaddling clothes, laid Him down to sleep, woke Him up, and taught Him His first steps. After all this, consider how strong her love grew! What sweetness and tenderness she felt when nursing Him at her breast and when receiving the innocent caresses of her little Benjamin, more beautiful than beauty itself, and more pleasing than the graces of Heaven!

I shall develop this subject later[1] but for now, let us move forward and picture Jesus at the age of twelve: He is so handsome, so gentle, so wise and so loveable that He captivates the eyes and hearts of all who see Him and who hear Him speak. Consider how His venerable Mother must react to the general affection that everyone has for Him – what good feelings she must have had about the blessings bestowed on Him, the tenderness shown towards Him and the encouragement given Him. These are just so many signs of love that pierce her loveable heart. Where do you think this will end, as we see her accompanying Him now He is a man, drawing followers after Him, speaking words sweet as honey from His holy mouth, working miracles without number, proclaiming a doctrine the world had never before heard, seeing Him in the midst of applause and acclamations from the people who were completely taken with Him? Since she is the only person who, properly speaking, knows who He is and what He seeks, her love for Him is accordingly unique.

Footnotes

[1] Tract. II, c. 4, § 3..

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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 : § 3. 8-10

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

§ 3. That the Holy Fathers say that the MOTHER OF GOD was incapable of sin, and how this is to be understood

First principle of the moral impeccability of the Mother of God, namely the extinguishing of concupiscence. A declaration on the nature of concupiscence.

THE FIFTH REASON, AS UNDERSTOOD IN THE WORD SIN

 8   This contagion is regularly referred to as sin in the sacred Books[1], not because in itself it makes us guilty as perpetrators of sin (as the Council of Trent makes very clear[2]) but because it takes its origin from sin and causes us to be inclined to sin. I am very grateful to the learned Gerson who remarked perspicaciously on this point:

God was so anxious to ensure sin gained no foothold in the soul of the holy Mother that he even removed concupiscence from her, by reason only of the name.

 

In fact, when I consider this Lady as the abode and the temple of the living God, it seems to me that the Word of the Prophet Ezechiel applies just as well to her as to the actual physical temple of Solomon. This, he says, is the law of the house upon the top of the mountain: All its border round about is most holy.[3] 

Footnotes

[1] Rom. 7.

[2] Loc. cit.

[3] Ezech. xliii. 12.

THE SIXTH REASON, AS UNDERSTOOD IN THE EXPRESSION CARNAL DESIRES

 9   I shall be happy to move on from this discussion once you have heard the words of St Peter. His was a spirit of ardent fervour and he portrayed this foe in the form of a furious rabble-rouser who stirs up our faculties so that they become hot-headed and take up arms against reason and against God. Refrain yourselves[1], he says, from carnal desires which war against the soul. These desires are none other than the mutinous crew of the old adversary, namely the rebellious appetite who marches at the head of them all with a steely determination to vanquish virtue, leaving no trace behind.

In the name of God and for the good you wish for His Holy Mother, tell me why would anyone think to allow this rebel spirit to enter Mary, who is like the City of peace where war is unheard of and where even the least movement against God would provoke her profoundest sorrow?  Richard of St Victor applies to her the words of David, King and Prophet[2], when he speaks of God making wars to cease even to the end of the earth, saying He shall destroy the bow, and break the weapons: and the shield he shall burn in the fire.  

Now what is this earth, he asks[3], where God makes wars to cease even to its end, if not Mary of whom the same Prophet sings: Truth is sprung out of the earth[4] ? Thrice blessed is she who has been spared these alarums and excursions so as to enjoy a plenitude of peace.

Footnotes

[1] I Pet. ii. xi.

[2] Ps. XLV. 10.

[3] Lib. de Emmanuele, c. 29.

[4] Ps. LXXXIV. 12.

 10   Who could adequately describe the benefit her beautiful soul derived from being kept thus far away from every kind of sin, granted that this disordered appetite is continually producing swarms of evil and pernicious schemes? And who is there amongst us so careful and circumspect as not to be caught off guard frequently by this inclination to sin? So righteous and determined to practise virtue as not to weaken before it? So strong and valiant as never to be overcome? 

Blessed is she who did not have to run these risks and who before she was born saw peace in her domain and all her enemies at her feet.

.

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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 : § 3. 5-7

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

§ 3. That the Holy Fathers say that the MOTHER OF GOD was incapable of sin, and how this is to be understood

First principle of the moral impeccability of the Mother of God, namely the extinguishing of concupiscence. A declaration on the nature of concupiscence.

THE SECOND REASON, AS UNDERSTOOD IN THE WORD CONCUPISCENCE

 5   The words we considered above made me think of a second way to describe the general affliction we have been discussing.  At various places in the Scriptures[1] and in the Fathers, the word used to represent the insatiable desire for sensual pleasures is concupiscence, which pants for them like a Chameleon ever hungry for air[2]. I have only one thing to say about that: it is just not possible to imagine the Virgin in her perfect innocence surrounded by ravening wolves and bloodthirsty leeches crying out incessantly: Bring, bring[3]. This would be totally unseemly, you will say, and not in keeping with the dignity of the MOTHER OF GOD. This is true and is quite enough for me to believe that it never happened.

THE THIRD REASON, AS UNDERSTOOD IN THE WORDS : THE LAW IN MY MEMBERS

 6   Thirdly, another way of describing concupiscence is the law in my members and the law of sin[4]. But you must not imagine that the law spoken of here is like a civil law or an ordinance issued by a legitimate Prince; no, it is nothing like that but rather the savage domination of a Tyrant who seeks to oust the legitimate Lord. A tyrant whose only laws are those enabling him to pillage and loot without rhyme or reason, to enslave and to massacre : in short, to do anything whatsoever to bring about his own satisfaction, at whatever cost to the means, the honour and the lives of those over whom he has been given power. In truth, this bestial appetite can do no differently, having no rule or law other than its disordered desires. Are you really saying you could accept that this tyrant could take up his abode in the sacred heart of the MOTHER OF GOD? This demon, as he is called by St Basil, born with us so as to tempt us continually by every kind of evil?

Footnotes

[1] Rom. 6 et 7 ; Galat. 5 ; Coloss. 3 ; Jacob. 1 ; II Petr. 1 ; I Joann. 2, etc.

[2] Reflecting the belief found in Plin. Nat. Hist. 8:51. The only animal which receives nourishment neither by meat nor drink, nor anything else, but from the air alone.

[3] Cf. The horseleech hath two daughters that say: Bring, bring. Prov. xxx. 15. Haydock comments: "The horseleech": Concupiscence, which hath two daughters that are never satisfied, viz., lust and avarice.

[4] But I see another law in my members, fighting against the law of my mind, and captivating me in the law of sin, that is in my members. Rom. vii. 23.  member, from Latin membrum : organ, part of the body, limb, member, genital member.

THE FOURTH REASON, AS UNDERSTOOD IN THE WORDS ABOUT THE INFILTRATION OF THE INFERNAL SERPENT

 7   St Ambrose[1] has some eloquent words in a little piece he wrote for his own interest on the thirtieth of Solomon’s Proverbs. He portrays the disorder of concupiscence as being the result of the infiltration of the infernal Serpent who wormed his way into the souls of our first parents through their disobedience and then infiltrated all the faculties of their souls which he injected with his poison, as we ourselves have had occasion to experience. But it would be a mistake to dwell longer on this conjecture, seeing that all the holy Fathers tell us that the Evil One never came near Mary with his hissing, let alone taking her by surprise and injecting his poison.

Footnotes

[1] Cap. 3.

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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 : § 3. 3-4

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

§ 3. That the Holy Fathers say that the MOTHER OF GOD was incapable of sin, and how this is to be understood

First principle of the moral impeccability of the Mother of God, namely the extinguishing of concupiscence. A declaration on the nature of concupiscence.

 3   I shall begin by considering the situation and the nature of the site (meaning the starting point which comes nearest to nature) where God built a fortress of so many graces, a stronghold of calm and gentleness which the Virgin enjoyed thanks to the extinguishing of the fire of original sin. We may compare this inclination to sin using the imagery of a fireplace, kindling and a match. 

God used this starting point as the foundation for a multitude of other favours and provided a safeguard against cunning assaults by the enemy, such as those seeking to undermine the fortifications.

Now, to help you understand what I am trying to say, here are a few words of explanation. By the expression fire of concupiscence (or inclination to sin) and several similar images, Scripture and the Holy Fathers are referring to the disorder in our sensitive appetite which naturally seeks out the sensible good for its food and nourishment. It is in fact true that before the first man disobeyed God’s commandment, this appetite was already inclined to the good which we call sensible because it it is the senses that lead him to what he sought; but all the movements of his will were so rightly ordered that they did not go beyond the limits of right reason, being subject thereto as to a Lady and Governess. It is reason that would give him rein and would then rein him back; in short, reason ruled, taking care to ensure everything was rightly ordered. Once reason departed from its duty, however, refusing the obedience owed to God, the interior appetite broke ranks with such wanton violence as to break its reins and shake off all constraints. After it had escaped, it became so difficult to control that there is no wild animal more untameable than it became.

We have learned about this through experience of its capricious and rebellious activity at our expense. Our daily lot since the first spark of reason began to enlighten our intellect has been to steer it as best we can towards doing its duty. From this I draw the following conclusion : whoever is delivered from the terrible persistence of this depraved and deformed appetite would have an unparalleled means and opportunity for every kind of virtuous action. This is in fact the privilege of the MOTHER OF GOD which I am in the course of investigating. By means of this privilege she has been restored, as it were, to possession of the earthly Paradise. At the very least, she enjoys those rights which arose from original justice which the first man lost.  All the Doctors I have quoted earlier will serve as my authorities, without mentioning those whom you will hear after this discussion. The reasons I shall bring forward will make everything quite clear. I aim to select a number of the expressions given in Scripture and in the writings of the Fathers to describe this disordered appetite. There will be sufficient to confirm that it was the MOTHER OF GOD’s privilege to have no part in it whatsoever. We shall come to appreciate the joy she derived from the privilege and the indescribable advantage it gave her in fleeing vice and embracing virtue.

THE REASON AS UNDERSTOOD IN THE USE OF WORDS SUCH AS FIREPLACE, KINDLING, ETC.

 4   Let’s start with the everyday words of fireplace, grate, kindling and match – considering them in the context of sin. Is it truly not a lamentable thing and worthy of the utmost pity to see our poor, fallen nature so ready to embrace sin, when it covets sensible good contrary to right reason? To see how the fireplace with its grate is ready for the fire when dry wood is brought, how the kindling is ready to catch fire with the slightest of sparks and the match is ready to burst into flame even when merely catching scent of hot coals? Don’t you think this condition of ours provokes pity in the Saviour of our souls, in Him who knows just how wretched is the material from which we were formed and built? I agree that a disposition such as the one we have should not properly speaking be considered a sin in us, as the Council of Trent declared[1]. It can therefore be appreciated how shocking it would be to see the exalted soul of the MOTHER OF GOD plunged into these inclinations so opposed to virtue and ever at risk of being set on fire by sin. This would have been her fate were she not continually protected from such fire. This is what made St Cyprian[2] say that the Holy Ghost had so ordered things that such unseemliness would never be found in her. That this holy Doctor should not dispense her from the condition until the Conception of the divine Word should not surprise us. His thinking was held in common with many others, as I mentioned earlier. Here are his words:

When Mary conceived the Son of God in her womb by the power of the Holy Ghost, He gave her His protection and the fires of original sin were extinguished within her. Thenceforth, there was no power whatsoever who might raise his head against the law of the spirit, and there was nothing that could disturb her calm. The power of the Divine came upon her body and soul at the word of His Angel and He never left her from that moment onwards. He considered her to be His abode and He beautified her no more nor less than His own Temple. He was passionately devoted to her who had become His Sanctuary and His nuptial couch, to which He Himself showed honour and respect. Heavenly consolation filled her soul with joy and she had only to think of Him whose abode she was for all the illusions and deceits of concupiscence to be banished far from her.

Footnotes

[1] Sess. V, cap. ultimo. This concupiscence, which the apostle sometimes calls sin, the holy Synod declares that the Catholic Church has never understood it to be called sin, as being truly and properly sin in those born again, but because it is of sin, and inclines to sin.

[2] Lib. de Cardinalibus Christi Operibus, cap. de Nativitate Christi. 

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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 : § 3. 1-2

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

§ 3. That the Holy Fathers say that the MOTHER OF GOD was incapable of sin, and how this is to be understood

 1   The Doctors do not just state that Our Lady never sinned but go further and say that she was not capable of sinning. They say this not because she was thus by nature, for it is clear that belongs only to God and to the Redeemer of our souls, by reason of the personal union He has with God. They explain it, rather, by reference to the grace and privilege she received which raised her so high, they say, as to leave her incapable of sin. It was nearly five hundred years ago that Richard of St Victor[1] gave the first impetus to this doctrine. Those who followed him are divided into two groups. Some[2] argue she enjoyed this privilege right from the moment of her own Conception, others[3] do not go back further than the moment she conceived the Divine Word, which in their view was the high point of her felicity. Richard of St Victor speaks plainly on the question and here is what he says[4]:

Before that propitious time when she bore the Son of God in her womb, she had been effectively protected by grace from all sin; but thenceforth she was so strengthened and protected by virtue from on high that it was no longer in her power to sin.

It is not my aim to delve deeply into this question now, nor to involve myself in resolving the different points of view. I would, however, lend my support in a measured manner to those who teach[5] that the honour of the MOTHER OF GOD does not require her never to have had the capacity to sin, but rather never to have committed sin. In the book of Ecclesiasticus, one of the qualities for which the rich man without blemish is praised is that he could have transgressed but did not[6]. If you are interested to know, the only reason that I am drawn to support this side of the argument is that I recognize there are really only two things that can constrain the free will of any creature in full possession of his reason (presupposing always that God has not willed to withdraw any assistance necessary for his actions) : these two things are personal union with God and a clear and fixed view of the sovereign good. Those two cases aside, it seems to me that it is not possible to remove freedom of will, no matter how much trouble is taken and no matter what the object or end may be. Besides this, if we were were to constrain the freedom of the Holy Virgin in this way, we would at the same time take away her ability to merit and increase God’s graces. This would set her at a disadvantage which would be difficult to explain.

Footnotes

[1] In Cant., conc. 26.

[2] Gabr., in III, dist. 3, q. 2, a. 3.

[3] S. h., III p., q.27, art.4, et in III, dist.3, q.1, art.2; Bonav., art. 2, q.1 ; Alens., III p., q.9, memb. 3, art.1, § 2.

[4] Loc. cit.

[5] Suarez, Vasq., etc., in locum cit.

[6] Eccli. xxxi. 8-10.

How Our Lady is incapable of sin

 2   Now, out of respect for these great Theologians who thought they were honouring the MOTHER OF GOD in their teaching, there is something I wish to add so as to give a true sense of their position. Strictly speaking, we can say that she was in theory capable of sin notwithstanding all the help received from God. The protections with which God surrounded her were, however, such that she was morally incapable of committing sin. In consequence, it may be said infallibly that she would never sin. This discussion leads me to go further and give an account of what I have learned of the defences God put in place around the Holy Virgin so as to take away from sin of any hope making a successful attack.  Concerning this, I should that if there is any human way of making a place impregnable, three things seem to be necessary. 

Firstly, the situation and nature of the place which could provide such an advantage that it would be beyond the range of tunnelling assaults, scaling ladders or towers, surprise attacks and it would be too far away for assault by cannon. 

Secondly, well-constructed fortifications comprising towers, flanked and defended by ramparts and terrepleins, with bastions and casemates, all with their gates and equipped with every sort of munition. In short, all that man’s art and skill can add to nature in such a case.  

Finally, the strength and alertness of soldiers who keep good discipline and have all sorts of military experience.  

I believe the soul of the MOTHER OF GOD may be compared to just such a fortress with this threefold advantage, beyond the reach of sin and invincible in the face of all the enemies of grace. St John Damascene gave me this idea when he called Mary a fortress holier than Mt Sinai[1]. The Angelic Doctor showed me the way forward by relating the three principles to the Holy Virgin’s inability to commit sin. 

All this deserves a fuller discussion which will follow

Footnotes

[1] Orat. 1 de Nativit. B. Virg. ; III p., q. 27, art. 3.

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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 : § 2. 3-5

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

§ 2. That the MOTHER OF GOD was free of all actual sin

 3   There is no shortage of Holy Fathers who have devoted much time and energy to drawing parallels between Mary's soul and her body, aiming to show that her soul was as unstained by sin as her body was free from every sort of blemish. The learned Rupert[1] makes use of this comparison when he says:

sin had no more access to the Holy Virgin’s soul than any man had power over her body.

Venantius Honorius[2], who lived around the time of St Ildephonsus, made use of the same idea and so did St John Damascene[3] whose comments bear repeating. Referring to the words included in the Angel’s greeting, full of grace, he says:

Mary had the good fortune to find herself on an immense sea of graces which recognized the treasure she bore within her and kept safe the barque of her double virginity, namely the virginity of her body and of her soul.

What more is there to say, since the Saints give her no less exemption from sin than the Angels? On this point, St Gregory Thaumaturgus[4] makes a very insightful observation:

 

in this regard, Mary was indeed worthy of receiving the embassy delivered by the Angel for she was his sister-german in purity. 

St John Chrysostom grants her pre-eminence in his Liturgy, raising her in his own terms far above the Angels. St Thomas places her near to God and here perhaps we should stop since it is not possible to go any further than this. His discussion may be found[5] in the Third Part of his Summa. He states it is accepted that the nearer a thing is to the principle, the greater the part which it has in the effect of that principle. After this he continues:

Our Lady was nearer than any other creature to Our Lord Jesus Christ, the true source of all purity. It is therefore no wonder that she received a greater fullness of grace than others.

Footnotes

[1] Lib. IV in Cant.

[2] In Expos. Symb.

[3] Orat. 1 de Dormit. B. Virg.

[4] Serm. 3 de Annuntiat.

[5] Qu. 27, art. 5.

The reasons give by the Holy Fathers

 4   When considering who they are and how numerous they are, the authority of these Fathers should really be enough for anyone. I am sure, however, that they will have no objection if I lay aside their authority so as to examine their reasons at greater length. They make use of several in confirmation of Mary’s privilege and I will focus on some of them here. It is not unreasonable to go straight to the source of all her exemptions, namely her title of MOTHER OF GOD. 

St Eligius, bishop of Noyon[1], lived in the sixth century. He made so bold as to say:

There is no reason whatsoever which would allow stains to besmirch her who, having received the plenitude of the Holy Ghost, merited the honour of being the Mother of the Author of all purity. 

Peter, Abbot of Cluny, refining that same thought, adds[2]:

Mary had the honour of being the Sanctuary of the Holy Ghost, the resting couch for the Saviour and the throne for the whole Divinity. As such, reason cannot allow that she should ever be overshadowed by any cloud of sin, howsoever small it might be and even if only passing or of fleeting duration.

Hesychius of Jerusalem speaks of the Holy Virgin in the following terms[3]:

Inasmuch as thou hast preserved the purity of thy body and kept free from all blemish the Temple and Tabernacle of thy soul – just so will the Eternal Father make a covenant with thee, the Holy Ghost will protect thee and the only-begotten Son of God will be made flesh in thee.

Richard of St Victor goes further in the second book of his Emanuel[4] and makes it plain that:

If Mary had not been just as I have said then it would be madness to claim she enjoyed such an extraordinary favour.

This is the powerful consideration which the redoubtable St Augustine[5] uses to halt and cast down one of the Holy Virign’s professed foes, saying:

Hear me, O Manichaean, hear me. Here are the words addressed to thee by the great God, Creator of man and at the same time Son of man : I am the one who made the Mother who gave birth to me, I am the one who prepared the way by which I arrived. She of whom thou dost speak with so little respect has the honour of being my Mother.

Footnotes

[1] Homil. 2 in Purif.

[2] Lib. III, Epist. 1.

[3] Orat. 2 de S. Deipara.

[4] Cap. 26.

[5] Orat. 1 de quinque hæresibus, c. 5.

 5   What is there left to say after this? The dear son of this venerable Mother, St Bernard[1], adduces a another reason and says:

It was altogether reasonable that the Virgin should lead a life free from all sin by virtue of a most singular privilege : she was to be the Mother of life and justice, which she was to obtain for all.

Finally, St Bonaventure gives a brief summary of several reasons, writing:

As Advocate for poor sinners, as the crowning glory of the just, Spouse of God, privy chamber of the holy Trinity, mystical couch of the true Solomon, our Saviour and Redeemer – she merited this grace, that sin could not come nigh to her.

These reasons call for further elaboration but it is perhaps better for each to reflect on them individually.

Footnotes

[1] Epist. 174.

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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