From: "Guido Van Damme" To: References: <001901c2767c$b24abd20$7604c850@guido> Subject: ROSARIUM VIRGINIS MARIAE Date: Thu, 7 Nov 2002 12:24:26 +0100 MIME-Version: 1.0 Content-Type: multipart/related; type="multipart/alternative"; boundary="----=_NextPart_000_0015_01C28658.9F9BD830" X-Priority: 3 X-MSMail-Priority: Normal X-Unsent: 1 X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2800.1106 This is a multi-part message in MIME format. ------=_NextPart_000_0015_01C28658.9F9BD830 Content-Type: multipart/alternative; boundary="----=_NextPart_001_0016_01C28658.9F9BD830" ------=_NextPart_001_0016_01C28658.9F9BD830 Content-Type: text/plain; charset="iso-8859-1" Content-Transfer-Encoding: quoted-printable APOSTOLIC LETTER ROSARIUM VIRGINIS MARIAE OF THE SUPREME PONTIFF JOHN PAUL II TO THE BISHOPS, CLERGY AND FAITHFUL ON THE MOST HOLY ROSARY=20 INTRODUCTION=20 1. The Rosary of the Virgin Mary, which gradually took form in the = second millennium under the guidance of the Spirit of God, is a prayer = loved by countless Saints and encouraged by the Magisterium. Simple yet = profound, it still remains, at the dawn of this third millennium, a = prayer of great significance, destined to bring forth a harvest of = holiness. It blends easily into the spiritual journey of the Christian = life, which, after two thousand years, has lost none of the freshness of = its beginnings and feels drawn by the Spirit of God to "set out into the = deep" (duc in altum!) in order once more to proclaim, and even cry out, = before the world that Jesus Christ is Lord and Saviour, "the way, and = the truth and the life" (Jn 14:6), "the goal of human history and the = point on which the desires of history and civilization turn".1 The Rosary, though clearly Marian in character, is at heart a = Christocentric prayer. In the sobriety of its elements, it has all the = depth of the Gospel message in its entirety, of which it can be said to = be a compendium.2 It is an echo of the prayerof Mary, her perennial = Magnificat for the work of the redemptive Incarnation which began in her = virginal womb. With the Rosary, the Christian people sits at the school = of Mary and is led to contemplate the beauty on the face of Christ and = to experience the depths of his love. Through the Rosary the faithful = receive abundant grace, as though from the very hands of the Mother of = the Redeemer.=20 The Popes and the Rosary 2. Numerous predecessors of mine attributed great importance to this = prayer. Worthy of special note in this regard is Pope Leo XIII who on 1 = September 1883 promulgated the Encyclical Supremi Apostolatus Officio,3 = a document of great worth, the first of his many statements about this = prayer, in which he proposed the Rosary as an effective spiritual weapon = against the evils afflicting society. Among the more recent Popes who, = from the time of the Second Vatican Council, have distinguished = themselves in promoting the Rosary I would mention Blessed John XXIII4 = and above all Pope Paul VI, who in his Apostolic Exhortation Marialis = Cultus emphasized, in the spirit of the Second Vatican Council, the = Rosary's evangelical character and its Christocentric inspiration. I = myself have often encouraged the frequent recitation of the Rosary. From = my youthful years this prayer has held an important place in my = spiritual life. I was powerfully reminded of this during my recent visit = to Poland, and in particular at the Shrine of Kalwaria. The Rosary has = accompanied me in moments of joy and in moments of difficulty. To it I = have entrusted any number of concerns; in it I have always found = comfort. Twenty-four years ago, on 29 October 1978, scarcely two weeks = after my election to the See of Peter, I frankly admitted: "The Rosary = is my favourite prayer. A marvellous prayer! Marvellous in its = simplicity and its depth. [...]. It can be said that the Rosary is, in = some sense, a prayer-commentary on the final chapter of the Vatican II = Constitution Lumen Gentium, a chapter which discusses the wondrous = presence of the Mother of God in the mystery of Christ and the Church. = Against the background of the words Ave Maria the principal events of = the life of Jesus Christ pass before the eyes of the soul. They take = shape in the complete series of the joyful, sorrowful and glorious = mysteries, and they put us in living communion with Jesus through - we = might say - the heart of his Mother. At the same time our heart can = embrace in the decades of the Rosary all the events that make up the = lives of individuals, families, nations, the Church, and all mankind. = Our personal concerns and those of our neighbour, especially those who = are closest to us, who are dearest to us. Thus the simple prayer of the = Rosary marks the rhythm of human life".5=20 With these words, dear brothers and sisters, I set the first year of my = Pontificate within the daily rhythm of the Rosary. Today, as I begin the = twenty-fifth year of my service as the Successor of Peter, I wish to do = the same. How many graces have I received in these years from the = Blessed Virgin through the Rosary: Magnificat anima mea Dominum! I wish = to lift up my thanks to the Lord in the words of his Most Holy Mother, = under whose protection I have placed my Petrine ministry: Totus Tuus! October 2002 - October 2003: The Year of the Rosary 3. Therefore, in continuity with my reflection in the Apostolic Letter = Novo Millennio Ineunte, in which, after the experience of the Jubilee, I = invited the people of God to "start afresh from Christ",6 I have felt = drawn to offer a reflection on the Rosary, as a kind of Marian = complement to that Letter and an exhortation to contemplate the face of = Christ in union with, and at the school of, his Most Holy Mother. To = recite the Rosary is nothing other than to contemplate with Mary the = face of Christ. As a way of highlighting this invitation, prompted by = the forthcoming 120th anniversary of the aforementioned Encyclical of = Leo XIII, I desire that during the course of this year the Rosary should = be especially emphasized and promoted in the various Christian = communities. I therefore proclaim the year from October 2002 to October = 2003 the Year of the Rosary.=20 I leave this pastoral proposal to the initiative of each ecclesial = community. It is not my intention to encumber but rather to complete and = consolidate pastoral programmes of the Particular Churches. I am = confident that the proposal will find a ready and generous reception. = The Rosary, reclaimed in its full meaning, goes to the very heart of = Christian life; it offers a familiar yet fruitful spiritual and = educational opportunity for personal contemplation, the formation of the = People of God, and the new evangelization. I am pleased to reaffirm this = also in the joyful remembrance of another anniversary: the fortieth = anniversary of the opening of the Second Vatican Ecumenical Council on = October 11, 1962, the "great grace" disposed by the Spirit of God for = the Church in our time.7 Objections to the Rosary 4. The timeliness of this proposal is evident from a number of = considerations. First, the urgent need to counter a certain crisis of = the Rosary, which in the present historical and theological context can = risk being wrongly devalued, and therefore no longer taught to the = younger generation. There are some who think that the centrality of the = Liturgy, rightly stressed by the Second Vatican Ecumenical Council, = necessarily entails giving lesser importance to the Rosary. Yet, as Pope = Paul VI made clear, not only does this prayer not conflict with the = Liturgy, it sustains it, since it serves as an excellent introduction = and a faithful echo of the Liturgy, enabling people to participate fully = and interiorly in it and to reap its fruits in their daily lives.=20 Perhaps too, there are some who fear that the Rosary is somehow = unecumenical because of its distinctly Marian character. Yet the Rosary = clearly belongs to the kind of veneration of the Mother of God described = by the Council: a devotion directed to the Christological centre of the = Christian faith, in such a way that "when the Mother is honoured, the = Son ... is duly known, loved and glorified".8 If properly revitalized, = the Rosary is an aid and certainly not a hindrance to ecumenism! A path of contemplation 5. But the most important reason for strongly encouraging the practice = of the Rosary is that it represents a most effective means of fostering = among the faithful that commitment to the contemplation of the Christian = mystery which I have proposed in the Apostolic Letter Novo Millennio = Ineunte as a genuine "training in holiness": "What is needed is a = Christian life distinguished above all in the art of prayer".9 Inasmuch = as contemporary culture, even amid so many indications to the contrary, = has witnessed the flowering of a new call for spirituality, due also to = the influence of other religions, it is more urgent than ever that our = Christian communities should become "genuine schools of prayer".10=20 The Rosary belongs among the finest and most praiseworthy traditions of = Christian contemplation. Developed in the West, it is a typically = meditative prayer, corresponding in some way to the "prayer of the = heart" or "Jesus prayer" which took root in the soil of the Christian = East. Prayer for peace and for the family 6. A number of historical circumstances also make a revival of the = Rosary quite timely. First of all, the need to implore from God the gift = of peace. The Rosary has many times been proposed by my predecessors and = myself as a prayer for peace. At the start of a millennium which began = with the terrifying attacks of 11 September 2001, a millennium which = witnesses every day innumerous parts of the world fresh scenes of = bloodshed and violence, to rediscover the Rosary means to immerse = oneself in contemplation of the mystery of Christ who "is our peace", = since he made "the two of us one, and broke down the dividing wall of = hostility" (Eph 2:14). Consequently, one cannot recite the Rosary = without feeling caught up in a clear commitment to advancing peace, = especially in the land of Jesus, still so sorely afflicted and so close = to the heart of every Christian.=20 A similar need for commitment and prayer arises in relation to another = critical contemporary issue: the family, the primary cell of society, = increasingly menaced by forces of disintegration on both the ideological = and practical planes, so as to make us fear for the future of this = fundamental and indispensable institution and, with it, for the future = of society as a whole. The revival of the Rosary in Christian families, = within the context of a broader pastoral ministry to the family, will be = an effective aid to countering the devastating effects of this crisis = typical of our age. "Behold, your Mother!" (Jn 19:27) 7. Many signs indicate that still today the Blessed Virgin desires to = exercise through this same prayer that maternal concern to which the = dying Redeemer entrusted, in the person of the beloved disciple, all the = sons and daughters of the Church: "Woman, behold your son!" (Jn19:26). = Well-known are the occasions in the nineteenth and the twentieth = centuries on which the Mother of Christ made her presence felt and her = voice heard, in order to exhort the People of God to this form of = contemplative prayer. I would mention in particular, on account of their = great influence on the lives of Christians and the authoritative = recognition they have received from the Church, the apparitions of = Lourdes and of Fatima;11 these shrines continue to be visited by great = numbers of pilgrims seeking comfort and hope.=20 Following the witnesses 8. It would be impossible to name all the many Saints who discovered in = the Rosary a genuine path to growth in holiness. We need but mention = Saint Louis Marie Grignion de Montfort, the author of an excellent work = on the Rosary,12 and, closer to ourselves, Padre Pio of Pietrelcina, = whom I recently had the joy of canonizing. As a true apostle of the = Rosary, Blessed Bartolo Longo had a special charism. His path to = holiness rested on an inspiration heard in the depths of his heart: = "Whoever spreads the Rosary is saved!".13 As a result, he felt called to = build a Church dedicated to Our Lady of the Holy Rosary in Pompei, = against the background of the ruins of the ancient city, which scarcely = heard the proclamation of Christ before being buried in 79 A.D. during = an eruption of Mount Vesuvius, only to emerge centuries later from its = ashes as a witness to the lights and shadows of classical civilization. = By his whole life's work and especially by the practice of the "Fifteen = Saturdays", Bartolo Longo promoted the Christocentric and contemplative = heart of the Rosary, and received great encouragement and support from = Leo XIII, the "Pope of the Rosary".=20 CHAPTER I CONTEMPLATING CHRIST WITH MARY A face radiant as the sun 9. "And he was transfigured before them, and his face shone like the = sun" (Mt 17:2). The Gospel scene of Christ's transfiguration, in which = the three Apostles Peter, James and John appear entranced by the beauty = of the Redeemer, can be seen as an icon of Christian contemplation. To = look upon the face of Christ, to recognize its mystery amid the daily = events and the sufferings of his human life, and then to grasp the = divine splendour definitively revealed in the Risen Lord, seated in = glory at the right hand of the Father: this is the task of every = follower of Christ and therefore the task of each one of us. In = contemplating Christ's face we become open to receiving the mystery of = Trinitarian life, experiencing ever anew the love of the Father and = delighting in the joy of the Holy Spirit. Saint Paul's words can then be = applied to us: "Beholding the glory of the Lord, we are being changed = into his likeness, from one degree of glory to another; for this comes = from the Lord who is the Spirit" (2Cor 3:18). Mary, model of contemplation 10. The contemplation of Christ has an incomparable model in Mary. In a = unique way the face of the Son belongs to Mary. It was in her womb that = Christ was formed, receiving from her a human resemblance which points = to an even greater spiritual closeness. No one has ever devoted himself = to the contemplation of the face of Christ as faithfully as Mary. The = eyes of her heart already turned to him at the Annunciation, when she = conceived him by the power of the Holy Spirit. In the months that = followed she began to sense his presence and to picture his features. = When at last she gave birth to him in Bethlehem, her eyes were able to = gaze tenderly on the face of her Son, as she "wrapped him in swaddling = cloths, and laid him in a manger" (Lk2:7). Thereafter Mary's gaze, ever filled with adoration and wonder, would = never leave him. At times it would be a questioning look, as in the = episode of the finding in the Temple: "Son, why have you treated us so?" = (Lk 2:48); it would always be a penetrating gaze, one capable of deeply = understanding Jesus, even to the point of perceiving his hidden feelings = and anticipating his decisions, as at Cana (cf. Jn 2:5). At other times = it would be a look of sorrow, especially beneath the Cross, where her = vision would still be that of a mother giving birth, for Mary not only = shared the passion and death of her Son, she also received the new son = given to her in the beloved disciple (cf. Jn 19:26-27). On the morning = of Easter hers would be a gaze radiant with the joy of the Resurrection, = and finally, on the day of Pentecost, a gaze afire with the outpouring = of the Spirit (cf. Acts 1:14). Mary's memories 11. Mary lived with her eyes fixed on Christ, treasuring his every word: = "She kept all these things, pondering them in her heart" (Lk 2:19; cf. = 2:51). The memories of Jesus, impressed upon her heart, were always with = her, leading her to reflect on the various moments of her life at her = Son's side. In a way those memories were to be the "rosary" which she = recited uninterruptedly throughout her earthly life. Even now, amid the joyful songs of the heavenly Jerusalem, the reasons = for her thanksgiving and praise remain unchanged. They inspire her = maternal concern for the pilgrim Church, in which she continues to = relate her personal account of the Gospel. Mary constantly sets before = the faithful the "mysteries" of her Son, with the desire that the = contemplation of those mysteries will release all their saving power. In = the recitation of the Rosary, the Christian community enters into = contact with the memories and the contemplative gaze of Mary. The Rosary, a contemplative prayer 12. The Rosary, precisely because it starts with Mary's own experience, = is an exquisitely contemplative prayer. Without this contemplative = dimension, it would lose its meaning, as Pope Paul VI clearly pointed = out: "Without contemplation, the Rosary is a body without a soul, and = its recitation runs the risk of becoming a mechanical repetition of = formulas, in violation of the admonition of Christ: 'In praying do not = heap up empty phrases as the Gentiles do; for they think they will be = heard for their many words' (Mt 6:7). By its nature the recitation of = the Rosary calls for a quiet rhythm and a lingering pace, helping the = individual to meditate on the mysteries of the Lord's life as seen = through the eyes of her who was closest to the Lord. In this way the = unfathomable riches of these mysteries are disclosed".14=20 It is worth pausing to consider this profound insight of Paul VI, in = order to bring out certain aspects of the Rosary which show that it is = really a form of Christocentric contemplation. Remembering Christ with Mary 13. Mary's contemplation is above all a remembering. We need to = understand this word in the biblical sense of remembrance (zakar) as a = making present of the works brought about by God in the history of = salvation. The Bible is an account of saving events culminating in = Christ himself. These events not only belong to "yesterday"; they are = also part of the "today" of salvation. This making present comes about = above all in the Liturgy: what God accomplished centuries ago did not = only affect the direct witnesses of those events; it continues to affect = people in every age with its gift of grace. To some extent this is also = true of every other devout approach to those events: to "remember" them = in a spirit of faith and love is to be open to the grace which Christ = won for us by the mysteries of his life, death and resurrection.=20 Consequently, while it must be reaffirmed with the Second Vatican = Council that the Liturgy, as the exercise of the priestly office of = Christ and an act of public worship, is "the summit to which the = activity of the Church is directed and the font from which all its power = flows",15 it is also necessary to recall that the spiritual life "is not = limited solely to participation in the liturgy. Christians, while they = are called to prayer in common, must also go to their own rooms to pray = to their Father in secret (cf. Mt 6:6); indeed, according to the = teaching of the Apostle, they must pray without ceasing (cf.1Thes = 5:17)".16 The Rosary, in its own particular way, is part of this varied = panorama of "ceaseless" prayer. If the Liturgy, as the activity of = Christ and the Church, is a saving action par excellence, the Rosary = too, as a "meditation" with Mary on Christ, is a salutary contemplation. = By immersing us in the mysteries of the Redeemer's life, it ensures that = what he has done and what the liturgy makes present is profoundly = assimilated and shapes our existence. Learning Christ from Mary 14. Christ is the supreme Teacher, the revealer and the one revealed. It = is not just a question of learning what he taught but of "learning him". = In this regard could we have any better teacher than Mary? From the = divine standpoint, the Spirit is the interior teacher who leads us to = the full truth of Christ (cf. Jn 14:26; 15:26; 16:13). But among = creatures no one knows Christ better than Mary; no one can introduce us = to a profound knowledge of his mystery better than his Mother. The first of the "signs" worked by Jesus - the changing of water into = wine at the marriage in Cana - clearly presents Mary in the guise of a = teacher, as she urges the servants to do what Jesus commands (cf. Jn = 2:5). We can imagine that she would have done likewise for the disciples = after Jesus' Ascension, when she joined them in awaiting the Holy Spirit = and supported them in their first mission. Contemplating the scenes of = the Rosary in union with Mary is a means of learning from her to "read" = Christ, to discover his secrets and to understand his message. This school of Mary is all the more effective if we consider that she = teaches by obtaining for us in abundance the gifts of the Holy Spirit, = even as she offers us the incomparable example of her own "pilgrimage of = faith".17 As we contemplate each mystery of her Son's life, she invites = us to do as she did at the Annunciation: to ask humbly the questions = which open us to the light, in order to end with the obedience of faith: = "Behold I am the handmaid of the Lord; be it done to me according to = your word" (Lk 1:38). Being conformed to Christ with Mary 15. Christian spirituality is distinguished by the disciple's commitment = to become conformed ever more fully to his Master (cf. Rom 8:29; Phil = 3:10,12). The outpouring of the Holy Spirit in Baptism grafts the = believer like a branch onto the vine which is Christ (cf. Jn 15:5) and = makes him a member of Christ's mystical Body (cf.1Cor 12:12; Rom 12:5). = This initial unity, however, calls for a growing assimilation which will = increasingly shape the conduct of the disciple in accordance with the = "mind" of Christ: "Have this mind among yourselves, which was in Christ = Jesus" (Phil 2:5). In the words of the Apostle, we are called "to put on = the Lord Jesus Christ" (cf. Rom 13:14; Gal 3:27). In the spiritual journey of the Rosary, based on the constant = contemplation - in Mary's company - of the face of Christ, this = demanding ideal of being conformed to him is pursued through an = association which could be described in terms of friendship. We are = thereby enabled to enter naturally into Christ's life and as it were to = share his deepest feelings. In this regard Blessed Bartolo Longo has = written: "Just as two friends, frequently in each other's company, tend = to develop similar habits, so too, by holding familiar converse with = Jesus and the Blessed Virgin, by meditating on the mysteries of the = Rosary and by living the same life in Holy Communion, we can become, to = the extent of our lowliness, similar to them and can learn from these = supreme models a life of humility, poverty, hiddenness, patience and = perfection".18 In this process of being conformed to Christ in the Rosary, we entrust = ourselves in a special way to the maternal care of the Blessed Virgin. = She who is both the Mother of Christ and a member of the Church, indeed = her "pre-eminent and altogether singular member",19 is at the same time = the "Mother of the Church". As such, she continually brings to birth = children for the mystical Body of her Son. She does so through her = intercession, imploring upon them the inexhaustible outpouring of the = Spirit. Mary is the perfect icon of the motherhood of the Church.=20 The Rosary mystically transports us to Mary's side as she is busy = watching over the human growth of Christ in the home of Nazareth. This = enables her to train us and to mold us with the same care, until Christ = is "fully formed" in us (cf. Gal 4:19). This role of Mary, totally = grounded in that of Christ and radically subordinated to it, "in no way = obscures or diminishes the unique mediation of Christ, but rather shows = its power".20 This is the luminous principle expressed by the Second = Vatican Council which I have so powerfully experienced in my own life = and have made the basis of my episcopal motto: Totus Tuus.21 The motto = is of course inspired by the teaching of Saint Louis Marie Grignion de = Montfort, who explained in the following words Mary's role in the = process of our configuration to Christ: "Our entire perfection consists = in being conformed, united and consecrated to Jesus Christ. Hence the = most perfect of all devotions is undoubtedly that which conforms, unites = and consecrates us most perfectly to Jesus Christ. Now, since Mary is of = all creatures the one most conformed to Jesus Christ, it follows that = among all devotions that which most consecrates and conforms a soul to = our Lord is devotion to Mary, his Holy Mother, and that the more a soul = is consecrated to her the more will it be consecrated to Jesus = Christ".22 Never as in the Rosary do the life of Jesus and that of Mary = appear so deeply joined. Mary lives only in Christ and for Christ!=20 Praying to Christ with Mary 16. Jesus invited us to turn to God with insistence and the confidence = that we will be heard: "Ask, and it will be given to you; seek, and you = will find; knock, and it will be opened to you" (Mt 7:7). The basis for = this power of prayer is the goodness of the Father, but also the = mediation of Christ himself (cf. 1Jn 2:1) and the working of the Holy = Spirit who "intercedes for us" according to the will of God (cf. Rom = 8:26-27). For "we do not know how to pray as we ought" (Rom 8:26), and = at times we are not heard "because we ask wrongly" (cf. Jas 4:2-3). In support of the prayer which Christ and the Spirit cause to rise in = our hearts, Mary intervenes with her maternal intercession. "The prayer = of the Church is sustained by the prayer of Mary".23 If Jesus, the one = Mediator, is the Way of our prayer, then Mary, his purest and most = transparent reflection, shows us the Way. "Beginning with Mary's unique = cooperation with the working of the Holy Spirit, the Churches developed = their prayer to the Holy Mother of God, centering it on the person of = Christ manifested in his mysteries".24 At the wedding of Cana the Gospel = clearly shows the power of Mary's intercession as she makes known to = Jesus the needs of others: "They have no wine" (Jn 2:3).=20 The Rosary is both meditation and supplication. Insistent prayer to the = Mother of God is based on confidence that her maternal intercession can = obtain all things from the heart of her Son. She is "all-powerful by = grace", to use the bold expression, which needs to be properly = understood, of Blessed Bartolo Longo in his Supplication to Our Lady.25 = This is a conviction which, beginning with the Gospel, has grown ever = more firm in the experience of the Christian people. The supreme poet = Dante expresses it marvellously in the lines sung by Saint Bernard: = "Lady, thou art so great and so powerful, that whoever desires grace yet = does not turn to thee, would have his desire fly without wings".26 When = in the Rosary we plead with Mary, the sanctuary of the Holy Spirit (cf. = Lk 1:35), she intercedes for us before the Father who filled her with = grace and before the Son born of her womb, praying with us and for us. Proclaiming Christ with Mary 17. The Rosary is also a path of proclamation and increasing knowledge, = in which the mystery of Christ is presented again and again at different = levels of the Christian experience. Its form is that of a prayerful and = contemplative presentation, capable of forming Christians according to = the heart of Christ. When the recitation of the Rosary combines all the = elements needed for an effective meditation, especially in its communal = celebration in parishes and shrines, it can present a significant = catechetical opportunity which pastors should use to advantage. In this = way too Our Lady of the Rosary continues her work of proclaiming Christ. = The history of the Rosary shows how this prayer was used in particular = by the Dominicans at a difficult time for the Church due to the spread = of heresy. Today we are facing new challenges. Why should we not once = more have recourse to the Rosary, with the same faith as those who have = gone before us? The Rosary retains all its power and continues to be a = valuable pastoral resource for every good evangelizer. CHAPTER II MYSTERIES OF CHRIST - MYSTERIES OF HIS MOTHER The Rosary, "a compendium of the Gospel" 18. The only way to approach the contemplation of Christ's face is by = listening in the Spirit to the Father's voice, since "no one knows the = Son except the Father" (Mt 11:27). In the region of Caesarea Philippi, = Jesus responded to Peter's confession of faith by indicating the source = of that clear intuition of his identity: "Flesh and blood has not = revealed this to you, but my Father who is in heaven" (Mt 16:17). What = is needed, then, is a revelation from above. In order to receive that = revelation, attentive listening is indispensable: "Only the experience = of silence and prayer offers the proper setting for the growth and = development of a true, faithful and consistent knowledge of that = mystery".27 The Rosary is one of the traditional paths of Christian prayer directed = to the contemplation of Christ's face. Pope Paul VI described it in = these words: "As a Gospel prayer, centred on the mystery of the = redemptive Incarnation, the Rosary is a prayer with a clearly = Christological orientation. Its most characteristic element, in fact, = the litany- like succession of Hail Marys, becomes in itself an = unceasing praise of Christ, who is the ultimate object both of the = Angel's announcement and of the greeting of the Mother of John the = Baptist: 'Blessed is the fruit of your womb' (Lk 1:42). We would go = further and say that the succession of Hail Marys constitutes the warp = on which is woven the contemplation of the mysteries. The Jesus that = each Hail Mary recalls is the same Jesus whom the succession of = mysteries proposes to us now as the Son of God, now as the Son of the = Virgin".28=20 A proposed addition to the traditional pattern 19. Of the many mysteries of Christ's life, only a few are indicated by = the Rosary in the form that has become generally established with the = seal of the Church's approval. The selection was determined by the = origin of the prayer, which was based on the number 150, the number of = the Psalms in the Psalter. I believe, however, that to bring out fully the Christological depth of = the Rosary it would be suitable to make an addition to the traditional = pattern which, while left to the freedom of individuals and communities, = could broaden it to include the mysteries of Christ's public ministry = between his Baptism and his Passion. In the course of those mysteries we = contemplate important aspects of the person of Christ as the definitive = revelation of God. Declared the beloved Son of the Father at the Baptism = in the Jordan, Christ is the one who announces the coming of the = Kingdom, bears witness to it in his works and proclaims its demands. It = is during the years of his public ministry that the mystery of Christ is = most evidently a mystery of light: "While I am in the world, I am the = light of the world" (Jn 9:5).=20 Consequently, for the Rosary to become more fully a "compendium of the = Gospel", it is fitting to add, following reflection on the Incarnation = and the hidden life of Christ (the joyful mysteries) and before focusing = on the sufferings of his Passion (the sorrowful mysteries) and the = triumph of his Resurrection (the glorious mysteries), a meditation on = certain particularly significant moments in his public ministry (the = mysteries of light). This addition of these new mysteries, without = prejudice to any essential aspect of the prayer's traditional format, is = meant to give it fresh life and to enkindle renewed interest in the = Rosary's place within Christian spirituality as a true doorway to the = depths of the Heart of Christ, ocean of joy and of light, of suffering = and of glory. The Joyful Mysteries 20. The first five decades, the "joyful mysteries", are marked by the = joy radiating from the event of the Incarnation. This is clear from the = very first mystery, the Annunciation, where Gabriel's greeting to the = Virgin of Nazareth is linked to an invitation to messianic joy: = "Rejoice, Mary". The whole of salvation history, in some sense the = entire history of the world, has led up to this greeting. If it is the = Father's plan to unite all things in Christ (cf. Eph 1:10), then the = whole of the universe is in some way touched by the divine favour with = which the Father looks upon Mary and makes her the Mother of his Son. = The whole of humanity, in turn, is embraced by the fiat with which she = readily agrees to the will of God. Exultation is the keynote of the encounter with Elizabeth, where the = sound of Mary's voice and the presence of Christ in her womb cause John = to "leap for joy" (cf. Lk 1:44). Gladness also fills the scene in = Bethlehem, when the birth of the divine Child, the Saviour of the world, = is announced by the song of the angels and proclaimed to the shepherds = as "news of great joy" (Lk 2:10). The final two mysteries, while preserving this climate of joy, already = point to the drama yet to come. The Presentation in the Temple not only = expresses the joy of the Child's consecration and the ecstasy of the = aged Simeon; it also records the prophecy that Christ will be a "sign of = contradiction" for Israel and that a sword will pierce his mother's = heart (cf Lk 2:34-35). Joy mixed with drama marks the fifth mystery, the = finding of the twelve-year-old Jesus in the Temple. Here he appears in = his divine wisdom as he listens and raises questions, already in effect = one who "teaches". The revelation of his mystery as the Son wholly = dedicated to his Father's affairs proclaims the radical nature of the = Gospel, in which even the closest of human relationships are challenged = by the absolute demands of the Kingdom. Mary and Joseph, fearful and = anxious, "did not understand" his words (Lk 2:50). To meditate upon the "joyful" mysteries, then, is to enter into the = ultimate causes and the deepest meaning of Christian joy. It is to focus = on the realism of the mystery of the Incarnation and on the obscure = foreshadowing of the mystery of the saving Passion. Mary leads us to = discover the secret of Christian joy, reminding us that Christianity is, = first and foremost, euangelion, "good news", which has as its heart and = its whole content the person of Jesus Christ, the Word made flesh, the = one Saviour of the world. The Mysteries of Light 21. Moving on from the infancy and the hidden life in Nazareth to the = public life of Jesus, our contemplation brings us to those mysteries = which may be called in a special way "mysteries of light". Certainly the = whole mystery of Christ is a mystery of light. He is the "light of the = world" (Jn 8:12). Yet this truth emerges in a special way during the = years of his public life, when he proclaims the Gospel of the Kingdom. = In proposing to the Christian community five significant moments - = "luminous" mysteries - during this phase of Christ's life, I think that = the following can be fittingly singled out: (1) his Baptism in the = Jordan, (2) his self-manifestation at the wedding of Cana, (3) his = proclamation of the Kingdom of God, with his call to conversion, (4) his = Transfiguration, and finally, (5) his institution of the Eucharist, as = the sacramental expression of the Paschal Mystery. Each of these mysteries is a revelation of the Kingdom now present in = the very person of Jesus. The Baptism in the Jordan is first of all a = mystery of light. Here, as Christ descends into the waters, the innocent = one who became "sin" for our sake (cf. 2Cor 5:21), the heavens open wide = and the voice of the Father declares him the beloved Son (cf. Mt 3:17 = and parallels), while the Spirit descends on him to invest him with the = mission which he is to carry out. Another mystery of light is the first = of the signs, given at Cana (cf. Jn 2:1- 12), when Christ changes water = into wine and opens the hearts of the disciples to faith, thanks to the = intervention of Mary, the first among believers. Another mystery of = light is the preaching by which Jesus proclaims the coming of the = Kingdom of God, calls to conversion (cf. Mk 1:15) and forgives the sins = of all who draw near to him in humble trust (cf. Mk 2:3-13; Lk 7:47- = 48): the inauguration of that ministry of mercy which he continues to = exercise until the end of the world, particularly through the Sacrament = of Reconciliation which he has entrusted to his Church (cf. Jn = 20:22-23). The mystery of light par excellence is the Transfiguration, = traditionally believed to have taken place on Mount Tabor. The glory of = the Godhead shines forth from the face of Christ as the Father commands = the astonished Apostles to "listen to him" (cf. Lk 9:35 and parallels) = and to prepare to experience with him the agony of the Passion, so as to = come with him to the joy of the Resurrection and a life transfigured by = the Holy Spirit. A final mystery of light is the institution of the = Eucharist, in which Christ offers his body and blood as food under the = signs of bread and wine, and testifies "to the end" his love for = humanity (Jn 13:1), for whose salvation he will offer himself in = sacrifice. In these mysteries, apart from the miracle at Cana, the presence of Mary = remains in the background. The Gospels make only the briefest reference = to her occasional presence at one moment or other during the preaching = of Jesus (cf. Mk 3:31-5; Jn 2:12), and they give no indication that she = was present at the Last Supper and the institution of the Eucharist. Yet = the role she assumed at Cana in some way accompanies Christ throughout = his ministry. The revelation made directly by the Father at the Baptism = in the Jordan and echoed by John the Baptist is placed upon Mary's lips = at Cana, and it becomes the great maternal counsel which Mary addresses = to the Church of every age: "Do whatever he tells you" (Jn 2:5). This = counsel is a fitting introduction to the words and signs of Christ's = public ministry and it forms the Marian foundation of all the "mysteries = of light". The Sorrowful Mysteries 22. The Gospels give great prominence to the sorrowful mysteries of = Christ. From the beginning Christian piety, especially during the Lenten = devotion of the Way of the Cross, has focused on the individual moments = of the Passion, realizing that here is found the culmination of the = revelation of God's love and the source of our salvation. The Rosary = selects certain moments from the Passion, inviting the faithful to = contemplate them in their hearts and to relive them. The sequence of = meditations begins with Gethsemane, where Christ experiences a moment of = great anguish before the will of the Father, against which the weakness = of the flesh would be tempted to rebel. There Jesus encounters all the = temptations and confronts all the sins of humanity, in order to say to = the Father: "Not my will but yours be done" (Lk 22:42 and parallels). = This "Yes" of Christ reverses the "No" of our first parents in the = Garden of Eden. And the cost of this faithfulness to the Father's will = is made clear in the following mysteries; by his scourging, his crowning = with thorns, his carrying the Cross and his death on the Cross, the Lord = is cast into the most abject suffering: Ecce homo! This abject suffering reveals not only the love of God but also the = meaning of man himself. Ecce homo: the meaning, origin and fulfilment of man is to be found in = Christ, the God who humbles himself out of love "even unto death, death = on a cross" (Phil 2:8). The sorrowful mysteries help the believer to = relive the death of Jesus, to stand at the foot of the Cross beside = Mary, to enter with her into the depths of God's love for man and to = experience all its life-giving power. The Glorious Mysteries 23. "The contemplation of Christ's face cannot stop at the image of the = Crucified One. He is the Risen One!"29 The Rosary has always expressed = this knowledge born of faith and invited the believer to pass beyond the = darkness of the Passion in order to gaze upon Christ's glory in the = Resurrection and Ascension. Contemplating the Risen One, Christians = rediscover the reasons for their own faith (cf. 1Cor 15:14) and relive = the joy not only of those to whom Christ appeared - the Apostles, Mary = Magdalene and the disciples on the road to Emmaus - but also the joy of = Mary, who must have had an equally intense experience of the new life of = her glorified Son. In the Ascension, Christ was raised in glory to the = right hand of the Father, while Mary herself would be raised to that = same glory in the Assumption, enjoying beforehand, by a unique = privilege, the destiny reserved for all the just at the resurrection of = the dead. Crowned in glory - as she appears in the last glorious mystery = - Mary shines forth as Queen of the Angels and Saints, the anticipation = and the supreme realization of the eschatological state of the Church.=20 At the centre of this unfolding sequence of the glory of the Son and the = Mother, the Rosary sets before us the third glorious mystery, Pentecost, = which reveals the face of the Church as a family gathered together with = Mary, enlivened by the powerful outpouring of the Spirit and ready for = the mission of evangelization. The contemplation of this scene, like = that of the other glorious mysteries, ought to lead the faithful to an = ever greater appreciation of their new life in Christ, lived in the = heart of the Church, a life of which the scene of Pentecost itself is = the great "icon". The glorious mysteries thus lead the faithful to = greater hope for the eschatological goal towards which they journey as = members of the pilgrim People of God in history. This can only impel = them to bear courageous witness to that "good news" which gives meaning = to their entire existence. From "mysteries" to the "Mystery": Mary's way 24. The cycles of meditation proposed by the Holy Rosary are by no means = exhaustive, but they do bring to mind what is essential and they awaken = in the soul a thirst for a knowledge of Christ continually nourished by = the pure source of the Gospel. Every individual event in the life of = Christ, as narrated by the Evangelists, is resplendent with the Mystery = that surpasses all understanding (cf. Eph 3:19): the Mystery of the Word = made flesh, in whom "all the fullness of God dwells bodily" (Col 2:9). = For this reason the Catechism of the Catholic Church places great = emphasis on the mysteries of Christ, pointing out that "everything in = the life of Jesus is a sign of his Mystery".30 The "duc in altum" of the = Church of the third millennium will be determined by the ability of = Christians to enter into the "perfect knowledge of God's mystery, of = Christ, in whom are hidden all the treasures of wisdom and knowledge" = (Col 2:2-3). The Letter to the Ephesians makes this heartfelt prayer for = all the baptized: "May Christ dwell in your hearts through faith, so = that you, being rooted and grounded in love, may have power... to know = the love of Christ which surpasses knowledge, that you may be filled = with all the fullness of God" (3:17-19).=20 The Rosary is at the service of this ideal; it offers the "secret" which = leads easily to a profound and inward knowledge of Christ. We might call = it Mary's way. It is the way of the example of the Virgin of Nazareth, a = woman of faith, of silence, of attentive listening. It is also the way = of a Marian devotion inspired by knowledge of the inseparable bond = between Christ and his Blessed Mother: the mysteries of Christ are also = in some sense the mysteries of his Mother, even when they do not involve = her directly, for she lives from him and through him. By making our own = the words of the Angel Gabriel and Saint Elizabeth contained in the Hail = Mary, we find ourselves constantly drawn to seek out afresh in Mary, in = her arms and in her heart, the "blessed fruit of her womb" (cf Lk 1:42). = Mystery of Christ, mystery of man 25. In my testimony of 1978 mentioned above, where I described the = Rosary as my favourite prayer, I used an idea to which I would like to = return. I said then that "the simple prayer of the Rosary marks the = rhythm of human life".31 In the light of what has been said so far on the mysteries of Christ, it = is not difficult to go deeper into this anthropological significance of = the Rosary, which is far deeper than may appear at first sight. Anyone = who contemplates Christ through the various stages of his life cannot = fail to perceive in him the truth about man. This is the great = affirmation of the Second Vatican Council which I have so often = discussed in my own teaching since the Encyclical Letter Redemptor = Hominis: "it is only in the mystery of the Word made flesh that the = mystery of man is seen in its true light".32 The Rosary helps to open up = the way to this light. Following in the path of Christ, in whom man's = path is "recapitulated",33 revealed and redeemed, believers come face to = face with the image of the true man. Contemplating Christ's birth, they = learn of the sanctity of life; seeing the household of Nazareth, they = learn the original truth of the family according to God's plan; = listening to the Master in the mysteries of his public ministry, they = find the light which leads them to enter the Kingdom of God; and = following him on the way to Calvary, they learn the meaning of salvific = suffering. Finally, contemplating Christ and his Blessed Mother in = glory, they see the goal towards which each of us is called, if we allow = ourselves to be healed and transformed by the Holy Spirit. It could be = said that each mystery of the Rosary, carefully meditated, sheds light = on the mystery of man.=20 At the same time, it becomes natural to bring to this encounter with the = sacred humanity of the Redeemer all the problems, anxieties, labours and = endeavours which go to make up our lives. "Cast your burden on the Lord = and he will sustain you" (Ps 55:23). To pray the Rosary is to hand over = our burdens to the merciful hearts of Christ and his Mother. Twenty-five = years later, thinking back over the difficulties which have also been = part of my exercise of the Petrine ministry, I feel the need to say once = more, as a warm invitation to everyone to experience it personally: the = Rosary does indeed "mark the rhythm of human life", bringing it into = harmony with the "rhythm" of God's own life, in the joyful communion of = the Holy Trinity, our life's destiny and deepest longing.=20 CHAPTER III "FOR ME, TO LIVE IS CHRIST" The Rosary, a way of assimilating the mystery 26. Meditation on the mysteries of Christ is proposed in the Rosary by = means of a method designed to assist in their assimilation. It is a = method based on repetition. This applies above all to the Hail Mary, = repeated ten times in each mystery. If this repetition is considered = superficially, there could be a temptation to see the Rosary as a dry = and boring exercise. It is quite another thing, however, when the Rosary = is thought of as an outpouring of that love which tirelessly returns to = the person loved with expressions similar in their content but ever = fresh in terms of the feeling pervading them. In Christ, God has truly assumed a "heart of flesh". Not only does God = have a divine heart, rich in mercy and in forgiveness, but also a human = heart, capable of all the stirrings of affection. If we needed evidence = for this from the Gospel, we could easily find it in the touching = dialogue between Christ and Peter after the Resurrection: "Simon, son of = John, do you love me?" Three times this question is put to Peter, and = three times he gives the reply: "Lord, you know that I love you" (cf. Jn = 21:15-17). Over and above the specific meaning of this passage, so = important for Peter's mission, none can fail to recognize the beauty of = this triple repetition, in which the insistent request and the = corresponding reply are expressed in terms familiar from the universal = experience of human love. To understand the Rosary, one has to enter = into the psychological dynamic proper to love. One thing is clear: although the repeated Hail Mary is addressed = directly to Mary, it is to Jesus that the act of love is ultimately = directed, with her and through her. The repetition is nourished by the = desire to be conformed ever more completely to Christ, the true = programme of the Christian life. Saint Paul expressed this project with = words of fire: "For me to live is Christ and to die is gain" (Phil = 1:21). And again: "It is no longer I that live, but Christ lives in me" = (Gal 2:20). The Rosary helps us to be conformed ever more closely to = Christ until we attain true holiness. A valid method... 27. We should not be surprised that our relationship with Christ makes = use of a method. God communicates himself to us respecting our human = nature and its vital rhythms. Hence, while Christian spirituality is = familiar with the most sublime forms of mystical silence in which = images, words and gestures are all, so to speak, superseded by an = intense and ineffable union with God, it normally engages the whole = person in all his complex psychological, physical and relational = reality. This becomes apparent in the Liturgy. Sacraments and sacramentals are = structured as a series of rites which bring into play all the dimensions = of the person. The same applies to non-liturgical prayer. This is = confirmed by the fact that, in the East, the most characteristic prayer = of Christological meditation, centred on the words "Lord Jesus Christ, = Son of God, have mercy on me, a sinner"34 is traditionally linked to the = rhythm of breathing; while this practice favours perseverance in the = prayer, it also in some way embodies the desire for Christ to become the = breath, the soul and the "all" of one's life. ... which can nevertheless be improved 28. I mentioned in my Apostolic Letter Novo Millennio Ineunte that the = West is now experiencing a renewed demand for meditation, which at times = leads to a keen interest in aspects of other religions.35 Some = Christians, limited in their knowledge of the Christian contemplative = tradition, are attracted by those forms of prayer. While the latter = contain many elements which are positive and at times compatible with = Christian experience, they are often based on ultimately unacceptable = premises. Much in vogue among these approaches are methods aimed at = attaining a high level of spiritual concentration by using techniques of = a psychophysical, repetitive and symbolic nature. The Rosary is situated = within this broad gamut of religious phenomena, but it is distinguished = by characteristics of its own which correspond to specifically Christian = requirements.=20 In effect, the Rosary is simply a method of contemplation. As a method, = it serves as a means to an end and cannot become an end in itself. All = the same, as the fruit of centuries of experience, this method should = not be undervalued. In its favour one could cite the experience of = countless Saints. This is not to say, however, that the method cannot be = improved. Such is the intent of the addition of the new series of = mysteria lucis to the overall cycle of mysteries and of the few = suggestions which I am proposing in this Letter regarding its manner of = recitation. These suggestions, while respecting the well-established = structure of this prayer, are intended to help the faithful to = understand it in the richness of its symbolism and in harmony with the = demands of daily life. Otherwise there is a risk that the Rosary would = not only fail to produce the intended spiritual effects, but even that = the beads, with which it is usually said, could come to be regarded as = some kind of amulet or magic object, thereby radically distorting their = meaning and function. Announcing each mystery 29. Announcing each mystery, and perhaps even using a suitable icon to = portray it, is as it were to open up a scenario on which to focus our = attention. The words direct the imagination and the mind towards a = particular episode or moment in the life of Christ. In the Church's = traditional spirituality, the veneration of icons and the many devotions = appealing to the senses, as well as the method of prayer proposed by = Saint Ignatius of Loyola in the Spiritual Exercises, make use of visual = and imaginative elements (the compositio loci), judged to be of great = help in concentrating the mind on the particular mystery. This is a = methodology, moreover, which corresponds to the inner logic of the = Incarnation: in Jesus, God wanted to take on human features. It is = through his bodily reality that we are led into contact with the mystery = of his divinity. This need for concreteness finds further expression in the announcement = of the various mysteries of the Rosary. Obviously these mysteries = neither replace the Gospel nor exhaust its content. The Rosary, = therefore, is no substitute for lectio divina; on the contrary, it = presupposes and promotes it. Yet, even though the mysteries contemplated = in the Rosary, even with the addition of the mysteria lucis, do no more = than outline the fundamental elements of the life of Christ, they easily = draw the mind to a more expansive reflection on the rest of the Gospel, = especially when the Rosary is prayed in a setting of prolonged = recollection. Listening to the word of God 30. In order to supply a Biblical foundation and greater depth to our = meditation, it is helpful to follow the announcement of the mystery with = the proclamation of a related Biblical passage, long or short, depending = on the circumstances. No other words can ever match the efficacy of the = inspired word. As we listen, we are certain that this is the word of = God, spoken for today and spoken "for me". If received in this way, the word of God can become part of the Rosary's = methodology of repetition without giving rise to the ennui derived from = the simple recollection of something already well known. It is not a = matter of recalling information but of allowing God to speak. In certain = solemn communal celebrations, this word can be appropriately illustrated = by a brief commentary. Silence 31. Listening and meditation are nourished by silence. After the = announcement of the mystery and the proclamation of the word, it is = fitting to pause and focus one's attention for a suitable period of time = on the mystery concerned, before moving into vocal prayer. A discovery = of the importance of silence is one of the secrets of practicing = contemplation and meditation. One drawback of a society dominated by = technology and the mass media is the fact that silence becomes = increasingly difficult to achieve. Just as moments of silence are = recommended in the Liturgy, so too in the recitation of the Rosary it is = fitting to pause briefly after listening to the word of God, while the = mind focuses on the content of a particular mystery. The "Our Father" 32. After listening to the word and focusing on the mystery, it is = natural for the mind to be lifted up towards the Father. In each of his = mysteries, Jesus always leads us to the Father, for as he rests in the = Father's bosom (cf. Jn 1:18) he is continually turned towards him. He = wants us to share in his intimacy with the Father, so that we can say = with him: "Abba, Father" (Rom 8:15; Gal 4:6). By virtue of his = relationship to the Father he makes us brothers and sisters of himself = and of one another, communicating to us the Spirit which is both his and = the Father's. Acting as a kind of foundation for the Christological and = Marian meditation which unfolds in the repetition of the Hail Mary, the = Our Father makes meditation upon the mystery, even when carried out in = solitude, an ecclesial experience. The ten "Hail Marys" 33. This is the most substantial element in the Rosary and also the one = which makes it a Marian prayer par excellence. Yet when the Hail Mary is = properly understood, we come to see clearly that its Marian character is = not opposed to its Christological character, but that it actually = emphasizes and increases it. The first part of the Hail Mary, drawn from = the words spoken to Mary by the Angel Gabriel and by Saint Elizabeth, is = a contemplation in adoration of the mystery accomplished in the Virgin = of Nazareth. These words express, so to speak, the wonder of heaven and = earth; they could be said to give us a glimpse of God's own wonderment = as he contemplates his "masterpiece" - the Incarnation of the Son in the = womb of the Virgin Mary. If we recall how, in the Book of Genesis, God = "saw all that he had made" (Gen 1:31), we can find here an echo of that = "pathos with which God, at the dawn of creation, looked upon the work of = his hands".36The repetition of the Hail Mary in the Rosary gives us a = share in God's own wonder and pleasure: in jubilant amazement we = acknowledge the greatest miracle of history. Mary's prophecy here finds = its fulfilment: "Henceforth all generations will call me blessed" (Lk = 1:48).=20 The centre of gravity in the Hail Mary, the hinge as it were which joins = its two parts, is the name of Jesus. Sometimes, in hurried recitation, = this centre of gravity can be overlooked, and with it the connection to = the mystery of Christ being contemplated. Yet it is precisely the = emphasis given to the name of Jesus and to his mystery that is the sign = of a meaningful and fruitful recitation of the Rosary. Pope Paul VI drew = attention, in his Apostolic Exhortation Marialis Cultus, to the custom = in certain regions of highlighting the name of Christ by the addition of = a clause referring to the mystery being contemplated.37 This is a = praiseworthy custom, especially during public recitation. It gives = forceful expression to our faith in Christ, directed to the different = moments of the Redeemer's life. It is at once a profession of faith and = an aid in concentrating our meditation, since it facilitates the process = of assimilation to the mystery of Christ inherent in the repetition of = the Hail Mary. When we repeat the name of Jesus - the only name given to = us by which we may hope for salvation (cf. Acts 4:12) - in close = association with the name of his Blessed Mother, almost as if it were = done at her suggestion, we set out on a path of assimilation meant to = help us enter more deeply into the life of Christ.=20 From Mary's uniquely privileged relationship with Christ, which makes = her the Mother of God, Theot=F3kos, derives the forcefulness of the = appeal we make to her in the second half of the prayer, as we entrust to = her maternal intercession our lives and the hour of our death. The "Gloria" 34. Trinitarian doxology is the goal of all Christian contemplation. For = Christ is the way that leads us to the Father in the Spirit. If we = travel this way to the end, we repeatedly encounter the mystery of the = three divine Persons, to whom all praise, worship and thanksgiving are = due. It is important that the Gloria, the high-point of contemplation, = be given due prominence in the Rosary. In public recitation it could be = sung, as a way of giving proper emphasis to the essentially Trinitarian = structure of all Christian prayer. To the extent that meditation on the mystery is attentive and profound, = and to the extent that it is enlivened - from one Hail Mary to another - = by love for Christ and for Mary, the glorification of the Trinity at the = end of each decade, far from being a perfunctory conclusion, takes on = its proper contemplative tone, raising the mind as it were to the = heights of heaven and enabling us in some way to relive the experience = of Tabor, a foretaste of the contemplation yet to come: "It is good for = us to be here!" (Lk 9:33). The concluding short prayer 35. In current practice, the Trinitarian doxology is followed by a brief = concluding prayer which varies according to local custom. Without in any = way diminishing the value of such invocations, it is worthwhile to note = that the contemplation of the mysteries could better express their full = spiritual fruitfulness if an effort were made to conclude each mystery = with a prayer for the fruits specific to that particular mystery. In = this way the Rosary would better express its connection with the = Christian life. One fine liturgical prayer suggests as much, inviting us = to pray that, by meditation on the mysteries of the Rosary, we may come = to "imitate what they contain and obtain what they promise".38=20 Such a final prayer could take on a legitimate variety of forms, as = indeed it already does. In this way the Rosary can be better adapted to = different spiritual traditions and different Christian communities. It = is to be hoped, then, that appropriate formulas will be widely = circulated, after due pastoral discernment and possibly after = experimental use in centres and shrines particularly devoted to the = Rosary, so that the People of God may benefit from an abundance of = authentic spiritual riches and find nourishment for their personal = contemplation. The Rosary beads 36. The traditional aid used for the recitation of the Rosary is the set = of beads. At the most superficial level, the beads often become a simple = counting mechanism to mark the succession of Hail Marys. Yet they can = also take on a symbolism which can give added depth to contemplation.=20 Here the first thing to note is the way the beads converge upon the = Crucifix, which both opens and closes the unfolding sequence of prayer. = The life and prayer of believers is centred upon Christ. Everything = begins from him, everything leads towards him, everything, through him, = in the Holy Spirit, attains to the Father. As a counting mechanism, marking the progress of the prayer, the beads = evoke the unending path of contemplation and of Christian perfection. = Blessed Bartolo Longo saw them also as a "chain" which links us to God. = A chain, yes, but a sweet chain; for sweet indeed is the bond to God who = is also our Father. A "filial" chain which puts us in tune with Mary, = the "handmaid of the Lord" (Lk 1:38) and, most of all, with Christ = himself, who, though he was in the form of God, made himself a "servant" = out of love for us (Phil 2:7). A fine way to expand the symbolism of the beads is to let them remind us = of our many relationships, of the bond of communion and fraternity which = unites us all in Christ. The opening and closing 37.At present, in different parts of the Church, there are many ways to = introduce the Rosary. In some places, it is customary to begin with the = opening words of Psalm 70: "O God, come to my aid; O Lord, make haste to = help me", as if to nourish in those who are praying a humble awareness = of their own insufficiency. In other places, the Rosary begins with the = recitation of the Creed, as if to make the profession of faith the basis = of the contemplative journey about to be undertaken. These and similar = customs, to the extent that they prepare the mind for contemplation, are = all equally legitimate. The Rosary is then ended with a prayer for the = intentions of the Pope, as if to expand the vision of the one praying to = embrace all the needs of the Church. It is precisely in order to = encourage this ecclesial dimension of the Rosary that the Church has = seen fit to grant indulgences to those who recite it with the required = dispositions. If prayed in this way, the Rosary truly becomes a spiritual itinerary in = which Mary acts as Mother, Teacher and Guide, sustaining the faithful by = her powerful intercession. Is it any wonder, then, that the soul feels = the need, after saying this prayer and experiencing so profoundly the = motherhood of Mary, to burst forth in praise of the Blessed Virgin, = either in that splendid prayer the Salve Regina or in the Litany of = Loreto? This is the crowning moment of an inner journey which has = brought the faithful into living contact with the mystery of Christ and = his Blessed Mother. Distribution over time=20 38. The Rosary can be recited in full every day, and there are those who = most laudably do so. In this way it fills with prayer the days of many a = contemplative, or keeps company with the sick and the elderly who have = abundant time at their disposal. Yet it is clear - and this applies all = the more if the new series of mysteria lucis is included - that many = people will not be able to recite more than a part of the Rosary, = according to a certain weekly pattern. This weekly distribution has the = effect of giving the different days of the week a certain spiritual = "colour", by analogy with the way in which the Liturgy colours the = different seasons of the liturgical year. According to current practice, Monday and Thursday are dedicated to the = "joyful mysteries", Tuesday and Friday to the "sorrowful mysteries", and = Wednesday, Saturday and Sunday to the "glorious mysteries". Where might = the "mysteries of light" be inserted? If we consider that the "glorious = mysteries" are said on both Saturday and Sunday, and that Saturday has = always had a special Marian flavour, the second weekly meditation on the = "joyful mysteries", mysteries in which Mary's presence is especially = pronounced, could be moved to Saturday. Thursday would then be free for = meditating on the "mysteries of light". This indication is not intended to limit a rightful freedom in personal = and community prayer, where account needs to be taken of spiritual and = pastoral needs and of the occurrence of particular liturgical = celebrations which might call for suitable adaptations. What is really = important is that the Rosary should always be seen and experienced as a = path of contemplation. In the Rosary, in a way similar to what takes = place in the Liturgy, the Christian week, centred on Sunday, the day of = Resurrection, becomes a journey through the mysteries of the life of = Christ, and he is revealed in the lives of his disciples as the Lord of = time and of history. CONCLUSION "Blessed Rosary of Mary, sweet chain linking us to God" 39. What has been said so far makes abundantly clear the richness of = this traditional prayer, which has the simplicity of a popular devotion = but also the theological depth of a prayer suited to those who feel the = need for deeper contemplation. The Church has always attributed particular efficacy to this prayer, = entrusting to the Rosary, to its choral recitation and to its constant = practice, the most difficult problems. At times when Christianity itself = seemed under threat, its deliverance was attributed to the power of this = prayer, and Our Lady of the Rosary was acclaimed as the one whose = intercession brought salvation. Today I willingly entrust to the power of this prayer - as I mentioned = at the beginning - the cause of peace in the world and the cause of the = family. Peace 40. The grave challenges confronting the world at the start of this new = Millennium lead us to think that only an intervention from on high, = capable of guiding the hearts of those living in situations of conflict = and those governing the destinies of nations, can give reason to hope = for a brighter future. The Rosary is by its nature a prayer for peace, since it consists in the = contemplation of Christ, the Prince of Peace, the one who is "our peace" = (Eph 2:14). Anyone who assimilates the mystery of Christ - and this is = clearly the goal of the Rosary - learns the secret of peace and makes it = his life's project. Moreover, by virtue of its meditative character, = with the tranquil succession of Hail Marys, the Rosary has a peaceful = effect on those who pray it, disposing them to receive and experience in = their innermost depths, and to spread around them, that true peace which = is the special gift of the Risen Lord (cf. Jn 14:27; 20.21). The Rosary is also a prayer for peace because of the fruits of charity = which it produces. When prayed well in a truly meditative way, the = Rosary leads to an encounter with Christ in his mysteries and so cannot = fail to draw attention to the face of Christ in others, especially in = the most afflicted. How could one possibly contemplate the mystery of = the Child of Bethlehem, in the joyful mysteries, without experiencing = the desire to welcome, defend and promote life, and to shoulder the = burdens of suffering children all over the world? How could one possibly = follow in the footsteps of Christ the Revealer, in the mysteries of = light, without resolving to bear witness to his "Beatitudes" in daily = life? And how could one contemplate Christ carrying the Cross and Christ = Crucified, without feeling the need to act as a "Simon of Cyrene" for = our brothers and sisters weighed down by grief or crushed by despair? = Finally, how could one possibly gaze upon the glory of the Risen Christ = or of Mary Queen of Heaven, without yearning to make this world more = beautiful, more just, more closely conformed to God's plan? In a word, by focusing our eyes on Christ, the Rosary also makes us = peacemakers in the world. By its nature as an insistent choral petition = in harmony with Christ's invitation to "pray ceaselessly" (Lk 18:1), the = Rosary allows us to hope that, even today, the difficult "battle" for = peace can be won. Far from offering an escape from the problems of the = world, the Rosary obliges us to see them with responsible and generous = eyes, and obtains for us the strength to face them with the certainty of = God's help and the firm intention of bearing witness in every situation = to "love, which binds everything together in perfect harmony" (Col = 3:14). The family: parents... 41. As a prayer for peace, the Rosary is also, and always has been, a = prayer of and for the family. At one time this prayer was particularly = dear to Christian families, and it certainly brought them closer = together. It is important not to lose this precious inheritance. We need = to return to the practice of family prayer and prayer for families, = continuing to use the Rosary. In my Apostolic Letter Novo Millennio Ineunte I encouraged the = celebration of the Liturgy of the Hours by the lay faithful in the = ordinary life of parish communities and Christian groups;39 I now wish = to do the same for the Rosary. These two paths of Christian = contemplation are not mutually exclusive; they complement one another. I = would therefore ask those who devote themselves to the pastoral care of = families to recommend heartily the recitation of the Rosary.=20 The family that prays together stays together. The Holy Rosary, by = age-old tradition, has shown itself particularly effective as a prayer = which brings the family together. Individual family members, in turning = their eyes towards Jesus, also regain the ability to look one another in = the eye, to communicate, to show solidarity, to forgive one another and = to see their covenant of love renewed in the Spirit of God. Many of the problems facing contemporary families, especially in = economically developed societies, result from their increasing = difficulty in communicating. Families seldom manage to come together, = and the rare occasions when they do are often taken up with watching = television. To return to the recitation of the family Rosary means = filling daily life with very different images, images of the mystery of = salvation: the image of the Redeemer, the image of his most Blessed = Mother. The family that recites the Rosary together reproduces something = of the atmosphere of the household of Nazareth: its members place Jesus = at the centre, they share his joys and sorrows, they place their needs = and their plans in his hands, they draw from him the hope and the = strength to go on.=20 ... and children 42. It is also beautiful and fruitful to entrust to this prayer the = growth and development of children. Does the Rosary not follow the life = of Christ, from his conception to his death, and then to his = Resurrection and his glory? Parents are finding it ever more difficult = to follow the lives of their children as they grow to maturity. In a = society of advanced technology, of mass communications and = globalization, everything has become hurried, and the cultural distance = between generations is growing ever greater. The most diverse messages = and the most unpredictable experiences rapidly make their way into the = lives of children and adolescents, and parents can become quite anxious = about the dangers their children face. At times parents suffer acute = disappointment at the failure of their children to resist the seductions = of the drug culture, the lure of an unbridled hedonism, the temptation = to violence, and the manifold expressions of meaninglessness and = despair. To pray the Rosary for children, and even more, with children, training = them from their earliest years to experience this daily "pause for = prayer" with the family, is admittedly not the solution to every = problem, but it is a spiritual aid which should not be underestimated. = It could be objected that the Rosary seems hardly suited to the taste of = children and young people of today. But perhaps the objection is = directed to an impoverished method of praying it. Furthermore, without = prejudice to the Rosary's basic structure, there is nothing to stop = children and young people from praying it - either within the family or = in groups - with appropriate symbolic and practical aids to = understanding and appreciation. Why not try it? With God's help, a = pastoral approach to youth which is positive, impassioned and creative - = as shown by the World Youth Days! - is capable of achieving quite = remarkable results. If the Rosary is well presented, I am sure that = young people will once more surprise adults by the way they make this = prayer their own and recite it with the enthusiasm typical of their age = group. The Rosary, a treasure to be rediscovered 43. Dear brothers and sisters! A prayer so easy and yet so rich truly = deserves to be rediscovered by the Christian community. Let us do so, = especially this year, as a means of confirming the direction outlined in = my Apostolic Letter Novo Millennio Ineunte, from which the pastoral = plans of so many particular Churches have drawn inspiration as they look = to the immediate future. I turn particularly to you, my dear Brother Bishops, priests and = deacons, and to you, pastoral agents in your different ministries: = through your own personal experience of the beauty of the Rosary, may = you come to promote it with conviction. I also place my trust in you, theologians: by your sage and rigorous = reflection, rooted in the word of God and sensitive to the lived = experience of the Christian people, may you help them to discover the = Biblical foundations, the spiritual riches and the pastoral value of = this traditional prayer. I count on you, consecrated men and women, called in a particular way to = contemplate the face of Christ at the school of Mary. I look to all of you, brothers and sisters of every state of life, to = you, Christian families, to you, the sick and elderly, and to you, young = people: confidently take up the Rosary once again. Rediscover the Rosary = in the light of Scripture, in harmony with the Liturgy, and in the = context of your daily lives. May this appeal of mine not go unheard! At the start of the twenty-fifth = year of my Pontificate, I entrust this Apostolic Letter to the loving = hands of the Virgin Mary, prostrating myself in spirit before her image = in the splendid Shrine built for her by Blessed Bartolo Longo, the = apostle of the Rosary. I willingly make my own the touching words with = which he concluded his well-known Supplication to the Queen of the Holy = Rosary: "O Blessed Rosary of Mary, sweet chain which unites us to God, = bond of love which unites us to the angels, tower of salvation against = the assaults of Hell, safe port in our universal shipwreck, we will = never abandon you. You will be our comfort in the hour of death: yours = our final kiss as life ebbs away. And the last word from our lips will = be your sweet name, O Queen of the Rosary of Pompei, O dearest Mother, O = Refuge of Sinners, O Sovereign Consoler of the Afflicted. May you be = everywhere blessed, today and always, on earth and in heaven". From the Vatican, on the 16th day of October in the year 2002, the = beginning of the twenty- fifth year of my Pontificate. JOHN PAUL II -------------------------------------------------------------------------= ------- 1 Pastoral Constitution on the Church in the Modern World Gaudium et = Spes, 45. 2 Pope Paul VI, Apostolic Exhortation Marialis Cultus (2 February 1974), = 42: AAS 66 (1974), 153. 3 Cf. Acta Leonis XIII, 3 (1884), 280-289.=20 4 Particularly worthy of note is his Apostolic Epistle on the Rosary Il = religioso convegno (29 September 1961): AAS 53 (1961), 641-647. 5 Angelus: Insegnamenti di Giovanni Paolo II, I (1978): 75-76. 6 AAS 93 (2001), 285. 7 During the years of preparation for the Council, Pope John XXIII did = not fail to encourage the Christian community to recite the Rosary for = the success of this ecclesial event: cf. Letter to the Cardinal Vicar = (28 September 1960): AAS 52 (1960), 814-816. 8 Dogmatic Constitution on the Church Lumen Gentium, 66. 9 No. 32: AAS 93 (2001), 288. 10 Ibid., 33: loc. cit., 289. 11 It is well-known and bears repeating that private revelations are not = the same as public revelation, which is binding on the whole Church. It = is the task of the Magisterium to discern and recognize the authenticity = and value of private revelations for the piety of the faithful. 12 The Secret of the Rosary. 13 Blessed Bartolo Longo, Storia del Santuario di Pompei, Pompei, 1990, = 59. 14 Apostolic Exhortation Marialis Cultus (2 February 1974), 47: AAS = (1974), 156. 15 Constitution on the Sacred Liturgy Sacrosanctum Concilium, 10. 16 Ibid., 12. 17 Second Vatican Ecumenical Council, Dogmatic Constitution on the = Church Lumen Gentium, 58. 18 I Quindici Sabati del Santissimo Rosario, 27th ed., Pompei, 1916, 27. 19 Second Vatican Ecumenical Council, Dogmatic Constitution on the = Church Lumen Gentium, 53. 20 Ibid., 60. 21 Cf. First Radio Address Urbi et Orbi (17 October 1978): AAS 70 = (1978), 927. 22 Treatise on True Devotion to the Blessed Virgin Mary. 23 Catechism of the Catholic Church, 2679. 24 Ibid., 2675. 25 The Supplication to the Queen of the Holy Rosary was composed by = Blessed Bartolo Longo in 1883 in response to the appeal of Pope Leo = XIII, made in his first Encyclical on the Rosary, for the spiritual = commitment of all Catholics in combating social ills. It is solemnly = recited twice yearly, in May and October. 26 Divina Commedia, Paradiso XXXIII, 13-15. 27 John Paul II, Apostolic Letter Novo Millennio Ineunte (6 January = 2001), 20: AAS 93 (2001), 279. 28 Apostolic Exhortation Marialis Cultus (2 February 1974), 46: AAS 6 = (1974), 155. 29 John Paul II, Apostolic Letter Novo Millennio Ineunte (6 January = 2001), 28: AAS 93 (2001), 284. 30 No. 515. 31 Angelus Message of 29 October 1978 : Insegnamenti, I (1978), 76. 32 Second Vatican Ecumenical Council, Pastoral Constitution on the = Church in the Modern World Gaudium et Spes, 22. 33 Cf. Saint Irenaeus of Lyons, Adversus Haereses, III, 18, 1: PG 7, = 932. 34 Catechism of the Catholic Church, 2616. 35 Cf. No. 33: AAS 93 (2001), 289. 36 John Paul II, Letter to Artists (4 April 1999), 1: AAS 91 (1999), = 1155. 37 Cf. No. 46: AAS 66 (1974), 155. This custom has also been recently = praised by the Congregation for Divine Worship and for the Discipline of = the Sacraments in its Direttorio su piet=E0 popolare e liturgia. = Principi e orientamenti (17 December 2001), 201, Vatican City, 2002, = 165. 38 "...concede, quaesumus, ut haec mysteria sacratissimo beatae Mariae = Virginis Rosario recolentes, et imitemur quod continent, et quod = promittunt assequamur". Missale Romanum 1960, in festo B.M. Virginis a = Rosario. 39 Cf. No. 34: AAS 93 (2001), 290. http://www.vatican.va/=20 See also: http://users.skynet.be/fa325723/index.html http://home.planetinternet.be/~vdammegu/ Contact: guido.vd@tiscali.be=20 guido.vandamme@skynet.be=20 If you want to receive the homilies from the Holy Father (about four = homilies each week) and you are not a member of the PrayerGodsMercy-List = or Wexfordinspirationals-List,=20 you have to become a member of the Mary-List.=20 People can learn more about the Mary-list and subscribe to it on the=20 web at this URL:=20 http://www.topica.com/lists/Mary=20 People can also join the Mary-list via email simply by sending a BLANK = email to:=20 Mary-subscribe@topica.com=20 Topica will automatically send them a confirmation message.=20 Once they reply, they'll be added to the Mary-list.=20 To unsubscribe: See the Unsubscribe link at the bottom of any message.=20 You can also subscribe to another List: "Love Letters from/to Jesus" = from the same owner.=20 Members of this List will receive several short prayers and meditations = from people of the whole world with nice images, each day.=20 SUBSCRIBE=20 Send a blank message to:=20 LoveLettersFromToJesus-subscribe@topica.com Topica will ask you to confirm.=20 For more information about this list or for subscription on the web, = visit:=20 http://www.topica.com/lists/LoveLettersFromToJesus=20 If you want more contact with some other members,=20 then you can become a member of "friends from Jesus".=20 We pray for each other and love each other.=20 Then you have the possibility to send messages or prayer requests to = others.=20 You can also chat with others in a private chat room.=20 There are also some photos from the owner Guido.=20 Beloved Padre Pio, today I come to add my prayer to the thousands of = prayers offered to you every day by those who love and venerate you. = They ask for cures and healings, earthly and spiritual blessings, and = peace for body and mind. And because of your friendship with the Lord, = he heals those you ask to be healed, and forgives those you forgive. = Through your visible wounds of the Cross, which you bore for 50 years, = you were chosen in our time to glorify the crucified Jesus. Because the = Cross has been replaced by other symbols, please help us to bring it = back in our midst, for we acknowledge it is the only true sign of = salvation. As we lovingly recall the wounds that pierced your hands, = feet and side, we not only remember the blood you shed in pain, but your = smile, and the invisible halo of sweet smelling flowers that surrounded = your presence, the perfume of sanctity. Padre Pio, may the healings of = the sick become the testimony that the Lord has invited you to join the = holy company of Saints. In your kindness, please help me. Bless me and = my loved ones. In the name of the Father, the Son and the Holy = Spirit.Amen. =20 ------=_NextPart_001_0016_01C28658.9F9BD830 Content-Type: text/html; charset="iso-8859-1" Content-Transfer-Encoding: quoted-printable
APOSTOLIC LETTER
ROSARIUM VIRGINIS=20 MARIAE
OF=20 THE SUPREME PONTIFF
JOHN PAUL II
TO THE BISHOPS, = CLERGY
AND=20 FAITHFUL
ON THE MOST HOLY ROSARY 
 

3D""

 

INTRODUCTION 

1. = The Rosary of=20 the Virgin Mary, which gradually took form in the second millennium = under the=20 guidance of the Spirit of God, is a prayer loved by countless Saints and = encouraged by the Magisterium. Simple yet profound, it still remains, at = the=20 dawn of this third millennium, a prayer of great significance, destined = to bring=20 forth a harvest of holiness. It blends easily into the spiritual journey = of the=20 Christian life, which, after two thousand years, has lost none of the = freshness=20 of its beginnings and feels drawn by the Spirit of God to =93set out = into the=20 deep=94 (duc in altum!) in order once more to proclaim, and even = cry out,=20 before the world that Jesus Christ is Lord and Saviour, =93the way, and = the truth=20 and the life=94 (Jn 14:6), =93the goal of human history and the = point on=20 which the desires of history and civilization=20 turn=94.1

The Rosary, = though clearly=20 Marian in character, is at heart a Christocentric prayer. In the = sobriety of its=20 elements, it has all the depth of the Gospel message in its = entirety, of=20 which it can be said to be a compendium.2 It is an echo of = the=20 prayerof Mary, her perennial Magnificat for the work of the = redemptive=20 Incarnation which began in her virginal womb. With the Rosary, the = Christian=20 people sits at the school of Mary and is led to contemplate the = beauty on=20 the face of Christ and to experience the depths of his love. Through the = Rosary=20 the faithful receive abundant grace, as though from the very hands of = the Mother=20 of the Redeemer. 

The Popes = and the=20 Rosary

2. = Numerous=20 predecessors of mine attributed great importance to this prayer. Worthy = of=20 special note in this regard is Pope Leo XIII who on 1 September 1883 = promulgated=20 the Encyclical Supremi=20 Apostolatus Officio,3 a document of great worth, the = first of=20 his many statements about this prayer, in which he proposed the Rosary = as an=20 effective spiritual weapon against the evils afflicting society. Among = the more=20 recent Popes who, from the time of the Second Vatican Council, have=20 distinguished themselves in promoting the Rosary I would mention Blessed = John=20 XXIII4 and above all Pope Paul VI, who in his Apostolic = Exhortation=20 Marialis Cultus emphasized, in the spirit of the Second Vatican = Council,=20 the Rosary's evangelical character and its Christocentric inspiration. I = myself=20 have often encouraged the frequent recitation of the Rosary. From my = youthful=20 years this prayer has held an important place in my spiritual life. I = was=20 powerfully reminded of this during my recent visit to Poland, and in = particular=20 at the Shrine of Kalwaria. The Rosary has accompanied me in moments of = joy and=20 in moments of difficulty. To it I have entrusted any number of concerns; = in it I=20 have always found comfort. Twenty-four years ago, on 29 October 1978, = scarcely=20 two weeks after my election to the See of Peter, I frankly admitted: = =93The Rosary=20 is my favourite prayer. A marvellous prayer! Marvellous in its = simplicity and=20 its depth. [...]. It can be said that the Rosary is, in some sense, a=20 prayer-commentary on the final chapter of the Vatican II Constitution = Lumen=20 Gentium, a chapter which discusses the wondrous presence of the = Mother=20 of God in the mystery of Christ and the Church. Against the background = of the=20 words Ave Maria the principal events of the life of Jesus Christ = pass=20 before the eyes of the soul. They take shape in the complete series of = the=20 joyful, sorrowful and glorious mysteries, and they put us in living = communion=20 with Jesus through =96 we might say =96 the heart of his Mother. At the = same time=20 our heart can embrace in the decades of the Rosary all the events that = make up=20 the lives of individuals, families, nations, the Church, and all = mankind. Our=20 personal concerns and those of our neighbour, especially those who are = closest=20 to us, who are dearest to us. Thus the simple prayer of the Rosary marks = the=20 rhythm of human life=94.5 

With these = words, dear brothers=20 and sisters, I set the first year of my Pontificate within the = daily=20 rhythm of the Rosary. Today, as I begin the twenty-fifth year of my = service=20 as the Successor of Peter, I wish to do the same. How many graces = have I=20 received in these years from the Blessed Virgin through the Rosary:=20 Magnificat anima mea Dominum! I wish to lift up my thanks to the = Lord in=20 the words of his Most Holy Mother, under whose protection I have placed = my=20 Petrine ministry: Totus Tuus!

October = 2002 =96 October=20 2003: The Year of the Rosary

3. Therefore, = in continuity=20 with my reflection in the Apostolic Letter Novo=20 Millennio Ineunte, in which, after the experience of the = Jubilee, I=20 invited the people of God to =93start afresh from Christ=94,6 = I have felt=20 drawn to offer a reflection on the Rosary, as a kind of Marian = complement to=20 that Letter and an exhortation to contemplate the face of Christ in = union with,=20 and at the school of, his Most Holy Mother. To recite the Rosary is = nothing=20 other than to contemplate with Mary the face of Christ. As a way = of=20 highlighting this invitation, prompted by the forthcoming 120th = anniversary of=20 the aforementioned Encyclical of Leo XIII, I desire that during the = course of=20 this year the Rosary should be especially emphasized and promoted in the = various=20 Christian communities. I therefore proclaim the year from October 2002 = to=20 October 2003 the Year of the Rosary. 

I = leave this=20 pastoral proposal to the initiative of each ecclesial community. It is = not my=20 intention to encumber but rather to complete and consolidate pastoral = programmes=20 of the Particular Churches. I am confident that the proposal will find a = ready=20 and generous reception. The Rosary, reclaimed in its full meaning, goes = to the=20 very heart of Christian life; it offers a familiar yet fruitful = spiritual and=20 educational opportunity for personal contemplation, the formation of the = People=20 of God, and the new evangelization. I am pleased to reaffirm this also = in the=20 joyful remembrance of another anniversary: the fortieth anniversary of = the=20 opening of the Second Vatican Ecumenical Council on October 11, 1962, = the =93great=20 grace=94 disposed by the Spirit of God for the Church in our=20 time.7

Objections to the=20 Rosary

4. The = timeliness of this=20 proposal is evident from a number of considerations. First, the urgent = need to=20 counter a certain crisis of the Rosary, which in the present historical = and=20 theological context can risk being wrongly devalued, and therefore no = longer=20 taught to the younger generation. There are some who think that the = centrality=20 of the Liturgy, rightly stressed by the Second Vatican Ecumenical = Council,=20 necessarily entails giving lesser importance to the Rosary. Yet, as Pope = Paul VI=20 made clear, not only does this prayer not conflict with the Liturgy, = it=20 sustains it, since it serves as an excellent introduction and a = faithful=20 echo of the Liturgy, enabling people to participate fully and interiorly = in it=20 and to reap its fruits in their daily lives. 

Perhaps too, = there are some who=20 fear that the Rosary is somehow unecumenical because of its distinctly = Marian=20 character. Yet the Rosary clearly belongs to the kind of veneration of = the=20 Mother of God described by the Council: a devotion directed to the=20 Christological centre of the Christian faith, in such a way that =93when = the=20 Mother is honoured, the Son ... is duly known, loved and = glorified=94.8=20 If properly revitalized, the Rosary is an aid and certainly not a=20 hindrance to ecumenism!

A path of = contemplation

5. = But the most=20 important reason for strongly encouraging the practice of the Rosary is = that it=20 represents a most effective means of fostering among the faithful that=20 commitment to the contemplation of the Christian mystery which I = have=20 proposed in the Apostolic Letter Novo=20 Millennio Ineunte as a genuine =93training in holiness=94: = =93What is needed=20 is a Christian life distinguished above all in the art of = prayer=94.9=20 Inasmuch as contemporary culture, even amid so many indications to = the=20 contrary, has witnessed the flowering of a new call for spirituality, = due also=20 to the influence of other religions, it is more urgent than ever that = our=20 Christian communities should become =93genuine schools of=20 prayer=94.10 

The Rosary = belongs among the=20 finest and most praiseworthy traditions of Christian contemplation. = Developed in=20 the West, it is a typically meditative prayer, corresponding in some way = to the=20 =93prayer of the heart=94 or =93Jesus prayer=94 which took root in the = soil of the=20 Christian East.

Prayer = for peace and for=20 the family

6. A number of = historical=20 circumstances also make a revival of the Rosary quite timely. First of = all, the=20 need to implore from God the gift of peace. The Rosary has many = times=20 been proposed by my predecessors and myself as a prayer for peace. At = the start=20 of a millennium which began with the terrifying attacks of 11 September = 2001, a=20 millennium which witnesses every day innumerous parts of the world fresh = scenes=20 of bloodshed and violence, to rediscover the Rosary means to immerse = oneself in=20 contemplation of the mystery of Christ who =93is our peace=94, since he = made =93the=20 two of us one, and broke down the dividing wall of hostility=94 (Eph = 2:14).=20 Consequently, one cannot recite the Rosary without feeling caught up in = a clear=20 commitment to advancing peace, especially in the land of Jesus, still so = sorely=20 afflicted and so close to the heart of every Christian. 

A similar need = for commitment=20 and prayer arises in relation to another critical contemporary issue: = the=20 family, the primary cell of society, increasingly menaced by forces = of=20 disintegration on both the ideological and practical planes, so as to = make us=20 fear for the future of this fundamental and indispensable institution = and, with=20 it, for the future of society as a whole. The revival of the Rosary in = Christian=20 families, within the context of a broader pastoral ministry to the = family, will=20 be an effective aid to countering the devastating effects of this crisis = typical=20 of our age.

=93Behold, your Mother!=94=20 (Jn 19:27)

7. Many signs = indicate that=20 still today the Blessed Virgin desires to exercise through this same = prayer that=20 maternal concern to which the dying Redeemer entrusted, in the person of = the=20 beloved disciple, all the sons and daughters of the Church: =93Woman, = behold your=20 son!=94 (Jn19:26). Well-known are the occasions in the nineteenth = and the=20 twentieth centuries on which the Mother of Christ made her presence felt = and her=20 voice heard, in order to exhort the People of God to this form of = contemplative=20 prayer. I would mention in particular, on account of their great = influence on=20 the lives of Christians and the authoritative recognition they have = received=20 from the Church, the apparitions of Lourdes and of Fatima;11 = these=20 shrines continue to be visited by great numbers of pilgrims seeking = comfort and=20 hope. 

Following = the=20 witnesses

8. It would be = impossible to=20 name all the many Saints who discovered in the Rosary a genuine path to = growth=20 in holiness. We need but mention Saint Louis Marie Grignion de Montfort, = the=20 author of an excellent work on the Rosary,12 and, closer to=20 ourselves, Padre Pio of Pietrelcina, whom I recently had the joy of = canonizing.=20 As a true apostle of the Rosary, Blessed Bartolo Longo had a special = charism.=20 His path to holiness rested on an inspiration heard in the depths of his = heart:=20 =93Whoever spreads the Rosary is saved!=94.13 As a result, he = felt called=20 to build a Church dedicated to Our Lady of the Holy Rosary in Pompei, = against=20 the background of the ruins of the ancient city, which scarcely heard = the=20 proclamation of Christ before being buried in 79 A.D. during an eruption = of=20 Mount Vesuvius, only to emerge centuries later from its ashes as a = witness to=20 the lights and shadows of classical civilization. By his whole life's = work and=20 especially by the practice of the =93Fifteen Saturdays=94, Bartolo Longo = promoted=20 the Christocentric and contemplative heart of the Rosary, and received = great=20 encouragement and support from Leo XIII, the =93Pope of the=20 Rosary=94. 

 

CHAPTER = I

CONTEMPLATING CHRIST WITH=20 MARY

A face = radiant as the=20 sun

9. =93And he = was transfigured=20 before them, and his face shone like the sun=94 (Mt 17:2). The = Gospel scene=20 of Christ's transfiguration, in which the three Apostles Peter, James = and John=20 appear entranced by the beauty of the Redeemer, can be seen as an = icon of=20 Christian contemplation. To look upon the face of Christ, to = recognize its=20 mystery amid the daily events and the sufferings of his human life, and = then to=20 grasp the divine splendour definitively revealed in the Risen Lord, = seated in=20 glory at the right hand of the Father: this is the task of every = follower of=20 Christ and therefore the task of each one of us. In contemplating = Christ's face=20 we become open to receiving the mystery of Trinitarian life, = experiencing ever=20 anew the love of the Father and delighting in the joy of the Holy = Spirit. Saint=20 Paul's words can then be applied to us: =93Beholding the glory of the = Lord, we are=20 being changed into his likeness, from one degree of glory to another; = for this=20 comes from the Lord who is the Spirit=94 (2Cor 3:18).

Mary, = model of=20 contemplation

10. The = contemplation of Christ=20 has an incomparable model in Mary. In a unique way the face of = the Son=20 belongs to Mary. It was in her womb that Christ was formed, receiving = from her a=20 human resemblance which points to an even greater spiritual closeness. = No one=20 has ever devoted himself to the contemplation of the face of Christ as=20 faithfully as Mary. The eyes of her heart already turned to him at the=20 Annunciation, when she conceived him by the power of the Holy Spirit. In = the=20 months that followed she began to sense his presence and to picture his=20 features. When at last she gave birth to him in Bethlehem, her eyes were = able to=20 gaze tenderly on the face of her Son, as she =93wrapped him in swaddling = cloths,=20 and laid him in a manger=94 (Lk2:7).

Thereafter = Mary's gaze, ever=20 filled with adoration and wonder, would never leave him. At times it = would be=20 a questioning look, as in the episode of the finding in the = Temple: =93Son,=20 why have you treated us so?=94 (Lk 2:48); it would always be a = penetrating gaze, one capable of deeply understanding Jesus, even to = the=20 point of perceiving his hidden feelings and anticipating his decisions, = as at=20 Cana (cf. Jn 2:5). At other times it would be a look of = sorrow,=20 especially beneath the Cross, where her vision would still be that of a = mother=20 giving birth, for Mary not only shared the passion and death of her Son, = she=20 also received the new son given to her in the beloved disciple (cf. = Jn=20 19:26-27). On the morning of Easter hers would be a gaze radiant = with the=20 joy of the Resurrection, and finally, on the day of Pentecost, a = gaze=20 afire with the outpouring of the Spirit (cf. Acts = 1:14).

Mary's=20 memories

11. Mary lived = with her eyes=20 fixed on Christ, treasuring his every word: =93She kept all these = things,=20 pondering them in her heart=94 (Lk 2:19; cf. 2:51). The memories = of Jesus,=20 impressed upon her heart, were always with her, leading her to reflect = on the=20 various moments of her life at her Son's side. In a way those memories = were to=20 be the =93rosary=94 which she recited uninterruptedly throughout her = earthly=20 life.

Even now, amid = the joyful songs=20 of the heavenly Jerusalem, the reasons for her thanksgiving and praise = remain=20 unchanged. They inspire her maternal concern for the pilgrim Church, in = which=20 she continues to relate her personal account of the Gospel. Mary = constantly=20 sets before the faithful the =93mysteries=94 of her Son, with the = desire that=20 the contemplation of those mysteries will release all their saving = power. In the=20 recitation of the Rosary, the Christian community enters into contact = with the=20 memories and the contemplative gaze of Mary.

The = Rosary, a=20 contemplative prayer

12. = The Rosary,=20 precisely because it starts with Mary's own experience, is an = exquisitely=20 contemplative prayer. Without this contemplative dimension, it would = lose=20 its meaning, as Pope Paul VI clearly pointed out: =93Without = contemplation, the=20 Rosary is a body without a soul, and its recitation runs the risk of = becoming a=20 mechanical repetition of formulas, in violation of the admonition of = Christ: 'In=20 praying do not heap up empty phrases as the Gentiles do; for they think = they=20 will be heard for their many words' (Mt 6:7). By its nature the=20 recitation of the Rosary calls for a quiet rhythm and a lingering pace, = helping=20 the individual to meditate on the mysteries of the Lord's life as seen = through=20 the eyes of her who was closest to the Lord. In this way the = unfathomable riches=20 of these mysteries are = disclosed=94.14 

It is worth = pausing to consider=20 this profound insight of Paul VI, in order to bring out certain aspects = of the=20 Rosary which show that it is really a form of Christocentric=20 contemplation.

Remembering Christ with=20 Mary

13. Mary's = contemplation is=20 above all a remembering. We need to understand this word in the = biblical=20 sense of remembrance (zakar) as a making present of the works = brought=20 about by God in the history of salvation. The Bible is an account of = saving=20 events culminating in Christ himself. These events not only belong to=20 =93yesterday=94; they are also part of the =93today=94 of = salvation. This making=20 present comes about above all in the Liturgy: what God accomplished = centuries=20 ago did not only affect the direct witnesses of those events; it = continues to=20 affect people in every age with its gift of grace. To some extent this = is also=20 true of every other devout approach to those events: to =93remember=94 = them in a=20 spirit of faith and love is to be open to the grace which Christ won for = us by=20 the mysteries of his life, death and resurrection. 

Consequently, = while it must be=20 reaffirmed with the Second Vatican Council that the Liturgy, as the = exercise of=20 the priestly office of Christ and an act of public worship, is =93the = summit to=20 which the activity of the Church is directed and the font from which all = its=20 power flows=94,15 it is also necessary to recall that the = spiritual=20 life =93is not limited solely to participation in the liturgy. = Christians, while=20 they are called to prayer in common, must also go to their own rooms to = pray to=20 their Father in secret (cf. Mt 6:6); indeed, according to the = teaching of=20 the Apostle, they must pray without ceasing (cf.1Thes = 5:17)=94.16=20 The Rosary, in its own particular way, is part of this varied = panorama of=20 =93ceaseless=94 prayer. If the Liturgy, as the activity of Christ and = the Church, is=20 a saving action par excellence, the Rosary too, as a = =93meditation=94 with=20 Mary on Christ, is a salutary contemplation. By immersing us in = the=20 mysteries of the Redeemer's life, it ensures that what he has done and = what the=20 liturgy makes present is profoundly assimilated and shapes our=20 existence.

Learning = Christ from=20 Mary

14. Christ is = the supreme=20 Teacher, the revealer and the one revealed. It is not just a question of = learning what he taught but of =93learning him=94. In this regard = could we=20 have any better teacher than Mary? From the divine standpoint, the = Spirit is the=20 interior teacher who leads us to the full truth of Christ (cf. Jn = 14:26;=20 15:26; 16:13). But among creatures no one knows Christ better than Mary; = no one=20 can introduce us to a profound knowledge of his mystery better than his=20 Mother.

The first of = the =93signs=94 worked=20 by Jesus =96 the changing of water into wine at the marriage in Cana =96 = clearly=20 presents Mary in the guise of a teacher, as she urges the servants to do = what=20 Jesus commands (cf. Jn 2:5). We can imagine that she would have = done=20 likewise for the disciples after Jesus' Ascension, when she joined them = in=20 awaiting the Holy Spirit and supported them in their first mission.=20 Contemplating the scenes of the Rosary in union with Mary is a means of = learning=20 from her to =93read=94 Christ, to discover his secrets and to understand = his=20 message.

This school of = Mary is all the=20 more effective if we consider that she teaches by obtaining for us in = abundance=20 the gifts of the Holy Spirit, even as she offers us the incomparable = example of=20 her own =93pilgrimage of faith=94.17 As we contemplate each = mystery of=20 her Son's life, she invites us to do as she did at the Annunciation: to = ask=20 humbly the questions which open us to the light, in order to end with = the=20 obedience of faith: =93Behold I am the handmaid of the Lord; be it done = to me=20 according to your word=94 (Lk 1:38).

Being = conformed to Christ=20 with Mary

15. Christian = spirituality is=20 distinguished by the disciple's commitment to become conformed ever more = fully=20 to his Master (cf. Rom 8:29; Phil 3:10,12). The outpouring = of the=20 Holy Spirit in Baptism grafts the believer like a branch onto the vine = which is=20 Christ (cf. Jn 15:5) and makes him a member of Christ's mystical = Body=20 (cf.1Cor 12:12; Rom 12:5). This initial unity, however, = calls for=20 a growing assimilation which will increasingly shape the conduct of the = disciple=20 in accordance with the =93mind=94 of Christ: =93Have this mind among = yourselves, which=20 was in Christ Jesus=94 (Phil 2:5). In the words of the Apostle, = we are=20 called =93to put on the Lord Jesus Christ=94 (cf. Rom 13:14; = Gal=20 3:27).

In = the spiritual=20 journey of the Rosary, based on the constant contemplation =96 in Mary's = company =96=20 of the face of Christ, this demanding ideal of being conformed to him is = pursued=20 through an association which could be described in terms of friendship. = We are=20 thereby enabled to enter naturally into Christ's life and as it were to = share=20 his deepest feelings. In this regard Blessed Bartolo Longo has written: = =93Just as=20 two friends, frequently in each other's company, tend to develop similar = habits,=20 so too, by holding familiar converse with Jesus and the Blessed Virgin, = by=20 meditating on the mysteries of the Rosary and by living the same life in = Holy=20 Communion, we can become, to the extent of our lowliness, similar to = them and=20 can learn from these supreme models a life of humility, poverty, = hiddenness,=20 patience and perfection=94.18

In = this process of=20 being conformed to Christ in the Rosary, we entrust ourselves in a = special way=20 to the maternal care of the Blessed Virgin. She who is both the Mother = of Christ=20 and a member of the Church, indeed her =93pre-eminent and altogether = singular=20 member=94,19 is at the same time the =93Mother of the = Church=94. As such,=20 she continually brings to birth children for the mystical Body of her = Son. She=20 does so through her intercession, imploring upon them the inexhaustible=20 outpouring of the Spirit. Mary is the perfect icon of the motherhood = of the=20 Church. 

The Rosary = mystically=20 transports us to Mary's side as she is busy watching over the human = growth of=20 Christ in the home of Nazareth. This enables her to train us and to mold = us with=20 the same care, until Christ is =93fully formed=94 in us (cf. Gal = 4:19). This=20 role of Mary, totally grounded in that of Christ and radically = subordinated to=20 it, =93in no way obscures or diminishes the unique mediation of Christ, = but rather=20 shows its power=94.20 This is the luminous principle = expressed by the=20 Second Vatican Council which I have so powerfully experienced in my own = life and=20 have made the basis of my episcopal motto: Totus Tuus.21 = The=20 motto is of course inspired by the teaching of Saint Louis Marie = Grignion de=20 Montfort, who explained in the following words Mary's role in the = process of our=20 configuration to Christ: =93Our entire perfection consists in being = conformed,=20 united and consecrated to Jesus Christ. Hence the most perfect of = all=20 devotions is undoubtedly that which conforms, unites and consecrates us = most=20 perfectly to Jesus Christ. Now, since Mary is of all creatures the one = most=20 conformed to Jesus Christ, it follows that among all devotions that = which most=20 consecrates and conforms a soul to our Lord is devotion to Mary, his = Holy=20 Mother, and that the more a soul is consecrated to her the more will it = be=20 consecrated to Jesus Christ=94.22 Never as in the Rosary do = the life of=20 Jesus and that of Mary appear so deeply joined. Mary lives only in = Christ and=20 for Christ! 

Praying = to Christ with=20 Mary

16. Jesus = invited us to turn to=20 God with insistence and the confidence that we will be heard: =93Ask, = and it will=20 be given to you; seek, and you will find; knock, and it will be opened = to you=94=20 (Mt 7:7). The basis for this power of prayer is the goodness of = the=20 Father, but also the mediation of Christ himself (cf. 1Jn 2:1) = and the=20 working of the Holy Spirit who =93intercedes for us=94 according to the = will of God=20 (cf. Rom 8:26-27). For =93we do not know how to pray as we = ought=94=20 (Rom 8:26), and at times we are not heard =93because we ask = wrongly=94 (cf.=20 Jas 4:2-3).

In support of = the prayer which=20 Christ and the Spirit cause to rise in our hearts, Mary intervenes with = her=20 maternal intercession. =93The prayer of the Church is sustained by the = prayer of=20 Mary=94.23 If Jesus, the one Mediator, is the Way of our = prayer, then=20 Mary, his purest and most transparent reflection, shows us the Way. = =93Beginning=20 with Mary's unique cooperation with the working of the Holy Spirit, the = Churches=20 developed their prayer to the Holy Mother of God, centering it on the = person of=20 Christ manifested in his mysteries=94.24 At the wedding of = Cana the=20 Gospel clearly shows the power of Mary's intercession as she makes known = to=20 Jesus the needs of others: =93They have no wine=94 (Jn = 2:3). 

The Rosary is = both meditation=20 and supplication. Insistent prayer to the Mother of God is based on = confidence=20 that her maternal intercession can obtain all things from the heart of = her Son.=20 She is =93all-powerful by grace=94, to use the bold expression, which = needs to be=20 properly understood, of Blessed Bartolo Longo in his Supplication to = Our=20 Lady.25 This is a conviction which, beginning with the = Gospel,=20 has grown ever more firm in the experience of the Christian people. The = supreme=20 poet Dante expresses it marvellously in the lines sung by Saint Bernard: = =93Lady,=20 thou art so great and so powerful, that whoever desires grace yet does = not turn=20 to thee, would have his desire fly without wings=94.26 When = in the=20 Rosary we plead with Mary, the sanctuary of the Holy Spirit (cf. Lk=20 1:35), she intercedes for us before the Father who filled her with = grace and=20 before the Son born of her womb, praying with us and for us.

Proclaiming Christ with=20 Mary

17. The Rosary = is also a=20 path of proclamation and increasing knowledge, in which the mystery = of=20 Christ is presented again and again at different levels of the Christian = experience. Its form is that of a prayerful and contemplative = presentation,=20 capable of forming Christians according to the heart of Christ. When the = recitation of the Rosary combines all the elements needed for an = effective=20 meditation, especially in its communal celebration in parishes and = shrines, it=20 can present a significant catechetical opportunity which pastors = should=20 use to advantage. In this way too Our Lady of the Rosary continues her = work of=20 proclaiming Christ. The history of the Rosary shows how this prayer was = used in=20 particular by the Dominicans at a difficult time for the Church due to = the=20 spread of heresy. Today we are facing new challenges. Why should we not = once=20 more have recourse to the Rosary, with the same faith as those who have = gone=20 before us? The Rosary retains all its power and continues to be a = valuable=20 pastoral resource for every good evangelizer.

 

CHAPTER = II

MYSTERIES = OF CHRIST=20 =96
MYSTERIES OF HIS MOTHER

The = Rosary, =93a compendium=20 of the Gospel=94

18. = The only way to=20 approach the contemplation of Christ's face is by listening in the = Spirit to the=20 Father's voice, since =93no one knows the Son except the Father=94 = (Mt=20 11:27). In the region of Caesarea Philippi, Jesus responded to Peter's=20 confession of faith by indicating the source of that clear intuition of = his=20 identity: =93Flesh and blood has not revealed this to you, but my Father = who is in=20 heaven=94 (Mt 16:17). What is needed, then, is a revelation from = above. In=20 order to receive that revelation, attentive listening is indispensable: = =93Only=20 the experience of silence and prayer offers the proper setting for = the=20 growth and development of a true, faithful and consistent knowledge of = that=20 mystery=94.27

The = Rosary is one=20 of the traditional paths of Christian prayer directed to the = contemplation of=20 Christ's face. Pope Paul VI described it in these words: =93As a Gospel = prayer,=20 centred on the mystery of the redemptive Incarnation, the Rosary is a = prayer=20 with a clearly Christological orientation. Its most characteristic = element, in=20 fact, the litany- like succession of Hail Marys, becomes in = itself an=20 unceasing praise of Christ, who is the ultimate object both of the = Angel's=20 announcement and of the greeting of the Mother of John the Baptist: = 'Blessed is=20 the fruit of your womb' (Lk 1:42). We would go further and say = that the=20 succession of Hail Marys constitutes the warp on which is woven = the=20 contemplation of the mysteries. The Jesus that each Hail Mary = recalls is=20 the same Jesus whom the succession of mysteries proposes to us now as = the Son of=20 God, now as the Son of the = Virgin=94.28 

A = proposed addition to=20 the traditional pattern

19. Of the many = mysteries of=20 Christ's life, only a few are indicated by the Rosary in the form that = has=20 become generally established with the seal of the Church's approval. The = selection was determined by the origin of the prayer, which was based on = the=20 number 150, the number of the Psalms in the Psalter.

I believe, = however, that to=20 bring out fully the Christological depth of the Rosary it would be = suitable to=20 make an addition to the traditional pattern which, while left to the = freedom of=20 individuals and communities, could broaden it to include the = mysteries of=20 Christ's public ministry between his Baptism and his Passion. In the = course=20 of those mysteries we contemplate important aspects of the person of = Christ as=20 the definitive revelation of God. Declared the beloved Son of the Father = at the=20 Baptism in the Jordan, Christ is the one who announces the coming of the = Kingdom, bears witness to it in his works and proclaims its demands. It = is=20 during the years of his public ministry that the mystery of Christ is = most=20 evidently a mystery of light: =93While I am in the world, I am the = light of=20 the world=94 (Jn 9:5). 

Consequently, = for the Rosary to=20 become more fully a =93compendium of the Gospel=94, it is fitting to = add, following=20 reflection on the Incarnation and the hidden life of Christ (the = joyful=20 mysteries) and before focusing on the sufferings of his Passion = (the=20 sorrowful mysteries) and the triumph of his Resurrection (the = glorious=20 mysteries), a meditation on certain particularly significant moments = in his=20 public ministry (the mysteries of light). This addition of these = new=20 mysteries, without prejudice to any essential aspect of the prayer's = traditional=20 format, is meant to give it fresh life and to enkindle renewed interest = in the=20 Rosary's place within Christian spirituality as a true doorway to the = depths of=20 the Heart of Christ, ocean of joy and of light, of suffering and of=20 glory.

The = Joyful=20 Mysteries

20. The first = five decades, the=20 =93joyful mysteries=94, are marked by the joy radiating from the = event of the=20 Incarnation. This is clear from the very first mystery, the = Annunciation,=20 where Gabriel's greeting to the Virgin of Nazareth is linked to an = invitation to=20 messianic joy: =93Rejoice, Mary=94. The whole of salvation history, in = some sense=20 the entire history of the world, has led up to this greeting. If it is = the=20 Father's plan to unite all things in Christ (cf. Eph 1:10), then = the=20 whole of the universe is in some way touched by the divine favour with = which the=20 Father looks upon Mary and makes her the Mother of his Son. The whole of = humanity, in turn, is embraced by the fiat with which she readily = agrees=20 to the will of God.

Exultation is = the keynote of=20 the encounter with Elizabeth, where the sound of Mary's voice and the = presence=20 of Christ in her womb cause John to =93leap for joy=94 (cf. Lk = 1:44).=20 Gladness also fills the scene in Bethlehem, when the birth of the divine = Child,=20 the Saviour of the world, is announced by the song of the angels and = proclaimed=20 to the shepherds as =93news of great joy=94 (Lk 2:10).

The final two = mysteries, while=20 preserving this climate of joy, already point to the drama yet to come. = The=20 Presentation in the Temple not only expresses the joy of the Child's=20 consecration and the ecstasy of the aged Simeon; it also records the = prophecy=20 that Christ will be a =93sign of contradiction=94 for Israel and that a = sword will=20 pierce his mother's heart (cf Lk 2:34-35). Joy mixed with drama = marks the=20 fifth mystery, the finding of the twelve-year-old Jesus in the Temple. = Here he=20 appears in his divine wisdom as he listens and raises questions, already = in=20 effect one who =93teaches=94. The revelation of his mystery as the Son = wholly=20 dedicated to his Father's affairs proclaims the radical nature of the = Gospel, in=20 which even the closest of human relationships are challenged by the = absolute=20 demands of the Kingdom. Mary and Joseph, fearful and anxious, =93did not = understand=94 his words (Lk 2:50).

To meditate = upon the =93joyful=94=20 mysteries, then, is to enter into the ultimate causes and the deepest = meaning of=20 Christian joy. It is to focus on the realism of the mystery of the = Incarnation=20 and on the obscure foreshadowing of the mystery of the saving Passion. = Mary=20 leads us to discover the secret of Christian joy, reminding us that = Christianity=20 is, first and foremost, euangelion, =93good news=94, which has as = its heart=20 and its whole content the person of Jesus Christ, the Word made flesh, = the one=20 Saviour of the world.

The = Mysteries of=20 Light

21. Moving on = from the infancy=20 and the hidden life in Nazareth to the public life of Jesus, our = contemplation=20 brings us to those mysteries which may be called in a special way = =93mysteries of=20 light=94. Certainly the whole mystery of Christ is a mystery of light. = He is the=20 =93light of the world=94 (Jn 8:12). Yet this truth emerges in a = special way=20 during the years of his public life, when he proclaims the Gospel of the = Kingdom. In proposing to the Christian community five significant = moments =96=20 =93luminous=94 mysteries =96 during this phase of Christ's life, I think = that the=20 following can be fittingly singled out: (1) his Baptism in the Jordan, = (2) his=20 self-manifestation at the wedding of Cana, (3) his proclamation of the = Kingdom=20 of God, with his call to conversion, (4) his Transfiguration, and = finally, (5)=20 his institution of the Eucharist, as the sacramental expression of the = Paschal=20 Mystery.

Each of these = mysteries is a=20 revelation of the Kingdom now present in the very person of Jesus. = The=20 Baptism in the Jordan is first of all a mystery of light. Here, as = Christ=20 descends into the waters, the innocent one who became =93sin=94 for our = sake (cf.=20 2Cor 5:21), the heavens open wide and the voice of the Father = declares=20 him the beloved Son (cf. Mt 3:17 and parallels), while the Spirit = descends on him to invest him with the mission which he is to carry out. = Another=20 mystery of light is the first of the signs, given at Cana (cf. Jn = 2:1-=20 12), when Christ changes water into wine and opens the hearts of the = disciples=20 to faith, thanks to the intervention of Mary, the first among believers. = Another=20 mystery of light is the preaching by which Jesus proclaims the coming of = the=20 Kingdom of God, calls to conversion (cf. Mk 1:15) and forgives = the sins=20 of all who draw near to him in humble trust (cf. Mk 2:3-13; Lk = 7:47- 48): the inauguration of that ministry of mercy which he = continues to=20 exercise until the end of the world, particularly through the Sacrament = of=20 Reconciliation which he has entrusted to his Church (cf. Jn = 20:22-23).=20 The mystery of light par excellence is the Transfiguration, = traditionally=20 believed to have taken place on Mount Tabor. The glory of the Godhead = shines=20 forth from the face of Christ as the Father commands the astonished = Apostles to=20 =93listen to him=94 (cf. Lk 9:35 and parallels) and to prepare to = experience=20 with him the agony of the Passion, so as to come with him to the joy of = the=20 Resurrection and a life transfigured by the Holy Spirit. A final mystery = of=20 light is the institution of the Eucharist, in which Christ offers his = body and=20 blood as food under the signs of bread and wine, and testifies =93to the = end=94 his=20 love for humanity (Jn 13:1), for whose salvation he will offer = himself in=20 sacrifice.

In these = mysteries, apart from=20 the miracle at Cana, the presence of Mary remains in the = background. The=20 Gospels make only the briefest reference to her occasional presence at = one=20 moment or other during the preaching of Jesus (cf. Mk 3:31-5; = Jn=20 2:12), and they give no indication that she was present at the Last = Supper and=20 the institution of the Eucharist. Yet the role she assumed at Cana in = some way=20 accompanies Christ throughout his ministry. The revelation made directly = by the=20 Father at the Baptism in the Jordan and echoed by John the Baptist is = placed=20 upon Mary's lips at Cana, and it becomes the great maternal counsel = which Mary=20 addresses to the Church of every age: =93Do whatever he tells you=94 = (Jn=20 2:5). This counsel is a fitting introduction to the words and signs of = Christ's=20 public ministry and it forms the Marian foundation of all the = =93mysteries of=20 light=94.

The = Sorrowful=20 Mysteries

22. = The Gospels=20 give great prominence to the sorrowful mysteries of Christ. From the = beginning=20 Christian piety, especially during the Lenten devotion of the Way of = the=20 Cross, has focused on the individual moments of the Passion, = realizing that=20 here is found the culmination of the revelation of God's love and = the=20 source of our salvation. The Rosary selects certain moments from the = Passion,=20 inviting the faithful to contemplate them in their hearts and to relive = them.=20 The sequence of meditations begins with Gethsemane, where Christ = experiences a=20 moment of great anguish before the will of the Father, against which the = weakness of the flesh would be tempted to rebel. There Jesus encounters = all the=20 temptations and confronts all the sins of humanity, in order to say to = the=20 Father: =93Not my will but yours be done=94 (Lk 22:42 and = parallels). This=20 =93Yes=94 of Christ reverses the =93No=94 of our first parents in the = Garden of Eden.=20 And the cost of this faithfulness to the Father's will is made clear in = the=20 following mysteries; by his scourging, his crowning with thorns, his = carrying=20 the Cross and his death on the Cross, the Lord is cast into the most = abject=20 suffering: Ecce homo!

This abject = suffering reveals=20 not only the love of God but also the meaning of man himself.

Ecce homo:=20 the meaning, origin and fulfilment of man is to be found in Christ, the = God who=20 humbles himself out of love =93even unto death, death on a cross=94 = (Phil=20 2:8). The sorrowful mysteries help the believer to relive the death = of=20 Jesus, to stand at the foot of the Cross beside Mary, to enter with her = into the=20 depths of God's love for man and to experience all its life-giving=20 power.

The = Glorious=20 Mysteries

23. =93The = contemplation of=20 Christ's face cannot stop at the image of the Crucified One. He is the = Risen=20 One!=9429 The Rosary has always expressed this knowledge born = of faith=20 and invited the believer to pass beyond the darkness of the Passion in = order to=20 gaze upon Christ's glory in the Resurrection and Ascension. = Contemplating the=20 Risen One, Christians rediscover the reasons for their own faith = (cf.=20 1Cor 15:14) and relive the joy not only of those to whom Christ = appeared=20 =96 the Apostles, Mary Magdalene and the disciples on the road to Emmaus = =96 but=20 also the joy of Mary, who must have had an equally intense = experience of=20 the new life of her glorified Son. In the Ascension, Christ was raised = in glory=20 to the right hand of the Father, while Mary herself would be raised to = that same=20 glory in the Assumption, enjoying beforehand, by a unique privilege, the = destiny=20 reserved for all the just at the resurrection of the dead. Crowned in = glory =96 as=20 she appears in the last glorious mystery =96 Mary shines forth as Queen = of the=20 Angels and Saints, the anticipation and the supreme realization of the=20 eschatological state of the Church. 

At the centre = of this unfolding=20 sequence of the glory of the Son and the Mother, the Rosary sets before = us the=20 third glorious mystery, Pentecost, which reveals the face of the Church = as a=20 family gathered together with Mary, enlivened by the powerful outpouring = of the=20 Spirit and ready for the mission of evangelization. The contemplation of = this=20 scene, like that of the other glorious mysteries, ought to lead the = faithful to=20 an ever greater appreciation of their new life in Christ, lived in the = heart of=20 the Church, a life of which the scene of Pentecost itself is the great = =93icon=94.=20 The glorious mysteries thus lead the faithful to greater hope for the = eschatological goal towards which they journey as members of the = pilgrim=20 People of God in history. This can only impel them to bear courageous = witness to=20 that =93good news=94 which gives meaning to their entire = existence.

From = =93mysteries=94 to the=20 =93Mystery=94: Mary's way

24. The cycles = of meditation=20 proposed by the Holy Rosary are by no means exhaustive, but they do = bring to=20 mind what is essential and they awaken in the soul a thirst for a = knowledge of=20 Christ continually nourished by the pure source of the Gospel. Every = individual=20 event in the life of Christ, as narrated by the Evangelists, is = resplendent with=20 the Mystery that surpasses all understanding (cf. Eph 3:19): the = Mystery=20 of the Word made flesh, in whom =93all the fullness of God dwells = bodily=94 (Col=20 2:9). For this reason the Catechism=20 of the Catholic Church places great emphasis on the mysteries of = Christ,=20 pointing out that =93everything in the life of Jesus is a sign of his=20 Mystery=94.30 The =93duc in altum=94 of the Church of = the third=20 millennium will be determined by the ability of Christians to enter into = the=20 =93perfect knowledge of God's mystery, of Christ, in whom are hidden all = the=20 treasures of wisdom and knowledge=94 (Col 2:2-3). The Letter to = the=20 Ephesians makes this heartfelt prayer for all the baptized: =93May = Christ dwell in=20 your hearts through faith, so that you, being rooted and grounded in = love, may=20 have power... to know the love of Christ which surpasses knowledge, that = you may=20 be filled with all the fullness of God=94 (3:17-19). 

The Rosary is = at the service of=20 this ideal; it offers the =93secret=94 which leads easily to a profound = and inward=20 knowledge of Christ. We might call it Mary's way. It is the way = of the=20 example of the Virgin of Nazareth, a woman of faith, of silence, of = attentive=20 listening. It is also the way of a Marian devotion inspired by knowledge = of the=20 inseparable bond between Christ and his Blessed Mother: the mysteries = of=20 Christ are also in some sense the mysteries of his Mother, = even when=20 they do not involve her directly, for she lives from him and through = him. By=20 making our own the words of the Angel Gabriel and Saint Elizabeth = contained in=20 the Hail Mary, we find ourselves constantly drawn to seek out = afresh in=20 Mary, in her arms and in her heart, the =93blessed fruit of her womb=94 = (cf Lk=20 1:42). 

Mystery = of Christ,=20 mystery of man

25. = In my testimony=20 of 1978 mentioned above, where I described the Rosary as my favourite = prayer, I=20 used an idea to which I would like to return. I said then that =93the = simple=20 prayer of the Rosary marks the rhythm of human=20 life=94.31

In the light of = what has been=20 said so far on the mysteries of Christ, it is not difficult to go deeper = into=20 this anthropological significance of the Rosary, which is far = deeper than=20 may appear at first sight. Anyone who contemplates Christ through the = various=20 stages of his life cannot fail to perceive in him the truth about = man.=20 This is the great affirmation of the Second Vatican Council which I have = so=20 often discussed in my own teaching since the Encyclical Letter Redemptor=20 Hominis: =93it is only in the mystery of the Word made = flesh that=20 the mystery of man is seen in its true light=94.32 The Rosary = helps to=20 open up the way to this light. Following in the path of Christ, in whom = man's=20 path is =93recapitulated=94,33 revealed and redeemed, = believers come face=20 to face with the image of the true man. Contemplating Christ's birth, = they learn=20 of the sanctity of life; seeing the household of Nazareth, they learn = the=20 original truth of the family according to God's plan; listening to the = Master in=20 the mysteries of his public ministry, they find the light which leads = them to=20 enter the Kingdom of God; and following him on the way to Calvary, they = learn=20 the meaning of salvific suffering. Finally, contemplating Christ and his = Blessed=20 Mother in glory, they see the goal towards which each of us is called, = if we=20 allow ourselves to be healed and transformed by the Holy Spirit. It = could be=20 said that each mystery of the Rosary, carefully meditated, sheds light = on the=20 mystery of man. 

At the same = time, it becomes=20 natural to bring to this encounter with the sacred humanity of the = Redeemer all=20 the problems, anxieties, labours and endeavours which go to make up our = lives.=20 =93Cast your burden on the Lord and he will sustain you=94 (Ps = 55:23). To=20 pray the Rosary is to hand over our burdens to the merciful hearts of = Christ and=20 his Mother. Twenty-five years later, thinking back over the difficulties = which=20 have also been part of my exercise of the Petrine ministry, I feel the = need to=20 say once more, as a warm invitation to everyone to experience it = personally: the=20 Rosary does indeed =93mark the rhythm of human life=94, bringing it into = harmony=20 with the =93rhythm=94 of God's own life, in the joyful communion of the = Holy=20 Trinity, our life's destiny and deepest longing. 

 

CHAPTER = III

=93FOR ME, = TO LIVE IS=20 CHRIST=94

The = Rosary, a way of=20 assimilating the mystery

26. Meditation = on the mysteries=20 of Christ is proposed in the Rosary by means of a method designed to = assist in=20 their assimilation. It is a method based on repetition. This = applies=20 above all to the Hail Mary, repeated ten times in each mystery. = If this=20 repetition is considered superficially, there could be a temptation to = see the=20 Rosary as a dry and boring exercise. It is quite another thing, however, = when=20 the Rosary is thought of as an outpouring of that love which tirelessly = returns=20 to the person loved with expressions similar in their content but ever = fresh in=20 terms of the feeling pervading them.

In Christ, God = has truly=20 assumed a =93heart of flesh=94. Not only does God have a divine heart, = rich in mercy=20 and in forgiveness, but also a human heart, capable of all the stirrings = of=20 affection. If we needed evidence for this from the Gospel, we could = easily find=20 it in the touching dialogue between Christ and Peter after the = Resurrection:=20 =93Simon, son of John, do you love me?=94 Three times this question is = put to Peter,=20 and three times he gives the reply: =93Lord, you know that I love you=94 = (cf. Jn=20 21:15-17). Over and above the specific meaning of this passage, so = important=20 for Peter's mission, none can fail to recognize the beauty of this = triple=20 repetition, in which the insistent request and the corresponding reply = are=20 expressed in terms familiar from the universal experience of human love. = To=20 understand the Rosary, one has to enter into the psychological dynamic = proper to=20 love.

One thing is = clear: although=20 the repeated Hail Mary is addressed directly to Mary, it is to = Jesus that=20 the act of love is ultimately directed, with her and through her. The = repetition=20 is nourished by the desire to be conformed ever more completely to = Christ, the=20 true programme of the Christian life. Saint Paul expressed this project = with=20 words of fire: =93For me to live is Christ and to die is gain=94 = (Phil 1:21).=20 And again: =93It is no longer I that live, but Christ lives in me=94 = (Gal=20 2:20). The Rosary helps us to be conformed ever more closely to Christ = until we=20 attain true holiness.

A valid=20 method...

27. We should = not be surprised=20 that our relationship with Christ makes use of a method. God = communicates=20 himself to us respecting our human nature and its vital rhythms. Hence, = while=20 Christian spirituality is familiar with the most sublime forms of = mystical=20 silence in which images, words and gestures are all, so to speak, = superseded by=20 an intense and ineffable union with God, it normally engages the whole = person in=20 all his complex psychological, physical and relational = reality.

This becomes = apparent in the=20 Liturgy. Sacraments and sacramentals are structured as a series of = rites=20 which bring into play all the dimensions of the person. The same applies = to=20 non-liturgical prayer. This is confirmed by the fact that, in the East, = the most=20 characteristic prayer of Christological meditation, centred on the words = =93Lord=20 Jesus Christ, Son of God, have mercy on me, a sinner=9434 is=20 traditionally linked to the rhythm of breathing; while this practice = favours=20 perseverance in the prayer, it also in some way embodies the desire for = Christ=20 to become the breath, the soul and the =93all=94 of one's = life.

... which = can=20 nevertheless be improved

28. I mentioned = in my Apostolic=20 Letter Novo=20 Millennio Ineunte that the West is now experiencing a renewed = demand=20 for meditation, which at times leads to a keen interest in aspects = of other=20 religions.35 Some Christians, limited in their knowledge of = the=20 Christian contemplative tradition, are attracted by those forms of = prayer. While=20 the latter contain many elements which are positive and at times = compatible with=20 Christian experience, they are often based on ultimately unacceptable = premises.=20 Much in vogue among these approaches are methods aimed at attaining a = high level=20 of spiritual concentration by using techniques of a psychophysical, = repetitive=20 and symbolic nature. The Rosary is situated within this broad gamut of = religious=20 phenomena, but it is distinguished by characteristics of its own which=20 correspond to specifically Christian requirements. 

In effect, the = Rosary is simply=20 a method of contemplation. As a method, it serves as a means to = an end=20 and cannot become an end in itself. All the same, as the fruit of = centuries of=20 experience, this method should not be undervalued. In its favour one = could cite=20 the experience of countless Saints. This is not to say, however, that = the method=20 cannot be improved. Such is the intent of the addition of the new series = of=20 mysteria lucis to the overall cycle of mysteries and of the few=20 suggestions which I am proposing in this Letter regarding its manner of=20 recitation. These suggestions, while respecting the well-established = structure=20 of this prayer, are intended to help the faithful to understand it in = the=20 richness of its symbolism and in harmony with the demands of daily life. = Otherwise there is a risk that the Rosary would not only fail to produce = the=20 intended spiritual effects, but even that the beads, with which it is = usually=20 said, could come to be regarded as some kind of amulet or magic object, = thereby=20 radically distorting their meaning and function.

Announcing each=20 mystery

29. Announcing = each mystery,=20 and perhaps even using a suitable icon to portray it, is as it were = to open=20 up a scenario on which to focus our attention. The words direct the=20 imagination and the mind towards a particular episode or moment in the = life of=20 Christ. In the Church's traditional spirituality, the veneration of = icons and=20 the many devotions appealing to the senses, as well as the method of = prayer=20 proposed by Saint Ignatius of Loyola in the Spiritual Exercises, make = use of=20 visual and imaginative elements (the compositio loci), judged to = be of=20 great help in concentrating the mind on the particular mystery. This is = a=20 methodology, moreover, which corresponds to the inner logic of the=20 Incarnation: in Jesus, God wanted to take on human features. It is = through=20 his bodily reality that we are led into contact with the mystery of his=20 divinity.

This need for = concreteness=20 finds further expression in the announcement of the various mysteries of = the=20 Rosary. Obviously these mysteries neither replace the Gospel nor exhaust = its=20 content. The Rosary, therefore, is no substitute for lectio = divina; on=20 the contrary, it presupposes and promotes it. Yet, even though the = mysteries=20 contemplated in the Rosary, even with the addition of the mysteria = lucis,=20 do no more than outline the fundamental elements of the life of Christ, = they=20 easily draw the mind to a more expansive reflection on the rest of the = Gospel,=20 especially when the Rosary is prayed in a setting of prolonged=20 recollection.

Listening = to the word of=20 God

30. In order to = supply a=20 Biblical foundation and greater depth to our meditation, it is helpful = to follow=20 the announcement of the mystery with the proclamation of a related = Biblical=20 passage, long or short, depending on the circumstances. No other = words can=20 ever match the efficacy of the inspired word. As we listen, we are = certain that=20 this is the word of God, spoken for today and spoken =93for = me=94.

If received in = this way, the=20 word of God can become part of the Rosary's methodology of repetition = without=20 giving rise to the ennui derived from the simple recollection of = something=20 already well known. It is not a matter of recalling information but of=20 allowing God to speak. In certain solemn communal celebrations, = this word=20 can be appropriately illustrated by a brief commentary.

Silence

31. = Listening and meditation=20 are nourished by silence. After the announcement of the mystery and = the=20 proclamation of the word, it is fitting to pause and focus one's = attention for a=20 suitable period of time on the mystery concerned, before moving into = vocal=20 prayer. A discovery of the importance of silence is one of the secrets = of=20 practicing contemplation and meditation. One drawback of a society = dominated by=20 technology and the mass media is the fact that silence becomes = increasingly=20 difficult to achieve. Just as moments of silence are recommended in the = Liturgy,=20 so too in the recitation of the Rosary it is fitting to pause briefly = after=20 listening to the word of God, while the mind focuses on the content of a = particular mystery.

The = =93Our=20 Father=94

32. After = listening to the word=20 and focusing on the mystery, it is natural for the mind to be lifted = up=20 towards the Father. In each of his mysteries, Jesus always leads us = to the=20 Father, for as he rests in the Father's bosom (cf. Jn 1:18) he is = continually turned towards him. He wants us to share in his intimacy = with the=20 Father, so that we can say with him: =93Abba, Father=94 (Rom = 8:15; Gal=20 4:6). By virtue of his relationship to the Father he makes us brothers = and=20 sisters of himself and of one another, communicating to us the Spirit = which is=20 both his and the Father's. Acting as a kind of foundation for the = Christological=20 and Marian meditation which unfolds in the repetition of the Hail = Mary,=20 the Our Father makes meditation upon the mystery, even when = carried out=20 in solitude, an ecclesial experience.

The ten =93Hail=20 Marys=94

33. This is the = most=20 substantial element in the Rosary and also the one which makes it a = Marian=20 prayer par excellence. Yet when the Hail Mary is properly=20 understood, we come to see clearly that its Marian character is not = opposed to=20 its Christological character, but that it actually emphasizes and = increases it.=20 The first part of the Hail Mary, drawn from the words spoken to = Mary by=20 the Angel Gabriel and by Saint Elizabeth, is a contemplation in = adoration of the=20 mystery accomplished in the Virgin of Nazareth. These words express, so = to=20 speak, the wonder of heaven and earth; they could be said to give us a = glimpse=20 of God's own wonderment as he contemplates his =93masterpiece=94 =96 the = Incarnation=20 of the Son in the womb of the Virgin Mary. If we recall how, in the Book = of=20 Genesis, God =93saw all that he had made=94 (Gen 1:31), we can = find here an=20 echo of that =93pathos with which God, at the dawn of creation, looked = upon the=20 work of his hands=94.36The repetition of the Hail Mary = in the=20 Rosary gives us a share in God's own wonder and pleasure: in jubilant = amazement=20 we acknowledge the greatest miracle of history. Mary's prophecy here = finds its=20 fulfilment: =93Henceforth all generations will call me blessed=94 = (Lk=20 1:48). 

The centre of = gravity in the=20 Hail Mary, the hinge as it were which joins its two parts, is = the name=20 of Jesus. Sometimes, in hurried recitation, this centre of gravity = can be=20 overlooked, and with it the connection to the mystery of Christ being=20 contemplated. Yet it is precisely the emphasis given to the name of = Jesus and to=20 his mystery that is the sign of a meaningful and fruitful recitation of = the=20 Rosary. Pope Paul VI drew attention, in his Apostolic Exhortation = Marialis=20 Cultus, to the custom in certain regions of highlighting the name of = Christ=20 by the addition of a clause referring to the mystery being = contemplated.37=20 This is a praiseworthy custom, especially during public = recitation. It=20 gives forceful expression to our faith in Christ, directed to the = different=20 moments of the Redeemer's life. It is at once a profession of faith = and=20 an aid in concentrating our meditation, since it facilitates the process = of=20 assimilation to the mystery of Christ inherent in the repetition of = the Hail=20 Mary. When we repeat the name of Jesus =96 the only name given to us = by which=20 we may hope for salvation (cf. Acts 4:12) =96 in close = association with the=20 name of his Blessed Mother, almost as if it were done at her suggestion, = we set=20 out on a path of assimilation meant to help us enter more deeply into = the life=20 of Christ. 

From Mary's = uniquely privileged=20 relationship with Christ, which makes her the Mother of God, = Theot=F3kos,=20 derives the forcefulness of the appeal we make to her in the second half = of the=20 prayer, as we entrust to her maternal intercession our lives and the = hour of our=20 death.

The=20 =93Gloria=94

34. Trinitarian = doxology is the=20 goal of all Christian contemplation. For Christ is the way that leads us = to the=20 Father in the Spirit. If we travel this way to the end, we repeatedly = encounter=20 the mystery of the three divine Persons, to whom all praise, worship and = thanksgiving are due. It is important that the Gloria, the = high-point=20 of contemplation, be given due prominence in the Rosary. In public=20 recitation it could be sung, as a way of giving proper emphasis to the=20 essentially Trinitarian structure of all Christian prayer.

To the extent = that meditation=20 on the mystery is attentive and profound, and to the extent that it is = enlivened=20 =96 from one Hail Mary to another =96 by love for Christ and for = Mary, the=20 glorification of the Trinity at the end of each decade, far from being a = perfunctory conclusion, takes on its proper contemplative tone, raising = the mind=20 as it were to the heights of heaven and enabling us in some way to = relive the=20 experience of Tabor, a foretaste of the contemplation yet to come: =93It = is good=20 for us to be here!=94 (Lk 9:33).

The = concluding short=20 prayer

35. = In current=20 practice, the Trinitarian doxology is followed by a brief concluding = prayer=20 which varies according to local custom. Without in any way diminishing = the value=20 of such invocations, it is worthwhile to note that the contemplation of = the=20 mysteries could better express their full spiritual fruitfulness if an = effort=20 were made to conclude each mystery with a prayer for the fruits = specific to=20 that particular mystery. In this way the Rosary would better express = its=20 connection with the Christian life. One fine liturgical prayer suggests = as much,=20 inviting us to pray that, by meditation on the mysteries of the Rosary, = we may=20 come to =93imitate what they contain and obtain what they=20 promise=94.38 

Such a final = prayer could take=20 on a legitimate variety of forms, as indeed it already does. In this way = the=20 Rosary can be better adapted to different spiritual traditions and = different=20 Christian communities. It is to be hoped, then, that appropriate = formulas will=20 be widely circulated, after due pastoral discernment and possibly after=20 experimental use in centres and shrines particularly devoted to the = Rosary, so=20 that the People of God may benefit from an abundance of authentic = spiritual=20 riches and find nourishment for their personal contemplation.

The = Rosary=20 beads

36. The = traditional aid used=20 for the recitation of the Rosary is the set of beads. At the most = superficial=20 level, the beads often become a simple counting mechanism to mark the = succession=20 of Hail Marys. Yet they can also take on a symbolism which can = give added=20 depth to contemplation. 

Here the first = thing to note is=20 the way the beads converge upon the Crucifix, which both opens = and closes=20 the unfolding sequence of prayer. The life and prayer of believers is = centred=20 upon Christ. Everything begins from him, everything leads towards him,=20 everything, through him, in the Holy Spirit, attains to the = Father.

As a counting = mechanism,=20 marking the progress of the prayer, the beads evoke the unending path of = contemplation and of Christian perfection. Blessed Bartolo Longo saw = them also=20 as a =93chain=94 which links us to God. A chain, yes, but a sweet chain; = for sweet=20 indeed is the bond to God who is also our Father. A =93filial=94 chain = which puts us=20 in tune with Mary, the =93handmaid of the Lord=94 (Lk 1:38) and, = most of all,=20 with Christ himself, who, though he was in the form of God, made himself = a=20 =93servant=94 out of love for us (Phil 2:7).

A fine way to = expand the=20 symbolism of the beads is to let them remind us of our many = relationships, of=20 the bond of communion and fraternity which unites us all in = Christ.

The = opening and=20 closing

37.At present, = in different=20 parts of the Church, there are many ways to introduce the Rosary. In = some=20 places, it is customary to begin with the opening words of Psalm 70: = =93O God,=20 come to my aid; O Lord, make haste to help me=94, as if to nourish in = those who=20 are praying a humble awareness of their own insufficiency. In other = places, the=20 Rosary begins with the recitation of the Creed, as if to make the = profession of=20 faith the basis of the contemplative journey about to be undertaken. = These and=20 similar customs, to the extent that they prepare the mind for = contemplation, are=20 all equally legitimate. The Rosary is then ended with a prayer for the=20 intentions of the Pope, as if to expand the vision of the one praying to = embrace=20 all the needs of the Church. It is precisely in order to encourage this=20 ecclesial dimension of the Rosary that the Church has seen fit to grant=20 indulgences to those who recite it with the required = dispositions.

If prayed in = this way, the=20 Rosary truly becomes a spiritual itinerary in which Mary acts as Mother, = Teacher=20 and Guide, sustaining the faithful by her powerful intercession. Is it = any=20 wonder, then, that the soul feels the need, after saying this prayer and = experiencing so profoundly the motherhood of Mary, to burst forth in = praise of=20 the Blessed Virgin, either in that splendid prayer the Salve Regina = or in=20 the Litany of Loreto? This is the crowning moment of an inner = journey=20 which has brought the faithful into living contact with the mystery of = Christ=20 and his Blessed Mother.

Distribution=20 over time 

38. The Rosary = can be recited=20 in full every day, and there are those who most laudably do so. In this = way it=20 fills with prayer the days of many a contemplative, or keeps company = with the=20 sick and the elderly who have abundant time at their disposal. Yet it is = clear =96=20 and this applies all the more if the new series of mysteria lucis = is=20 included =96 that many people will not be able to recite more than a = part of the=20 Rosary, according to a certain weekly pattern. This weekly distribution = has the=20 effect of giving the different days of the week a certain spiritual = =93colour=94, by=20 analogy with the way in which the Liturgy colours the different seasons = of the=20 liturgical year.

According to = current practice,=20 Monday and Thursday are dedicated to the =93joyful mysteries=94, Tuesday = and Friday=20 to the =93sorrowful mysteries=94, and Wednesday, Saturday and Sunday to = the=20 =93glorious mysteries=94. Where might the =93mysteries of light=94 be = inserted? If we=20 consider that the =93glorious mysteries=94 are said on both Saturday and = Sunday, and=20 that Saturday has always had a special Marian flavour, the second weekly = meditation on the =93joyful mysteries=94, mysteries in which Mary's = presence is=20 especially pronounced, could be moved to Saturday. Thursday would then = be free=20 for meditating on the =93mysteries of light=94.

This indication = is not intended=20 to limit a rightful freedom in personal and community prayer, where = account=20 needs to be taken of spiritual and pastoral needs and of the occurrence = of=20 particular liturgical celebrations which might call for suitable = adaptations.=20 What is really important is that the Rosary should always be seen and=20 experienced as a path of contemplation. In the Rosary, in a way similar = to what=20 takes place in the Liturgy, the Christian week, centred on Sunday, the = day of=20 Resurrection, becomes a journey through the mysteries of the life of = Christ, and=20 he is revealed in the lives of his disciples as the Lord of time and of=20 history.

 

CONCLUSION

=93Blessed Rosary of Mary,=20 sweet chain linking us to God=94

39. What has = been said so far=20 makes abundantly clear the richness of this traditional prayer, which = has the=20 simplicity of a popular devotion but also the theological depth of a = prayer=20 suited to those who feel the need for deeper contemplation.

The Church has = always=20 attributed particular efficacy to this prayer, entrusting to the Rosary, = to its=20 choral recitation and to its constant practice, the most difficult = problems. At=20 times when Christianity itself seemed under threat, its deliverance was=20 attributed to the power of this prayer, and Our Lady of the Rosary was = acclaimed=20 as the one whose intercession brought salvation.

Today I = willingly entrust to=20 the power of this prayer =96 as I mentioned at the beginning =96 the = cause of peace=20 in the world and the cause of the family.

Peace

40. The grave = challenges=20 confronting the world at the start of this new Millennium lead us to = think that=20 only an intervention from on high, capable of guiding the hearts of = those living=20 in situations of conflict and those governing the destinies of nations, = can give=20 reason to hope for a brighter future.

The Rosary is by=20 its nature a prayer for peace, since it consists in the = contemplation of=20 Christ, the Prince of Peace, the one who is =93our peace=94 (Eph = 2:14).=20 Anyone who assimilates the mystery of Christ =96 and this is clearly the = goal of=20 the Rosary =96 learns the secret of peace and makes it his life's = project.=20 Moreover, by virtue of its meditative character, with the tranquil = succession of=20 Hail Marys, the Rosary has a peaceful effect on those who pray = it,=20 disposing them to receive and experience in their innermost depths, and = to=20 spread around them, that true peace which is the special gift of the = Risen Lord=20 (cf. Jn 14:27; 20.21).

The Rosary is = also a prayer for=20 peace because of the fruits of charity which it produces. When prayed = well in a=20 truly meditative way, the Rosary leads to an encounter with Christ in = his=20 mysteries and so cannot fail to draw attention to the face of Christ in = others,=20 especially in the most afflicted. How could one possibly contemplate the = mystery=20 of the Child of Bethlehem, in the joyful mysteries, without experiencing = the=20 desire to welcome, defend and promote life, and to shoulder the burdens = of=20 suffering children all over the world? How could one possibly follow in = the=20 footsteps of Christ the Revealer, in the mysteries of light, without = resolving=20 to bear witness to his =93Beatitudes=94 in daily life? And how could one = contemplate=20 Christ carrying the Cross and Christ Crucified, without feeling the need = to act=20 as a =93Simon of Cyrene=94 for our brothers and sisters weighed down by = grief or=20 crushed by despair? Finally, how could one possibly gaze upon the glory = of the=20 Risen Christ or of Mary Queen of Heaven, without yearning to make this = world=20 more beautiful, more just, more closely conformed to God's = plan?

In a word, by = focusing our eyes=20 on Christ, the Rosary also makes us peacemakers in the world. By its = nature as=20 an insistent choral petition in harmony with Christ's invitation to = =93pray=20 ceaselessly=94 (Lk 18:1), the Rosary allows us to hope that, even = today,=20 the difficult =93battle=94 for peace can be won. Far from offering an = escape from=20 the problems of the world, the Rosary obliges us to see them with = responsible=20 and generous eyes, and obtains for us the strength to face them with the = certainty of God's help and the firm intention of bearing witness in = every=20 situation to =93love, which binds everything together in perfect = harmony=94 (Col=20 3:14).

The = family:=20 parents...

41. As a prayer = for peace, the=20 Rosary is also, and always has been, a prayer of and for the = family. At=20 one time this prayer was particularly dear to Christian families, and it = certainly brought them closer together. It is important not to lose this = precious inheritance. We need to return to the practice of family prayer = and=20 prayer for families, continuing to use the Rosary.

In my Apostolic = Letter Novo=20 Millennio Ineunte I encouraged the celebration of the Liturgy = of the=20 Hours by the lay faithful in the ordinary life of parish communities = and=20 Christian groups;39 I now wish to do the same for the Rosary. = These=20 two paths of Christian contemplation are not mutually exclusive; they = complement=20 one another. I would therefore ask those who devote themselves to the = pastoral=20 care of families to recommend heartily the recitation of the=20 Rosary. 

The family that=20 prays together stays together. The Holy Rosary, by age-old = tradition, has=20 shown itself particularly effective as a prayer which brings the family=20 together. Individual family members, in turning their eyes towards = Jesus, also=20 regain the ability to look one another in the eye, to communicate, to = show=20 solidarity, to forgive one another and to see their covenant of love = renewed in=20 the Spirit of God.

Many of the = problems facing=20 contemporary families, especially in economically developed societies, = result=20 from their increasing difficulty in communicating. Families seldom = manage to=20 come together, and the rare occasions when they do are often taken up = with=20 watching television. To return to the recitation of the family Rosary = means=20 filling daily life with very different images, images of the mystery of=20 salvation: the image of the Redeemer, the image of his most Blessed = Mother. The=20 family that recites the Rosary together reproduces something of the = atmosphere=20 of the household of Nazareth: its members place Jesus at the centre, = they share=20 his joys and sorrows, they place their needs and their plans in his = hands, they=20 draw from him the hope and the strength to go on. 

... and=20 children

42. It is also = beautiful and=20 fruitful to entrust to this prayer the growth and development of=20 children. Does the Rosary not follow the life of Christ, from his = conception=20 to his death, and then to his Resurrection and his glory? Parents are = finding it=20 ever more difficult to follow the lives of their children as they grow = to=20 maturity. In a society of advanced technology, of mass communications = and=20 globalization, everything has become hurried, and the cultural distance = between=20 generations is growing ever greater. The most diverse messages and the = most=20 unpredictable experiences rapidly make their way into the lives of = children and=20 adolescents, and parents can become quite anxious about the dangers = their=20 children face. At times parents suffer acute disappointment at the = failure of=20 their children to resist the seductions of the drug culture, the lure of = an=20 unbridled hedonism, the temptation to violence, and the manifold = expressions of=20 meaninglessness and despair.

To pray the = Rosary for=20 children, and even more, with children, training them from = their=20 earliest years to experience this daily =93pause for prayer=94 with the = family, is=20 admittedly not the solution to every problem, but it is a spiritual aid = which=20 should not be underestimated. It could be objected that the Rosary seems = hardly=20 suited to the taste of children and young people of today. But perhaps = the=20 objection is directed to an impoverished method of praying it. = Furthermore,=20 without prejudice to the Rosary's basic structure, there is nothing to = stop=20 children and young people from praying it =96 either within the family = or in=20 groups =96 with appropriate symbolic and practical aids to understanding = and=20 appreciation. Why not try it? With God's help, a pastoral approach to = youth=20 which is positive, impassioned and creative =96 as shown by the World = Youth Days!=20 =96 is capable of achieving quite remarkable results. If the Rosary is = well=20 presented, I am sure that young people will once more surprise adults by = the way=20 they make this prayer their own and recite it with the enthusiasm = typical of=20 their age group.

The = Rosary, a treasure to=20 be rediscovered

43. Dear = brothers and sisters!=20 A prayer so easy and yet so rich truly deserves to be rediscovered by = the=20 Christian community. Let us do so, especially this year, as a means of=20 confirming the direction outlined in my Apostolic Letter Novo=20 Millennio Ineunte, from which the pastoral plans of so many = particular=20 Churches have drawn inspiration as they look to the immediate = future.

I turn = particularly to you, my=20 dear Brother Bishops, priests and deacons, and to you, pastoral agents = in your=20 different ministries: through your own personal experience of the beauty = of the=20 Rosary, may you come to promote it with conviction.

I also place my = trust in you,=20 theologians: by your sage and rigorous reflection, rooted in the word of = God and=20 sensitive to the lived experience of the Christian people, may you help = them to=20 discover the Biblical foundations, the spiritual riches and the pastoral = value=20 of this traditional prayer.

I count on you, = consecrated men=20 and women, called in a particular way to contemplate the face of Christ = at the=20 school of Mary.

I look to all = of you, brothers=20 and sisters of every state of life, to you, Christian families, to you, = the sick=20 and elderly, and to you, young people: confidently take up the Rosary = once=20 again. Rediscover the Rosary in the light of Scripture, in harmony = with the=20 Liturgy, and in the context of your daily lives.

May this appeal = of mine not go=20 unheard! At the start of the twenty-fifth year of my Pontificate, I = entrust this=20 Apostolic Letter to the loving hands of the Virgin Mary, prostrating = myself=20 in spirit before her image in the splendid Shrine built for her by = Blessed=20 Bartolo Longo, the apostle of the Rosary. I willingly make my own = the=20 touching words with which he concluded his well-known Supplication to = the=20 Queen of the Holy Rosary: =93O Blessed Rosary of Mary, sweet chain = which=20 unites us to God, bond of love which unites us to the angels, tower of = salvation=20 against the assaults of Hell, safe port in our universal shipwreck, we = will=20 never abandon you. You will be our comfort in the hour of death: yours = our final=20 kiss as life ebbs away. And the last word from our lips will be your = sweet name,=20 O Queen of the Rosary of Pompei, O dearest Mother, O Refuge of Sinners, = O=20 Sovereign Consoler of the Afflicted. May you be everywhere blessed, = today and=20 always, on earth and in heaven=94.

From the = Vatican, on the=20 16th day of October in the year 2002, the beginning of the twenty- fifth = year of=20 my Pontificate.

JOHN PAUL=20 II

1=20 Pastoral Constitution on the Church in the Modern World Gaudium = et=20 Spes, 45.

2 Pope=20 Paul VI, Apostolic Exhortation Marialis Cultus (2 February 1974), = 42: AAS=20 66 (1974), 153.

3 Cf.=20 Acta Leonis XIII, 3 (1884), 280-289. 

4=20 Particularly worthy of note is his Apostolic Epistle on the Rosary = Il=20 religioso convegno (29 September 1961): AAS 53 (1961),=20 641-647.

5=20 Angelus: Insegnamenti di Giovanni Paolo II, I (1978):=20 75-76.

6 AAS 93=20 (2001), 285.

7 During=20 the years of preparation for the Council, Pope John XXIII did not fail = to=20 encourage the Christian community to recite the Rosary for the success = of this=20 ecclesial event: cf. Letter to the Cardinal Vicar (28 September 1960): = AAS 52=20 (1960), 814-816.

8=20 Dogmatic Constitution on the Church Lumen Gentium,=20 66.

9 No.=20 32: AAS 93 (2001), 288.

10=20 Ibid., 33: loc. cit., 289.

11 It is=20 well-known and bears repeating that private revelations are not the same = as=20 public revelation, which is binding on the whole Church. It is the task = of the=20 Magisterium to discern and recognize the authenticity and value of = private=20 revelations for the piety of the faithful.

12=20 The Secret of the Rosary.

13=20 Blessed Bartolo Longo, Storia del Santuario di Pompei, = Pompei,=20 1990, 59.

14=20 Apostolic Exhortation Marialis Cultus (2 February 1974), = 47: AAS=20 (1974), 156.

15=20 Constitution on the Sacred Liturgy Sacrosanctum Concilium,=20 10.

16=20 Ibid., 12.

17=20 Second Vatican Ecumenical Council, Dogmatic Constitution on the = Church=20 Lumen Gentium, 58.

18 I=20 Quindici Sabati del Santissimo Rosario, 27th ed., Pompei, 1916,=20 27.

19=20 Second Vatican Ecumenical Council, Dogmatic Constitution on the = Church=20 Lumen Gentium, 53.

20=20 Ibid., 60.

21 Cf.=20 First Radio Address Urbi et Orbi (17 October 1978): AAS 70 = (1978),=20 927.

22=20 Treatise on True Devotion to the Blessed Virgin=20 Mary.

23=20 Catechism of the Catholic Church, = 2679.

24=20 Ibid., 2675.

25 The=20 Supplication to the Queen of the Holy Rosary was composed by = Blessed=20 Bartolo Longo in 1883 in response to the appeal of Pope Leo XIII, made = in his=20 first Encyclical on the Rosary, for the spiritual commitment of all = Catholics in=20 combating social ills. It is solemnly recited twice yearly, in May and=20 October.

26=20 Divina Commedia, Paradiso XXXIII, = 13-15.

27 John=20 Paul II, Apostolic Letter Novo Millennio Ineunte (6 January = 2001), 20:=20 AAS 93 (2001), 279.

28=20 Apostolic Exhortation Marialis Cultus (2 February 1974), = 46: AAS 6=20 (1974), 155.

29 John=20 Paul II, Apostolic Letter Novo Millennio Ineunte (6 January = 2001), 28:=20 AAS 93 (2001), 284.

30 No.=20 515.

31=20 Angelus Message of 29 October 1978 : Insegnamenti, I = (1978),=20 76.

32=20 Second Vatican Ecumenical Council, Pastoral Constitution on the = Church in=20 the Modern World Gaudium et Spes, 22.

33 Cf.=20 Saint Irenaeus of Lyons, Adversus Haereses, III, 18, 1: PG 7,=20 932.

34=20 Catechism of the Catholic Church, = 2616.

35 Cf.=20 No. 33: AAS 93 (2001), 289.

36 John=20 Paul II, Letter to Artists (4 April 1999), 1: AAS 91 (1999),=20 1155.

37 Cf.=20 No. 46: AAS 66 (1974), 155. This custom has also been recently praised = by the=20 Congregation for Divine Worship and for the Discipline of the Sacraments = in=20 its Direttorio su piet=E0 popolare e liturgia. Principi e = orientamenti (17=20 December 2001), 201, Vatican City, 2002, 165.

38=20 =93...concede, quaesumus, ut haec mysteria sacratissimo beatae = Mariae=20 Virginis Rosario recolentes, et imitemur quod continent, et quod = promittunt=20 assequamur=94. Missale Romanum 1960, in festo B.M. Virginis a=20 Rosario.

39 Cf.=20 No. 34: AAS 93 (2001), 290.


http://www.vatican.va/ =
See=20 also:
http://users.skynet.be/fa325723/index.html
= http://home.planetinternet.be/~vdammegu/
Contact: guido.vd@tiscali.be =

guido.vandamme@skynet.be=20

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Beloved=20 Padre Pio, today I come to add my prayer to the thousands of prayers = offered to=20 you every day by those who love and venerate you. They ask for cures and = healings, earthly and spiritual blessings, and peace for body and mind. = And=20 because of your friendship with the Lord, he heals those you ask to be = healed,=20 and forgives those you forgive. Through your visible wounds of the = Cross, which=20 you bore for 50 years, you were chosen in our time to glorify the = crucified=20 Jesus. Because the Cross has been replaced by other symbols, please help = us to=20 bring it back in our midst, for we acknowledge it is the only true sign = of=20 salvation. As we lovingly recall the wounds that pierced your hands, = feet and=20 side, we not only remember the blood you shed in pain, but your smile, = and the=20 invisible halo of sweet smelling flowers that surrounded your presence, = the=20 perfume of sanctity. Padre Pio, may the healings of the sick become the=20 testimony that the Lord has invited you to join the holy company of = Saints. In=20 your kindness, please help me. Bless me and my loved ones. In the name = of the=20 Father, the Son and the Holy=20 Spirit.Amen.


 
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