റൊസാരിയും വിർജിനിസ് മരിയെ (Rosarium Virginis Mariae)
പ്രകാശത്തിന്റെ ദിവ്യരഹസ്യങ്ങൾ ജപമാല പ്രാർത്ഥനയിൽ ചേർത്തുകൊണ്ടും 2002 ഒക്ടോബർ മുതൽ 2003 ഒക്ടോബർ വരെ മരിയൻവർഷം പ്രഖാപിച്ചുകൊണ്ടും വി. ജോൺ പോൾ രണ്ടാമൻ മാർപാപ്പ 2002 ഒക്ടോബർ 16 -ന് പുറപ്പെടുവിച്ച അപ്പസ്തോലിക ലേഖനം ആണ് റൊസാരിയും വിർജിനിസ് മരിയെ (Rosarium Virginis Mariae). ജപമാല പ്രാർത്ഥനയുടെ ചരിത്രവും സ്വഭാവവും പ്രാധാന്യവും അതിലെ ദിവ്യരഹസ്യങ്ങളും അത് ചൊല്ലുന്ന രീതിയുടെ പ്രത്യേകതകളും അതിന്റെ ഫലദായകത്വവും ഈ അപ്പസ്തോലിക ലേഖനത്തിൽ മാർപാപ്പ വിശദമാക്കുന്നു.
ആമുഖവും (1-8) ഉപസംഹാരവും (39-43) മൂന്ന് അധ്യായങ്ങളും ആയി ഇതിന്റെ ഉള്ളടക്കത്തെ വിഭജിച്ചിരിക്കുന്നു: I. മേരിയോടൊപ്പം ക്രിസ്തുവിനെ ധ്യാനിക്കുക (9-17); II. ക്രിസ്തുവിന്റെ രഹസ്യങ്ങൾ അവന്റെ അമ്മയുടെയും രഹസ്യങ്ങൾ (18-25); III. എനിക്ക് ജീവിക്കുക എന്നത് ക്രിസ്തുവാണ് (26-38).
രണ്ടാം സഹസ്രാബ്ദത്തിൽ ദൈവാത്മാവിന്റെ പ്രേരണയാൽ ക്രമേണ രൂപംകൊണ്ട കന്യാമറിയത്തിന്റെ ജപമാല, എണ്ണമറ്റ വിശുദ്ധന്മാർ സ്നേഹിക്കുകയും സഭയുടെ ഔദ്യോഗിക പ്രബോധനങ്ങൾ പ്രോത്സാഹിപ്പിക്കുകയും ചെയ്ത പ്രാർത്ഥനയാണ് എന്നും, ലളിതവും ഗഹനവുമാണെങ്കിലും വലിയ പ്രാധാന്യമുള്ളതും വിശുദ്ധിയുടെ സദ്ഫലങ്ങൾ പുറപ്പെടുവിക്കാൻ കഴിയുന്നതുമായ ഒരു പ്രാർത്ഥനയായി അതിന്റെ തുടക്കത്തിന്റെ പുതുമയൊന്നും നഷ്ടപ്പെടുത്താതെ ഇപ്പോഴും ജപമാല തുടരുന്നുവെന്നും പറഞ്ഞുകൊണ്ടാണ് മാർപാപ്പ തന്റെ അപ്പസ്തോലിക ലേഖനം ആരംഭിക്കുന്നത്. പ്രത്യക്ഷത്തിൽ മാതാവിനോടുള്ള പ്രാർത്ഥനയാണെങ്കിലും ജപമാല ഒരു ക്രിസ്തുകേന്ദ്രീകൃത പ്രാർത്ഥനയാണെന്നും, സുവിശേഷ സന്ദേശത്തിന്റെ ആഴം മുഴുവനും അതിൽ അടങ്ങിയിട്ടുണ്ടെന്നും, ജപമാലയിലൂടെ ക്രൈസ്തവർ മറിയത്തിന്റെ പാഠശാലയിൽ ഇരുന്നു, ക്രിസ്തുവിന്റെ മുഖസൗന്ദര്യത്തെക്കുറിച്ച് ധ്യാനിക്കുകയും അവന്റെ സ്നേഹത്തിന്റെ ആഴം അനുഭവിക്കുകയും ചെയ്യുന്നുവെന്നും മാർപാപ്പ പറയുന്നു.
തന്റെ മുൻഗാമികളായ മാർപാപ്പാമാർ ജപമാല പ്രാർത്ഥനയ്ക്ക് നൽകിയ പ്രാധാന്യത്തെയും പ്രോത്സാഹനത്തെയും കുറിച്ച് സംക്ഷിപ്തമായി വിവരിച്ചതിനുശേഷം വിവിധ ക്രൈസ്തവ സമൂഹങ്ങളിൽ ജപമാല പ്രാർത്ഥനയുടെ പ്രാധാന്യം ഉറപ്പിക്കാനും പ്രോത്സാഹിപ്പിക്കാനുമായി മാർപാപ്പ മരിയൻ വർഷം പ്രഖ്യാപിക്കുന്നു.
ആരാധനാക്രമ കേന്ദ്രീകൃതമായ ക്രൈസ്തവജീവിത ശൈലിയെയും സഭൈക്യശ്രമങ്ങളെയും തടസ്സപ്പെടുത്തുന്നതാണ് ജപമാല പ്രാർത്ഥന എന്ന വിമർശനങ്ങൾക്ക് മറുപടിയായി, ജപമാല പ്രാർത്ഥന ആരാധനക്രമത്തിന് വിരുദ്ധമാവുന്നതല്ല മറിച്ച് അതിനെ നിലനിർത്തുന്നതും അതിന് ഒരു മികച്ച ആമുഖമായും അതിന്റെ വിശ്വസ്തപ്രതിധ്വനിയായും വർത്തിക്കുന്നതും, പൂർണ്ണമായും ആന്തരികമായും അതിൽ പങ്കെടുക്കാനും ദൈനംദിന ജീവിതത്തിൽ അതിന്റെ ഫലം നേടുവാനും ആളുകളെ പ്രാപ്തരാക്കുന്നതും ആണെന്ന് മാർപാപ്പ പ്രസ്താവിക്കുന്നു. കൂടാതെ, ജപമാല സഭൈക്യശ്രമങ്ങൾക്ക് ഒരു സഹായമാണെന്നും ഒരിക്കലും ഒരു തടസ്സമല്ലെന്നും പാപ്പാ കൂട്ടിച്ചേർക്കുന്നു.
ക്രിസ്തുരഹസ്യത്തെക്കുറിച്ച് ചിന്തിക്കാനുള്ള പ്രതിജ്ഞാബദ്ധത വിശ്വാസികൾക്കിടയിൽ വളർത്തിയെടുക്കുന്നതിനുള്ള ഏറ്റവും ഫലപ്രദമായ മാർഗ്ഗവും, ക്രിസ്തീയ ധ്യാനത്തിന്റെ ഏറ്റവും മികച്ചതും പ്രശംസനീയവുമായ പാരമ്പര്യങ്ങളിൽ ഒന്നുമാണ് ജപമാലപ്രാർത്ഥന എന്ന് മാർപാപ്പ വ്യക്തമാക്കുന്നു. ജപമാല സമാധാനത്തിനും കുടുംബങ്ങൾക്ക് വേണ്ടിയുമുള്ള ഒരു പ്രാർത്ഥനയാണെന്നും, കാൽവരിയിൽ വച്ച് മറിയത്തെ സ്വന്തം അമ്മയായി ഏറ്റെടുത്ത യോഹന്നാന്റെ മനോഭാവത്തോടെ ക്രൈസ്തവരെ മാതാവിനോട് ചേർത്ത് നിർത്തുന്ന ഒന്നാണെന്നും പറഞ്ഞതിനുശഷം, വിശുദ്ധിയുടെ വളർച്ചയിലേക്കുള്ള ഒരു യഥാർത്ഥ പാത ജപമാലയിൽ കണ്ടെത്തിയ വിശുദ്ധന്മാരെ മാർപാപ്പ അനുസ്മരിക്കുന്നു.
ഒന്നാം അദ്ധ്യായത്തിൽ, മറിയത്തോടോത്തുള്ള ഒരു ക്രിസ്തുധ്യാനമായി ജപമാലയെ അവതരിപ്പിക്കുന്നു. രൂപാന്തരീകരണ സമയത്ത് സൂര്യനെപ്പോലെ തിളങ്ങിയ ക്രിസ്തുവിന്റെ മുഖം പത്രോസ് യാക്കോബ് യോഹന്നാൻ എന്നീ ശിഷ്യന്മാർ ദർശിച്ചതിനെ ക്രൈസ്തവധ്യാനത്തിന്റെ പ്രതിബിംബമായി ചൂണ്ടിക്കാണിക്കുന്ന മാർപാപ്പ, രക്ഷാകര സംഭവങ്ങൾ എല്ലാം ഹൃദയത്തിൽ സംഗ്രഹിച്ച മറിയത്തെ ഈ ധ്യാനത്തിന്റെ മാതൃകയായി കാണിക്കുന്നു. ജപമാല ഒരു ധ്യാനമാണെന്നും മറിയത്തിൽ നിന്നുള്ള ഒരു ക്രിസ്തുപഠനം ആണെന്നും മറിയത്തോടൊത്തുള്ള ഒരു ക്രിസ്തുഅനുസ്മരണവും ക്രിസ്തുവിനോടുള്ള അനുരൂപപ്പെടലും ക്രിസ്തുവിനോടുള്ള പ്രാർത്ഥനയും ക്രിസ്തുപ്രഘോഷണവുമാണെന്നും മാർപാപ്പ വിവരിക്കുന്നു.
രണ്ടാമദ്ധ്യായത്തിൽ, ക്രിസ്തുവിന്റെ രഹസ്യങ്ങൾ അവന്റെ അമ്മയുടെയും രഹസ്യങ്ങളാണെന്ന് സമർത്ഥിക്കുന്നു. ജപമാലയെ സുവിശേഷങ്ങളുടെ ഒരു സംക്ഷിപ്തരൂപമായി അവതരിപ്പിക്കുന്ന പാപ്പാ അതിന്റെ പൂർണ്ണതയ്ക്കായി പ്രകാശത്തിന്റെ രഹസ്യങ്ങളും ഈ പരമ്പരാഗത പ്രാർത്ഥനയോട് കൂട്ടിച്ചേർക്കുന്നു. നാല് ഗണം ദിവ്യരഹസ്യങ്ങളെക്കുറിച്ച് വിവരിക്കുകയും അതിന്റെ പ്രാധാന്യം വിശദമാക്കുകയും മാർപാപ്പ ചെയ്യുന്നുണ്ട്. യേശുവിന്റെ മനുഷ്യാവതാരവും രഹസ്യജീവിതവും സന്തോഷകരമായ ദിവ്യരഹസ്യങ്ങളിലും, പീഡാസഹനവും മരണവും ദുഃഖകരമായ ദിവ്യരഹസ്യങ്ങളിലും, ഉത്ഥാനവും സ്വർഗ്ഗാരോഹണവും മാതാവിന്റെ സ്വർഗ്ഗാരോപണവും മഹിമയുടെ രഹസ്യങ്ങളിലും അനുസ്മരിക്കുമ്പോൾ ക്രിസ്തുവിന്റെ പരസ്യജീവിതത്തിന്റെ അനുസ്മരണംകൂടി വരുമ്പോഴാണ് യേശുജീവിതത്തിന്റെ ധ്യാനം പൂർണ്ണമാവുക എന്ന തിരിച്ചറിവിൽ നിന്നാണ് പ്രകാശത്തിന്റെ രഹസ്യങ്ങൾ കൂട്ടിച്ചേർക്കുന്നതെന്ന് മാർപാപ്പ പറയുന്നു. യേശുവിന്റെ പരസ്യജീവിതാരംഭമായ മാമ്മോദ്ദീസായും ആദ്യമായി സ്വയം വെളിപ്പെടുത്തുന്ന കാനായിലെ അത്ഭുതവും പരസ്യജീവിതത്തിന്റെ ആകെത്തുകയായ ദൈവരാജ്യ പ്രഘോഷണവും തന്റെ ദൈവത്വം വെളിപ്പെടുത്തുന്ന താബോർ മലമുകളിലെ രൂപാന്തരീകരണവും പരസ്യജീവിതത്തിലെ അവസാനപ്രവൃത്തിയായ പരിശുദ്ധ കുർബ്ബാനയുടെ സ്ഥാപനവും പ്രകാശത്തിന്റെ രഹസ്യങ്ങളിൽ അനുസ്മരിക്കുന്നു. രഹസ്യങ്ങളിലൂടെ പരമ രഹസ്യത്തിലെത്തുക എന്നതാണ് മറിയത്തിന്റെ മാർഗ്ഗമെന്നും ക്രിസ്തുരഹസ്യങ്ങൾ മനുഷ്യന്റെ കൂടി രഹസ്യങ്ങളാണെന്നും മാർപാപ്പ സമർത്ഥിക്കുന്നു.
മൂന്നാമദ്ധ്യായത്തിൽ, ജപമാല പ്രാർത്ഥനയുടെ തനിമയും സവിശേഷതയും വളരെ വിശദമായി മാർപാപ്പ വിവരിക്കുന്നു. ജപമാല ക്രിസ്തുരഹസ്യങ്ങളെ സ്വാംശീകരിക്കുന്നതിനുള്ള ഓരു മാർഗ്ഗമാണെന്നും മനുഷ്യവ്യക്തിയുടെ മാനസികവും ശാരീരികവും ബൗദ്ധികവുമായ എല്ലാ സങ്കീർണ്ണ യാഥാർത്ഥ്യങ്ങളെയും ഉൾക്കൊള്ളുന്ന ഒരു പ്രാർത്ഥനയാണെന്നും പാപ്പാ പറയുന്നു. പരമ്പരാഗതപ്രാർത്ഥനകൾ ശ്വസനതാളവുമായി ബന്ധപ്പെട്ടിരിക്കുന്നു എന്ന് കാണിക്കുന്ന പാപ്പാ, ജപമാലയും ഇതിനാലാണ് കൂടുതൽ പ്രിയങ്കരവും എളുപ്പവുമായിരിക്കുന്നതെന്ന് പറയുന്നു. ജപമാലപ്രാർത്ഥനയിൽ എപ്രകാരമാണ് ധ്യാനം നടക്കുന്നതെന്ന് തുടർന്ന് വിശദമാക്കുന്നു. ഓരോ ദിവ്യരഹസ്യവും ഉച്ചത്തിൽ പറയുകയും അതിനോടനുബന്ധിച്ചുള്ള തിരുവചനഭാഗം അനുസ്മരിക്കുകയും നിശബ്ദതയിൽ ധ്യാനിക്കുകയും കർത്തൃപ്രാർത്ഥനയും നന്മനിറഞ്ഞ മറിയമേ എന്ന ജപവും ഉരുവിടുകയും ത്രിത്വസ്തുതി ചൊല്ലുകയും ചെയ്യുന്നതുവഴി ക്രിസ്തുരഹസ്യങ്ങളിലേക്ക് കൂടുതൽ ആഴപ്പെടുന്നുവെന്ന് മാർപാപ്പ വിശദീകരിക്കുന്നു. ജപമണികളുടെ അർത്ഥവും മാർപാപ്പ പറയുന്നുണ്ട്. ക്രൂശിതരൂപത്തിൽ കേന്ദ്രീകൃതമായി ക്രമീകരിക്കപ്പെട്ട ജപമണികൾ വിശ്വാസികളുടെ ജീവിതവും പ്രാർത്ഥനയും ക്രിസ്തുവിൽ കേന്ദ്രീകരിച്ചിരിക്കുന്നു എന്നും എല്ലാം അവനിൽ നിന്നാണ് ആരംഭിക്കുന്നതും എല്ലാം അവനിലേക്ക് നയിക്കുന്നതും എല്ലാം അവനിലൂടെ പിതാവിലേക്ക് എത്തിച്ചേരുന്നതുമാണെന്നും സൂചിപ്പിക്കുന്നു. ഒപ്പം, ഇത് നമ്മെ ദൈവത്തോട് ബന്ധിപ്പിക്കുന്ന മാലയാണെന്നും ക്രിസ്തുവിൽ നമ്മെ എല്ലാവരെയും ഒന്നിപ്പിക്കുന്ന കൂട്ടായ്മയുടെയും സാഹോദര്യത്തിന്റെയും ബന്ധങ്ങളെ ഓർമ്മിപ്പിക്കുന്നതാണെന്നും പറയുന്നു.
വാഴ്ത്തപ്പെട്ട മറിയത്തിന്റെ ജപമാല ദൈവവുമായി നമ്മെ ബന്ധിപ്പിക്കുന്ന ഒരു മധുരശൃംഖലയാണെന്നും, സമാധാനം കൈവരിക്കുന്നതിനുള്ള ഉപാധിയാണെന്നും, കുടുംബത്തിന്റെയും കുടുംബത്തിനുവേണ്ടിയുള്ളതുമായ ഒരു പ്രാർത്ഥനയാണെന്നും, ആവർത്തിച്ച് കണ്ടെത്തേണ്ട നിധിയാണെന്നും വ്യക്തമാക്കിക്കൊണ്ടാണ് മാർപാപ്പ ഈ അപ്പസ്തോലിക ലേഖനം അവസാനിപ്പിക്കുന്നത്.
ഡോ. സെബാസ്റ്യന് മുട്ടംതൊട്ടില് mcbs
ROSARIUM VIRGINIS MARIAE
OF THE SUPREME PONTIFF
JOHN PAUL II
TO THE BISHOPS, CLERGY
ON THE MOST HOLY ROSARY
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 prayer of 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.
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 XXIII(4) 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)
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.
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.
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)
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.
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.
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”.
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).
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)
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.
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.
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!
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).
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.
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)
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).
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.
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