Rosarium Virginis Mariae, Part I

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).

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. 1Thess 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 marvelously 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.

The second part of Pope John Paul II’s Rosarium Virginis Mariae will appear in the next Mother of All Peoples Bi-Monthly Issue.

Notes

(1) Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 45.

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

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

(4) Particularly worthy of note is his Apostolic Epistle on the Rosary Il religioso convegno (September 29, 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 (September 28, 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 (February 2, 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 (October 17, 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.