“Shining the Light of Christ with Mary and the Luminous Mysteries of the Holy Rosary”
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“Shining the Light of Christ with Mary and the Luminous Mysteries of the Holy Rosary” October 27, 2018 St. Thomas Catholic Church The Holy Rosary • One tradition tells us that the Rosary came from Saint Dominic Guzman around the year 1221. Saint Dominic had been to southern France to preach against the Albigensian heresy, which denied the goodness of creation and held that the spirit is good but that matter (including the body) is evil. A common saying in Albigensianism was “the body is a tomb,” suggesting that true freedom is realized only when one is freed from the flesh. This heresy held that there are two supreme beings: a good god who created the spirit world, and an evil god who created the material world. Since matter was evil to the Albigensians, marriage and procreation were evil. Jesus was not thought to be human, nor was Mary considered the mother of God. Albigensianism denied the humanity of Christ. The Crucifixion and Resurrection of Jesus were only illusions, and the whole concept of the cross in the Christian life was rejected. Cavins, J. (2004). The Rosary: It Beats the Rhythm of Human Life. In S. Hahn & L. J. Suprenant Jr. (Eds.), Catholic for a Reason II: Scripture and the Mystery of the Mother of God (Second Edition, p. 188). Steubenville, OH: Emmaus Road Publishing. The Holy Rosary • Albigensianism, like many newer religious fads, discounted the fact that divinity intersected with humanity in Christ. In contrast to this dualism, the prayers of the Rosary continually focus on the reality of the Incarnation. So, for example, the Hail Mary says in part, “Blessed art thou among women, and blessed is the fruit of thy womb, Jesus.” These words express our belief that God the Son truly became one like us. So Saint Dominic would go into the villages and would preach to them the mysteries of salvation and then pray the Hail Marys. The Hail Marys constitute “the warp on which is woven the contemplation of the mysteries.” It is on those Hail Marys that we weave in the life of Christ and meditate on Jesus, the God-man. The Rosary then developed over the years until, in 1569, Pope St. Pius V officially approved the current form. Cavins, J. (2004). The Rosary: It Beats the Rhythm of Human Life. In S. Hahn & L. J. Suprenant Jr. (Eds.), Catholic for a Reason II: Scripture and the Mystery of the Mother of God (Second Edition, pp. 188–189). Steubenville, OH: Emmaus Road Publishing. Repetition • Some Christians will object that, according to Scripture, Jesus was against repetitious prayer. However, Jesus warned against meaningless repetition, not meaningful repetition. Meaningless repetition is indeed not God’s will. Merely rattling off prayers like a parrot will not move the hand of God. But not all repetition is meaningless. When people tell me it is, I sometimes suggest they pinch their nose shut and clamp their lips tightly together. Within seconds, they begin to notice the life-giving value of repetition. Cavins, J. (2004). The Rosary: It Beats the Rhythm of Human Life. In S. Hahn & L. J. Suprenant Jr. (Eds.), Catholic for a Reason II: Scripture and the Mystery of the Mother of God (Second Edition, p. 192). Steubenville, OH: Emmaus Road Publishing. The Rhythm of Life • Isn’t every day a matter of getting up, going to work, eating lunch, coming home, eating dinner, kids doing this, kids doing that? Are not our lives repetitious? Understandably then, the God of life, all throughout the Old Testament, said, “Establish this feast in this month and every year when you come to this month, do this. And every year at that month, do that” (cf. Lev. 23). Every day, the Jews would pray three times the Sh’ma: “Hear, O Israel: The Lord our God is one Lord” (Deut. 6:4). Cavins, J. (2004). The Rosary: It Beats the Rhythm of Human Life. In S. Hahn & L. J. Suprenant Jr. (Eds.), Catholic for a Reason II: Scripture and the Mystery of the Mother of God (Second Edition, p. 193). Steubenville, OH: Emmaus Road Publishing. The Rhythm of Life • God thus enters our daily routine with His power. The divine intersects the mundane! That is why I love the Catholic Church’s liturgical year and its cycle of readings. Every three years we get selections from the whole Bible! Every year, we go through the entire life of Christ in our readings at weekday Masses. We need this. It is breathing in and breathing out. • So if I find the Rosary boring, it is probably because I’m not entering into the Rosary. I am just repeating words instead of entering into it and meditating on the life of Christ through the eyes of Mary. That is why I like to think of each bead as the heartbeat of Jesus, and my goal is that my heart would beat in unison with His. Cavins, J. (2004). The Rosary: It Beats the Rhythm of Human Life. In S. Hahn & L. J. Suprenant Jr. (Eds.), Catholic for a Reason II: Scripture and the Mystery of the Mother of God (Second Edition, p. 193). Steubenville, OH: Emmaus Road Publishing. St. John Paul II • 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) Rosarium Virginis Mariae #1 Mary, Model of Contemplation • 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). Rosarium Virginis Mariae #10 Mary, Model of Contemplation • 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). Rosarium Virginis Mariae #10 Sacred Remembrance • 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. Rosarium Virginis Mariae #13 Proclaiming Christ With Mary • 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.