12. The Rosary, precisely because it starts with Maryís 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 Lordís 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. 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 Jesusí 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". As we contemplate each mystery of her Sonís 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).
15. 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.
The Rosary mystically transports us to Maryís 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. 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.
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. 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! 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.
18. The Rosary is one of the traditional paths of Christian prayer directed to the contemplation of Christís face. Pope Paul VI described it in these words: "As a Gospel prayer, centered 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 Angelís announcement and of the greeting of the Mother of John the Baptist: ĎBlessed is the fruit of your wombí (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."
19. Of the many mysteries of Christís life, only a few are indicated by the Rosary in the form that has become generally established with the seal of the Churchís 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 Christís 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 prayerís traditional format, is meant to give it fresh life and to enkindle renewed interest in the Rosaryís 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.
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 Christís 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. 2 Cor. 5:21), the heavens open wide and the voice of the Father declares him the beloved Son (cf. Mt. 3:17), 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 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.
24. The Rosary offers the "secret" which leads easily to a profound and inward knowledge of Christ. We might call it Maryís 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).
25. The Rosary helps to open up the way to this light. Following in the path of Christ, in whom manís path is recapitulated, revealed and redeemed, believers come face to face with the image of the true man. Contemplating Christís birth, they learn of the sanctity of life; seeing the household of Nazareth, they learn the original truth of the family according to Godís 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.
At the same time, it becomes natural to bring to this encounter with the sacred humanity of the Redeemer all the problems, anxieties, labors and endeavors 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 Godís own life, in the joyful communion of the Holy Trinity, our lifeís destiny and deepest longing.
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 Peterís 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 program 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.
28. 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.
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 Rosaryís 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.
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