[The Scriptural texts of the Holy Family Rosary Mysteries in a printable PDF file.]
The purpose for this work is to provide a sure and steady means (a sturdy path, if you will) to learn of our obligation and purpose in creation to know, love and serve the Lord Our God with our whole heart, soul, mind and strength. We are suggesting that within these seven sets of mysteries the truth of God the Father, God the Son and God the Holy Spirit can be easily realized in fundamental catechesis of our faith through participation of these extended contemplations of what are also regarded as both the Angelic and Mary’s Psaltery, offered in unison with our Mother and Queen.
For the past two millenniums those who have sought, found and attained the personal experience of walking in the peaceful love of God have steadfastly attested that the way of truth was revealed by the life, death and resurrection of the Son of God, Our Lord Jesus Christ. They faithfully affirm that the perfection of life firmly begins in our belief that Jesus Christ is the authentically perfect image of God and, as begun in the New Testament Gospel of Jesus Christ according to St. John, that: “In the beginning was the Word, and the Word was with God, and the Word was God.” [Jn 1:1].
What we hope you will find within these weekly meditations are a logical reflection of the main historical accounts of this Good News and that they will allow you an ordinary vehicle to easily approach an expectation, experience and knowledge of the goodness of God by prayerfully pondering the love of God’s Son born and especially nurtured within His Beloved Mother’s Immaculate Heart, beginning with her Immaculate Conception.
These reflections are offered in direct response to the Apostolic Letter Rosarium Virginis Mariae of St. Pope John Paul II (b.1920, Papacy:1978-d.2005) that was published on October 16, 2002, when His Holiness introduced the Luminous Mysteries and asked the clergy, religious and faithful lay Catholics to “promote greater use of the Rosary as Mary’s school of prayer into a fuller compendium of the gospel.” By introducing these seven recurring days of contemplative prayer with Mary, we are introduced to a very firm foundation for recollection of certain historical events in catechesis of the reason for faith in Jesus Christ, the foretold Son of David.
You will find that what is presented here advances the “New Evangelization” and “Year of Faith” in validation of the importance of our participation with the sacramental life within Christ’s Church. This proposed work accentuates a week of holy reflection when employed with the three original Joyful, Sorrowful and Glorious Mysteries of the Holy Rosary in addition to the Luminous Mysteries introduced by St. Pope John Paul II. They are designed to support our prayers beyond daily Mass and inspire a good reason for us to live in the manner of the psalmist’s proclamation: “Every day will I bless thee: and I will praise thy name for ever; yea, for ever and ever” for each day of every week.
The following are the seven sets of Mysteries with further explanation as named the…
- Merciful Mysteries [of Charity]
- Gracious Mysteries [of Hope]
- Faithful Mysteries [of Love]
These meditations help us recognize God’s ordaining of seven days as the natural reflection of His perfect spiritual order. Six days of labor; a day of rest. In this format, the person of Jesus as the Son of Mary and Son of God, compels us to study how the mysteries of faith, hope, and charity are dispensed to man from God the Father, through God the Son, in the unity of God the Holy Ghost as the Holy Trinity, Three in One.
With the introduction of the Luminous Mysteries it was easier to recognize how three additional sets of meditations based upon the Mother of Jesus’ faithful view of mercy, grace and faith could be combined with the original Joyful, Sorrowful, and Glorious Mysteries of the Holy Rosary. It is given in direct response to the same Apostolic Letter Rosarium Virginis Mariae in which St. John Paul II said: “What is needed is a Christian life distinguished above all in the ‘art of prayer.’ 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.’”
Because of the timeliness of the Luminous Mysteries, we can readily discern how the Light of Christ acts as a continually renewing contemporary bridge between the Old and New Testaments. The Person of Jesus Christ gave us a new perspective of the Old Testament through His teachings, much in the same way that we see the newly unfolding practical acceptance of both the ordinary and extraordinary (assigned names of the old and new) forms of the Sacrifice of the Mass. His Holiness Benedict XVI desired the traditional liturgy to become accessible and not hidden from stable faithful Catholics who are attached to the traditional “Tridentine” Roman rite, in like manner as Christ Himself insisted by His teaching that He came – not to abolish – but to fulfill the law.
In the Apostolic Letter “Summorum Pontificum” issued Motu Propio, Pope Benedict XVI had stated: “Since time immemorial it has been necessary – as it is also for the future – to maintain the principle according to which each particular Church must concur with the universal Church, not only as regards the doctrine of the faith and the sacramental signs, but also as regards the usages universally accepted by uninterrupted apostolic tradition, which must be observed not only to avoid errors but also to transmit the integrity of the faith, because the Church’s law of prayer corresponds to her law of faith.” Within harmonious instructions that we are “church,” we must all be personally held bound by this same reasoning of our faith.
He continued: “The Roman Missal promulgated by Paul VI is the ordinary expression of the ‘Lex orandi’ (Law of prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by St. John XXIII is to be considered as an extraordinary expression of that same ‘Lex orandi,’ and must be given due honor for its venerable and ancient usage. These two expressions of the Church’s Lex orandi will in no way lead to a division in the Church’s ‘Lex credendi’ (Law of belief). They are, in fact two usages of the one Roman rite.”
In response to the spiritual needs of the pilgrim members of our one, holy, catholic, and apostolic Church, these meditations also support Pope Benedict’s encyclicals on Faith and Hope and encourage living our personal responsibilities within this “law of prayer” and “law of belief.” By making an accounting of ourselves and our faith to all men of all nations, the year dedicated to the Apostle St. Paul was concluded in renewed anticipation of the beginning of the Year of Priests in “Lex vivendi” for the restoration of personal holiness and renewed interest in holy families as our “law of living.”
More recently, according to an online post of the National News Agency (CNA/EWTN News) in Palermo, Italy, on October 3rd, 2010, it was reported: “At noon on Sunday, Pope Benedict prayed that all people might be strengthened in faith, hope and charity through the intercession of Mary. He asked in particular, that she lead the faithful to ‘walk quickly and joyfully on the way of holiness.”’
The Catholic News Agency also included: “Remembering the concurrent celebration of the beatification of Anna Maria Adorni in Parma, Italy on Sunday, her devotion to saying the Rosary and the beginning of the Marian month of October, the Holy Father prayed that the ‘daily meditation of the mysteries of Christ in union with Mary, the “praying Virgin”, might fortify us all in faith, hope and charity.'”
In Assisi, Italy, on November 9, 2010 (Zenit.org), Pope Benedict XVI urged greater appreciation of the liturgy as a source of education about the “good life of the Gospel. The rites speak through their intrinsic rationality,” the Pontiff noted, “and educate to a conscious, active and fruitful participation” and, as in earlier directives, he continued, “The correspondence of the prayer of the Church (lex orandi) with the rule of the faith (lex credendi) molds the thought and the feelings of the Christian community, giving shape to the Church, Body of Christ and Temple of the Spirit.”
“No human word can do without time, even when, as in the case of the liturgy, it constitutes a window that opens beyond time,” the Holy Father affirmed. “Hence, to give voice to a perennially valid reality calls for the wise balance of continuity and novelty, of tradition and actualization.” And explained, “The whole Church is present in every liturgy: to adhere to its form is the condition of the authenticity of what is celebrated.”
“May this reason drive you,” he continued, “in the changing conditions of the time, to make ever more transparent and practicable that same faith that dates back to the age of the nascent Church.” [For this reason alone, he is encouraging that what is new must co-exist in a living respect of the older traditions to maintain an harmonious accord within a world of progressively rapid change.]
“The genuine believer, in every age, experiences in the liturgy the presence, the primacy and the work of God,” the Pontiff said, and continues to speak of the Mass as, “…veritatis splendor, nuptial event, foretaste of the new and definitive city and participation in it; it is a link of creation and of redemption, open heaven above the earth of men, passage from the world to God; it is Easter, in the cross and in the resurrection of Jesus Christ; it is the soul of the Christian life, called to follow, to reconciliation that moves to fraternal charity.”
The Holy Father then affirmed that, “The holiness of the Eucharist exacts that this mystery be celebrated and adored conscious of its greatness, importance and efficacy for Christian life, but it also calls for purity, coherence and holiness of life from each one of us, to be living witnesses of the unique sacrifice of love of Christ.” [Hence tradition, scriptures, and the Magisterium must be co-equally valued in faithful participation with the image of God.]
What will be seen as “new” within the practice of these meditations is their expansion of the use of the holy rosary as a catechesis tool and within this same well-intentioned expression for both prayer and belief, they draw closer contemplation of God’s forgiveness and mercy by the charitable reconciliation offered through the faithful image of Christ in His Church – all viewed through and with Mary – and all neatly accomplished and summarized within a holy week in factual exposition and participatory explanation of the Sacramental Church.
Even more recently posted on May 24, 2013, in a blog by , a prayer to Mary was recited by His Holiness Pope Francis for all the Italian bishops meeting in plenary session (…) saying: “I place you, and I place myself, too, under the mantle of Mary, Our Mother”, and concluded with…
“Mother of the silence that preserves the mystery of God, deliver us from the idolatry of the present, to which those who forget are condemned. Purify the eyes of pastors with the balm of memory: that we might return to the freshness of the beginning, for a praying and penitent Church.
Mother of the beauty that blossoms from fidelity to daily work, remove us from the torpor of laziness, of pettiness, and defeatism. Cloak Pastors with that compassion that unifies and integrates: that we might discover the joy of a humble and fraternal servant Church.
Mother of the tenderness which enfolds in patience and mercy, help us burn away the sadness, impatience, and rigidity of those who have not known what it means to belong.
Intercede with your Son that our hands, our feet and our hearts may be swift: that we may build the Church with the truth in charity.
Mother, we will be the People of God, on pilgrimage towards the Kingdom. Amen.”
This being said with the acknowledgment that there is no coincidence in God, we pray that one day His Holiness Pope Francis will find these meditations worthy of approval and confirm to the world that what we believe to be Mary’s predestined perspective from before creation until her being crowned Queen of Heaven and Earth acknowledges her example of faith, hope, and charity for us and is truly in fact a glorious perspective of God through Mary’s Immaculate Conception and Heart. Just as “I Believe” promotes our faith in God the Father, Son and Holy Ghost, and assists our quickened response towards this ages’ tumultuous need for restoration, a renewed concern for personal sanctity through faithful prayer to “Our Father” accompanied by our remembrance of penance and joyful alms-giving with each “Hail Mary,” will lead us to live in God’s eternal world without end. Amen, amen. And amen!
ALL RIGHTS RESERVED. Printed in the United States of America.
No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or otherwise without prior written permission from the publisher.