Loyalty to the Rosary is one of the most prominent features of popular Catholic spirituality. According to Pope John Paul II, the worship of the rosary can foster some of the main goals of Christian spirituality and they are "among the best and most laudable traditions of Christian contemplation." From its origins in the 12th century, the rosary has been seen as a meditation on the life of Christ, and it is such that many popes have approved and encouraged the repetition of the rosary.
The use of repeated prayer formulas is far behind in Christian history, and how the things passed into this rosary tradition are unclear. It is clear that 150 beads (Hail Mary) are from the 150 Psalms that are prayed from the Hebrew Psalms. The Rosary is a way for the laity to simulate the meditation of monks of the hand-printed Mazalter. It is clear that the second half of our Hail Mary, pleading to Mary, appeared for the first time in the catechism of Peter Canisius in 1555 in the Counter-Reformation period, in reaction to Protestant criticism of some Catholic creeds.
Following the founding of the first rosary confraterism in the fifteenth century, devotion to the rosary spread rapidly throughout Europe. From the sixteenth century onwards, rosary readings often involve "pictorial texts" that aid meditation. Such images continue to be used to assist in rosary meditation.
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Origins
There are different views on the origin of the rosary, with some traditions relating it to Saint Dominic integrating it into Dominican devotion, but evidence indicates its pre-existence, and gradual development over centuries of practice.
The practice of meditation during the Hail Marys prayer repeated itself back to at least the 1400s in Germany and the Carthusian monk Dominic of Prussia who died in 1461, as Dominicans Alanus de Rupe and James Sprenger have begun to promote the rosary. This meditation practice spread throughout Europe by visiting the Carthusian monks, and was adopted by the Dominicans in general. A rosary that hangs in the belt is often part of Carthusian's habit even today.
By the mid-15th century the Dominican priest, Blessed Alanus de Rupe, had spent much effort to spread devotion in France and the Netherlands, establishing his first brotherhood to pray his Psalm at Douai in 1470. James Sprenger formed the first brotherhood of the rosary. in Cologne in 1475. The Rosary's Confraternities in Venice and Florence were formed in 1480 and 1481.
In the 1500s, the practice of meditation during the rosary had spread throughout Europe. Bartolomeo Scalvo Meditationi del Rosario della Gloriosa Maria Virgine (ie the Meditations on the Rosary of Our Lady of Glory) printed in 1569 because the rosary harmony in Milan provides individual meditation to accompany any beads or prayers.
Alanus de Rupe encouraged the rosary to be prayed before the image of Christ or the Virgin Mary. This meditation style then produced meditation using narrative images, the first of which was eventually printed by Dinkmut in Ulm, Germany. The use of "rosary meditation directed at the picture" soon gained popularity and by the end of the 16th century, the most used meditation of the rosary in Germany was not written, but a text drawing.
During the sixteenth century, the use of images as a form of religious instruction and indoctrination through silent preaching (muta predicatio ) was promoted by Gabriele Paleotti in his book "The Discourse on the Sacred Imagery and His Majesty". Since the use of images of piety begins to be seen as "the literature of the laity," Paleotti's goal for the transformation of the Christian life through the use of sacred images fostered and promotes the devotion of Mary including the Rosary.
In the 17th century, 15 pieces of wood from the rosary had become very popular and rosary books began to be used throughout Europe. In contrast to the written rosary meditation, the text of the image changed slightly and the same set of images appeared in carvings, carvings, and reflective panels for over one hundred and fifty years.
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Meditation and contemplation
- See also Christian meditation and Christian meditation aspects
The word meditation comes from the Latin meditari which means to concentrate. In 1577 in his
With meditation, I mean, prolonged reasoning with understanding, in this way. We begin to think of the kindness God gives us by giving us His Only Begotten Son; and we do not stop there but keep thinking about the mystery of His noble life.
This perspective can be seen as the basis of much of the biblical ritual meditation. The biblical meditation on the rosary is built on the Christian tradition of Lectio Divina ( divine readings ) as a way of using the gospel to begin a conversation between soul and Christ.
Christian meditation is distinguished from contemplation involving a higher level of focus and detachment of the environment and its surroundings. The word contemplation (derived from the Latin root templum, ie cut or divide) means to separate from the environment. Saint John the Cross is called the contemplation of "silent love" and sees it as an intimate union with God. Meditation with the rosary is the next step beyond scriptural meditation. This does not mean that the gospel is ignored during contemplation, but its focus moves toward God's love.
In his encyclical of Rosary Virginis Mariae, Pope John Paul II emphasized that the ultimate goal of the Christian life is to be transformed, or "transformed," into Christ, and the rosary helps believers approach Christ by contemplating Christ. He characterizes the contemplative aspect of the rosary as follows: "Recite the rosary is nothing but to contemplate with Mary, the face of Christ." And quoting Pope Paul VI he reaffirmed the importance of contemplation, stating that without contemplation, the rosary is "a body without soul."
Rosary can be prayed everywhere, but as in many other reflections, recitation often involves some sacred space or objects, such as a picture or a statue of the Virgin Mary. Anyone can begin to pray the rosary, but repetitive repetition over a period of time produces the acquisition of skills for meditation and contemplation.
Teachings of the saints
In the sixteenth century St. Peter Canisius, a Doctor of the Church, credited with adding to Hail Mary the phrase "Saint Mary, Mother of God, pray for us sinners," was a staunch proponent of the rosary and her confraternity.. He developed and emphasized the importance of the aspect of rosary meditation and was among the first among the early Jesuits to teach that the main virtues of every mystery of the rosary should be applied in everyday life.
Saint Louis de Montfort, one of the early supporter of Mariology, is a strong supporter of the rosary. He joined the Dominican Third Order in 1710, immediately after being ordained a priest, to preach the rosary. His book Secret of the Rosary and True Devotion to Mary affect the Mariological view of some popes. In the Secret of the Rosary he taught how " focus , respect , respect, /i> "is very important in praying the rosary. He states that this is not an important length of prayer, but the spirit, purity, and respect he says, for example a person who meditatively says Hail Mary is worth much to say. In the Secret of the Rosary , he also taught how to fight the disorder to achieve the right mindset to meditate with the rosary.
In the 18th century, Saint Alphonsus Liguori, a Doctor of the Church, also stressed the need for proper devotion when praying the rosary. In The Glories of Mary he writes that the Virgin Mary would be more pleased with the five decades of the rosary saying slowly with devotion than with fifteen words in a hurry and with little devotion. He recommends that the rosary be said to kneel before the image of the Virgin Mary and before every decade to perform acts of love to Jesus and Mary and ask them for special grace.
Saint Padre Pio strongly believes in meditation in relation to the rosary and says: "Love Madonna and pray the rosary, for her rosary is a weapon against the evils of the world today.... The person who meditates and changes his life, the mind to God, which is the mirror from his soul, trying to figure out his mistake, trying to fix it, moderating his impulse, and putting his conscience in order. "
Papal views
In 1569, Pope Pius V, a Dominican himself, formally founded devotion to the rosary in the Catholic Church with the papal bulls Consueverunt Romani Pontifices and in 1571 called for all Europeans to pray the rosary for victory at the Battle of Lepanto.
Pope Leo XIII announced ten encyclicals about the rosary and instituted the daily Catholic prayer of rosary prayer during the month of October. In 1883 he also created the Feast of the Holy Rosary. In Laetitiae sanctae Leo XIII writes that he "believes that the rosary, if used seriously, is beneficial not only for individuals but the wider community."
Pope Pius XII emphasized the benefits of the rosary meditation in his encyclical Ingruentium Malorum and wrote:
And indeed, from the frequent meditation on the Mystery, the soul gradually and uninterestingly and absorbs the virtues it contains, and is amazingly filled with longing for eternal things, and becomes very and easily encouraged to follow the path that Christ Himself and His Mother have followed.
The popes of the nineteenth and twentieth centuries until Pope Paul IV emphasized the Mariological aspects of the rosary. However, in 1974 in Apostolic Exhortation of Marialis Cultus, Pope Paul VI focuses more on his traditional meditative, Christocentric nature and states: "Rosary is a prayer with a clear Christological orientation."
Pope John Paul II was built on the theme of Christocentric Pope Paul VI, stating: "The Rosary, although clearly Marian in character, is the heart of Christocentric prayer.In the tranquility of its elements, it has all the depth of the gospel message in its entirety, which can be said as a summary. "
He emphasizes the contemplative nature of the rosary and states that: "The rosary is among the best and most laudable traditions of Christian contemplation."
Appearance
The reference to the rosary has been part of a number of reported Marians spanning two centuries. The reported messages from these appearances have influenced the spread of rosary devotion around the world.
Saint Bernadette Soubirous states that in the first appearance of Our Lady of Lourdes in 1858, the Virgin Mary brought the beads with her and that Bernadette prayed the rosary before her at the time and during the ensuing apparition. The Rosary Basilica was built on the site in Lourdes in 1899.
The Rosary is prominently displayed in the appearance of the Virgin Mary of the Fêtima reported by three Portuguese children in 1917. Fatima's reported message placed a strong emphasis on the Rosary and in it the Virgin Mary was identified as The Lady of the Rosary. Rosary . According to Lucia Santos (one of three children) in one of the sightings, the Virgin Mary has a rosary in one hand and a chocolate on the other. The Fatima sighting reports helped spread the worship of the rosary and the Fatima prayer is now often added to the end of the repetition of the rosary. Our Lady of the Rosary Basilica, Fatima, was built at that location in 1953 and has fifteen altars, each dedicated to the mystery of the rosary.
In January 1933, an eleven-year-old peasant girl named Mariette Beco reported the appearances of the Virgin Mary in Banneux, Belgium, which became known as the Virgin of the Poor. Mariette reported seeing the Virgin Mary with a rosary in hand. Mariette reported that the apparition was repeated three days later after she went out of her house and prayed the rosary. This apparition report, also known as Our Lady of Banneux, was approved by the Holy See in 1949.
In messages reported from the Virgin Mary of Akita, Sister Agnes Sasagawa stated that in 1973 she was told by the Virgin Mary: "Praying so many rosary prayers, I can still save you from an approaching disaster." In 1984, Bishop Niigata, John Shojiro Ito, authorized the worship of the Holy Mother of Akita "... while awaiting the Holy See publishes a definitive verdict on this matter."
Art and architecture gallery
- For a larger church image gallery, please see : the Rosary church gallery.
Note
References
- Fahlbusch, Erwin and Bromiley, Geoffrey William. The Christian Encyclopedia , Volume 4, 2005 ISBNÃ, 0-8028-2416-1
- Madore, George. Rosary with John Paul II , 2004, Alba House, ISBN 2-89420-545-7
- Scaperlanda, Maria Ruiz. Mary's Search Guide , 2002 ISBNÃ, 0-8294-1489-4
- Stravinskas, Peter M. J., Mary's Catholic Answer Book , 2000 ISBNÃ, 0-87973-347-0
- Winston-Allen, Anne. The story of roses: the making of the Medieval rosary , 1997 ISBNÃ, 0-271-01631-0
Further reading
- Pope John Paul II, The Hour of the Rosary: ​​Personal Prayer of Pope John Paul II , 2002 ISBNÃ, 0-7434-4440-X
- de Fiores, Stefano. Jesus lives in Mary: the book of spirituality St. Louis Mary de Montfort , 1995 ISBN: 0-910984-58-1
Source of the article : Wikipedia
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