Daily Archives: June 1, 2010

The Rosary is a Memorial of the Life and Death of Jesus –St. Louis de Montfort

The Rosary is a Memorial of the Life and Death of Jesus

Jesus Christ, the divine spouse of our souls and our very dear friend, wishes us to remember his goodness to us and to prize his gifts above all else. Whenver we meditate devoutly and lovingly upon the sacred mysteries of the Rosary, he receives an added joy, as also do our Lady and all the saints in heaven. His gifts are the most outstanding results of his love for us and the richest presents he could possibly give us, and it is by virtue of such presents that the Blessed Virgin herself and all the saints are glorified in heaven.

One day Blessed Angela of Foligno begged our Lord to let her know by which religious exercise she could honor him best. He appeared to her nailed to his cross and said, “My daughter, look at my wounds.” She then realized that nothing pleases our dear Lord more than meditating upon his sufferings. Then he showed her the wounds on his head and revealed still other sufferings and said to her, “I have suffered all this for your salvation. What can you ever do to return my lover for you?”

The holy sacrifice of the Mass gives infinite honor to the most Blessed Trinity because it represents the passion of Jesus Christ and because through the Mass we offer to God the merits of our Lord’s obedience, of his sufferings, and of his precious blood. All the heavenly court also receive an added joy from the Mass. Several doctors of the Church, including St. Thomas, tell us that, for the same reason, all the blessed in heaven rejoice in the communion of the faithful because the Blessed Sacrament is a memorial of the passion and death of Jesus Christ, and that by means of it men share in its fruits and work out their salvation.

Now the holy Rosary, recited with meditation on the sacred mysteries, is a sacrifice of praise to God for the great gift of our redemption and a holy reminder of the sufferings, death and glory of Jesus Christ. It is therefore true that the Rosary gives glory and added joy to our Lord, our Lady and all the blessed, because they cannot desire anything greater, for the sake of our eternal happiness, than to see us engaged in a practice which is so glorious for our Lord and so salutary for ourselves.

The Gospel teaches us that a sinner who is converted and who does penance gives joy to all the angels. If the repentance and conversion of one sinner is enough to make the angels rejoice, how great must be the happiness and jubilation of the whole heavenly court and what glory for our Blessed Lord himself to see us here on earth meditating devoutly and lovingly on his humiliations and torments and on his cruel and shameful death! Is there anything that could touch our hearts more surely and bring us to sincere repentance?

A Christian who does not meditate on the mysteries of the Rosary is very ungrateful to our Lord and shows how little he cares for all that our divine Savior has suffered to save the world. This attitude seems to show that he knows little or nothing of the life of Jesus Christ, and that he has never taken the trouble to find out what he has done and what he went through in order to save us. A Christian of that kind ought to fear that, not having known Jesus Christ or having put him out of his mind, Jesus will reject him on the day of judgement with the reproach, “I tell you solemnly, I do not know you.”

Let us meditate, then, on the life and sufferings of our Savior by means of the holy Rosary; let us learn to know him well and be grateful for all his blessings, so that, on the day of Judgement, he may number us among his children and his friends.

Order The Secret of the Rosary from the Rosary Center

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Thirty Days’ Prayer to Mary

Ever glorious and blessed Mary,
Queen of Virgins,
Mother of Mercy,
hope and comfort of dejected and desolate souls,
through that sword of sorrow
which pierced thy tender heart
whilst thine only Son,
Christ Jesus, our Lord,
suffered death and ignominy on the cross;
through that filial tenderness
and pure love He had for thee,
grieving in thy grief,
whilst from His cross He recommended thee
to the care and protection
of His beloved disciple, St. John,
take pity,  I beseech thee,
on my poverty and necessities;
have compassion on my anxieties and cares;
assist and comfort me
in all my infirmities and miseries,
of what kind soever.

Thou art the Mother of Mercies,
the sweet comforter
and only refuge of the needy and the orphan,
of the desolate and afflicted.
Cast, therefore,
an eye of pity on a miserable,
forlorn child of Eve,
and hear my prayer;
for since,
in just punishment of my sins,
I find myself encompassed by a multitude of evils,
and oppressed with much anguish of spirit,
wither can I fly for more secure shelter,
O amiable Mother of my Lord and Saviour Jesus Christ,
than under the wings of thy maternal protection?

Attend, therefore,
I beseech thee,
with an ear of pity and compassion,
to my humble and earnest request.

I ask it,
through the bowels of mercy of thy dear Son;
Through that love and condescension wherewith
He embraced our nature, when,
in compliance with the divine Will,
thou gavest thy consent, and whom,
after the expiration of nine months
thou didst bring forth
from the chaste enclosure of thy womb,
to visit the world,
and bless it with His presence.

I ask it,
through that anguish of mind
wherewith thy beloved Son,
our dear Saviour,
was overwhelmed on the Mount of Olives,
when He besought His eternal Father
to remove from Him, if possible,
the bitter chalice of His future passion.

I ask it,
through the threefold repetition
of His prayers in the garden,
whence afterwards,
with dolorous steps and mournful tears,
thou didst accompany Him to the doleful theatre
of His death and sufferings.

I ask it,
through the welts and bruises of His virginal flesh,
occasioned by the cords and whips
wherewith He was bound and scourged,
when stripped of His seamless garment,
for which His executioners afterwards cast lots.

I ask it,
through the scoffs and ignominies
by which He was insulted;
the false accusations and unjust sentence
by which He was condemned to death,
and which He bore with heavenly patience. 

I ask it,
through His bitter tears and bloody sweat;
His silence and resignation;
His sadness and grief of heart.

I ask it,
through the blood which trickled
from His royal and Sacred Head,
when struck with the scepter of a reed
and pierced with His crown of thorns.

I ask it,
through the excruciating torments He suffered,
when His hands and feet were fastened
with gross nails to the tree of the cross.

I ask it,
through His vehement thirst,
and bitter potion of vinegar and gall.

I ask it,
through His dereliction on the cross
when He exclaimed,
“My God! my God! why hast Thou forsaken me?”

I ask it,
through His mercy extended to the good thief,
and through His recommending
His precious soul and spirit
into the hands of His eternal Father
before He expired, saying, “It is consummated.”

I ask it,
through the blood mixed with water,
which issued from His Sacred Side
when pierced with a lance,
and whence a flood of grace
and mercy has flowed to us.

I ask it,
through His immaculate life,
bitter passion and ignominious death on the cross,
at which nature itself was thrown into convulsions,
by the bursting of rocks,
rending of the veil of the Temple,
the earthquake,
and the darkness of the sun and moon. 

I ask it,
through His descent into hell,
where He confronted the Saints
of the old law with His presence,
and led the captivity captive.

I ask it,
through His glorious victory over death,
when He arose again to life on the third day,
and through the joy
which His appearance for forty days after gave thee,
His blessed Mother,
His Apostles,
and the rest of His Disciples;
when in thine and their presence
He miraculously ascended into heaven.

I ask it,
through the grace of the Holy Spirit,
infused into the hearts of His Disciples,
when

G. K. Chesterton on Determinism and Madness

Obviously if any actions, even a lunatic’s, can be causeless, determinism is done for. If the chain of causation can be broken for a madman, it can be broken for a man. But my purpose is to point out something more practical. It was natural, perhaps, that a modern Marxian Socialist should not know anything about free will. But it was certainly remarkable that a modern Marxian Socialist should not know anything about lunatics. Mr. Suthers evidently did not know anything about lunatics. The last thing that can be said of a lunatic is that his actions are causeless. If any human acts may loosely be called causeless, they are the minor acts of a healthy man; whistling as he walks; slashing the grass with a stick; kicking his heels or rubbing his hands. It is the happy man who does the useless things; the sick man is not strong enough to be idle. It is exactly such careless and causeless actions that the madman could never understand; for the madman (like the determinist) generally sees too much cause in everything. The madman would read a conspiratorial significance into those empty activities. . . . The madman is not the man who has lost his reason. The madman is the man who has lost everything except his reason.

Gilbert Keith Chesterton, Orthodoxy, Ch. 2.