Your daily prayer for your whole life” (Conf. MC, III, 461)

In his Apostolic Letter “Rosarium Virginis Mariae”, which came out on October 16, 2002, Pope John Paul II announced The Year of the Rosary: from October 2002 to October 2003. This new document has the purpose of reinforcing the pastoral renewal presented in the other Apostolic Letter ‘Novo millennio ineunte’ of June 1, 2001. The Pope hopes that positive fruits will flow from this initiative for the whole of Christianity. “A prayer so easy yet so rich truly deserves to be rediscovered by the Christian community” (No. 43). For this reason, the pope exhorts bishops, priests, theologians, consecrated people and pastoral agents in all sorts of ministries to become, through their own experience of the Rosary, its “zealous promoters” (ib.). Very touching is the Pope’s appeal to lay people: “I look to all of you, brothers and sisters of every state of life, to you, Christian families, to you, the sick and the elderly, and to you young people: confidently take up the Rosary once again. Rediscover the Rosary in the light of Scripture, in harmony with the liturgy, and in the context of your daily lives.” (ib., No. 43). He goes on to conclude: “May this appeal of mine not go unheard!” (ib.).
During this year, it might be useful for us to reflect on how our Founder used to propose this prayer to his sons and daughters. As a matter of fact, we can try to find the common traits between this Apostolic Letter of Pope John Paul II on the Rosary and the doctrine of our Founder. I will try to do just that, and bring up examples that each one of us can afterwards develop and deepen personally.

I ALLAMANO AND THE ROSARY

1 The Rosary within the framework of the Allamano’s Marian piety

If we want to understand correctly Allamano’s love and esteem for the Rosary, as well as why he so many times spoke about it in his conferences, we have to look at it in the general structure of his piety towards Mother Mary. The Founder’s Mariology appears ever so simple and personalized. There is no doubt that he possessed a good knowledge of the theological doctrine on the Mother of God: this is well attested by the content of all his educational interventions in the matter. It is not easy to count how many times Allamano spoke about Mother Mary in his conferences! And he always did it in precise theological fashion, although in a style that was proper to the times he lived in, and the times in which lived the authors that he quoted from. But there is a very clear element in all this: his discourse on Our Lady relies highly on his personal experience as Rector of the Shrine of Our Lady of Consolata and as founder of two missionary institutes.
And so, as Rector of the Shrine of Our Lady of Consolata, Allamano develops a Marian spirituality that is connected with the environment in which he lives and acts: a Marian spirituality grafted on to the theme of ‘consolation’. He shows a disarming simplicity when he talks about the Consolata as ‘his’ Mother Mary. To the sisters he says: “Today, I have not yet seen Our Lady: When I came this morning, the church was still closed. And when I go away tonight, it will already be closed; meaning that today I will only see Our Lady at the cathedral, where I said Mass. I’ve seen the Our Lady of the Duomo, but that one is not …my own Our Lady…” (Conf. CMS, II, 556-557). A rather ingenuous expression, should we say. But it reveals to us his conviction of having established with the Consolata some sort of privileged interrelationship which gave him the right to consider himself “Her Secretary”, “Her Tresurer”, the one “who had the right to be heard before anyone else” (News by the Sisters, ‘Golden Thread between Crib and Field”, No. 3 (1924), pg 11). As rector of such an important Marian shrine, he committed himself to renew Marian piety in the life of people. He was convinced of the constant “consoling” presence of Our Lady: “Just as Our Lord died for each one of us, so does Mother Mary care for us… she cares for you and me as if we were the only persons existing” (Cf Conf. CMS, III, 405). The “consolation” offered by Mother Mary Consolata was for Allamano supernatural “salvation”: “In God, Mother Mary can do everything; she is co-redeemer of humanity because she suffered with her Son, because she participated in his passion. (Cf Conf. CMS, II, 598). Furthermore, Mary is the “Consolation of the afflicted” and, consequently, “hope”, “comfort” of those who suffer or are in need, as we see in the collect prayer of the Feast of the Consolata: “God decided to give us everything through Mary” (Cf. Conf. CMS, II, 594). Mary is also our “Mother”, and as such she expects to be consoled by us her children. All Marian mysteries are present in the spirituality of Allamano, but this dimension of Mary Consolata occupies a privileged place.
As Founder, Allamano feels that he has a special rapport with Mary in the areas of inspiration and concretization of what is inspired. He gives to the Consolata the title of “Foundress” and, consequently, of “Patroness”, of his two Institutes. He wants his sons and daughters to have her name and surname; he wants them to feel that they are her favorite children, to consider her as their most affectionate mother. He teaches that when “speaking about Mary, Mary Consolata is meant” (Conf. CMS, III, 17). He tells them to “proclaim her glories to the peoples”, so as to favor the announcement of the Good News: “[The Africans] love Mary very much, they understand this devotion because they love both mother and father, and they find it natural that Our Lord too has a mother” (Conf. CMS, III, 406).
As educator of missionaries, Allamano tells them that, after Jesus, Mary is the right “model” to follow in order to reach the ideal of being “first saints and then missionaries”. His pedagogical proposals are always connected with the Gospel. When he speaks about any virtue, he first shows how Jesus lived that virute. In a subordinate, but analogous, way, we can say the same about Mother Mary. It becomes natural to him to propose Mary as our model for any virtue because he is convinced of that by the experiences of his own life, more than by intellectual study.
We could go on saying things like these and proving their veracity by quoting from his conferences or letters. What I say here is to show how Allamano’s discourse on the Rosary has to be seen as a logical conclusion of his doctrine about Mary. This way, it becomes easier to understand and to accept.
I would say that the same kind of reasoning is found in the Apostolic Letter of Pope John Paul II. In No. 24, after having talked about the four types of mysteries (Joy, Light, Sorrow and Glory), the Pope writes down a meaningful title: From the ‘mysteries’ to the ‘Mystery’: Mary’s Way. He goes on saying that the meditation on the various mysteries “awakens in the soul a thirst for the knowledge of Christ” which is the synthesis of all evangelical mysteries: the Mystery of the Word made flesh which surpasses all knowledge (Cf Ephesians 3:19). Logical consequence of this premise is that, “The Rosary is at the service of this ideal; it offers the “secret” which leads easily to profound and inward knowledge of Christ. We might call it Mary’s 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” (No. 24). As we can see, for the Pope too, the Rosary is to be inserted into a bigger frame that embraces the whole of the personality of Mother Mary. In fact, each of the mysteries of the Rosary connects Mary to the whole life of Christ because of the inseparable relationship that Mary has with the “Mystery” par excellence: the Fruit of her womb.

2 Joseph Allamano teaches how to pray the rosary

As we examine Allamano’s teachings, we see how Allamano spoke very often about the Rosary. Across the years he kept insisting on the same ideas. This repetitiveness is to be considered, not as a limitation, but rather as a value that blossoms out of the experiences of his own life, and which is caused by his personal way of educating others. His convictions remained firm across the times, they solidified themselves more and more with the passing of time. There is doctrine in his teachings, yes, but more abundantly we see how his faith and piety seep through. More than a theologian on the cathedra, Allamano is a saint who lives and teaches others how to live. Thus he taught about the Rosary too.
In order to completely understand his doctrine on the Rosary, it’enough to examine one of his manuscripts. It is not the first in time, but I consider it the most important: it is the most complete, and it served as the basis for his successive talks on the Rosary. For the Consolata Missionaries, Cf IMC, II, 370-371, and III, 164-165, 244. For the Consolata Missionary Sisters, MC, II, 147-148 (identical to IMC, III, 164-165); MC, III, 244 (identical to IMC, III, 244). And “since the Rosary is full of Hail Mary’s,” (Conf. IMC, II, 683), it would be useful to take a look at the magnificent and ample explanation that the Founder gives of this prayer which, after the Our Father, is the most excellent prayer” (Cf IMC, II, 680-687; cf also Conf. MC, I, 424, where the Founder explains the “Our Father” and the “Hail Mary”).

3 Sound common sense: risk of repetitiveness

First of all, the Founder shows a sound common sense that is proper to someone who has a lot of experience as an educator. He understands that the Rosary, since it keeps repeating the same prayers, can tend towards a certain boredom which can eventually lead one to neglect it. It is interesting to see how he keeps on encouraging people to overcome this sensation which is more psychological than spiritual. In his pedagogical system, we detect a growing emphasis on the affective side, which I will try to underline by quoting several of his sayings on the subject without commenting on them. If these quotations seem a bit exagerated, let us keep in mind that the Founder treated this aspect practically every time that he spoke on the Rosary. This indicates that in his mind it was important.
The risk of boredom is real. “About the Rosary, I am afraid that it is said only to fulfill a duty, to unload a weight.…” (Conf. MC, II, 357). “About the Rosary, I fear that it be considered as load on our shoulders. It wouldn’t be bad if it were a load, in the sense of a sweet load” (Conf. MC, II, 361). “Get to love, esteem and feel affection for the Rosary. Don’t look at it as a load, see it as a gentle load” (Conf. MC, I, 185). “If it becomes tedious, send the tedium away. If it’s heavy, well, take it as a blessing” (Conf. MC II, 361). “Do as I tell you, when you say the Rosary, and you will no longer find it a long and tedious devotion, but a short and gentle one” (Conf. IMC, II, 371).
Never omit the Rosary with the excuse that it is a tedious prayer. “This prayer should never seem to us a tedious one. It will be so if we say it with little devotion, and we will even omit it when we cannot say it with the others” (Conf. IMC., I, 107; cf 109. This was one of the first conferences in which the Founder spoke of the Rosary, on October 7, 1906). “Maybe we find it tedious, just as many other Christians do. And then, if we can, we omit it, since it is not strictly obligatory” (Conf. IMC, II, 370). “We too may begin finding the Rosary tedious, and then, slowly, we begin omitting it” (Conf. IMC, II, 372).
To repeat the “Hail Mary” is a sign of love. “[…] Keep not in the head that the Rosary is a tedious prayer. Is it tedious to tell Mother Mary that we love her? Is it tedious to tell the Lord that we love him?” (Conf. MC, II, 149). “Some feel boredom (when saying the Rosary). Lacordaire says: Love only knows one word. The more we repeat it, the more it becomes sweet, and it’s always new!” (Conf. MC, I, 183; see also II, 360). Here, the Founder dares mention his own beautiful experience: ‘When I tell the Consolata that I love her, what should I say? I always say the same!’ (ib.).
A prayer of the heart. “’ In the Rosary there are so many Hail Mary’s. All is the same, one Hail Mary after the other. Why doesn’t it change? Always repeating the same things.’ When people speak like this, it’s because they do not say it from the heart.” (Conf. MC, II, 687). “How beautiful are the words of the Angel! Each and every word of the Hail Mary is pure gold. Well, we shouldn’t get tired of repeating something that is beautiful and good. To get bored saying the Rosary is a sign of spiritual lukewarmness” (Conf. IMC, III, 468).
Our Lady does not get bored at hearing the Angel’s salutation being repeated. “’Well!… repeating always Hail Mary…’ Eh, don’t you know that it is the most beautiful prayer after the Our Father? Mary feels happy at hearing this prayer said over and over. Did the Lord composed a book of prayers?” (Conf. MC, III, 356). “Never get tired of repeating Hail Mary. Mother Mary never gets tired of hearing it” (Conf. MC, III, 406).
Overcoming distractions. “In order to say well the Rosary and not become easily distracted, we do as the bees do, we think thoughts that we gather from here and from there…” (Conf. MC, I, 184).
As we’ll finish reading these quotations, we should feel the same ideas that are synthetically expressed in the Apostolic Letter Rosarium Mariae Virginis: “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 experience. 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.”. (No. 26)

4 The Rosary, a prayer with warranty

For Allamano, the Rosary is a warranted prayer. He willingly illustrates its value which he shows with five different reasons: 1) The esteem that the saints and the popes had for it. 2) The fact that all religious institutes allot time for it in their daily schedule. 3) Its composition as a mental and oral prayer. 4) The celebration of the mysteries of the life of Jesus and of Mary. 5) It is a source of extraordinary graces for us and for the others (Cf Conf. IMC, III, 164-165. Conf. MC, II, 147-148; 356-359).
The Founder mentions these reasons on several occasions. For example, he makes up lists of popes who held the Rosary in great honor; he explains how the words should be pronounced when it is prayed communitarily; he talks about the meaning of the fifteen mysteries; he tells of the spiritual fruits that emanate from praying it, such as indulgences and other graces, etc.
Concerning the popes that held the Rosary in great esteem, I find a connection between the teaching of the Founder and the RMV Apostolic Letter. Allamano quotes from the book “Conferences to the clergy” by Fr. Bruno Giuseppe. Consulting that book, he makes a list of Rosary popes and summarizes the thoughts of each one of them on the Rosary. It might be interesting to see something of what the Founder says: “One pope said that the Rosary is ‘the tree of life, it raises the dead and preserves the living’. Urban VI said: ‘Through the Rosary, immense favors are given every day to the Christian people.’ Leo XIII said that, ‘Through the Rosary the wrath of God is placated and the intercession of Most Holy Mary is obtained’. Sixtus V stated: ‘The Rosary is the salvation of the Christian.’ Another pope said: ‘The Rosary is the honor of the Roman Church.’ Adrian IV: ‘The Rosary is the scourge of the devil.’ Another one: ‘The Rosary destroys sin and gives back the lost grace.’ Pius V: ‘Through the Rosary, the darkness of heresy is conquered and the light of the Catholic faith is spread throughout the world.’ Paul V: The Rosary is a treasury of graces.’ Urban VIII: ‘The Rosary increases the number of Christians.’ All popes got excited about the Rosary.” (Conf. IMC, II, 358-359). About Leo XIII, with whom the Founder had dealings, Allamano wrote: “I remind you of the Encyclicals on the Rosary that Leo XIII wrote. They are true treatises on the Rosary” (Conf. MC, II, 370). The fact that our Founder mentions the teaching of the popes as foundation of warranty for the Rosary is important. It is a characteristic of his mentality. Recalling the popes in this matter has a value of primary importance, because it is connected to the supreme magisterium of the Church, even if, obviously, only at the level of exhortation.
We find the same kind of mention of the popes in No. 2 of the Apostolic Letter of John Paul II. He talks about them: “Numerous predecessors of mine attributed great importance to this prayer. Worthy of special note in this regard is Pope Leo XIII, who on September 1, 1883 promulgated the Encyclical Supremi Apostolatus Officio, a document of great worth, the first of his many statements about this prayer, in which he proposed the Rosary as an effective spiritual weapon against the evils afflicting society. Among the more recent popes, who from the time of the Second Vatican Council have distinguished themselves in promoting the Rosary, I would mention Blessed John XXIII and above all Paul VI, who in his Apostolic Exhortation Marialis Cultus emphasized, in the spirit of the Second Vatican Council, the Rosary’s evangelical character and its Christocentric inspiration." John Paul II goes on recalling his own teachings and, with very gentle and paternal words, proposes himself as an example of a devotee of the Rosary.
As far as the example of the saints in favor of the Rosary is concerned, our Founder is very explicit. By talking about this, the Founder places himself in the line of a sane traditional popular piety, which has helped so many individuals and Christian communities: “The example of the saints would be enough to bring us to love this devotion of the Rosary. From St. Dominic to Blessed Cottolengo, the saints were all lovers of the Rosary. St. Charles Borromeo called it the most divine devotion. St. Philip said that if he had omitted the whole fifteen mysteries of the Rosary even only one day of his life, he could not think of that day as pleasing to God” (Conf. IMC, III, 164; cf also II, 370, where other saints are quoted).
John Paul II’s Apostolic Letter RMV too gives emphasis to the example of the saints as source of importance for this expression of Marian piety. Specifically, the pope gives eminence to the present-day saints, those whose doctrine is still being publicized or that the people knew themselves. Under the title Following the Witnesses, the pope states: “It would be impossible to name all the many saints who discovered in the Rosary a genuine path to growth in holiness. We need but mention Saint Louis Marie Grignon de Montfort, the author of an excellent work on the Rosary, (by name The Marvelous Secret of the Holy Rosary), and closer to ourselves Fr. Pio de Pietralcina, whom I recently had the joy of canonizing. As a true apostle of the Rosary, Blessed Bartolo Longo has a special charism. His path to holiness rested on an inspiration heard in the depths of his heart: Whoever spreads the Rosary is saved” (No. 8).

5 The Rosary: total prayer, mental and oral

The intrinsic value of the Rosary for the Founder lies in the fact that it is a complete prayer, composed of two complementary and proportionate parts: one mental (meditation, contemplation), the other vocal (praise, thanksgiving, petition, supplication). The same ideas are expressed in the Apostolic Letter RMV.
First of all, the Rosary is meditation on the mysteries of salvation. There isn’t any doubt that this is the main aspect of the prayer of the Rosary in the mind of the Founder: “As mental prayer, it is the best meditation on the life of Our Lord and of the Blessed Virgin, meditation that renders the whole prayer very gentle (Conf. IMC, II, 371). This is the expression that the Founder had written down in his notes. However, when he talked about it, he did it with more lively expressions, as it was transmitted to us by Fr. Albertone who was taking stenographic notes: “…And the mental prayer? That’s what renders precious the other one. That quarter of an hour, if we really meditate on the mysteries, it goes by fast. […] And, this way, once we meditate on something, next time on something else” (Conf. IMC, II, 373; cf. MC, I, 184). It might help to mention a method the Founder explained to the sisters about how to meditate on the mysteries while praying the Hail Marys. It can be done in three ways: 1) “Meditating on the meaning of the words we are praying: thinking deeply on the words without ever getting tired of repeating.” (Here, he comments on the danger of repetitiveness.) 2) Reflecting on the meaning-value of each mystery and asking Mother Mary for a certain virtue or the elimination of one fault. 3) Seeing with the imagination the scene of each mystery: “Think about the mystery, and, behold, there it is in front of us.… Think about that scene all through the ten Hail Marys” (Cf Conf. MC, II, 360). The Apostolic Letter on the Rosary also explains to us the true meditative sense of the Rosary. “Against the background of the words Ave Maria, the main events of the life of Jesus Christ pass before the eyes of the soul – we might say, through the Heart of His Mother.” “It is an exquisitely contemplative prayer” (Cf No. 12). The main reason for the meditation is thus explained: “The only way to approach the contemplation of Christ’s face is by listening in the Spirit to the Father’s voice, since ‘no one knows the Son except the Father’ (Mt 11:27). In the Region of Caesarea Philippi, Jesus responded to Peter’s confession of faith by indicating the source of that clear intuition of his identity: ‘Flesh and blood has not revealed this to you, but my Father who is in Heaven.’ What is needed, then, is a revelation from above. In order to receive that revelation, attentive listening is indispensable” (No. 18). Later in the document, the Pope even suggests a method how to meditate the mysteries of the Rosary: “After the announcement of the mystery and the proclamation of the word, it is fitting to pause and focus one’s attention, for a suitable period of time, on the mystery concerned before moving into the vocal prayer. A discovery of the importance of silence is one of the secrets of practicing contemplation and meditation” (No. 31).
Secondly, the Rosary is invocation, vocal prayer. In this context Allamano’s explanations are relevant on the content of the Our Father and of the Hail Mary, which make up the substance of the prayer: “The Lord Jesus could have taught us many prayers. But when the apostles asked him, Lord, teach us to pray, he gave us the few requests of the Our Father. And the apostles were happy with that. The Hail Mary was composed by God the Father, the Archangel Gabriel, St Elizabeth (inspired by God) and the Church. And it is rather short....” (Conf. IMC, II, 370-371). These are the words he had written down in his notes. What he said was more vivacious: “The Rosary is not composed of long prayers. And God does not want it to be changed continually, this one today, that one tomorrow. The Lord himself said: ‘Sic orabitis’ – This way shall you pray!’ And that is all! They didn’t ask for another prayer! …In the Our Father there’s everything. For the Hail Mary, three got together to compose a little prayer: God the Father gets a piece done; under inspiration, St. Elizabeth gets another piece ready; then the Church rounds up the rest: Three to compose this prayer, and we say it as if it meant nothing” Conf. IMC, II, 372; cf. also III, 167-168).
The Apostolic Letter RVM too explains the content of the Our Father and of the Hail Mary. “After listening to the word and focusing on the mystery, it is natural for the mind to be lifted up toward the Father.… He wants us to share in his intimacy with the Father, so that we can say with him: ‘Abba, Father’ (Rm 8:15; Gal 4:6).… Acting as a kind of foundation for the meditation on the Hail Mary, the Our Father makes meditation upon the mystery, even when carried out in solitude, an ecclesial experience” (No. 32). “When the Hail Mary is properly understood, we come to see clearly that its Marian character is not opposed to its Christological character, but that it actually emphasizes and increases it. The first part of the Hail Mary, drawn from the words spoken to Mary by the Angel Gabriel and by St. Elizabeth, is a contemplation in adoration of the mystery accomplished in the Virgin of Nazareth.… The repetition of the Hail Mary in the Rosary gives us a share in God’s own wonder and pleasure: in jubilant amazement we ackowledge the greatest miracle of history. Mary’s prophecy finds here its fulfillment: ‘Henceforth all generations will call me blessed’ (Lk 1:48)” (No. 33).
The concluding prayer of each mystery, the Glory be to the Father, is the object of a comment by our Founder, too, and it is also emphasized by the Apostolic Letter RVM. Allamano speaks about it several times, not as much in his talks about the Rosary, but rather on the occasion of the Feast of the Most Blessed Trinity. He insists that it must be prayed with devotion and reflecting on its words that honor the One and Triune God. He sees a strict connection between this prayer of faith in the Trinity and the missionary vocation: “All must have devotion to the Most Blessed Trinity, first and foremost the missionaries. You must teach this Mystery to the infidels, a mystery that cannot and should not be understood.… If you have been especially devout to the Most Blessed Trinity, the Lord will help you with his grace and bring those hearts to faith. Truthfully, it is admirable to see how the Africans accept and believe in this Mystery of a One and Triune God…” (Conf. IMC, I, 292).
The Apostolic Letter RVM, too, explains the meaning of the Glory Be as a prayer of the Rosary. “If we travel to the end (the way proposed by the mysteries), we repeatedly encounter the mystery of the three divine Persons, to whom all praise, worship and thanksgiving are due.” Consequently, this prayer must be highly considered, since it is the culmination of contemplation in the Rosary.

6 The Rosary, a prayer that must make a difference in our lives

Probably, the most distinctive aspect of the doctrine of Allamano on this matter is this: In each mystery, we can discover virtues that are proper to Jesus and Mary, virtues which we pray for, so we can put them into practice. And so, the Rosary becomes a school of life, and those who pray it well and regularly will surely progress in their spiritual life. I prefer to let the Founder speak for himself, and it will be done in the second part of this work where we shall see how the recitation of the Rosary influences life.
We can see the same idea stressed in the Apostolic Letter RVM: It underlines the influence the Rosary has on the life of the individual and, above all, on the life of society: “At the same time, our heart can pour into these decades of the Rosary all the realities that make up the life of the individual, the family, the country, the Church and of humanity” (No. 5).
A detail that we must consider too is the value of the Rosary as prayer for peace. Our Founder recommended the Rosary as prayer to obtain the end of World War I (Conf. IMC, II, 165, 167). The same way, at the dark horizon of the beginning of the third Millennium, the Pope recommends this prayer because it “is by nature a prayer for peace” (RVM, No. 40).

II ALLAMANO ANNOUNCES THE MYSTERIES

We can announce the mysteries using the words of Allamano. If we so wish, we could use this method in the Institute on special occasions, if and when we desire to pray with direct help from the Founder.

We must however know that he never gave his official explanation of the fifteen mysteries, although he spoke about them often. He did however announce some of them individually, mentioning what his thoughts on them were. His intention was more pedagogical than anything else. If we want to understand well his thoughts here, we might consider his suggestions to the seminarians or to the sisters regarding which virtues we could imitate derived from the meditation on each mystery. We would conclude that by several small explanations of mysteries, rather brief, not connected among themselves, given on this or that occasion without any preparation, the Founder shows us how Jesus and Mary can become masters of spiritual life.

As background in order to give the thought of the Founder on the mysteries, we will use the two conferences of October 7, 1917 which he gave to the IMC priests and brothers, and to the missionary sisters. We will try to complete these with thoughts taken from other talks on the same mysteries. As far as the Mysteries of Light are concerned, which did not exist as such at the time of the Founder, I will refer to talks in which he spoke on those themes. I am proposing this as a a simple example, which could, naturally, be developed and better organized.

In this exposition, I will use the Pope’s order of mysteries: Joyous, of Light, Sorrowful and Glorious. I will give the words of the Founder without any comment.

1 Joyful Mysteries (Cf. RVM, 20)

First Joyful Mystery, the Annunciation. “… In the first joyful mystery, we meditate on the Mystery of the Incarnation to Mother Mary (sic!). We think about the virtues practiced by the Virgin Mary in this mystery: humility, purity, spirit of sacrifice. And so, during this mystery, I will pray Mother Mary to obtain for me love for the virtue of purity. Another time, I will ask for humility; she calls herself servant. May she make me humble. This we can do in a short moment: Mother Mary, you who are so humble, obtain this grace for me” (Conf. IMC, III, 168; cf II, 373; MC, I, 184; II 50-51; 491). “…Another time I will consider the attitude of the Angel as he presented himself to Mother Mary. Just think how respectful he must have been in his words! I will think: Am I that respectful and devout towards Our Lady?” (Conf. IMC, II, 179). “Make an act of faith in the Incarnation of the Word, and then meditate on the virtues practiced by Mary, especially three of them…” (Conf. MC, II, 149-150).
Second Joyful Mystery, the Visitation. “In the second mystery, the Visitation to St. Elizabeth, do this: Imagine that you accompany Our Lady as she visits Elizabeth; During the recitation of this decade, ask for the grace of always doing things in good order; Our Lady, when at Elizabeth’s house, was neither babbler nor silent: she would do what she was supposed to. So must you: ask yourselves what you must do in the Community” (Conf IMC, II, 168; cf. II, 179; 373-374; 622; MC, I, 184; 393-395). “This mystery is for the people who lead an active life. Our Lady teaches us how to live in the world.… Do I behave as Mother Mary did? (Conf. MC, II, 150). (This mystery is one of the most commented on, because of the annual feast of the Visitation).
Third Joyful Mystery, The Birth of Christ. “In the Third Mystery, the birth of Our Lord, now, who doesn’t think about Baby Jesus? You Who come from up there, make me ascend from this earth” (Conf IMC, II, 169; MC, I, 184); “In this mysery, thank the Lord that he was born for you; pray for love of poverty” (Conf MC, II, 150). (The comments on the mystery of the birth of Christ are abundant in the talks he gave around Christmas).
Fourth Joyful Mystery, The Presentation of Mother Mary in the Temple. “In this fourth mystery, the Presentation in the Temple, Simeon announces (to Mary) that she will have to suffer much, and she offers everything to the Eternal Father. I, too, want to offer everything to you, my God” (Conf IMC, II, 169; cf. MC, II, 488-490). Mother Mary suffered the First Sorrow. She was all pure, sided with the people in the world.… Also, think that, from this moment on, the Lord Jesus offered himself for our salvation” (Conf MC, II, 150).
Fifth Joyful Mystery, the Loss and Finding of Jesus. “In the Fifth Mystery, the Loss and Finding of Jesus in the Temple, when I want to win at all costs, I am not humble like Our Lord. And then, if the Lord wants us to detach ourselves from parents and relatives… if he took them away…we would have to detach ourselves willingly or not.” (Conf IMC, II, 169); “This mystery must help us to detach ourselves from our parents and relatives, not only materially, but in the heart too” (Conf MC, II, 150).

2 Mysteries of Light (Cf. RVM, 21)

First Mystery of Light, The Baptism of Jesus. Jesus began his work only after being baptized by John the Baptist in the Jordan River, and after the Father publicly sent him : “This is my Beloved Son.…” (Lk 3:22) (Conf IMC, I, 27). “Let’s ask ourselves a question: Did I always do everything well? If I didn’t, I will from now on.… Consider what beautiful praise Jesus received from his Eternal Father: ‘This is my Beloved Son, with whom I am well pleased.’ Let us imitate Jesus, let us do everything well” (Conf MC, I, 418-419; cf. IMC, II, 673).
Second Mystery of Light, the Wedding at Cana. “At the Wedding of Cana, Mary was so sure that she would obtain the miracle that she didn’t waste any time asking questions. That’s how great is Mother Mary’s power over her Divine Son. The Lord put everything in the hands of Our Lady… If she is so interested in material things, and if she thought of getting the water changed into wine without anybody asking her, all the more will she care for spiritual things.… After the miracle at Cana, the disciples believed. Didn’t they believe before? Yes, they did, but their faith was weak. When they saw the miracle…, they were confirmed in their faith” (Conf MC, II, 223; see also IMC, III, 197).
Third Mystery of Light, Announcement of the Kingdom and Call to Conversion. “As the Father sent me, so I send you. The Eternal Father sent his Son, the Son sent the Church, and through me the Church sends you. She sends you to do what? To preach the Gospel to every creature. Well, then, your zeal must know no boundaries, you are sent to the whole world, to every place on earth. You must try to convert the whole world.… Jesus himself tells you: ‘The mission the Father gave me I now give to you, a mission to go and convert all peoples’” (Conf IMC, III, 469).
Fourth Mystery of Light, The Transfiguration. “You feel it, how good the Lord is, how happy are those who stay with him; (‘It’s good for us to be here.’ Lk 9:33)” (Conf. IMC, II, 246; MC, I, 118). “You rightly appreciate the grace of living in this holy house: Do you try real hard to correspond to the vocation? Say: “It’s good for us to be here!” (In Conf. IMC, II, 690; MC, I, 427. Cf. MC, II, 117, the Founder quotes Da Kempis and explains in a symbolic way the three tents: the first, for Jesus who is meek and humble of heart; the second, for the most meek Moses, which represents meekness; the third, for Elijah who slept in a cave and ate whatever he found, and represents poverty.)
Fifth Mystery of Light, the Institution of the Eucharist. “Holy Thursday is the day of our love for the Blessed Sacrament…, a day for us to behave as Sacrament Lovers (Conf. IMC, III, 411; see Conf. MC, I, 342). “You must be deeply devoted to Jesus in the Blessed Sacrament. …If you have this love, you’ll have everything.... You will understand this in Africa.… I want this devotion to be the devotion of the Institute” (Conf. IMC, I, 248). The Mass is the memorial of the Lord’s passion. You must have a living and lively faith, an ardent charity, just as if you were there on Calvary.… See yourselves there on Calvary at the side of the Blessed Mother” (Conf. MC, I 224-225). “The Mass, Communion, and the Visit to the Blessed Sacrament…these must be our three loves” (Conf. IMC, II, 609).

3 Sorrowful Mysteries (cf. RVM, 22)

First Sorrowful Mystery, the Prayer and Agony in the Garden. “This first sorrowful mystery, Jesus in the Garden, must really move us. Jesus suffers, for whom? Does he suffer because of the pain he feels? Yes, but he suffers also for me. And the apostles abandon him.… Read his thoughts: ‘What’s the use of shedding my blood?’ So many people in the world don’t profit from it. Well, may his blood come down upon me” (Conf. IMC, II, 374; III, 169; at Varallo, St. Charles used always to go and pray in the chapel of Jesus in the Garden. Oh! (excitedly) how beautiful to console Jesus in his agony! (Conf. MC, I, 184); “Jesus suffers, at Gethsemani. He sweats blood. ‘What’s the use of shedding my blood?’ Imagine that Jesus asks us that question…. It’s a reproach that must profit us and many other souls” (Conf. MC, II, 150).
Second Sorrowful Mystery, the Scourging at the Pillar. “In the second, the Scourging, when I have a small cut…I would like everybody to be there around me. No, from now on, I want to suffer corageously!” (Conf. IMC, III, 169); “Who scourged you, Oh my Jesus?… My sins! (Conf. MC, I, 185).; “During this mystery, tell the Lord: I too would like to be generous enough to suffer something for you” (Conf. MC, II, 150).
Third Sorrowful Mystery, The Crowning with Thorns. “In the third mystery, the crowning with thorns. I can’t even stand a little headache. And when I have these evil stories in my head I think that they are thorns hurting Jesus, and so, out they go!…” (Conf. IMC, III, 169); “Crowning with thorns: because of all these silly things in my head, etc.” (Conf. MC, I, 184; “The Lord Jesus was very sensitive, and so he suffered a lot; and I am not capable of driving out certain things from my head!… Pray that you have robust and sound thoughts (Conf. Mc, II, 150).
Fourth Sorrowful Mystery, the Way of the Cross. “Fourth sorrowful mystery, the condemnation of Jesus to death. Lord, I am the one who deserved death, not you; I who am not even able to endure a word from a classmate” (Conf. IMC, III, 169); “Jesus carries the cross; I, do I carry my cross? How do I carry it? Or, maybe I act as if it were a big one, my cross that is just a little one?” (Conf. MC, II, 150).
Fifth Sorrowful Mystery, The Death of Jesus on the Cross. “Fifth mystery, Jesus on the cross. The cross is always in the Church. Think that you are carrying it: That’s the way to meditate on it” (Conf. IMC, III, 169); “The death of Jesus: We could think about the seven words Jesus pronounced on the cross, and say, ‘Lord, pour your blood on me!” (Conf. MC, II, 150).

4 Glorious Mysteries (RVM, 23)

First Glorious Mystery, the Ressurrection. “In the first, the Lord Jesus rises never to die again. I rise every Saturday [through sacramental confession], and I shall never again be disturbed. Then, a couple of hours later, everything is as before” (Conf. IMC, III, 160); “The ressurrection: Lord, make me rise from my sins” (Conf. MC, I, 185); “Ask God to make you rise once and for all” (Conf. MC, II, 150).

Second Glorious Mystery, the Ascension. “In the second, the Ascension, think about what Jesus told the apostles: I am going to prepare a place for you; and I want a place with the real missionaries, not just with little kids”(Conf. IMC, III, 169). “The Ascension: May Jesus prepare a nice place for us in Heaven” (Conf. MC, I, 185). “Tell the Lord: Prepare a missionary place for me in Heaven, not just a place in the middle of the crowd” (Conf. MC, II, 150).

Third Glorious Mystery, Pentecost. “The coming of the Holy Spirit: It feels as if we were in the Cenacle on that day of Pentecost: praying that the Lord may send the Holy Spirit; Spirit of piety, Spirit of fear of the Lord…asking for some grace that is pertinent to this mystery” (Conf. IMC, II, 374). Let us place ourselves in the middle of the Blessed Mother and the Apostles, and let us ask the Holy Spirit: Come unto me! We must desire that the Holy Spirit come to us” (Conf. IMC, III, 169). “Coming of the Holy Spirit: We set ourselves smack in the middle of Mary and the apostles so that we too can have a tongue of fire” (Conf. MC, I, 185). “Throw yourselves in the middle of the apostles: Send forth your Spirit and they shall be created” (Conf. MC, II, 151).

Fourth Glorious Mystery, the Assumption of the Blessed Virgin Mary into Heaven. “In the fourth, the Assumption of the Blessed Virgin into Heaven, we make the wish that Mother Mary come to assist us in the moment of our death. The saints did wish that. Saint Joseph Cafasso used to say: Oh, if only I could have her near me at the moment of my death!.. And he got his wish. Let us ask her to prepare our place in Heaven” (Conf. IMC, III, 169). “We consider the death of Mary and we say: Pull us up!…” (Conf. MC, I, 185). “Pray that you will die a holy death, pray for your final perseverance” (Conf. MC, II, 151).

Fifth Glorious Mytsery, The Crowning of Mary as Queen of Heaven and Earth. “In the fifth, the crowning of Mary…I want to be present at this feast. You know it is always repeated and renewed. I want to be a star in the crown of Mother Mary. (Conf. IMC, III, 169). ‘The Crowning of Mary… Let us say with St. Alphonsus: I die with the desire of seeing you, my God…” (Conf. MC, I, 185). Say during this mystery: I too want to crown Mother Mary, I want to be one of the roses of her crown” (Conf. MC, II, 151).


CONCLUSION

From all that we have seen, we see that the Founder had a great esteem and a deep love for the Rosary. According to him, for priests the Rosary should be almost like “an annex to the breviary” (Conf. IMC, III, 164): “…And we priests after the breviary must have right away the Rosary” (Conf. IMC, III, 169). “Every good priest, [and we can add, every missionary] should never miss praying the Rosary every day. Do this, and you shall obtain many graces for yourselves, for the Church and for the Institute. Do this!…” (Ibid.)

Here’s the conclusion for everyone: “Today, October 7, 1917, I want you to make the decision of saying the Rosary at church with the confreres whenever at all possible: Never should you go to bed without having prayed the Rosary” (Conf. IMC, III, 168). “Make today (October 6, 1918) the resolution of never allowing a day to go by without any of you saying the Rosary, even when you cannot say it in community; and say it willingly, and not as a load, or with boredom…” (Conf. IMC, III, 244 [his plan]).

What a pleasure for Our Blessed Mother to hear us say so many times Hail Mary. But we’ve got to say it with ever more enthusiasm. The Rosary must be our daily bread” (Conf. MC, III, 112). “The Rosary, naturally, must be your daily prayer for your whole life.... Never omit it!” (Conf. MC, III, 461). “You have got to come around to this: that the Rosary may become a pleasure all through your life” (Conf. MC, III, 138).