On the Rosary (1)
ShareOCTOBRI MENSE (On the Rosary)
Pope Leo XIII
Encyclical of Pope Leo XIII promulgated on 22 September 1891.
To Our Venerable Brethren the Patriarchs, Primates, Archbishops, Bishops, and other Ordinaries having Grace and Communion with the Apostolic See.
Venerable Brethren, Greeting and Apostolic Benediction.
1. At the coming of the month of October, dedicated and consecrated as it is to the Blessed Virgin of the Rosary, we recall with satisfaction the instant exhortations which in preceding years We addressed to you, venerable brethren, desiring, as We did, that the faithful, urged by your authority and by your zeal, should redouble their piety towards the august Mother of God, the mighty helper of Christians, and should pray to her throughout the month, invoking her by that most holy rite of the Rosary which the Church, especially in the passage of difficult times, has ever used for the accomplishment of all desires. This year once again do We publish Our wishes, once again do We encourage you by the same exhortations. We are persuaded to this in love for the Church, whose sufferings, far from mitigating, increase daily in number and in gravity. Universal and well-known are the evils we deplore: war made upon the sacred dogmas which the Church holds and transmits; derision cast upon the integrity of that Christian morality which she has in keeping; enmity declared, with the impudence of audacity and with criminal malice, against the very Christ, as though the Divine work of Redemption itself were to be destroyed from its foundation—that work which, indeed, no adverse power shall ever utterly abolish or destroy.
2. No new events are these in the career of the Church militant. Jesus foretold them to His disciples. That she may teach men the truth and may guide them to eternal salvation, she must enter upon a daily war; and throughout the course of ages she has fought, even to martyrdom, rejoicing and glorifying herself in nothing more than in the occasion of signing her cause with her Founder's blood, the sure and certain pledge of the victory whereof she holds the promise. Nevertheless we must not conceal the profound sadness with which this necessity of constant war afflicts the righteous. It is indeed a cause of great sorrow that so many should be deterred and led astray by error and enmity to God; that so many should be indifferent to all forms of religion, and should finally become estranged from faith; that so many Catholics should be such in name only, and should pay to religion no honor or worship. And still sadder and more beset with anxieties grows the soul at the thought of the fruitful source of most manifold evils existing in the organization of States that allow no place to the Church, and that oppose her championship of holy virtue. This is truly a terrible manifestation of the just vengeance of God, Who allows blindness of soul to darken upon the nations that forsake Him. These are evils that cry aloud, that cry of themselves with a daily increasing voice. It is absolutely necessary that the Catholic voice should also call to God with unwearied instance, "without ceasing;"[1] that the Faithful should pray not only in their own homes, but in public, gathered together under the sacred roof; that they should beseech urgently the all-foreseeing God to deliver the Church from evil men[2] and to bring back the troubled nations to good sense and reason, by the light and love of Christ.
3. Wonderful and beyond hope or belief is this. The world goes on its laborious way, proud of its riches, of its power, of its arms, of its genius; the Church goes onward along the course of ages with an even step, trusting in God only, to Whom, day and night, she lifts her eyes and her suppliant hands. Even though in her prudence she neglects not the human aid which Providence and the times afford her, not in these does she put her trust, which rests in prayer, in supplication, in the invocation of God. Thus it is that she renews her vital breath; the diligence of her prayer has caused her, in her aloofness from worldly things and in her continual union with the Divine will, to live the tranquil and peaceful life of Our very Lord Jesus Christ; being herself the image of Christ, Whose happy and perpetual joy was hardly marred by the horror of the torments He endured for us. This important doctrine of Christian wisdom has been ever believed and practiced by Christians worthy of the name. Their prayers rise to God eagerly and more frequently when the cunning and the violence of the perverse afflict the Church and her supreme Pastor. Of this the faithful of the Church in the East gave an example that should be offered to the imitation of posterity. Peter, Vicar of Jesus Christ, and first Pontiff of the Church, had been cast into prison, loaded with chains by the guilty Herod, and left for certain death. None could carry him help or snatch him from the peril. But there was the certain help that fervent prayer wins from God. The Church, as the sacred story tells us, made prayer without ceasing to God for him;[3] and the greater was the fear of a misfortune, the greater was the fervor of all who prayed to God. After the granting of their desires the miracle stood revealed; and Christians still celebrate with a joyous gratitude the marvel of the deliverance of Peter. Christ has given us a still more memorable instance, a Divine instance, so that the Church might be formed not upon his precepts only, but upon His example also. During His whole life He had given Himself to frequent and fervent prayer, and in the supreme hours in the Garden of Gethsemane, when His soul was filled with bitterness and sorrow unto death, He prayed to His Father and prayed repeatedly.[4] It was not for Himself that He prayed thus, for He feared nothing and needed nothing, being God; He prayed for us, for His Church, whose prayers and future tears He already then accepted with joy, to give them back in mercies.
4. But since the salvation of our race was accomplished by the mystery of the Cross, and since the Church, dispenser of that salvation after the triumph of Christ, was founded upon earth and instituted, Providence established a new order for a new people. The consideration of the Divine counsels is united to the great sentiment of religion. The Eternal Son of God, about to take upon Him our nature for the saving and ennobling of man, and about to consummate thus a mystical union between Himself and all mankind, did not accomplish His design without adding there the free consent of the elect Mother, who represented in some sort all human kind, according to the illustrious and just opinion of St. Thomas, who says that the Annunciation was effected with the consent of the Virgin standing in the place of humanity.[5] With equal truth may it be also affirmed that, by the will of God, Mary is the intermediary through whom is distributed unto us this immense treasure of mercies gathered by God, for mercy and truth were created by Jesus Christ.[6] Thus as no man goeth to the Father but by the Son, so no man goeth to Christ but by His Mother. How great are the goodness and mercy revealed in this design of God! What a correspondence with the frailty of man! We believe in the infinite goodness of the Most High, and we rejoice in it; we believe also in His justice and we fear it. We adore the beloved Savior, lavish of His blood and of His life; we dread the inexorable Judge. Thus do those whose actions have disturbed their consciences need an intercessor mighty in favor with God, merciful enough not to reject the cause of the desperate, merciful enough to lift up again towards hope in the divine mercy the afflicted and the broken down. Mary is this glorious intermediary; she is the mighty Mother of the Almighty; but—what is still sweeter—she is gentle, extreme in tenderness, of a limitless loving-kindness. As such God gave her to us. Having chosen her for the Mother of His only begotten Son, He taught her all a mother's feeling that breathes nothing but pardon and love. Such Christ desired she should be, for He consented to be subject to Mary and to obey her as a son a mother. Such He proclaimed her from the cross when he entrusted to her care and love the whole of the race of man in the person of His disciple John. Such, finally, she proves herself by her courage in gathering in the heritage of the enormous labors of her Son, and in accepting the charge of her maternal duties towards us all.
5. The design of this most dear mercy, realized by God in Mary and confirmed by the testament of Christ, was comprehended at the beginning, and accepted with the utmost joy by the Holy Apostles and the earliest believers. It was the counsel and teaching of the venerable Fathers of the Church. All the nations of the Christian age received it with one mind; and even when literature and tradition are silent there is a voice that breaks from every Christian breast and speaks with all eloquence. No other reason is needed that that of a Divine faith which, by a powerful and most pleasant impulse, persuades us towards Mary. Nothing is more natural, nothing more desirable than to seek a refuge in the protection and in the loyalty of her to whom we may confess our designs and our actions, our innocence and our repentance, our torments and our joys, our prayers and our desires—all our affairs. All men, moreover, are filled with the hope and confidence that petitions which might be received with less favor from the lips of unworthy men, God will accept when they are recommended by the most Holy Mother, and will grant with all favors. The truth and the sweetness of these thoughts bring to the soul an unspeakable comfort; but they inspire all the more compassion for those who, being without Divine faith, honor not Mary and have her not for their mother; for those also who, holding Christian faith, dare to accuse of excess the devotion to Mary, thereby sorely wounding filial piety.
6. This storm of evils, in the midst of which the Church struggles so strenuously, reveals to all her pious children the holy duty whereto they are bound to pray to God with instance, and the manner in which they may give to their prayers the greater power. Faithful to the religious example of our fathers, let us have recourse to Mary, our holy Sovereign. Let us entreat, let us beseech, with one heart, Mary, the Mother of Jesus Christ, our Mother. "Show thyself to be a mother; cause our prayers to be accepted by Him Who, born for us, consented to be thy Son."[7]
7. Now, among the several rites and manners of paying honor to the Blessed Mary, some are to be preferred, inasmuch as we know them to be most powerful and most pleasing to our Mother; and for this reason we specially mention by name and recommend the Rosary. The common language has given the name of corona to this manner of prayer, which recalls to our minds the great mysteries of Jesus and Mary united in joys, sorrows, and triumphs. The contemplation of these august mysteries, contemplated in their order, affords to faithful souls a wonderful confirmation of faith, protection against the disease of error, and increase of the strength of the soul. The soul and memory of him who thus prays, enlightened by faith, are drawn towards these mysteries by the sweetest devotion, are absorbed therein and are surprised before the work of the Redemption of mankind, achieved at such a price and by events so great. The soul is filled with gratitude and love before these proofs of Divine love; its hope becomes enlarged and its desire is increased for those things which Christ has prepared for such as have united themselves to Him in imitation of His example and in participation in His sufferings. The prayer is composed of words proceeding from God Himself, from the Archangel Gabriel, and from the Church; full of praise and of high desires; and it is renewed and continued in an order at once fixed and various; its fruits are ever new and sweet.
8. Moreover, we may well believe that the Queen of Heaven herself has granted an especial efficacy to this mode of supplication, for it was by her command and counsel that the devotion was begun and spread abroad by the holy Patriarch Dominic as a most potent weapon against the enemies of the faith at an epoch not, indeed, unlike our own, of great danger to our holy religion. The heresy of the Albigenses had in effect, one while covertly, another while openly, overrun many countries, and this most vile offspring of the Manicheans, whose deadly errors it reproduced, were the cause in stirring up against the Church the most bitter animosity and a virulent persecution. There seemed to be no human hope of opposing this fanatical and most pernicious sect when timely succor came from on high through the instrument of Mary's Rosary. Thus under the favor of the powerful Virgin, the glorious vanquisher of all heresies, the forces of the wicked were destroyed and dispersed, and faith issued forth unharmed and more shining than before. All manner of similar instances are widely recorded, and both ancient and modern history furnish remarkable proofs of nations saved from perils and winning benedictions therefrom. There is another signal argument in favor of this devotion, inasmuch as from the very moment of its institution it was immediately encouraged and put into most frequent practice by all classes of society. In truth, the piety of the Christian people honors, by many titles and in multiform ways, the Divine Mother, who, alone most admirable among all creatures, shines resplendent in unspeakable glory. But this title of the Rosary, this mode of prayer which seems to contain, as it were, a final pledge of affection, and to sum up in itself the honor due to Our Lady, has always been highly cherished and widely used in private and in public, in homes and in families, in the meetings of confraternities, at the dedication of shrines, and in solemn processions; for there has seemed to be no better means of conducting sacred solemnities, or of obtaining protection and favors.
9. Nor may we permit to pass unnoticed the especial Providence of God displayed in this devotion; for through the lapse of time religious fervor has sometimes seemed to diminish in certain nations, and even this pious method of prayer has fallen into disuse; but piety and devotion have again flourished and become vigorous in a most marvelous manner, when, either through the grave situation of the commonwealth or through some pressing public necessity, general recourse has been had—more to this than to even other means of obtaining help—to the Rosary, whereby it has been restored to its place of honor on the altars. But there is no need to seek for examples of this power in a past age, since we have in the present a signal instance of it. In these times—so troublous (as we have said before) for the Church, and so heartrending for ourselves—set as We are by the Divine will at the helm, it is still given Us to note with admiration the great zeal and fervor with which Mary's Rosary is honored and recited in every place and nation of the Catholic world. And this circumstance, which assuredly is to be attributed to the Divine action and direction upon men, rather than to the wisdom and efforts of individuals, strengthens and consoles Our heart, filling Us with great hope for the ultimate and most glorious triumph of the Church under the auspices of Mary.
10. But there are some who, whilst they honestly agree with what We have said, yet because their hopes—especially as regard the peace and tranquillity of the Church—have not yet been fulfilled, nay, rather because troubles seem to augment, have ceased to pray with diligence and fervor, in a fit of discouragement. Let these look into themselves and labor that the prayers they address to God may be made in a proper spirit, according to the precept of our Lord Jesus Christ. And if there be such, let them reflect how unworthy and how wrong it is to wish to assign to Almighty God the time and the manner of giving His assistance, since He owes nothing to us, and when He hearkens to our supplications and crowns our merits, He only crowns His own innumerable benefits;[8] and when He complies least with our wishes it is as a good father towards his children, having pity on their childishness and consulting their advantage. But as regards the prayers which we join to the suffrages of the heavenly citizens, and offer humbly to God to obtain His mercy for the Church, they are always favorably received and heard, and either obtain for the Church great and imperishable benefits, or their influence is temporarily withheld for a time of greater need. In truth, to these supplications is added an immense weight and grace—the prayers and merits of Christ Our Lord, Who has loved the Church and has delivered Himself up for her to sanctify her . . . so that He should be glorified in her.[9] He is her Sovereign Head, holy, innocent, always living to make intercession for us, on whose prayers and supplication we can always by divine authority rely. As for what concerns the exterior and temporal prosperity of the Church, it is evident that she has to cope with most malicious and powerful adversaries. Too often has she suffered at their hands the abolition of her rights, the diminution and oppression of her liberties, scorn and affronts to her authority, and every conceivable outrage. And if in their wickedness her enemies have not accomplished all the injury they had resolved upon and striven to do, they nevertheless seem to go on unchecked. But, despite them the Church, amidst all these conflicts, will always stand out and increase in greatness and glory. Nor can human reason rightly understand why evil, apparently so dominant, should yet be so restricted as regards its results; whilst the Church, driven into straits, comes forth glorious and triumphant. And she ever remains more steadfast in virtue because she draws men to the acquisition of the ultimate good. And since this is her mission, her prayers must have much power to effect the end and purpose of God's providential and merciful designs towards men. Thus, when men pray with and through the Church, they at length obtain what Almighty God has designed from all eternity to bestow upon mankind.[10] The subtlety of the human intelligence fails now to grasp the high designs of Providence; but the time will come when, through the goodness of God, causes and effects will be made clear, and the marvelous power and utility of prayer will be shown forth. Then it will be seen how many in the midst of a corrupt age have kept themselves pure and inviolate from all concupiscence of the flesh and the spirit, working out their sanctification in the fear of God;[11] how others, when exposed to the danger of temptation, have without delay restrained themselves gaining new strength for virtue from the peril itself; how others, having fallen, have been seized with the ardent desire to be restored to the embraces of a compassionate God. Therefore, with these reflections before them, We beseech all again and again not to yield to the deceits of the old enemy, nor for any cause whatsoever to cease from the duty of prayer. Let their prayers be persevering, let them pray without intermission; let their first care be to supplicate for the sovereign good-
-the eternal salvation of the whole world, and the safety of the Church. Then they may ask from God other benefits for the use and comfort of life, returning thanks always, whether their desires are granted or refused, as to a most indulgent father. Finally, may they converse with God with the greatest piety and devotion according to the example of the Saints, and that of our Most Holy Master and Redeemer, with great cries and tears.[12]
11. Our fatherly solicitude urges Us to implore of God, the Giver of all good gifts, not merely the spirit of prayer, but also that of holy penance for all the sons of the Church. And whilst We make this most earnest supplication, We exhort all and each one to the practice with equal fervor of both these virtues combined. Thus prayer fortifies the soul, makes it strong for noble endeavors, leads it up to divine things: penance enables us to overcome ourselves, especially our bodies—most inveterate enemies of reason and the evangelical law. And it is very clear that these virtues unite well with each other, assist each other mutually, and have the same object, namely, to detach man born for heaven from perishable objects, and to raise him up to heavenly commerce with God. On the other hand, the mind that is excited by passions and enervated by pleasure is insensible to the delights of heavenly things, and makes cold and neglectful prayers quite unworthy of being accepted by God. We have before Our eyes examples of the penance of holy men whose prayers and supplications were consequently most pleasing to God, and even obtained miracles. They governed and kept assiduously in subjection their minds and hearts and wills. They accepted with the greatest joy and humility the doctrines of Christ and the teachings of His Church. Their unique desire was to advance in the science of God; nor had their actions any other object than the increase of His glory. They restrained most severely their passions, treated their bodies rudely and harshly, abstaining from even permitted pleasures through love of virtue. And therefore most deservedly could they have said with the Apostle Paul, our conversation is in Heaven:[13] hence the potent efficacy of their prayers in appeasing and in supplicating the Divine Majesty. It is clear that not every one is obliged or able to attain to these heights; nevertheless, each one should correct his life and morals in his own measure in satisfaction to the Divine justice: for it is to those who have endured voluntary sufferings in this life that the reward of virtue is vouchsafed. Moreover, when in the mystical body of Christ, which is the Church, all the members are united and flourish, it results, according to St. Paul, that the joy or pain of one member is shared by all the rest, so that if one of the brethren in Christ is suffering in mind or body the others come to his help and succor him as far as in them lies. The members are solicitous in regard of each other, and if one member suffer all the members suffer in sympathy, and if one member rejoice all the others rejoice also. But you are the body of Christ, members of one body.[14] But in this illustration of charity, following the example of Christ, Who in the immensity of His love gave up His life to redeem us from sin, paying Himself the penalties incurred by others, in this is the great bond of perfection by which the faithful are closely united with the heavenly citizens and with God. Above all, acts of holy penance are so numerous and varied and extend over such a wide range, that each one may exercise them frequently with a cheerful and ready will without serious or painful effort.
12. And now, venerable brethren, your remarkable and exalted piety towards the Most Holy Mother of God, and your charity and solicitude for the Christian flock, are full of abundant promise: Our heart is full of desire for those wondrous fruits which, on many occasions, the devotion of Catholic people to Mary has brought forth; already We enjoy them deeply and abundantly in anticipation. At your exhortation and under your direction, therefore, the faithful, especially during this ensuing month, will assemble around the solemn altars of this august Queen and most benign Mother, and weave and offer to her, like devoted children, the mystic garland so pleasing to her of the Rosary. All the privileges and indulgences We have herein before conceded are confirmed and ratified.[15]
13. How grateful and magnificent a spectacle to see in the cities, and towns, and villages, on land and sea—wherever the Catholic faith has penetrated—many hundreds of thousands of pious people uniting their praises and prayers with one voice and heart at every moment of the day, saluting Mary, invoking Mary, hoping everything through Mary. Through her may all the faithful strive to obtain from her Divine Son that the nations plunged in error may return to the Christian teaching and precepts, in which is the foundation of the public safety and the source of peace and true happiness. Through her may they steadfastly endeavor for that most desirable of all blessings, the restoration of the liberty of our Mother, the Church, and the tranquil possession of her rights—rights which have no other object than the careful direction of men's dearest interests, from the exercise of which individuals and nations have never suffered injury, but have derived, in all time, numerous and most precious benefits.
14. And for you, venerable brethren, through the intercession of the Queen of the Most Holy Rosary, We pray Almighty God to grant you heavenly gifts, and greater and more abundant strength, and aid to accomplish the charge of your pastoral office. As a pledge of which We most lovingly bestow upon you and upon the clergy and people committed to your care, the Apostolic Benediction.
Given at Rome, St. Peter's, the 22nd day of September, 1891, in the fourteenth year of Our Pontificate.
NOTES:
1 . Thes 5.17.
2. 2 Thes 3.2.
3. Acts 12.5.
4. Lk 22.44.
5. III. q. xxx, a. 1.
6. Jn 1.17.
7. Ex sacr. liturg.
8. S. August. Epi CXCIV al 106 Sixtum, c. v., n 19.
9. Eph 5.25-27.
10. S. Th. II-II, q LXXXIII, a. 2, ex S. G. reg. M.
11. 2 Cor 7.1.
12. Heb 5.7.
13. Phil. 3.20.
14. I Cor 12 25-27.
15. Cf. ep. encycl. "Supremi Apostolatus officio" (September 1, 1893); ep. encycl. "Supreriore anno" (August 30, 1884); decree S. R. C. "Inter plurimos" (August 20, 1885); ep. encycl. "Quamquam pluries" (August 15, 1889).
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