Le Rosaire est une prière universelle, utilisée en presque toutes les langues et dans la plupart des pays. Comment faire adopter cette prière à tout le monde?. Les mystères glorieux constituent la dernière des quatre séries de cinq mystères médités dans la prière catholique du Rosaire. . En cas de réutilisation des textes de cette page, voyez comment citer les auteurs et mentionner la licence. 7 oct. Il composa lui-même une méthode de réciter le Rosaire, qui est restée la L’ histoire du Rosaire montre comment cette prière a été utilisée.

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Madonna del Rosario commeht, XPinacoteca comunale “D. La Documentation catholique 58col. Magnificat anima mea Dominum! La contemplation de Marie est avant tout le fait de se souvenir.

Mystères glorieux

Rm 8, 29; Ph 3, Rm 13, 14; Ga 3, Marie ne vit que dans le Christ et en fonction du Christ! Mt 3, 17 partandis que l’Esprit descend sur Lui pour l’investir de la mission qui l’attend. Selon la tradition, elle survint sur le Mont Thabor. Nous pourrions l’appeler le chemin de Marie.

Une chose est claire: Il est important que le Gloria, sommet de la contemplation, soit bien mis en commnt dans le Rosaire. Dans la pratique courante du Rosaire, la doxologie trinitaire est suivie d’une oraison jaculatoire, qui varie suivant les circonstances. rosairs

Pourquoi ne pas l’essayer? Que mon appel ne reste pas lettre morte! AAS 66p. Rosxire Documentation catholique 71p. Il religioso convegno 29 septembre Insegnamentipp. La Documentation catholique 75p. La Documentation catholique 98p. Lettre au Cardinal Vicaire de Rome, 28 septembre AAS 52pp. La Documentation catholique 57col. Novo millennio ineunte, n. AAS 93p. Premier radiomessage Urbi et Orbi 17 octobre AAS 70p.

Le Rosaire Vivant – Pauline Jaricot

Novo millennio ineunte 6 janvier n. Insegnamenti Ip. Parispp. La Documentation catholique 98pp. AAS 91p. La Documentation catholique 96p. Missale RomanumIn festo B.

Apart from the signal defeat of the Albigensian heretics at the battle of Muret in which legend has attributed to the recitation of the Rosary by St.

Dominic, it is believed that Heaven has on many occasions rewarded the faith of those who had recourse to this devotion in times of special danger. More particularly, the naval victory of Lepanto gained by Don John of Austria over the Turkish fleet on the first Sunday of October in responded wonderfully to the processions made at Rome on that same day by the members of the Rosary confraternity.

Pius V thereupon ordered that a commemoration of the Rosary should be made upon that day, and at the request of the Dominican Order, Gregory XIII in allowed this feast to be kept in all churches which possessed an altar dedicated to the Holy Rosary. In the observance of this festival was extended by Clement X to the whole of Spain, and somewhat later Clement XI after the important victory over the Turks gained by Prince Eugene on 6 August, the feast of our Lady of the Snowsat Peterwardein in Hungary, commanded the feast of the Rosary to be celebrated by the universal Church.

On this feast, in every church in which the Rosary confraternity has been duly erected, a plenary indulgence toties quoties is granted upon certain conditions to all who visit therein the Rosary chapel or statue of Our Lady.

The Rosary of the Virgin Mary, which gradually took form in the second millennium under the guidance of the Spirit of God, is a prayer loved by countless Saints and encouraged by the Magisterium.

Simple yet profound, it still remains, at the dawn of this third millennium, a prayer of great significance, destined to bring forth a harvest of holiness. The Rosary, though clearly Marian in character, is at heart a Christocentric prayer. In the sobriety of its elements, it has all the depth of the Gospel message in its entirety, of which it can be said to be a compendium.


With the Rosary, the Christian people sits at the school of Mary and is led to contemplate the beauty on the face of Christ and to experience the depths of his love. Through the Rosary the faithful receive abundant grace, as though from the very hands of the Mother of the Redeemer.

The Popes and the Rosary.

Numerous predecessors of mine attributed great importance to this prayer. Worthy of special note in this regard is Pope Leo XIII who on 1 September promulgated the Encyclical Supremi Apostolatus Officio3 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. I myself have often encouraged the frequent recitation of the Rosary.

From my youthful years this prayer has held an important place in my spiritual life. I was powerfully reminded of this during my recent visit to Poland, and in particular at the Shrine of Kalwaria. The Rosary has accompanied me in moments of joy and in moments of difficulty. To it I have entrusted any number of concerns; in it I have always found comfort. Twenty-four years ago, on 29 Octoberscarcely two weeks after my election to the See of Peter, I frankly admitted: Marvellous in its ke and its depth.

It can be said that the Rosary is, in some sense, a prayer-commentary on the final chapter of the Vatican II Constitution Lumen Gentiumrosairf chapter which discusses the wondrous presence of the Mother of God in the mystery of Christ and the Church.

Against the background of the words Ave Maria the principal events of the life of Jesus Christ pass before the eyes of the soul. They take shape in the complete series of the joyful, sorrowful and glorious mysteries, and they put us in living communion with Jesus through — we might say — the heart of his Mother. At the same time our heart can embrace in the decades of the Rosary all the events that make up the lives of individuals, families, nations, the Church, and all mankind.

Our personal concerns and those of our neighbour, especially those who are closest to us, who are dearest to us. With these words, dear brothers and sisters, I set the first year of my Pontificate within the daily rhythm of the Rosary. Today, as I begin the twenty-fifth year of my service as the Successor of Peter, I wish to do the same.

How many graces have I received in these years from the Blessed Virgin through the Rosary: I wish to lift up my thanks to the Lord in the words of his Most Holy Mother, under whose protection I have placed my Petrine ministry: October — October The Year of the Rosary. To recite the Rosary is nothing other than to recitre with Mary l face of Christ. As a way of highlighting this invitation, prompted by the forthcoming th cpmment of the aforementioned Encyclical of Leo XIII, I desire that during the course of this year the Rosary should be especially emphasized and promoted in the various Christian communities.

I therefore proclaim the year from October to October the Year of the Rosary. I leave this pastoral proposal to the initiative of each ecclesial community.

It is not my intention to encumber but rather to complete and consolidate pastoral programmes of the Particular Churches. I am confident that the proposal will find a ready and generous reception.

The Rosary, reclaimed in its full meaning, goes to the very heart of Christian life; it offers a familiar yet fruitful spiritual and educational opportunity for personal contemplation, the formation of the People of God, and the new evangelization.


I am pleased to reaffirm this also in the joyful remembrance of another anniversary: Objections to the Rosary. The timeliness of this proposal is evident from a number of considerations. First, the urgent need to counter a certain crisis of the Commnet, which in the present historical and theological context can risk being wrongly devalued, and therefore no longer taught to the younger generation. There are some who think that the centrality of the Liturgy, rightly stressed by the Second Vatican Ecumenical Council, necessarily entails giving lesser importance to the Rosary.

Yet, as Pope Paul VI made clear, not only does this prayer not conflict with the Liturgy, it sustains it, since it serves as an excellent introduction and a faithful echo of the Liturgy, enabling people to participate fully and interiorly in lee and to reap its fruits in their daily lives.

Perhaps too, there are some who fear that the Rosary is roeaire unecumenical because of its distinctly Marian character. Yet the Rosary clearly belongs to the kind of veneration of the Mother of God described by the Council: A path of contemplation. The Rosary belongs among the finest and most praiseworthy traditions of Christian contemplation.

Prayer for peace and for the family. A number of historical circumstances also make a revival of the Rosary quite timely. First of all, the need to implore from God the gift of peace.

The Rosary has many times been proposed by my predecessors and myself as a prayer for peace. Consequently, one cannot recite the Rosary without feeling caught up in a clear commitment to advancing peace, especially in the land of Jesus, still so sorely afflicted and so close to the heart of every Christian. A similar need for commitment and prayer arises in relation to another critical contemporary issue: The revival of the Rosary in Christian families, within the context of a broader pastoral ministry to the family, will be an effective aid to countering the devastating effects of this crisis typical of our age.

Many signs indicate that still today the Blessed Virgin desires to exercise through this same prayer that maternal concern to which the dying Redeemer entrusted, in the person of the beloved disciple, all the sons and daughters of the Church: Well-known are the occasions in the nineteenth and the twentieth centuries on which the Mother of Christ made her presence felt and her voice heard, in order to exhort the People of God to this form of contemplative prayer.

I would mention in particular, on account of their great influence on the lives of Christians and the authoritative recognition they have received from the Church, the apparitions of Lourdes and of Fatima; 11 these shrines continue to be visited by great numbers of pilgrims seeking comfort and hope.

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 Grignion de Montfort, the author of an excellent work on the Rosary, 12 and, closer to ourselves, Padre Pio of Pietrelcina, whom I recently had the joy of canonizing. As a recitsr apostle of the Rosary, Blessed Bartolo Longo had a special charism. His path to holiness rested on an inspiration heard in the depths of his heart: