The Rosary is an example of the term “ever ancient, ever new.” Despite the centuries old tradition of the Rosary, St. John Paul II caused a stir when he announced a new set of mysteries to pray: the Luminous Mysteries, the mysteries of light.
Each of these mysteries is a revelation of the Kingdom now present in the very person of Jesus. The Baptism in the Jordan is first of all a mystery of light. Here, as Christ descends into the waters, the innocent one who became “sin” for our sake (cf. 2Cor 5:21), the heavens open wide and the voice of the Father declares him the beloved Son (cf. Mt 3:17 and parallels), while the Spirit descends on him to invest him with the mission which he is to carry out. Another mystery of light is the first of the signs, given at Cana (cf. Jn2:1- 12), when Christ changes water into wine and opens the hearts of the disciples to faith, thanks to the intervention of Mary, the first among believers. Another mystery of light is the preaching by which Jesus proclaims the coming of the Kingdom of God, calls to conversion (cf. Mk 1:15) and forgives the sins of all who draw near to him in humble trust (cf. Mk 2:3-13; Lk 7:47- 48): the inauguration of that ministry of mercy which he continues to exercise until the end of the world, particularly through the Sacrament of Reconciliation which he has entrusted to his Church (cf. Jn 20:22-23). The mystery of light par excellence is the Transfiguration, traditionally believed to have taken place on Mount Tabor. The glory of the Godhead shines forth from the face of Christ as the Father commands the astonished Apostles to “listen to him” (cf. Lk 9:35 and parallels) and to prepare to experience with him the agony of the Passion, so as to come with him to the joy of the Resurrection and a life transfigured by the Holy Spirit. A final mystery of light is the institution of the Eucharist, in which Christ offers his body and blood as food under the signs of bread and wine, and testifies “to the end” his love for humanity (Jn 13:1), for whose salvation he will offer himself in sacrifice.
The foundation for all these mysteries, St. John Paul II said, was the admonition Mary gave at the wedding feast at Cana: “Do whatever He tells you.”
St. John Paul II also tells us that the Rosary beads themselves are a meditation upon Christ:
Here the first thing to note is the way the beads converge upon the Crucifix, which both opens and closes the unfolding sequence of prayer. The life and prayer of believers is centred upon Christ. Everything begins from him, everything leads towards him, everything, through him, in the Holy Spirit, attains to the Father.
As a counting mechanism, marking the progress of the prayer, the beads evoke the unending path of contemplation and of Christian perfection. Blessed Bartolo Longo saw them also as a “chain” which links us to God. A chain, yes, but a sweet chain; for sweet indeed is the bond to God who is also our Father. A “filial” chain which puts us in tune with Mary, the “handmaid of the Lord” (Lk1:38) and, most of all, with Christ himself, who, though he was in the form of God, made himself a “servant” out of love for us (Phil2:7).
A fine way to expand the symbolism of the beads is to let them remind us of our many relationships, of the bond of communion and fraternity which unites us all in Christ.
“A chain that links us to God:” who would ever refuse that? As Catholics (and the many non-Catholics who pray the Rosary) we should be willing to “chain” ourselves to God every day, asking that Mary join us in our most fervent prayers to become more and more like her Son, Christ the Lord.
1-800-994-9817