Fidel Wotan, SMM
INTRODUCTION
If we pay attention to the way of faith in our daily lives, the Rosary is a simple prayer that is loved by everyone (from children to adults). The Rosary is a prayer that can be classified as a type of devotion to the Virgin Mary that is so simple and allows everyone to enter into contemplation of the mysteries of Christ's life.
In October and May, almost at every opportunity and everywhere, Catholics are so enthusiastic about praying or reciting the Rosary as an expression of their love and devotion to Our Lady, a simple prayer that can be used to contemplate the face of Christ, the mysteries of Christ. His. That is why, in my opinion, with the Apostolic letter Rosarium Virginis Mariae (2002), the faithful are helped to understand the important and essential meaning of the Holy Rosary as reflected by Pope John Paul II (1978-2005).
By praying the Rosary, it means that one has the opportunity to "immerse oneself" into an art of contemplation of the mysteries of Christ, precisely contemplating the beauty of Christ's face and at the same time experiencing the depths of His Love in everyday life. Through this devotion, Christians learn to know and understand Christ from Mary, are united with Christ with Mary, pray to Christ with Mary and proclaim Christ with Mary.
1. MEANING AND MEANING OF THE WORD “ROSARIO”
According to the origin of the word, the word "Rosario" comes from Latin, rosa which means roses and rosarium which means rose garden, and rose tree[1]]. In English, the word that appears is the Rosary, in French the word used is Rosaire In Italian, the term is used il Rosario. In Indonesian, this word is used to indicate one of the means of prayer, in the form of beads used by Catholics. In this regard, it can be seen that from understanding the meaning of the word “Rosary”, the term “praying the Rosary” emerged in the language of Saint Louis Marie Grignion de Montfort (1673-1716) [hereinafter referred to as Montfort] is referred to as “the crown of roses[2]”. He named it so that the Rosary is nothing but a crown of roses or in the Groenen language referred to as a bouquet of roses” where the bouquet may be white or red, yellow.[3]
Montfort assumed that every time people pray the Rosary, what is done is sincerely place 150 rose crowns in which people will bring the roses to Jesus and Mary. There they gave a beautiful rose and each complete Rosary formed a rose crown.[4]
Montfort also explained that the prayer of the Rosary consists of two kinds, namely inner prayer and vocal prayer, namely prayer that is said or recited. For him, the inner prayer meant was a meditation on the basic mysteries of life, death, and the glory of Jesus Christ and Mary, His blessed Mother. Furthermore, the vocal prayer he means is the recitation of the fifteen Hail Marys, each of which begins with one Our Father, at the same time one contemplates the fifteen principal virtues exercised by Jesus and His Mother. Montfort wrote:
“In the first five events, we reverently meditate on the Mysteries of the Joy ; in the second five instances we contemplate the Mysteries of the Passion; and in the third five instances, we contemplate the Mysteries of Glory. Thus the Holy Rosary is a harmonious blend of inner prayer and vocal prayer….”[5]
Montfort then adds that through the prayer of the Rosary one can learn to respect and imitate the mysteries and virtues of the life, tribulation, death, and glory of Jesus Christ and Mary, His Mother.[6]
If you look at the understanding of the Rosary as previously explained, it can also be said that the "Rosary" is a "prayer". In this context, it is appropriate that the theological dictionary describes the Rosary as a popular devotional prayer to the Virgin Mary.[7] This prayer – as mentioned earlier – consists of fifteen tens. That means that from the fifteen events there are ten Hail Marys each. The fifteen mysteries are divided into three parts, in which the first five mysteries are used to contemplate the joyful mystery of Jesus and Mary. The second five mysteries are used to contemplate the mystery of the passion of Jesus and the third five mysteries are prepared to contemplate the glorious mystery of Jesus and his mother Mary. Furthermore, Pope John Paul II in his Apostolic letter Rosarium Virginis Mariae (2002) added a new mystery, namely the mystery of light (i misteri della luce).[8]
2. A BRIEF HISTORY OF THE “PRAYER OF THE ROSARIO”
Talking about the 'history of the Rosary' means presupposing historical data about the appearance of the Rosary itself, its origin, and development from century to century. It's just that if you want to know the complete history, maybe this is not the place to discuss it in detail and in full, moreover, it is often said that the Rosary has a long and difficult history. It's just that the author tries to present a general picture of what is the historicity of the emergence of the Rosary[9] in a nutshell.
Regarding this, a Montfortian priest, Fr. George Madore, SMM in one of his writings said this:
”Sejarah Rosario sangat rumit dan senantiasa akan cukup sulit untuk meringkaskannya dalam beberapa baris. Sama halnya seandainya saya meminta kepada Anda menjelaskan riwayat misa tengah alam dalam paroki Anda! Anda akan terpaksa mengantar saya ke cara orang merayakan pesta pada zaman kekaisaran Roma, kemudian Anda akan menerangkan pengaruh negara-negara germanik, sumbangan kidung-kidung dari berbagai daerah Perancis, untuk akhirnya membawa saya kepada penemuan-penemuan terbaru dalam majalah ilmiah liturgi! Hal semacam itu juga terjadi dengan Rosario, yang bukan seakan-akan dimulai oleh seorang yang tiba-tiba pada suatu hari mendapat ilham untuk menciptakannya.[10]”
The priest also said that the prayer of the Rosary was the result of a long process caused by various forms of Marian’s devotions in the Middle Ages. Here he maps out the outline of the form of the Rosary as we know it today.
He said that in the 9th[11] century laypeople who 'converted' to the religious model of life (repentance/converse) became members of the monastic community. However, because they were illiterate, participation in daily worship could not be followed. In daily worship, 150 Psalms are recited (read: be prayed for, sung). It is said that they were encouraged to recite 150 Our Fathers instead, counting the number with small stones in a bag, or by using the knots of a rope. Madore wrote:
“Until now, in various parts of Europe, the strings of the Rosary are still called 'paternoster'paternoster’ (meaning 'our-father), and they 'pray paternoster' even though they are no longer just saying the Our Father.”[12]
Then in the 11th century, a figure named Saint Peter Damianus (+ 1072) initiated the custom of saying 150 Hail Marys instead of the Our Father. At that time, they had a habit of making certain movements that marked the hallmark of praying the rosary, namely bowing or kneeling every Hail Mary.
Then in the 12th century, various formulas of prayer or repetition of the Hail Mary appeared associated with the celebration of various “events” (mysteries): “15 Hail Marys for the 15 joys of Mary, 7 Hail Marys for the seven sorrows or the seven joys of Mary; 33 Hail Mary for the 33 years of Jesus' life; 63 Hail Marys for the 63rd year of Mary's life, etc.”[13]
Then in the 13th century, a group of theologians compiled “The Psalms of Our Lord Jesus Christ,” a series of 150 hymns in honor of Jesus Christ, based on interpretations of the Psalms. Madore also says that shortly thereafter appeared “the Psalms of the Virgin Mary” arranged according to the same pattern. From this, it is said that over the years Christians have been able to choose between different types of “Rosaries” including 150 Our Fathers, 150 Hail Marys, 150 praises to Christ, and 150 praises to Mary[14]
In the 14th century, a monk from the Rhine region, Hendrik of Kalkar, “launched the idea of distributing 150 Hail Marys in tens separated by an Our Father.”[15]
Then in the 15th century, by the year 1410, Dominicus Prutenus, a Carthusian (German) monk, compiled a series of 50 short exclamations to be included in each Hail Mary[16] to support the contemplation of events. Also in this century, Madore says that from the region of Brittany a Dominican named Alan de la Roche[17] mendirikan Perserikatan Rosario pertama[18]. founded the first Rosary Union[18]. In this regard, Madore wrote:
“This movement will spread throughout Europe and make a great contribution in spreading the habit of praying the Rosary. The same Father compiled a series of 150 small verses to read before each Hail Mary. He called this new method “The New Psalms of the Blessed Virgin.".[19]
This development was then seen also in the following century, namely the 16th century. In this century, it is possible to include a picture in each of the 10 events of the Psalms of the Blessed Virgin. Furthermore, it was also said that to save space, what was made later was to include pictures of the ideas of the 15 Our Fathers. So from there were born the 15 events that are still used today. Madore adds that around the same time the second part of the Hail Mary began to spread among the people. That is why it becomes clear that the Rosary can be prayed or recited outside the head and in a group that answers together[20].
After looking at the historical trajectory of the emergence of the Rosary Prayer in devotional practice throughout the centuries, it is still possible to add another thing about the practice of the faithful in reciting or praying the prayer.
We know that there are several forms of prayers to Our Lady. The forms can be in the form of prayers to Mary, iconography, pilgrimages and and others In prayer to Mary, every Christian (Catholic) can pray using common and well-known formulas, such as the Hail Mary, Litany of Mary, and the Angel of the Lord. In this regard, it can be seen that the “prayer of the Rosary” is simple, concise, and understandable. Other writers point out that because it is something interesting, then then this prayer is then increasingly liked by many people, in addition to its short, simple, and easy-to-understand formulation this may be the reason why the Rosary is a “favorite prayer[21]".
3. UNDERSTANDING THE ROSARIO IN THE LIGHT OF THE ROSARIUM VERGINIS MARIAE (2002)
Stefano De Fiores, Montfortian theologian and mariologist (+ 2012) notes that Pope John Paul II, in October 2002 proclaimed the year of the Holy Rosary (October 2002 – October 2003). In this regard, in his Apostolic Letter Rosarium Virginis Mariae (RVM), the Pope presented the instructions for the renewal of the Rosary and dedicated them to world peace[22]. Through this Apostolic Letter – as the Montfortian mariologist explains – the Pope introduces new elements and offers appropriate suggestions, for example, he introduces a new mystery in the Rosary namely the “Mystery of Light” (i misteri della luce[23]).
According to the Pope, the Rosary is a summary of the Gospels and it is at the same time a prayer containing a Christological orientation (il Rosario è, dunque, preghiera di orientamento nettamente cristologico[24]).
This document consists of several parts. The structure of the division is organized into three important sections beginning with an introduction. The first chapter, “Contemplare Cristo con Maria” (With Mary, Contemplating Christ) [RVM 9-17]. The second chapter, “The Mystery of the Cristo – the mystery of the Della Madre” (The Mystery of Christ-The Mystery of His Mother) [RVM 18-25]. The third chapter, “Per me vivere Cristo” (For me, life is Christ) [RVM RVM 26-38] and then closes with a conclusion [RVM 39-43][25].
According to Perrella, Rosarium Verginis Mariae is a complement to the Apostolic Letter Novo millennio ineunte (At the beginning of the new millennium[26]) from the same Pope. This Apostolic Letter was issued to encourage (read: urge) Christians in the era of post-modernism to be able to contemplate the face of Christ[27]. Through this document (RVM), the Pope invites the faithful to see the Rosary as a prayer in which everyone can remember (read: contemplate) the face of Christ with Mary. This prayer is beneficial to the Christian life because by contemplating the face of Christ, believers not only enter the heart of their lives as Christians but also offer intimate but beneficial spiritual and educational opportunities for personal contemplation. The Pope wrote:
“Affido questa indicazione pastorale all'iniziativa delle singole comunità ecclesiali. Con essa non intendo intralciare, ma piuttosto integrare e consolidare i piani pastorali delle Chiese particolari. Ho fiducia che essa venga accolta con generosità e prontezza. Il Rosario, se riscoperto nel suo pieno significato, porta al cuore stesso della vita cristiana ed ofre un'ordinaria quanto feconda opportunità spirituale e pedagogica per la contemplazione personale, la formazione del Popolo di Dio e la nuova evangelizzazione[28]” (I submit this pastoral proposal to the initiative of each ecclesiastical community. I do not intend to dictate, but want to complement and integrate the pastoral programs of a particular Church. I am sure that this proposal will be accepted with sincerity and grace. The prayer of the Rosary, once its meaning is restored, will immediately touch the essence of the Christian life; the prayer of the Rosary, once its meaning is restored, will immediately touch but be effective for developing the spiritual life and increasing personal reflection, formation of God's people, and new evangelization).
As a fruitful prayer for the Christian life, through the Holy Rosary, the Pope wanted to encourage the faithful to commit to meditating on the Christian mystery when he proposed it in the Apostolic Letter Novo millennio ineunte as a “training (read: training)) in holiness[29]".
Mary – in this document – is depicted as a figure who helps the faithful to contemplate the beauty of God and in this context, she helps them to contemplate the face of her son through her messianic maternal ministry. In this regard, Perrella writes:
“…nella meditazione dei misteri di Cristo e della salvezza enunciati dal Rosario (misteri della gioia, della luce, del dolore, della gloria), in un certo modo viene evocate la mirabile e teologale polisemia dello sguardo della Madre-Serva del Signore. (cf. RVM, 18-23[30])” (In contemplating the mysteries of Christ and salvation revealed through the Rosary (mysteries of joy, light, sorrow, glory), in a certain way, a wonderful and theological polysemy of views emerges. concerning the Mothers of God).
About meditation on the Holy Rosary as proposed by the Pope, the same theologian observes that in some way the Pope invites all components within the Church to learn from Mary as a supreme “worshipper of the Triune God”, a reliable model for the faithful. to study the art of Christian contemplation[31].
If we pay attention to daily experiences, the Rosary is indeed a simple prayer that is loved by everyone (from children to adults). In October and May, almost at every opportunity and everywhere, people are so enthusiastic to recite it as an expression of their love and devotion to Our Lady, a simple prayer that can be used to contemplate the face of Christ, His mysteries. That is why, according to the author, with the Apostolic letter RVM, the faithful are helped to understand the essential meaning of the Holy Rosary as reflected by Pope John Paul II. The Pope wrote:
“Il Rosario, infatti, pur caratterizzato dalla sua fisionomia mariana, è preghiera dal cuore cristologico. Nella sobrietà dei suoi elementi, concentra in sé la profondità dell’intero messaggio evangelico, di cui è quasi un compendio. In esso riecheggia la preghiera di Maria, il suo perenne Magnificat per l’opera dell’Incarnazione redentrice iniziata nel suo grembo verginale. Con esso il popolo cristiano si mette alla scuola di Maria, per lasciarsi introdurre alla contemplazione della bellezza del volto di Cristo e all’esperienza della profondità del suo amore. Mediante il Rosario il credente attinge abbondanza di grazia, quasi ricevendola dalle mani stesse della Madre del Redentore[32]” (Obviously, the Rosary has a Marian character. But at its core the Rosary is a christocentric prayer. In its simple elements, the prayer of the Rosary presents the essence of the gospel message in its entirety; thus the prayer of the Rosary can be said to be a summary of the entire Gospel. The Rosary is an echo of the prayer of Mary, the Rosary is the eternal Magnificat to praise the saving work of the incarnation, which began in Mary's womb who remained virgin. With the prayer of the Rosary Christians study in Mary's school, they are trained to see the beauty of Christ's face and experience the depths of His love. Thanks to the Rosary the faithful receive abundant graces through the hands of the Mother of the Redeemer herself).
Thus, praying the Rosary means having the opportunity to immerse yourself in the art of contemplation of the mysteries of Christ, to be precise in contemplating the beauty of Christ's face and at the same time experiencing the depths of His love in everyday life. Through this devotion, Christians learn to know and understand Christ from Mary, are united with Christ with Mary, pray to Christ with Mary and proclaim Christ with Mary[33].
4. PRAYER OF THE ROSARIO: MEANS OF BEING HOLY
4.1. Being Holy as a Christian Vocation
The call to be holy is a universal calling. In essence, the Church cannot lose her holiness. It is said so because Christ, the Son of God, who with the Father and the Holy Spirit is praised that “He alone is Holy”, loved the Church as His bride, by giving himself up for her to sanctify her (cf. Eph. 5,25-26). He united it with Himself as His own body and perfected it by the gift of the Holy Spirit, for the glory of God. Therefore, in the Church all members, whether including the Hierarchy or being shepherded by it, are called to holiness, according to the Apostle's mandate: "For this is the will of God: your sanctification" (1 Thess 4:3; cf. Eph. 1,4).
Seluruh umat Allah diwajibkan untuk menjadi kudus di hadapan-Nya. Dalam kenyataan yang bisa diamati, ternyata di sepanjang abad ke-20, Gereja Katolik diberi kelimpahan dengan hadirnya para teolog dan orang-orang kudus yang senantiasa mengingatkan kembali umat beriman akan ketaatan mereka terhadap panggilan menjadi kudus. Hal itu bisa dilihat kembali di dalam ajaran dan pengaruh para teolog dan orang-orang kudus seperti St. Therese de Lisieux, Beata Elizabeth dari Tritunggal Maha Kudus, St. Maximilian Kolbe, Dom Columba Marmion, Reginald Garrigou-Lagrange, John Arintero, Thomas Merton dan Joseph de Guibert, dll. Menurut J. Aumann, para kudus dan teolog dan sejumlah nama lainnya telah menyiapkan jalan bagi pembaharuan Gereja yang begitu dinanti-nantikan tatkala Paus Yohanes XXIII memanggil para uskup sedunia untuk mengikuti Konsili Vatikan II. Salah satu ajaran fundamental yang digemakan kembali sejak penutupan Konsili Vatikan II ialah ajaran Kristus sendiri: ”Hendaklah kamu menjadi kudus, samaseperti Bapamu di surga kudus adanya.” (Mat 5,48). Santo Paulus juga dalam suratnya kepada Jemaat di Tessalonika berkata: ”Karena inilah kehendak Allah: pengudusanmu ….” (1 Tes 4,3).[34] When we refer to the text of the Bible, we actually find a number of references to "holiness." The first thing we must understand here is that we praise and worship holiness of God . Why is that, because in essence, God transcends the holiness of every human being and any angel in an infinite degree (infinite). When we talk about God, then the thing that can be thought about Him is the esensi or essence of His existence. In the Book of Exodus 3.14 God is referred to as Yahweh “I Am I” (Ego Eimi). Philosophers interpret the essence of God by saying that He is Pure Act Act and contains within Himself all possibilities of holiness or perfection. More than that, God is actually seen as the source of all perfections, , the source of all perfection. This can be understood when God's perfection is placed in all of His creation. In the face of all that exists (His creation), theologians then call Him the First Cause uncaused, The first (primary) cause of the irreversible.[35]
Dari tekanan yang diberikan oleh Konsili Vatikan II dan rujukan biblis tentang kekudusan tersebut, apakah yang bisa dipahami ketika kita berbicara tentang ”kekudusan Kristiani”? Kekudusan Kristiani tidak pernah terlepas dari relasinya dengan Allah, sejauh mana ia bersentuhan, bergaul, berjumpa dan mengalami Allah dalam hidupnya. Hidup yang tak bercela, suci, murni dalam pikiran, perkataan, perbuatan merupakan tanda adanya kesucian dalam diri orang tersebut. Untuk memahami hal ini dengan lebih jelas lagi bagaimana kekudusan Kristiani bisa dimengerti, maka baiklah kita memahami beberapa hal berikut ini. Setiap pribadi Kristiani juga dipanggil untuk menghayati dan mengalami kekudusan itu dalam reksa hidup hariannya. Oleh karena itu, terminologi ’menjadi kudus’ bukan semata-mata dialami dan dihayati di akhirat nanti, melainkan justru sudah harus mulai diusahakan saat masih mengembara di muka bumi (hiec et nunc). Realizing the importance of this dimension, one simple thing that can be done is to pray the Rosary. For Catholics, this prayer is not something completely foreign to them. This prayer has been historical and has become a centuries-old spiritual tradition in the Roman Catholic Church. This prayer is still practiced today. October has been designated by the Church as the month of the Rosary, which is specially dedicated to Our Lady as Queen of the Rosary (commemorated every 7 October). As a month full of grace, it is not surprising that the Rosary is held in homes, inwards, or in Communities of Ecclesiastical Basis.
4.2. Praying the Rosary: Creating Inner Space To Meet God
What does it mean when you pray the Rosary? Praying the Rosary first means creating a space in the mind, where the mind and heart stop, seek, listen, ready to welcome the Divine, namely God Himself. Praying the Rosary which is always recited by Catholics is a spiritual habitus that means to create a physical space. The physical space created in the recitation of the Hail Mary is seen in the eyes that gaze, the lips that say the Hail Mary, and the fingers moved to count the seeds of the Rosary. Thus, in this prayer, a person can mobilize his whole body and soul to be ready to welcome and receive Him who is present in the prayer. Praying the Rosary also means to seep into the prayer of Mary, the first human of those who believed, the woman who from the beginning "kept all things in her heart". Praying the Rosary also means contemplation, looking at Christ, and being present to Him in the events of His life, that is, in His actions and words which are 'windows to God[36]’.
Every October, all Catholics say the Rosary, both privately and communally. Exactly throughout this month, Catholics are pleased to immerse themselves for a moment in the sea of beautiful roses by reciting the Rosary, a simple prayer (although some say it is a boring prayer because it repeats the same words; 'Greetings Maria….' and a prayer that makes people sleepy because they are not varied, stiff, etc.,). By deepening the understanding of the Rosary, one gets closer to the Lord Jesus and His Mother. In this way, she will show the depth of her authentic faith and immerse herself more and more in the Holy Spirit of God, as Mother Mary had already lived. Our Lady is a person who is blessed and blessed by God (cf. Lk 1.26-38). Therefore, she is often contemplated as "God's Chosen Woman" and "The Most Holy Bride of God the Holy Spirit". In this case, Mary has become a person who is always directed to Jesus Christ. Therefore, one's spiritual relationship with Mary in faith in Jesus under the guidance of the Holy Spirit always aims and aims to further strengthen or strengthen one's union with Jesus Christ. Thus, the prayer of the Rosary which is said by all Catholics every day, precisely this October, becomes a good means to bring each person closer to the knowledge of Christ and His Mother and to sanctify and sanctify them more and more.
CLOSING
Interestingly, the "Rosario" is not just a string of seeds or beads that are held and carried everywhere, or worn as a spiritual accessory that is worn around the neck like most people like it, but something inherent and inseparable in life. devotional Catholics. The rosary is more than just a simple and practical prayer in which it contains very high values and divine power that can change human life. In this regard, the author would like to quote the words of Saint Montfort, one of the 'Apostles of the Holy Rosary in the Catholic Church. He said:
“…kita harus bersemangat memahkotai diri kita dengan mawar-mawar surgawi ini dan mendaraskan seluruh untaian Rosario Suci setiap hari, yaitu Tiga Misteri Rosario yang masing-masingnya terdiri dari lima peristiwa bagaikan tiga karangan bunga kacil atau tiga mahkota bunga kecil… Jika Anda dengan setia mendaraskan Rosario Suci sampai mati, saya dapat memastikan kepada Anda bahwa betapa pun beratnya dosa-dosa Anda, ‘Anda akan menerima suatu mahkota kemuliaan yang tak akan pernah pudar dan hilang, (I Ptr 5:4)… kalau saja – camkanlah apa yang saya katakan ini – Anda mendaraskan Rosario Suci dengan khidmat setiap hari hingga kematian menjemput demi tujuan mengetahui kebenaran dan mendapatkan penyesalan dan pengampunan atas dosa-dosa Anda[37].” (Red Rose: for sinners).
Praying the Rosary is not just meditating on the mysteries of the life of Jesus and His Mother, but also as Montfort himself emphasized that it turns out that the Rosary has the power to bring sinners back to the path, the right way of life. He said that the Rosary has the power to convert sinners, even if they have a heart of stone. It is in connection with the power of the Rosary that Montfort very loudly promises every Catholic that if he practices this devotion (the Rosary) and helps spread it, he will learn more from the Rosary than any other spiritual book. He also added that in this way, one will feel happy to receive rewards from the Virgin Mary, be led to inner prayer, and follow in the footsteps of Jesus Christ, the Savior. Thus, Montfort assures all of us once again that the Holy Rosary teaches us too to celebrate the sacraments as often as possible, to try our best to produce Christian virtues, and to do all kinds of good works.
Praying the Rosary is also able to bring a person to always be united with Christ and His Mother because there he will experience so much divine power as taught by Montfort, where “sinners are forgiven; thirsty souls are refreshed, those who are in chains will be released, those who weep to find happiness, those who are tempted find peace, those who are poor find help, religious life is renewed, those who are ignorant are taught, people learn to overcome their pride, the dead (souls) -holy soul) his sufferings are removedFortieth rose; marvelous result[39]).”
The Rosary is very rich in biblical teachings. Each recitation of the seeds of the Rosary is a moment in which one is ushered into deep contemplation of the mysteries of the life of Christ and His Mother. All the events that are contemplated are biblical, as well as every prayer that is said every time the Rosary is said as the Our Father, Hail Mary, and Glory have the same tone.
When contemplating the journey of the Rosary in the historical trajectory to the praxis experienced by every Catholic until now, it can be said that the Rosary has been tested in every era and people feel the power and divine touch in it. As the Rosary has been entrenched and rooted in the devotional praxis of Catholics, anyone who lives this prayer will certainly feel and experience the divine power in their daily life. At this point, it must be said that indeed the prayer of the Rosary has contributed to the development of the faith life of the Church and its people. Therefore, a Christian needs to put the heart of his spiritual life into what is contemplated in the prayer.
By being devoted to the Virgin Mary through the prayer of the Rosary, every Christian is brought into a deep intimate relationship with Christ and His Mother. Therefore, it is appropriate for the Popes to see how important devotion to Mary is, that is, to learn to draw near to Christ, to be like Him in word and deed. In this context, it must also be understood that the devotion or devotion of Catholics through the Rosary has a valid affirmation in the teachings of the Catholic Church's faith as affirmed in the Dogmatic Constitution Lumen gentium art. 65 and 67[40]There it is explained that by remembering Mary and meditating on the Word incarnate, the people are becoming more and more like her Bride (Christ). Thus, according to this document, when the Virgin Mary is increasingly respected, she invites the faithful to approach her Son. For this reason, the Council Fathers invited the faithful to support the worship of Mary, especially of a liturgical nature and so that they could appreciate the practices and experiences of her devotion.
This means that devotion to the Virgin Mary is a 'fixed price' if a true Catholic wants to achieve fulfillment in Christ. That is why the Dogmatic Constitution Lumen gentium reminds Christians to place Mary as one of the best paths among the many paths to Christ.
READING LIST
Magisterium Gereja:
Dokumen Konsili Vatikan II, terj. R. Hardawiryana, Obor, Jakarta 2004. Second Vatican Council, Dogmatic Constitution on the Church Lumen gentium (November 21, 1964), in The Documents of Vatican II: With Notes and Index. Vatican Translation, St. Pauls Publication, Libreria Editrice Vaticana, Città del Vaticano 2009.
Giovanni Paolo II, Lettera apostolica sul santo Rosario, Rosarium Virginis Mariae 18 (16 ottobre 2002), in Insegnamenti di Giovanni Paolo II, Libreria Editrice Vaticana, Città del Vaticano 2003, vol. XXV, 2 522-551.
Dictionary::
De Fiores, S., Maria. Nuovissimo Dizionario 2, EDB, Bologna 2006.
O’Collins G., – Farrugia, E. G., Kamus Teologi, Kanisius, Yogyakarta 1996.
Purwadaminta, W.J.S. dkk., Kamus Latin-Indonesia, Kanisius, Semarang 1969.
Books:
De Montfort, Louis-Marie Grignion, Secrets of the Rosary, terj. M. Benyamin Mali, Obor, Jakarta 1993.
Groenen, C., Mariology. Theology and Devotion, Kanisius, Jakarta 1988.
Madore, G. Doa Rosario Menatap untuk menjadi Serupa, (Contempler pour devenir; Le Rosaire), terj. W. Peeters, Obor, Jakarta 2002.
Manek, G. Rosario. Nafas Anak-anak Maria, Ledalero, Maumere 2007.
Perrella, S. M., La madre di Gesù nella coscienza ecclesiale contemporanea, Saggi di teologia, Saggi di teologia, PAMI, Città del Vaticano 2005.
William, F. M., L’histoire du Rosarie, ed. Salvator, Mulhouse 1949.
Artikel:
Aumann, J., “Path of Perfection” dalam Stefano de Fiores (ed.), Jesus Living In Mary, Handbook of the Spirituality of St. Louis Marie de Montfort, Montfort Publications, Bay Shore, New York 1994.
Tesis:
Ludok Kelore, Robertus, Doa Rosario Menurut Ajaran Santo Louis-Marie Grignion de Montfort (Tesis), STFT Widya Sasana, Malang 2009.
[1] cf. W.J.S Purwadaminta, et al., Kamus Latin-Indonesia, Kanisius, Semarang 1969, p. 752.
[2] Montfort prefers to use the terma bouquet of roses”He wrote: “The word Rosary means the crown of roses. Let's say that whenever people say the Rosary, they sincerely place one hundred and fifty crowns of roses – three red roses and sixteen white roses – on the heads of Jesus and Mary. Because the roses are flowers from heaven, they will never fade and wither or lose their beauty. … Thus the complete Rosary is a large crown of roses, and the Rosary of five events is a series of flowers or a crown of small heavenly roses that we place on the heads of Jesus and Mary. The rose is the queen of flowers. Since the Rosary is the mother of all devotions, it is the most important devotion. Louis-Marie Grignion De Montfort, Secrets of the Rosary, , trans. M. Benjamin Mali, Torch, Jakarta 1993, p. 28.
[3] Groenen says that the colors – whether white or red and yellow – have a well-known symbolic meaning which is “a series of 150 Hail Marys divided into 15 tens, each of which is preceded by the Our Father and closed by “Glory to the Father…”. He also said that the entire prayer was opened by reciting the creed of the 12 Apostles and three times "Hail Mary". It is meant to awaken the three divine virtues (faith, hope and love). He wrote: “While the rosary is recited in the 15 events of salvation, the life of Jesus, (want to) be contemplated, is also successively announced. In practice, only five tens are recited in one day. Sometimes the Rosary is enlivened by singing it and interspersed with short sermons on saving events. The number of 150 “Hail Mary…” corresponds to the number of 150 psalms listed in the Book of Psalms. Therefore, the Rosary is sometimes referred to as the “Psalterium/Book of the Psalms of Mary”. Our Father acts as Antiphon and “Glory to the Father ...” as a response to prayer. So the Rosary imitates the Official Daily Prayer.” C. Groenen, Mariology. Theology and Devotion, Kanisius, Jakarta 1988, p. 175.
[4] cf. Louis-Marie Grignion De Montfort, Secrets of the Rosary, p. 24-25.
[5] Louis-Marie Grignion De Montfort, Secrets of the Rosary, p. 13.
[6] Ibidem
[7] cf. G. O’Collins – E. G. Farrugia, Kamus Teologi, Kanisius, Yogyakarta 1996, p. 336.
[8] In this regard, in the Apostolic Letter Rosarium Virginis Mariae (RVM), Pope John Paul II presented the instructions for the renewal of the Rosary and dedicated them to world peace. Through this Apostolic letter – as explained by the Montfortian mariologist Stefano de Fiores – the Pope introduces new elements and offers appropriate suggestions, for example, he introduces a new mystery in the Rosary namely the “Mystery of Light” (i misteri della luce). Menurut Paus, Rosario merupakan suatu ringkasan Injil dan ini sekaligus merupakan sebuah doa yang mengandung sebuah orientasi kristologis (il Rosario è, dunque, preghiera di orientamento nettamente cristologico). cf. Giovanni Paolo II, Lettera apostolica sul santo Rosario, Rosarium Virginis Mariae 18 (16 ottobre 2002), in Insegnamenti di Giovanni Paolo II, Libreria Editrice Vaticana, Città del Vaticano 2003, vol. XXV,2, p. 533.
[9] According to C. Groenen, "the prayer of the Rosary adjacent to the "Angel of the Lord ..." is in so far as it is also intended to be a folk prayer that goes hand in hand with and substitutes for the "Official Daily Prayer." He said that the prayer in the form of the 'Rosario' (not the name) is a symptom of popular devotion found in almost all religions, namely what is called "sequence points". It is used to calculate a certain number of prayer formulas, praises, appeals, which must be recited. Groenen writes: “At once the sequence becomes a suggestion of concentration. Not infrequently the same formulas are repeated and a certain amount is considered "powerful" and effective. In Muslims for example (especially among the tarekat) the famous "tasbih", a string of 99 items to count the 99 names of Allah which is pronounced in a series (remembrance). Similar prayer beads (monologistos) are found in Christians in the Eastern Region who repeatedly repeat certain short prayers, the name of Allah, the name of Jesus, and so on. Even among Christians in the Western Region, these tools and means are widely distributed in various forms. Usually, it is not said “Rosario”, but “composition” (coronoa; e.g. corona of five wounds of Jesus corona corona of seven sorrows of Mary corona , the corona of seven joys of Mary, etc.) ….” C. Groenen, Mariology. Theology and Devotion, p. 174-175
[10] G. Madore, Doa Rosario Menatap untuk menjadi Serupa, (Contempler pour devenir; Le Rosaire), terj. W. Peeters, Obor, Jakarta 2002, p. 10.
[11] About the practice of devotion to Mary, in fact (as the previous developments did not describe), it already appeared in the IV century AD, namely, the emergence of a brief exclamation or prayer directed to Mary by the early Christians. The formula of the [prayer] is Sub Tuum Praesidium (Under Your Protection). The formula is as follows: "We take refuge under your shelter, O Holy Mother of God, do not despise our prayers, but deliver us always from all harm, O noble and praiseworthy virgin". C. Groenen, Mariology. Theology and Devotion, p. 171.
[12] G. Madore, Doa Rosario Menatap untuk menjadi Serupa, p. 11.
[13] Ibidem
[14] cf, Ibidem
[15] Ibidem
[16] The formula "Hail Mary full of grace ..." has existed and has been a complement since the 1500s. The two parts of the Hail Mary formulation as known and known to the public, each containing a background that diffrent. It is said that the first part is composed by combining two verses of Luke's Gospel, namely the Hail of the Angel (Luke 1.28) and the praise of Elizabeth (Luke 1.45), while the addition outside the Gospel is the second part of the Hail Mary formula. Groenen said that, long before the XIV century, the combination of the 2 Bible verses had existed since the VI century. The second part is a prayer request to Mary, that she prays for the prayer. cf. C. Groenen, Mariology. Theology and Devotion, p. 169
[17] According to Montfort, Blessed Alan was a Dominican priest, living at Dinan Abbey, England. He wrote: “He was a great theologian and well known for his sermons. Our Lady chose him because this Society of the Holy Rosary began in this province. It is only fitting that one of the Dominican priests in this province has the honor of rebuilding the order.” Louis-Marie Grignion De Montfort, Secrets of the Rosary, p. 22
[18] This Society of the Rosary was pioneered by Saint Dominic, but due to the waning of the spirit of praying the Rosary for about a century – as Montfort wrote: “Therefore, it is not surprising that the Society of the Rosary has only been able to maintain its initial enthusiasm for some time. a century after being instituted by Saint Dominic. After that, the spirit seemed to be buried and forgotten” – then Blessed Alan with the blessing of Our Lady who conveyed the message to him to revive the Fellowship (Union). This work was started in 1460. cf. Ibidem, p. 16-22.
[19] Ibidem, p. 12
[20] cf, Ibidem, p. 12-13. According to F. M. William, originally the Rosary was a prayer of count in which people said 150 Our Fathers or Hail Marys, all of which were counted. He wrote: “Then the Rosary became, as British scholars put it, “a corporal prayer, meaning a prayer accompanied by bodily movements. At each Our Father or Hail Mary, people kneel or bow or also stretch out their arms during its foundation. With the advent of a long series of events, the Rosary became a “read prayer”: people “read” events from a handwritten or printed list. From the prayer that is read, the Rosary develops into a “prayer with pictures”: to make things easier for those faithful who are illiterate or those who cannot read fluently, each event is accompanied by a picture. Only after the number of events is limited to 15 Rosary events can it finally become an oral prayer together”. F. M. William, L’histoire du Rosarie, ed. Salvator, Mulhouse 1949, p. 103. see. Pula G. Madore, Doa Rosario Menatap untuk menjadi Serupa, p. 14
[21] cf. Robertus Ludok Kelore, Doa Rosario Menurut Ajaran Santo Louis-Marie Grignion de Montfort (Tesis), STFT Widya Sasana, Malang 2009, p. 17.
[22] cf. S. De Fiores, Maria. Nuovissimo Dizionario 2, EDB, Bologna 2006, p. 1402
[23] Through this Apostolic Exhortation, De Fiores explains that Christ is the Mystery of Light itself. That is why the Pope named it “I mysteries della luce” (The Mystery of Light) as stated in the RVM n. 21 are none other than the mysteries of Christ beginning with his childhood and hiding in Nazareth until his public life. cf. Ibidem, p. 1404.
[24] cf. Giovanni Paolo II, Lettera apostolica sul santo Rosario, Rosarium Virginis Mariae 18, p. 533.
[25] cf, Ibidem, p. 522-551
[26] Novo millennio ineunte (6 January 2001) is an Apostolic Letter of Pope John Paul II addressed to bishops, ministers of the Church, and another clergy, "at the end of the Great Jubilee of 2000". It is said that this letter sets out the priorities of the Roman Catholic Church for the third millennium, etc. The concentration is on Jesus Christ as the center and goal of all the priorities of the Church.
[27] cf. S. M. Perrella, La madre di Gesù nella coscienza ecclesiale contemporanea, Saggi di teologia, Saggi di teologia, PAMI, Città del Vaticano 2005, p. 231.
[28] Giovanni Paolo II, Esortazione apostolica Rosarium Virginis Mariae cit., 3, p. 524.
[29] cf, Ibidem. cf. S. M. Perrella, La madre di Gesù nella coscienza ecclesiale contemporanea, Saggi di teologia, hlm. 231.
[30] Ibidem, p. 232-233.
[31] cf, Ibidem., p. 234.
[32] Giovanni Paolo II, Esortazione apostolica Rosarium Virginis Mariae cit., 1, p. 522.
[33] cf. G. Manek, Rosario. Nafas Anak-anak Maria, Ledalero, Maumere 2007, hlm. xxxvi. cf. Giovanni Paolo II, Lettera apostolica sul santo Rosario, Rosarium Virginis Mariae 18 (16 ottobre 2002), in Insegnamenti di Giovanni Paolo II, Libreria Editrice Vaticana, Città del Vaticano 2003, p. 528.
[34] Etymologically (the origin of the word) the words “perfection” and “perfect” come from the Latin word perficere which means “to make complete, perfect” or “to bring to completion.” Thus, the word "perfect" can be interpreted thus: perfect, complete The church itself is holy. His holiness is permanently manifested in the fruits of grace that the Holy Spirit produces in the faithful. Thus, it should be shown in various ways by each individual who wants to maintain the perfection of love which in turn will help to sanctify others. According to J. Aumman, after all, each person according to his duties and gifts must be firm in living his faith which then generates hope and work through love. J. Aumann, “Path of Perfection” in Stefano de Fiores (ed.), Jesus Living In Mary, Handbook of the Spirituality of St. Louis Marie de Montfort, Montfort Publications, Bay Shore, New York 1994, p. 907-909.
[35] Ibidem, p. 910.
[36] cf. G. Madore, Doa Rosario, Menatap untuk Menjadi Serupa (Contempler pour devenir; Le Rosaire), p. 6. In this regard, Pope John Paul II in his Apostolic letter Rosarium Virginis Mariae Mariae invites Christians to see the Rosary as a prayer where everyone can remember (read: contemplate) the face of Christ with Mary. This prayer is beneficial to the Christian life because by contemplating the face of Christ, believers not only enter the heart of their lives as Christians but also offer intimate but beneficial spiritual and educational opportunities for personal contemplation. cf. Giovanni Paolo II, Esortazione apostolica Rosarium Virginis Mariae cit., 3, p. 524.
[37] Louis-Marie Grignion De Montfort, Secrets of the Rosary, p. 5
