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100th Anniversary of Fatima: What’s It All About?

Private Revelations

There are many people who claim to have what are called “private revelations” in the Catholic Church. That is, they believe that God has spoken directly to them with a specific message, that Jesus has appeared or that the Blessed Mother has visited them. The Church takes these claims quite seriously, and will spend many years investigating before declaring such a revelation valid. Even then, no one is required to believe such revelations. The Catechism of the Catholic Church states:

Throughout the ages, there have been so-called “private” revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ’s definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church.

Christian faith cannot accept “revelations” that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such “revelations”.

So, if you’re not captivated by the Shroud of Turin, for examples, or don’t really wish to go to Lourdes, it’s ok. You don’t have to, in order to be a good Catholic.

Mary at Fatima

With that said, one of the best-known and perhaps most important revelations took place 100 years ago, in Fatima, Portugal. Mary appeared to three children, Francisco and Jacinta (who were brother and sister), and their cousin, Lucia. The world was enmeshed in World War I, but these children were tucked away, herding sheep as their families eked out meager livings.

In 1916, the children were visited by three times by St. Michael, who seemingly prepared the children for the appearance of the Blessed Mother. Then, in May of 1917, the Blessed Mother (although she did not specifically identify herself until later that year) appeared to the children:

Our Lady appears to the three children at the Cova da Iria, a large open field outside the village of Fatima, to ask that they return for five months in succession, on the 13th day of each month, at the same hour. At each apparition, Our Lady requested that the Rosary be prayed every day to obtain peace in the world.

The children often said the Rosary as they watched over the families’ sheep, but (as kids tend to do!), they used a very quick method. Instead of saying the entire prayer on each bead, they simply said, “Our Father” and “Hail Mary” and then moved on to the next bead. However, after the apparition of the Lady, they began to pray in earnest.

While the children tried to keep these appearances a secret, they were in fact just children, and Fatima was a very small place. Each month, on the 13th, the children would go to the cove where Mary had appeared, and each month more and more people came. Lucia was the only one who saw, heard and spoke to Mary. Francisco could see her, but not hear her, and Jacinta could see and hear her, but did not speak.

In July, Mary allowed the children a vision of Hell:

“You have seen Hell, where the souls of poor sinners go. To save them, God wills to establish in the world devotion to My Immaculate Heart.”

Mary requested that Russia be dedicated to her Immaculate Heart (which happened during the pontificate of St. John Paul II), and also shared what is known as the third secret of Fatima, which Cardinal Ratzinger (who would become Pope Emeritus Benedict XVI) had studied and written about:

The third part, commonly known as the Third Secret, involves the vision of a post-apocalyptic world in which a future Pope is executed on a hill before a cross outside a devastated city along with priests, bishops, religious and members of the laity. [The text concerning the vision would be published on June 26, 2000, but the words of the Virgin explaining its precise meaning (as She had explained the vision of Hell) and its historical context have yet to be revealed. Sister Lucia’s Fourth memoir, however, will reveal that the Virgin’s explanation begins with the words: “In Portugal the dogma of the Faith will always be preserved,” to which Lucia added “etc” in order to indicate the rest of a yet-tobe-revealed prophecy concerning a crisis of Faith in the Church outside of Portugal accompanied by the apocalyptic outcome depicted in the vision.]

The Miracle of the Sun

The culmination of Mary’s visit to the children was in October 1917.  More than 70,000 people were in attendance, reporters and photographers included. Mary reaffirmed her request that the children pray the Rosary daily, and urge others to do the same. Then, the pouring rain that had turned the cove into a muddy mess suddenly stopped:

Some 70,000 people, gathered in the Cova during a driving rain, witness the Miracle of the Sun: the rain suddenly stops; the clouds disappear; and then the sun twirls in the sky, throws off vivid colors, and plunges toward the terrified crowd, instantly drying soaked clothing and the ankle deep mud covering the ground. Many were cured of diseases on the spot, many more converted to the Catholic Faith. Even atheists and anticlerical news reporters, present to scoff at the event, admit that the miracle occurred. Nothing like this miracle, announced in advance, has ever occurred in the history of the world.

Despite the fact that they were disbelieved by nearly everyone (Lucia reportedly was beaten by her own father), the children never wavered from their story. Mary, the Mother of God, had appeared to them, required penance and prayer for the salvation of the world.

Sadly, both Francisco and Jacinta died at a very young age (Francisco in 1919 and his sister in 1920.) They offered up their suffering for the world, that sinners would convert. Both have been beatified, and Pope Francis has confirmed that both will be canonized during this anniversary year. Lucia eventually became a Carmelite nun, and lived in a monastery in Coimbra, Portugal until her death in 2005. The cause for her beatification is in the works.

The Message of Fatima Today

While many people have a great devotion to Our Lady of Fatima, it seems as though the world is in nearly the same state now as it was when Mary appeared in Fatima. We still need to pray the Rosary, work to convert sinners (ourselves included!) and continue to pray for peace. Images of Christians in Syria, Pakistan, the Sudan and so many other places should compel us to pray for peace. Indeed, Christianity is now the most persecuted religion in the world. The message of Fatima is needed now more than ever. The 100th anniversary is a great reminder that all of us are called to this message of peace and prayer.

For more reading on the appearances of Mary in Fatima, and about the children, click here.

 

EH headshotElise Hilton is an author, blogger and speaker. Her role at Diocesan Publications is Editor & Writer with the Marketing Team. She has worked in parish faith formation and Catholic education for over 30 years. A passionate student of theology, Elise enjoys sharing her thoughts on parish communication, the role of social media in the Church, Franciscan spirituality and Catholic parenting. To enquire about booking her as a speaker, please contact her at ehilton@diocesan.com.

Our Lady Rosary
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Our Lady Of The Rosary: The Life Of Christ Through A Mother’s Eyes

Today we celebrate Mary as Our Lady of the Rosary. As beloved as the rosary is by some people, others find it challenging or even impossible. One gentleman admits that he just could NOT pray the rosary, until he was challenged by this:

I have NEVER been able to pray the Rosary without either falling sound asleep, veering off the road or falling out of my chair. But [my friend] was right; our nation is in need of prayer, and I sheepishly agreed to join in. I brought the rosary on to the trail with me, and suddenly what had begun as a place of fitness became a place for prayer – the best place, it turns out, at least for me. The repetition, the running. There are no distractions, just the plodding and the prayer.

Praying the rosary can be hard – we fall prey to distractions. Yet, that is the challenge of any prayer – to be truly present before the Lord. The rosary gives us circumstances, images and events from Scripture to help us focus and then, (if we are blessed enough and tenacious enough) the Aves and the Pater Nosters become the background music.

Spiritual tenacity will lead us to a most important perspective: the life of Christ through His mother’s eyes. There was no one on earth who knew Christ better than Mary. Any mother can tell you that she knows what her child is thinking just by a glance at the child’s face or that she too suffers when her child is in pain. From His conception to His final days on Earth, Mary stood as witness to both Christ’s public and private lives. Because of this, the rosary is the prayer allows us into the heart of a mother, whose greatest concern is bringing people closer to her Son.

Devotion to the rosary is one hallmark of sainthood. From St. John Paul II to Venerable Archbishop Fulton Sheen to Mother Angelica, praying the rosary daily was the most important prayer outside the Mass.

The rosary is actually a very humble prayer. From a simple cord rosary to rare antique rosaries to rosaries designed for athletes, they  are all essentially the same: a crucifix, a cord or chain, and beads. (An Irish mother is wont to say, “Your forgot your rosary? Use your fingers! Why do you think God gave you 10 of them?!”) It takes about 20 minutes or so to say a rosary. Twenty minutes to praise God, to glorify God through His Son, and to glimpse the Son’s life through the eyes of His mother. It takes no special equipment, very little time and can be prayed by anyone, anywhere, any time. Yes, it is a humble prayer, but a prayer of immense grace.

The fact that our Church continues to include the Feast of the Holy Rosary on the liturgical calendar testifies to the importance and goodness of this form of prayer. Archbishop Fulton Sheen said, ‘The rosary is the book of the blind, where souls see and there enact the greatest drama of love the world has ever known; it is the book of the simple, which initiates them into mysteries and knowledge more satisfying than the education of other men; it is the book of the aged, whose eyes close upon the shadow of this world, and open on the substance of the next. The power of the rosary is beyond description.’

Mary’s only desire was to be obedient to God by bringing forth her Son. By praying the rosary and meditating upon each mystery, we are not simply bystanders to the Life, Death and Resurrection of Christ, but we become witnesses through the eyes of His mother, our mother. Our Lady – our mother – of the Rosary is eager to bring each of closer, more intimately involved, in the life of her Son. Through dedicated prayer of the rosary, she will gently lead us deeper into the mystery of our salvation through her Son, Jesus Christ. And as Catholics, there is nothing more important for our life on earth than this.

Apostles' Creed
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The Apostles’ Creed: Faith Of Our Fathers

Yesterday, we discussed the origin and importance of the Nicene Creed. Today, we will look at another creed: the Apostles’ Creed.

Most Catholics are familiar with the Apostles’ Creed as the first prayer of the Rosary. It is also an option for Mass should a children’s liturgy be celebrated. The Apostles’ Creed is older than the Nicene Creed, with various forms dating back to the 200s. It is simpler and shorter than the Nicene Creed. One might say that the Apostles’ Creed was the father of the Nicene Creed: the Nicene Creed built upon and furthered clarified beliefs stated in the earlier creed.

From the Catechism of the Catholic Church:

Through the centuries many professions or symbols of faith have been articulated in response to the needs of the different eras: the creeds of the different apostolic and ancient Churches, e.g., the Quicumque, also called the Athanasian Creed; the professions of faith of certain Councils, such as Toledo, Lateran, Lyons, Trent; or the symbols of certain popes, e.g., the Fides Damasi11 or the Credo of the People of God of Paul VI.

None of the creeds from the different stages in the Church’s life can be considered superseded or irrelevant. They help us today to attain and deepen the faith of all times by means of the different summaries made of it …

The Apostles’ Creed is so called because it is rightly considered to be a faithful summary of the apostles’ faith. It is the ancient baptismal symbol of the Church of Rome. Its great authority arises from this fact: it is “the Creed of the Roman Church, the See of Peter the first of the apostles, to which he brought the common faith”. (192-194)

For Catholics, the Creeds are both personal and communal. We pray them so as to assert our own beliefs, in renewal of our baptismal vows. However, whenever we pray together, we pray as the Universal Church. We are praying in communion with the entire Church around the world. The Creeds unify us, strengthen us and remind us of the faith we share.

St. Augustine said, “Let the creed be like a mirror for you. Look at yourself in it to see whether you really believe all that you claim to believe. And rejoice every day in your faith.”

I believe in God,
the Father almighty,
Creator of heaven and earth,
and in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died and was buried;
he descended into hell;
on the third day he rose again from the dead;
he ascended into heaven,
and is seated at the right hand of God the Father almighty;
from there he will come to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting. Amen.

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The Rosary: The Luminous Mysteries

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.

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The Rosary: The Glorious Mysteries

Continuing our week-long series on the Rosary, we contemplate today the Glorious Mysteries (prayed on Sundays and Wednesdays.) We bear in mind just how powerful this prayer is; Archbishop Fulton Sheen:

The rosary is the book of the blind, where souls see and there enact the greatest drama of love the world has ever known; it is the book of the simple, which initiates them into mysteries and knowledge more satisfying than the education of other men; it is the book of the aged, whose eyes close upon the shadow of this world, and open on the substance of the next. The power of the rosary is beyond description.

The Glorious Mysteries are:

  • The Resurrection. What could be more glorious? The power of sin and death have been conquered, and Heaven won for us. Alleluia!
  • The Ascension: “Men of Galilee, why are you standing there looking at the sky? This Jesus who has been taken up from you into heaven will return in the same way as you have seen him going into heaven.” (Acts 1:1) Jesus ascends to His Heavenly throne, and we faithfully wait for His return.
  • The Coming of the Holy Spirit. What starts off as a room of tired and frightened men, along with the Blessed Mother, becomes a day like no other. Wind and fire sweep through the room, and the Holy Spirit reigns down upon them. We, too, are endowed with the Gifts of the Spirit.
  • The Assumption of the Blessed Mother. While Jesus ascended under His own power, Mary is assumed by God. She became the vessel, the new Ark of the covenant. Born without sin, death holds no power of Mary. We are saved because of her willingness to say “yes” to God’s plan.
  • The Coronation of Mary as Queen of Heaven and Earth. As mother of the Prince of Peace, Mary is rightfully Queen. Her reign is one of prayer, sacrifice and motherly love for all her beloved sons and daughters. We continuously implore her prayers and intercessions before her Son, our Lord.

Saint John Paul II reminds us that Mary is our example of true witness to the Truth.

The Rosary is at the service of this ideal; it offers the “secret” which leads easily to a 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. By making our own the words of the Angel Gabriel and Saint Elizabeth contained in the Hail Mary, we find ourselves constantly drawn to seek out afresh in Mary, in her arms and in her heart, the “blessed fruit of her womb” (cf Lk 1:42).

The Glorious Mysteries remind us that, despite the turmoil and troubles of this world, we must always fix our eyes on Christ. He has promised us everlasting life. By following Mary’s humble example of “Do whatever He tells you,” we see with the eyes of faith that unending glory awaits the faithful.

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The Rosary: The Sorrowful Mysteries

Continuing our discussion of the Rosary, today we ponder the Sorrowful Mysteries. These are typically prayed on Tuesdays and Fridays. Let us begin with this reflection from Romano Guardini’s The Rosary of Our Lady:

The essence of the Rosary is a steady incitement to holy sympathy. If a person becomes very important to us, we are happy to meet someone who is attached to him. We see his image mirrored in another life and we see it anew. Our eyes meet two eyes that also love and see. Those eyes add their range of vision to ours, and our gaze may now go beyond the narrowness of our own ego and embrace the beloved being, previously seen only from one side. The joys that the other person experienced, and also the pains he suffered, become so many strings whose vibrations draw from our heart new notes, new understanding, and new responses.

It is intrinsic in the virtue of sympathy that the other person puts his life at our disposal, which enables us to see and to love not only with our own senses but also with his. Something of this sort, only on a higher plane, happens with the Rosary.

This perhaps explains the Sorrowful Mysteries best of all: to see the suffering of Christ through the eyes of his mother.

The Sorrowful Mysteries are:

  • The Agony in the Garden: Christ contemplates his suffering and death, along with Judas’ betrayal. His suffering causes Him to cry out to His Father: “Let this cup pass over Me.” In the end, He assents to His Father’s will.
  • The Scourging at the Pillar: After being taken to the High Priest, Jesus is handed over to Pilate. Pilate sentences Him to be scourged, and to death.
  • The Crowning of Thorns: In a cruel mockery of Christ’s true priesthood, the Roman guards force a crown of thorns on Jesus’ head. He is spat upon, while the soldiers cry out with derision, “Hail, King of the Jews.”
  • Jesus Carries His Cross: After being whipped and beaten, Jesus must now carry His own cross, the instrument of His death. The cross is made all the heavier by our sins, which He gladly bears.
  • Jesus is Crucified: “It is finished.” With his mother, Mary Magdalen, and John, the beloved Apostle looking on, Jesus is nailed to the cross and dies a painful death. His affliction is our salvation.

St. John Paul II writes:

Ecce homo: the meaning, origin and fulfilment of man is to be found in Christ, the God who humbles himself out of love “even unto death, death on a cross” (Phil 2:8). The sorrowful mysteries help the believer to relive the death of Jesus, to stand at the foot of the Cross beside Mary, to enter with her into the depths of God’s love for man and to experience all its life-giving power.

In praying and pondering over Christ’s suffering, we come to realize our own sinfulness and the misery it causes. The fact that Christ died for our salvation is truly a mystery, but one for which we must feel both sorrow and joy. It is a mystery that we can pray over our entire lives and yet never plumb its depth.

 

Joyful Mysteries
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The Rosary: The Joyful Mysteries

Yesterday, we began our week-long discussion of the Rosary, the beautiful prayer of the Church that allows us to meditate on the Gospel. Today, we will focus on the Joyful Mysteries, traditionally prayed on Mondays and Saturdays. (Some also pray these on the Sundays of Advent.)

In his apostolic letter, Rosarium Vifginis Mariae (The Rosary of the Blessed Virgin Mary), St. John Paul II teaches that these mysteries all focus on one incredible event: the Coming of Christ through Mary’s willingness to serve:

The first five decades, the “joyful mysteries”, are marked by the joy radiating from the event of the Incarnation. This is clear from the very first mystery, the Annunciation, where Gabriel’s greeting to the Virgin of Nazareth is linked to an invitation to messianic joy: “Rejoice, Mary”. The whole of salvation history, in some sense the entire history of the world, has led up to this greeting. If it is the Father’s plan to unite all things in Christ (cf. Eph 1:10), then the whole of the universe is in some way touched by the divine favour with which the Father looks upon Mary and makes her the Mother of his Son. The whole of humanity, in turn, is embraced by the fiat with which she readily agrees to the will of God.

The joyful mysteries are:

  • The Annunciation: The angel Gabriel is sent to Mary to ask if she will assent to being the mother of the Savior. Her answer: “Be it done unto me according to the Father’s will.”
  • The Visitation: Mary, upon hearing of her cousin Elizabeth’s unexpected late-in-life pregnancy, rushes to be with her. The baby Elizabeth is carrying is John the Baptist, who will grow up to herald the coming of the Lamb, Jesus Christ. Elizabeth’s baby leaps with joy upon Mary’s arrival.
  • The Nativity of the Lord: In the most humble of settings, our Savior is born. The news is announced to lowly shepherds, who are the first to witness the God-made-Man, a baby who sleeps in a manger.
  • The Presentation at the Temple: Like all Jewish parents, Mary and Joseph bring their first born son to the temple in Jerusalem for consecration. There, Simeon (a man known for his holiness) declares that he may now die as he has seen his Savior – in the arms of these two young parents.
  • The Finding of the Child Jesus in the Temple: As Mary and Joseph return from Jerusalem to Galilee following the Passover, they realize Jesus is not in the crowd they are traveling with. Rushing back to Jerusalem, they find the 12 year old Jesus teaching in the Temple. Despite how distraught they are, Jesus tells them,  “Why were you looking for me? Did you not know that I must be in my Father’s house?” (Lk. 2:50) Despite their joy upon finding Jesus safe, Mary and Joseph do not understand what this means. However, Jesus returns with them to Galilee where He “was obedient to them; and his mother kept all these things in her heart.” (Lk 2;51)

St. John Paul II said, “To meditate upon the ‘joyful’ mysteries, then, is to enter into the ultimate causes and the deepest meaning of Christian joy.” It is the joy of knowing that our Father in Heaven loved us enough to send His Son to save us from sin, to earthly parents who, despite not wholly understanding, were willing to always obey God’s will.

Rosary
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The Rosary: Praying The Gospels

The Rosary is likely one of the best known symbols of Catholicism. It is a treasured prayer of popes and paupers, praised both for its simplicity and its deep meditative qualities. (If you’ve never prayed the Rosary, or forgotten how, check out this page for a guide.) This week, we will look at the Rosary, its place in Catholic prayer and the Mysteries that walk us through the life of Christ.

In 2002, St. John Paul II wrote on apostolic letter, Rosarium Virginis Mariae (The Rosary of the Virgin Mary). He said the Rosary “simple yet profound” and “at heart a Christocentric prayer.”

[T]he most important reason for strongly encouraging the practice of the Rosary is that it represents a most effective means of fostering among the faithful that commitment to the contemplation of the Christian mystery which I have proposed in the Apostolic Letter Novo Millennio Ineunte as a genuine “training in holiness”: ‘What is needed is a Christian life distinguished above all in the art of prayer’. Inasmuch as contemporary culture, even amid so many indications to the contrary, has witnessed the flowering of a new call for spirituality, due also to the influence of other religions, it is more urgent than ever that our Christian communities should become ‘genuine schools of prayer’.

Too many Christians dismiss the Rosary as a prayer to Mary. Yet, we do no pray to Mary. We beg her intercession in prayer to Christ, her Son. The last recorded words of Mary in the Gospels are “Do whatever He tells you,” (Jn 2:15) as she first instructs the waiters at the wedding at Cana and then us, the followers of Christ. St. John Paul II says that we learn Christ from Mary, who has the most profound knowledge of our Savior.

The first of the ‘signs’ worked by Jesus – the changing of water into wine at the marriage in Cana – clearly presents Mary in the guise of a teacher, as she urges the servants to do what Jesus commands (cf. Jn 2:5). We can imagine that she would have done likewise for the disciples after Jesus’ Ascension, when she joined them in awaiting the Holy Spirit and supported them in their first mission. Contemplating the scenes of the Rosary in union with Mary is a means of learning from her to ‘read’ Christ, to discover his secrets and to understand his message.

This school of Mary is all the more effective if we consider that she teaches by obtaining for us in abundance the gifts of the Holy Spirit, even as she offers us the incomparable example of her own pilgrimage of faith.  As we contemplate each mystery of her Son’s life, she invites us to do as she did at the Annunciation: to ask humbly the questions which open us to the light, in order to end with the obedience of faith: ‘Behold I am the handmaid of the Lord; be it done to me according to your word’ (Lk 1:38).

The Rosary is a prayer of meditation and contemplation. It is not a mindless or rote recitation of prayers. Rather, the prayers, counted on the beads as they slide through the fingers, become a sort of “background music” as one ponders deeply the events of Christ’s life, death, and resurrection. Traditionally, these events are categorized as joyful, sorrowful, glorious and luminous. Those four words simply and beautifully describe the life of our Lord and the Good News He brings.

Tomorrow, we will discuss the Joyful Mysteries.

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Sacramentals: Not Just Ornamental

It’s become commonplace to see a performer with a rosary around his neck, even though his lyrics would make the Blessed Mother’s hair stand on end. Anyone can go on Etsy and find dozens of vendors who sell saint medals merely as ornaments or jewelry. As Catholics, however, we call these items sacramentals, and they mean something.

A sacramental should not be confused with a sacrament. The Church recognizes 7 sacraments, instituted by Christ, which impart grace and act as a sign to a greater reality. A sacramental does not impart grace, but rather acts as a sign of holiness that bear resemblance to the sacraments.

For Catholics, sacraments are necessary for our holiness and our participation in the Church. Sacramentals are not; they are considered very good, but voluntary. For instance, a Catholic does not need to wear a crucifix around his or her neck in order to be a Catholic in good standing. However, we are greatly encouraged by the Church to make use of these signs in our everyday lives: they point us towards the sacraments, the grace imparted by the sacraments and lead us to a holier way of life.

Sacramentals are not superstitious; Catholics don’t believe a rosary is “good luck” and having one means one’s plane won’t crash. The sole reason a person should have a sacramental is in order to increase in personal holiness.

Sacramentals include, but are not limited to such items as:

  • a crucifix
  • a rosary
  • a priestly blessing
  • an icon
  • saint medals
  • blessed candles
  • palm branches
  • pictures or saints

Regina Doman of EWTN says this about the proper use of sacramentals:

Catholics hang crucifixes and holy images in their homes to remind them of God and His works. They cross themselves, bless themselves and their homes with holy water and oil. They pray the Angelus at noon in remembrance of the Incarnation…

Catholics who choose to weave the use of sacramentals into their daily lives can experience a richer, more textured Catholicism. For instance, one young father sprinkles holy water around the beds of his children and prays to God to protect them against nightmares, which sometimes are a problem in their house…

As Christ was the invisible God made visible, so sacramentals, like sacraments, are visible signs of His invisible grace, sanctifying daily life. In a way, they are daily restatements of the Incarnation, of God made flesh, and are dwelling among us in mysterious and wonderful ways.

As Catholics, we have a rich tradition of holy objects to call upon: they fill our lives with reminders of our choice to follow Christ every day, in our joy and in our concerns. Sacramentals advise us to look beyond our daily lives, deep into the reality of the Incarnation: God-made-Man and all that means for our salvation. These holy objects should not be used as mere ornaments or to catch someone’s attention, but as the means to draw all who see them into a deeper and deeper reality than this world has in store of us.