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29 - THIRD DECADE - The surpassing
merit of the holy Rosary as a meditation on the life and passion of our
Lord Jesus Christ
Twenty-fifth Rose - The Riches of Holiness contained in the Prayers and Meditations of the Rosary
Never will anyone be able to understand the marvellous riches of sanctification which are contained in the prayers and mysteries of the holy Rosary. This meditation on the mysteries of the life and death of our Lord Jesus Christ is the source of the most wonderful fruits for those who make use of it.
Today people want things that strike and move them, that leave deep impressions on the soul. Now has there ever been anything in the history of the world more moving than the wonderful story of the life, death, and glory of our Saviour which is contained in the holy Rosary? In the fifteen tableaux, the principal scenes or mysteries of his life unfold before our eyes. How could there be any prayers more wonderful and sublime than the Lord's Prayer and the Ave of the angel? All our desires and all our needs are found expressed in these two prayers.
The meditation on the mysteries and prayers of the Rosary is the easiest of all prayers, because the diversity of the virtues of our Lord and the different situations of his life which we study, refresh and fortify our mind in a wonderful way and help us to avoid distractions. For the learned, these mysteries are the source of the most profound doctrine, while simple people find in them a means of instruction well within their reach.
We need to learn this easy form of meditation before progressing to the highest state of contemplation. That is the view of Saint Thomas Aquinas, and the advice that he gives when he says that, first of all, one must practice on a battlefield, as it were, by acquiring all the virtues of which we have the perfect model in the mysteries of the Rosary; for, says the learned Cajetan, that is the way we arrive at a really intimate union with God, since without that union contemplation is nothing but an illusion which can lead souls astray.
If only the Illuminists or the Quietists of these days had followed this piece of advice, they would never have fallen so low or caused such scandals among spiritual people. To think that it is possible to say prayers that are finer and more beautiful than the Our Father and the Hail Mary is to fall a prey to a strange illusion of the devil, for these heavenly prayers are the support, the strength and the safeguard of our souls.
I admit it is not always necessary to say them as vocal prayers and that interior prayer is, in a sense, more perfect than vocal. But believe me, it is really dangerous, not to say fatal, to give up saying the Rosary of your own accord under the pretext of seeking a more perfect union with God. Sometimes a soul that is proud in a subtle way and who may have done everything that he can do interiorly to rise to the sublime heights of contemplation that the saints have reached may be deluded by the noonday devil into giving up his former devotions which are good enough for ordinary souls. He turns a deaf ear to the prayers and the greeting of an angel and even to the prayer which God has composed, put into practice, and commanded: Thus shall you pray: Our Father. Having reached this point, such a soul drifts from illusion to illusion, and falls from precipice to precipice.
Believe me, dear brother of the Rosary Confraternity, if you genuinely wish to attain a high degree of prayer in all honesty and without falling into the illusions of the devil so common with those who practice mental prayer, say the whole Rosary every day, or at least five decades of it.
If you have already attained, by the grace of God, a high degree of prayer, keep up the practice of saying the holy Rosary if you wish to remain in that state and by it to grow in humility. For never will anyone who says his Rosary every day become a formal heretic or be led astray by the devil. This is a statement which I would sign with my blood.
On the other hand, if God in his infinite mercy draws you to himself as forcibly as he did some of the saints while saying the Rosary, make yourself passive in his hands and let yourself be drawn towards him. Let God work and pray in you and let him say your Rosary in his way, and that will be sufficient for the day.
But if you are still in the state of active contemplation or the ordinary prayer of quietude, of the presence of God, affective prayer, you have even less reason for giving up the Rosary. Far from making you lose ground in mental prayer or stunting your spiritual growth, it will be a wonderful help to you. You will find it a real Jacob's ladder with fifteen rungs by which you will go from virtue to virtue and from light to light. Thus, without danger of being misled, you will easily arrive at the fullness of the age of Jesus Christ.
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