Dominican Friars

May 27 2024

The Luminous Mysteries

Throughout his extensive pontificate, Pope Saint John Paul II held a deep devotion to the Blessed Virgin Mary and the Most Holy Rosary. In 2002, he introduced the Luminous Mysteries to the rosary, explaining their significance in his apostolic letter, “Rosarium Virginis Mariae.” ”Moving on from the infancy and the hidden life in Nazareth to the public life of Jesus, our contemplation brings us to those mysteries which may be called in a special way “mysteries of light”. Certainly the whole mystery of Christ is a mystery of light. He is the “light of the world” (Jn 8:12). Yet this truth emerges in a special way during the years of his public life, when he proclaims the Gospel of the Kingdom. In proposing to the Christian community five significant moments – “luminous” mysteries – during this phase of Christ’s life, I think that the following can be fittingly singled out: (1) his Baptism in the Jordan, (2) his self-manifestation at the wedding of Cana, (3) his proclamation of the Kingdom of God, with his call to conversion, (4) his Transfiguration, and finally, (5) his institution of the Eucharist, as the sacramental expression of the Paschal Mystery.”

The Apostolic Letter of St. Pope John Paul II entitled Rosarium Virginis Mariae.

The Luminous Mysteries

First Luminous Mystery: The Baptism of the Lord
“In Those Days Came John The Baptist, Preaching In The Wilderness Of Judea, ‘Repent, For The Kingdom Of Heaven Is At Hand.’” Matthew 3:1-2

Second Luminous Mystery: The Wedding Feast At Cana
“There Was A Marriage At Cana Of Galilee, And The Mother Of Jesus Was There; Jesus Also Was Invited With His Disciples.” John 2:1-2

Third Luminous Mystery: The Preaching Of The Kingdom Of God
“Crowds, [Jesus] Went Up On The Mountain, And When He Sat Down His Disciples Came To Him. And He Opened His Mouth And Taught Them.” Mathhew 5:1-2

Fourth Luminous Mystery: The Transfiguration
“Peter And James And John, And Led Them Up A High Mountain Apart By Themselves.” Mark 9:2

Fifth Luminous Mystery: The Institution Of The Most Holy Eucharist
“Disciples Had Prepared The Passover, When The Hour Came, Jesus Sat At Table And The Apostles With Him. And He Said To Them: ‘I Have Earnestly Desired To Eat This Passover With You Before I Suffer; For I Tell You I Shall Not Eat It Until It Is Fulfilled In The Kingdom Of God.’” Luke 22:14-16

We Invite You to Pray the Joyful Mysteries with Us

Apr 29 2024

In the Eucharistic Feast

For 39 days, we have been rejoicing in the glory of the Resurrection, recalling the wonder of the apostles in those weeks after the first Easter. Then Jesus ascends to the Father, fulfilling his mission on earth and preparing his disciples for the coming of the Holy Spirit. The hymn Alleluia, Sing to Jesus! captures the mystery of the Ascension in its cosmic dimension, while also reminding the faithful of Christ’s promise to remain always with us:

Though the cloud from sight received him
when the forty days were o’er
shall our hearts forget his promise?
‘I am with you ever more.’

One cannot help but think that, on a natural level, the apostles must have been filled with sorrow at our Lord’s “departure.” On the one hand, it would seem that the Ascension should not have been a surprise to them, since Jesus spoke of returning to the Father in the Last Supper discourse (John 14–17). Additionally, he told Mary Magdalene not to cling to him, since he had “not yet ascended to the Father” (John 20:17). Nevertheless, before Jesus’ final commission, the apostles still “doubted” (Matt. 28:17). When he finally ascends to the Father, we notice that the apostles “were looking intently at the sky” (Acts 1:10), as if to catch one last glimpse of him with their physical sight. Yet, didn’t Jesus promise, “I am with you always, until the end of the age” (Matt 28:20)? What was it that caused the apostles such uncertainty or doubt regarding our Lord’s promise?

One can be tempted to fall into sadness, uncertainty, or even doubt, when considering that we are not able to see Jesus face-to-face in this life. Our hymn should offer us great comfort though, for a later verse reminds us of the fulfillment of Jesus’ promise to remain with us forever:

Here on earth both priest and victim
in the Eucharistic feast.

In the Eucharist, we share in the sacrifice Christ offered for our salvation. We receive the fruits of this saving action by sharing in the sacrament of his body and blood. In the Eucharist, Jesus is truly present in our midst, under the sacramental species of bread and wine. He is not distant or remote, nor is he with us in a mere symbol. Rather, Jesus is truly present, waiting to be received and adored, offering himself continually out of his infinite love for us. His very flesh, born of the Virgin Mary, is given to us in order to nourish and refresh our spirits. By sharing his very life with us in the Eucharist, Jesus also gives us, in the words of St. Thomas Aquinas, “a pledge of future glory.”

This pledge of future glory in the Eucharist reminds us that Jesus does not abandon us. We need not go any further than the nearest tabernacle to experience the fulfillment of his promise to remain with us always. His Ascension into heaven, rather than being some sort of loss or departure, allows Jesus to be present at all times and in all places as he brings “his humanity into divine glory” (CCC 659). So that we may always be united with his risen, glorified body in heaven, Jesus leaves his body with us sacramentally in the most holy Eucharist. In this lasting, sacramental presence of Jesus, he entrusts himself to his Church as a reminder of his love and salvation. Feeding us with his body and blood, Jesus sustains us as we journey toward the hope of glory that awaits us in heaven—eternal life with the Blessed Trinity.

This article was originally published in the dominicanajournal.org and was written by Fr. Paul Marich, O.P..

Apr 22 2024

The Joyful Mysteries

The first part of the Rosary contains five mysteries: the first, the Annunciation of the archangel Gabriel to our Lady; the second the Visitation of our Lady to Saint Elizabeth; the third, the Nativity of Jesus Christ; the fourth, the Presentation of the Child Jesus in the Temple and the purification of the Blessed Virgin; the fifth, the Finding of Jesus in the Temple among the doctors. These are called the Joyful Mysteries because of the joy which they gave to the whole universe. Our Lady and the angels were overwhelmed with joy the moment the Son of God became incarnate. Saint Elizabeth and St. John the Baptist were filled with joy by the visit of Jesus and Mary. Heaven and earth rejoiced at the birth of the Saviour. Holy Simeon felt great consolation and was filled with joy when he took the holy child into his arms. The doctors were lost in admiration and wonderment at the replies which Jesus gave; and who could express the joy of Mary and Joseph when they found Jesus after three days’ absence?

The above is an excerpt from The Secret of the Rosary by St. Louis de Montfort.

The Joyful Mysteries

First Joyful Mystery: The Annunciation
“Behold, you will conceive in your womb and bear a son, and you shall call his name Jesus.” Luke 1:31

Second Joyful Mystery: The Visitation
When Elizabeth heard the greeting of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit. Luke 1:41

Third Joyful Mystery: Nativity of Jesus Christ
[Mary] gave birth to her first-born son and wrapped him in swaddling cloths, and laid him in a manger, because there was no place for them in the inn. Luke 2:7

Fourth Joyful Mystery: Presentation in the Temple
When the time came for their purification according to the law of Moses, they brought [Jesus] up to Jerusalem to present him to the Lord. Luke 2:22

Fifth Joyful Mystery: Finding in the Temple
“How is it that you sought me? Did you not know that I must be in my Father’s house?” Luke 2:49

We Invite You to Pray the Joyful Mysteries with Us

Apr 04 2024

A Holy and Living Sacrifice

At the beginning of the Easter season, it is worth considering that the Body of Christ present at the Mass is the Body of the living Jesus Christ, not a corpse. And the Blood we receive is the very blood that, even now, flows through the veins of Christ. This blood is no longer spilled and seeping into the earth as it was on Good Friday. The victim of the one sacrifice that takes away all sins—through which we worship God in the most perfect way—is alive, not dead.

This victim we offer at Mass was sacrificed. Christ was slain, but he is no longer dead. The Body we offer to God in sacrifice is alive. The Blood we offer is no longer shed. For, as the priest says in one of the Eucharistic prayers, we “offer this holy and living sacrifice.” Can we offer a sacrifice that is alive?

This might make more sense if we consider that the effects of some actions endure, even when the action that brought about that effect has passed away. One moment, a man and a woman are exchanging consent during a wedding. The next moment, however, the wedding is over. The wedding is done and well into the past. But what that wedding brought about endures. For the wedding brought about a marriage, and the marriage endures long after the wedding is over. One moment, a man or a woman professes religious vows by speaking the words of a vow. But the next moment, he or she is no longer speaking or saying anything. Yet the vows—and the state the vows brought about—remain.

With this in mind, consider a line from the Letter to the Hebrews: “Son though he was, [Christ] learned obedience from what he suffered; and when he was made perfect, he became the source of eternal salvation for all who obey him” (Heb 5:8–9). At its core, Christ’s work on the cross was an act of loving obedience to the Father for our sake. But he still has the obedience he “learned,” even though his physical suffering is in the past. The act of obedience that Jesus offered through the offering of his body unto death endures, even though his body is no longer dead. The charity that Christ poured out through the pouring out of his blood still seeps into the heart of the Church, filling her members with that same charity, even though his blood no longer seeps into the earth.

And it is precisely because of his perfect, obedient charity—an act of charity that endures—that Christ rose from the dead and lives forever. Death cannot hold captive one who is so bound to God; the one who is himself the author of life. But his Body and Blood still constitute a sacrifice because the sacrificial act of will that led Christ even unto death remains. His will, his obedience, his charity, lie hidden in his body and concealed within his blood. And it is this sacrifice that makes us holy: “[Christ] said, ‘Behold, I have come to do your will.’ . . . By this will we have been sanctified through the offering of the body of Jesus Christ once for all” (Heb 10:9–10).

We offer our own obedience and charity through the sacrificial offering of Christ’s body and blood—we participate in his supreme act of worship. For that reason, our “lives are hidden with God in Christ.” (Col 3:3) Our dying to sin through baptism enables and prepares us to offer our own obedient wills to God the Father through Christ’s Body and Blood. And in this offering, Christ’s life becomes our own. Even though we will die, in Jesus’ resurrection, we will be raised: “whoever eats this bread will live forever” (John 6:51a).

This article was originally published on dominicanajournal.org and was written by Br. Nicholas Hartman, O.P.

Mar 18 2024

5 Ways St. Joseph Can Help Your Lent

How can St. Joseph help you this Lent? I propose five ways.

Simplicity

In John 6, when Jesus boldly declares, “I am the bread of life,” his hearers murmur among themselves and ask, “Is this not Jesus, the son of Joseph?” (Jn 6:41). Apparently, they considered Joseph to be just a regular, law-abiding Jew—an average Joe, if you will. By implication, Joseph didn’t go around Nazareth working miracles and polishing his halo; rather, he lived his holiness wrapped in simplicity.

Every year on Ash Wednesday, we hear: “Take care not to perform righteous deeds in order that people may see them” (Mt 6:1). Our prayer, fasting, and almsgiving should be kept for God’s eyes only. Yet we should also remember Jesus’ words earlier in the Sermon on the Mount: “Your light must shine before others, that they may see your good deeds and glorify your heavenly Father” (Mt 5:16).

The key difference is simplicity. When we act simply, we take no heed of our glory, but seek God’s alone. Such simplicity is a modesty of soul, guarding the intimacy we have with God through prayer, fasting, and almsgiving.

Work

On May 1, we celebrate the feast of St. Joseph the Worker. He is a saint who knows how to roll up his sleeves and put in a hard day’s work. Joseph reminds us of the dignity of work, beautifully captured in Gaudiem et Spes:

Through labor offered to God man is associated with the redemptive work of Jesus Christ, Who conferred an eminent dignity on labor when at Nazareth He worked with His own hands. (GS 67)

Lent is a good time to live out this dignity of work by imitating St. Joseph. God draws us to Himself through the ordinary means of simply fulfilling our tasks. We need not search for extraordinary acts of penance or lengthy prayers, especially if these detract from our normal duties. So before we add on extra practices, we should redouble our attentiveness to the work already before us.

Rest

While Joseph shows us the dignity of work, he had some of his best moments as he slept. It was here that God spoke to him repeatedly through dreams.

We can distinguish two types of rest: physical sleep and spiritual abandonment to God. Both are critical for holiness. Sleep renews us for another day of work and love. Just ask the mother of a newborn about the importance of sleep. Abandonment increases our hope in God’s loving providence, strengthening our faith in times of trials and creating room for love to grow.

By both sleep and abandonment, we recognize our limits: we need sleep and we need God. We can see this pairing in the beginning of Psalm 127:

If the Lord does not build the house,
in vain do its builders labor;
if the Lord does not watch over the city,
in vain does the watchman keep vigil.

In vain is your earlier rising,
your going later to rest,
you who toil for the bread you eat,
when he pours gifts on his beloved while they slumber.

This psalm proclaims the futility of all-nighters and the emptiness of self-made saints. Psalm 127 is a good reminder during Lent, as we up the ante with prayer, fasting, and almsgiving. These are not exercises of our sheer will-power. Our practices on their own do not make us holy. God makes us holy. And sometimes, God bids us to rest.

Remember the words of Moses to the Israelites as Pharaoh pursued them: “The LORD will fight for you; you have only to keep still” (Ex 14:14), as well as the words of Isaiah: “By waiting and by calm you shall be saved; in quiet and in trust shall be your strength” (Is 30:15).

Family

Joseph was a great man, but where would he be without his family, without Jesus and Mary? I doubt he would make many appearances in 21st-century blog posts—most 1st-century Jewish carpenters don’t.

Joseph’s holiness came through Jesus and Mary, by serving them and receiving from them. Similarly, God draws us to Himself through those around us. We do not become saints as isolated individuals, but as members of a family or community.

With their parents leading the way by example and family prayer, children and indeed everyone gathered around the family hearth will find a readier path to human maturity, salvation and holiness. (GS 48)

Lent is a good opportunity to examine our closest relationships. Is there a need to forgive? Is there love that needs rekindling? Is there gratitude missing? These are excellent ways of giving alms.

Jesus and Mary

Of course, Joseph’s family isn’t your normal family. There’s a special grace about Jesus and Mary (understatement of the year). If we compare our families to the Holy Family, we might be tempted to discouragement. But by God’s goodness, Jesus and Mary are not distant, but rather intimately close to us: Jesus is our savior and brother, and Mary is our tender mother. Joseph, for his part, can help stay close to Jesus and Mary, just as he did.

In the end, all of our Lenten practices are simply saying “yes” to Jesus, just as Mary first did at the Annunciation. May Mary pray for us, and may Jesus bring us to the Father.

This article was originally published on dominicanajournal.org and was written by Fr. Joseph Martin Hagan, O.P.