SIGN UP
SIGN UP

Dominican Rosary Pilgrimage

A National Pilgrimage Devoted to Christ and Our Lady

Dominican Friars

The Glorious Mysteries

The Glorious Mysteries announce the power of God as these take shape in the life of Christ and of the blessed Virgin Mary, who is the first participant in the fruits of her Son’s resurrection. Similarly, St. Dominic consigned a twofold way of life to his followers. the Friar Preacher is committed to ponder prayerfully “the glory of Christ,’ and then to share the fruits of this contemplation with others. By observing these exercises, St. Dominic wanted to prepare his friars to spread confidence in the power if the Word of God and to cultivate reverence fir the divine majesty. In other words, St. Dominic wanted to kindle the light of Christ’s glory in his preachers, and so ensure a continuous announcement of the resurrection miracle: “If any one is in christ, he is a new creation; the old has passes away, behold, the new has come” (2 Cor 5:17).

The mysteries of the glorious Christ give us a foreknowledge of the Church as it will be; we see the triumph of “the Lamb who was slain” (Rv 5:12). But this vision comes with faith. “We don’t have faith,” lamented St. John Marie Vianney, “if we had faith, then we would see what the saints see: heaven everywhere, the angels, the good God.” Our meditation on the glorious mysteries helps us see what the saints see. Because St. Dominic always saw the glory of the risen Christ in the world, he abominated every form of sin, even though he labored unselfishly for the conversion of sinners. Indeed, he frequently was heard to exclaim, “Lord, what will become of sinners!” Fra Angelico, it is true, painted St. Dominic as a witness to the mysteries of Christ’s infancy and passion, but there is every reason to prefer seeing him in front of the empty tomb. 0 lumen Ecclesiae! As a light for the Church, St. Dominic serves also as a father in faith. Since the glorious mysteries enact our own transformation, only faith allows us to enter into these mysteries of the glorious Christ. With St. Dominic to guide us, the glorious mysteries progressively reveal “the light of the knowledge of the glory of God in the face of Christ” (2 Cor 4:6).

The above is an excerpt from Perpetual Angelus: As the Saints Pray the Rosary by Fr. Romanus Cessario, O.P.

The Glorious Mysteries

THE RESURRECTION

First Glorious Mystery: The Resurrection
“After the Sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary came to see the tomb. And behold, there was a great earthquake; for an angel of the Lord descended from heaven, approached, rolled back the stone, and sat upon it.” Matthew 28:1

The Ascension

Second Glorious Mystery: The Ascension
“I dealt with all that Jesus did and taught until the day he was taken up, after giving instructions through the holy spirit to the apostles whom he had chosen. He presented himself alive to them by many proofs after he had suffered, appearing to them during forty days and speaking about the kingdom of God.” Acts 1:1-3

The Descent of the Holy Spirit

Third Glorious Mystery: The Descent of the Holy Spirit
“While meeting with them, he enjoined them not to depart from Jerusalem, but to wait for ‘the promise of the Father about which you have heard me speak; for John baptized with water, but in a few days you will be baptized with the Holy Spirit.’ ” Acts 1:4-5

ASSUMPTION OF MARY INTO HEAVEN

Fourth Glorious Mystery: Assumption of Mary into Heaven
“Who is this that comes forth like the dawn, beautiful as the white moon, pure as the blazing sun, fearsome as celestial visions?” Song of Solomon 6:10

coronation

Fifth Glorious Mystery: Coronation of Mary
“A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” Revelation 12:1

We Invite You to Pray the Glorious Mysteries with Us

Living the Triduum at Home

On the evening of Holy Thursday, the whole Church moves from Lent to the Sacred Paschal Triduum–the days from Holy Thursday until Easter Sunday. These are the most important days of the year for through them we enter into the saving mysteries of the Lord Jesus Christ. Thus, we should try to enter into them with a particular attentiveness and devotion so that the graces the Lord merited for us through the mysteries that make up this time may bear abundant fruit in our lives. These days are not only concerned with the major liturgies in our churches though. They should also lead to a conversion of our lives, and as such they can impact every aspect of this time. From the way that we approach work to the practices we take up at home, these days can bear great fruit if we do our best to enter into them in everything that we do. To help draw this out, here are some practical recommendations on how the mysteries that make up the Triduum can guide us both in our churches and in our homes. Feel free to choose whichever ones you would like or other cultural customs that you or your family have found helpful. The whole goal is to enter more deeply into this sacred time. From our devotional practices to our culinary customs and to everything in between, these days can be rich with grace and lead to a flowering of holiness in our hearts and in our homes. May the Lord bring that about for you and your loved ones.

Download the guide

Download Living the Triduum at Home: A Practical Guide to Christian Living During the Sacred Paschal Triduum by Fr. Peter Martyr Yungwirth, O.P.

Holy Week and the Seven Sorrows of the Blessed Virgin Mary

In the upcoming liturgies of Holy Week, the Church recalls the final events of Jesus’s earthly life day by day, and, once the Triduum begins, even hour by hour. The Church makes this yearly commemoration of the Passion and Resurrection of Jesus in order to give us the time to reflect more deeply on the meaning of these mysteries. One way of doing so is to meditate on these events with Mary, to look at them with her and from her perspective. The Sorrowful and Glorious Mysteries of the Rosary give us one good way of following  the events of Holy Week with Mary. In the Middle Ages, however, another Marian devotion sprang up that became much more closely associated with Holy Week. This was the devotion to our Lady of Sorrows, and in particular to the Seven Sorrows, or Seven Dolors, of the Blessed Virgin Mary. 

We can see why this devotion became associated with Holy Week by looking at the Seven Sorrows themselves:

  1. The prophecy of Simeon foretelling the Passion and Death of Jesus
  2. The flight from Herod into Egypt
  3. The loss of Jesus for three days
  4. Meeting Jesus as he carried his cross to Calvary
  5. Standing at the foot of the cross and witnessing the death of Jesus
  6. Watching as the soldier pierced Jesus’s side with a lance and receiving his body from the cross
  7. Seeing the body of Jesus buried in the tomb

Beginning with the very first sorrow, each of these is connected in some way, either directly or indirectly, to the Passion of Jesus. They also provide us with a unique Marian perspective on some part of this great mystery. 

For example, consider the third sorrow. We typically think of this event from the perspective of the fifth Joyful Mystery, the finding of the child Jesus in the Temple. The third sorrow, however, focuses on the loss Mary experienced during the three days Jesus was separated from her and Joseph. These three days prefigure the three days Mary would be separated from Jesus while his body lay in the tomb. 

Because of this intimate connection with the Passion, devotion to the Seven Sorrows became a common way for people to reflect on the mysteries of Holy Week. In fact, the devotion became so popular that, in 1727, Pope Benedict XIII instituted a universal feast commemorating the Seven Sorrows of the Blessed Virgin Mary on the Friday before Palm Sunday. With this, the Church officially recommended devotion to the Seven Sorrows as a privileged means of preparing for and entering into the commemoration of Jesus’s Passion and Resurrection during Holy Week.

Today, the Church no longer celebrates the feast of the Seven Sorrows of the Blessed Virgin Mary. Following the revision of the liturgical calendar, it was combined with Our Lady of Sorrows on September 15th in order to keep the focus of the final weeks of Lent directly on the events of the Passion. But the revision kept the connection between the Seven Sorrows and the Passion because the new feast directly follows that of the Exaltation of the Holy Cross on September 14th. Thus, reflecting on the events of Holy Week by meditating on the Seven Sorrows remains a great way to delve deeper into the meaning of Jesus’s Passion. 

Lastly, the most common way of meditating on Mary’s sorrows is by reciting the Chaplet of the Seven Sorrows of the Blessed Virgin Mary, which is similar in form to the standard Rosary.

Here’s how to pray the chaplet:

  1. Begin by making the Sign of the Cross
  2. Recite the Act of Contrition and say the optional Opening Prayer
  3. Announce the First Sorrow
  4. Say one Our Father and seven Hail Marys
  5. Repeat (3) and (4) for each of the Sorrows
  6. Say three Hail Marys in honor of the tears which Mary shed in her sorrows
  7. Say the optional Closing Prayer and finish by making the Sign of the Cross

(The optional prayers, as well as short passages that can be used to announce the sorrows, are found on page 107 of the 1910 Raccolta.)

✠

Photo by Fr. Lawrence Lew, O.P. (used with permission)

✠

This article was originally published in the dominicanajournal.org and was written by Brother Gregory Santy. Brother Gregory entered the Order of Preachers in 2018. He received a Licentiate in Philosophy from The Catholic University of America. 

The Value of Suffering

We Must Teach Young People the Value of Suffering: Q&A with Fr. Peter John Cameron, O.P.

By Vladimir Mauricio-Perez for the Denver Catholic. Reprinted with permission and edited for brevity.

Fr. Peter Cameron, O.P., former editor- in-chief of Magnificat, serves as the Director of Formation for Hard as Nails Ministries, a nation-wide apostolate for young people. Fr. Cameron recently gave a talk titled “Evangelizing Youth Today” as part of the St. John Paul II Lecture Series in Denver.

Based on your experience, what would you say are some of the greatest needs of young people in the Church in the United States?

I would say one of the greatest needs facing young people in the United States is loneliness. Loneliness isn’t simply the result of being without people in our lives or being solitary. It’s possible to succumb to loneliness when we have people around us, when we have family. Part of the problem comes from the fact that young people don’t have someone to give them that gaze of love and appreciation, and similarly, they have no one that maybe listens to them.

Sometimes young people can be carrying very hefty burdens and even their best friends don’t know what they’re going through. These issues are never talked about and these young people feel completely isolated with this burden that they’re forced to carry along. I think that’s really the principal issue. In reading the document of the Synod on Young People, I noticed that that was one of the principal concerns listed, as well.

rsz img 2622 2
rsz img 0195

What aspect from the Synod on Young People do you think can be especially useful in evangelization?

One of the points is that nobody can evangelize a young person like another young person. As the document points out, when young people speak about their experience, it is something that can’t be discounted or debated. So, if evangelization starts with presenting arguments or theological judgments, it’s possible that people will not pay attention. But when someone speaks about their own sufferings, how they overcame them, how that led them to Jesus Christ, etc., this is something that nobody can gainsay.

And secondly, that it is important to implement new methods for listening to young people. It means being willing to suffer with them and not be intimidated by their problems.

I think there’s a tendency to give up too easily on young people because of their struggles. But I think the job of the modern-day evangelist is primarily to walk with the person and love them, bring them to the awareness that they’re amazing, that they’re valuable, not because of what they have or what they have accomplished, but simply because God has loved them into existence, that the person is a child of God and there’s nothing anyone can do to ever change that.

Is there anything else you would like to add?

I give a lot of talks to priests and they are very often fatalistic about the possibility of evangelizing young people. And I think that they consider the lure of the world to be greater than anything that we or the Gospel can propose to them, and it’s simply not so. Once a young person is paid attention to and their dignity is shown to them and they’re cared for, something breaks open and you just see them radiate. It’s not difficult to do that with a young person. So, I hope that the talk will be an encouragement to anyone who listens to it to be certain that they can be that message of grace for youth, especially those who are suffering — that the love of Jesus Christ that we have is exactly what they’re waiting for, and that we’re courageous, authentic, and obedient enough to offer it to young people.

To Scripture, Through the Rosary

You have likely heard that famous line from Saint Jerome’s commentary on Isaiah: “Ignorance of Scripture is ignorance of Christ” (CCC 133).

It’s a bold claim and can be especially startling when we first hear it, but St. Jerome is hitting something right on the head: the truths we learn from Scripture really put us into contact with Christ, with the real and living God. That contact should not be fleeting. Once we cease to read Scripture, we are not forced to forget God—like the way someone is only in contact with the ocean as long as he is swimming in it. Christ ought to linger in our hearts. Our Lady is the model for this: hearing the mysterious words of the angel Gabriel, “Mary kept all these words, reflecting on them in her heart” (Lk 2:19). We could even say she “treasured” the angel’s words.

How can you follow St. Jerome in cherishing Christ in the Scriptures and imitate our Lady in lingering over the words of God? Pick up a rosary!

To begin with, the words themselves that we pray during the Rosary are drawn from Scripture (Mt 6:9-13; Lk 1:28, 42-43; Rom 11:36). But the other part of the Rosary—and sometimes the more difficult part—is the meditation on the “mysteries” of Christ. We are to ponder in our hearts the life of Christ and, frankly, there is no better way to do this than to have the words of Scripture inscribed upon our hearts.

I will give but one little example, and you will see that every mystery of the rosary can cast our minds “into the depths” (Lk 5:4). Let’s take the second Joyful Mystery, the Visitation, consisting of some 17 verses (Lk 1:39-56).

Consider the words St. Elizabeth spoke to our Lady: “And why is this granted to me, that the mother of my Lord should come to me?” Is not this indeed a supreme gift, that the sweet Mother of Jesus should wish to visit me? To be graced with the presence of the woman chosen by God to give human flesh to the Eternal Son: who am I to have merited such a prize? How deep is God’s love that he would send his mother to visit me—a prideful sinner—in this valley of tears!

Now, that is but one verse of the 17, and these are just a few thoughts that arise in my heart when I pray the rosary.

Each verse, phrase, image, and detail in the Gospels can take us right to the heart of Christ. If, while we pray the rosary, we are also aware of the very words of Scripture—which are like “honey from the rock” (Ps 81:17)—then our meditation will tend to be sweet, not dry. But we must have the words of Scripture inscribed upon our hearts, or at the very least, close at hand. Don’t be afraid to pass to and fro, from reading a passage of the Gospels to praying a decade of the rosary. The one will illumine the other.

A recently published example of what I’m talking about comes from one of the professors at the Dominican House of Studies, who just wrote a Eucharistic rosary meditation with Scriptural passages for each mystery. The chosen verses go beyond the obvious associations, and so draw our minds deeper into the Christocentric nature of Scripture (e.g., for the first Glorious Mystery, consider praying with Psalm 68: “May God arise; may his enemies be scattered…”).

St. Jerome counsels us to know Scripture in order to know Christ. With the help of our Lady’s rosary, we savor Scripture and so savor Christ himself. St. Jerome might not have prayed the rosary, but he would surely urge you to do so.

✠

Brother Titus Mary Sanchez

This article was originally published in the dominicanajournal.org and was written by Brother Titus Mary Sanchez. Brother Titus Mary Sanchez is from Ft. Worth, TX. After studying business and history at Southern Methodist University, he entered the Order of Preachers in 2018.