MESSAGE OF MOTHER OF THE WORD TO THE WORLD

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ROZARI NTAGATIFU

ROZARI NTAGATIFU.
Bimwe mu biranga umukirisitu gatolika ni ukurangamira Yezu Kristu mu Ijambo ry’Imana, mu Ukaristiya, mu isengesho no muri mugenzi we yifashishije Rozari ntagatifu. Si isengesho rikorerwa mu Kiliziya cyangwa ahiherereye gusa. Ni n’isengesho twakorera mu kazi, mu rugendo: rwaba urw’amaguru, imodoka cyangwa indege, ndetse no mu byo Imana yaremye. Koko rero imibereho ya Kristu twifuza kuzirikana mu byanditswe bitagatifu, yose ikubiye muri Rozari ntagatifu. Bityo, ushaka wese kuba umukristu w’ukuri agomba kwisunga Umubyeyi Bikira Mariya, we Senakolo(Cenacle) akaba n’urugero rw’abakristu n’abogezabutumwa barangajwe imbere na Kristu. Uwo Mubyeyi Bikira Mariya ni We Papa Yohani Pawulo II yita : “Inyenyeri y’Iyogezabutumwa rishya“, Ni nka ya Nyenyeri y’abanyabwenge baturutse i Burasirazuba bwa Yeruzalemu baje kuramya Yezu(Mt 2,1-12). Ni nawe Nyenyeri igomba kutugenda imbere mu butumwa bwacu.
Uwo Mubyeyi ni We ngoro y’Imana yatuyemo mbere y’uko itwigaragariza, nkuko tubihamya mu ndangakwemera yacu tugira tuti: “Yasamwe ku bwa Roho Mutagatifu, abyarwa na Bikira Mariya, nuko aba umuntu“. Uwo Mubyeyi Bikira Mariya rero yagiye mu ijuru n’umubiri we na Roho ye (Asomusiyo), kuko uwo yabyaye akamurera akamukuza ariganjemo.
*Rozari ntagatifu ni iki ?
Rozari ni isengesho rikorwa hifashishijwe ishapule. Ni Rozari ya Bikira Mariya nk’uko Papa Pawulo wa II abivuga : ni isengesho ryasakaye ku isi buhoro buhoro mu kinyagihumbi cya kabiri, ku bw’imbaraga z’Imana ryakunzwe na benshi mu batagatifu kandi rishyigikirwa n’ubuyobozi bwa Kiliziya. Ni isengesho rifite agaciro gakomeye ryeze, ryera kandi rizakomeza kwera imbuto z’ubutungane igihe cyose abakristu bazashobora kuvumbura ubukungu buhishe mu ishapule. Ibyo bigasobanura : « Kwinjira wese mu iyobera ryo gushengerera Kristu we mahoro yacu ».
Mu by’ukuri isengesho rya Rozari ni isengesho ryo kurangamira no gushengerera. Bitabaye ibyo ryaba ryambuwe agaciro karyo.
Papa Pawulo wa 6 we agira ati : « Isengesho rya Rozari ritazirikanyweho ngo habeho gushengerera no kurangamira Kristu ryaba rimeze nk’umubiri utagira Roho. No kurivuga wirukanka ugirango urangize umuhango byaba bidatandukanye n’ibyo Yezu avuga agira ati : « Igihe musenga ntimugasukiranye amagambo nk’abapagani batazi Imana, bibwira ko amagambo menshi ariyo atuma bumvwa »(Mt6,7).
*Ubuhamya ku mateka ya Rozari.
Nk’uko abahanga mu mateka babivuga , isengesho rya Rozari ni irya kera, ndetse umuntu yakwemeza y’uko atari iry’ejo n’ejobundi. Abakristu ba Kiliziya y’ikubitiro bifashishaga umugozi w’amapfundo, bakava ku ipfundo bajya ku rindi bakoresheje intoki, bityo bakabara ibikorwa byiza babaga bakoze. Nyuma y’uko Bikira Mariya abonekeye Mutagatifu Dominiko, nibwo yahise 17
ategura neza iri sengesho, maze ryitwa rityo « isengesho rya Rozari cg ishapure ya Rozari » , arangije arikwirakwiza mu bakristu.
Umuhanga mu by’amateka witwa Kasteliyusi(Castellius) agereranya Mutagatifu Dominiko (wavukiye mu gihugu cya Espagne mu 1170-1221) nk’Umubyeyi wa Rozari bitewe n’uburyo yahumekewemo n’Umubyeyi Bikira Mariya. Nyuma y’aho Rozari yakwirakwijwe ku buryo bw’agatangaza na Mutagatifu Dominiko, icyo gihe abanyabyaha benshi barihannye kubera Rozari.
Amateka agaragaza kandi ko Bikira Mariya amaze kubonekera Dominiko mu 1213, yatangiye kwamamaza n’umutima we wose n’imbaraga ze zose Rozari ntagatifu mu bemera bose.
Mu 1216 yashinze ikigo cy’Abihayimana b’Abogezabutumwa (les Dominicains ou les Frères Prêcheurs). Abo bihayimana batangiye gushyiraho uburyo buhamye bwo kuvuga ishapule, bayizirikanaho (Chapelet médité) cyane cyane bibanda ku buzima bwa Yezu na Mariya. Icyo gihe rero nibwo bayise ishapule ya Rozari (Chapelet du Rosaire). Koko rero ishapule yari imeze nk’indabyo ziri ku birenge bya Bikira Mariya. Rozari yuzuye yashyizweho tariki ya 16/10/2002 na Papa Pawulo wa II, ikaba igizwe n’amibukiro y’ubwoko bune : kwishima, ishavu, ikuzo, n’amibukiro y’urumuri. Yose hamwe rero yerekana inshamake y’Ivanjili ya Yezu Kristu.
Dore muri make icyo ayo mibukiro atwibutsa :
1. Amibukiro yo kwishima: atwibutsa ukwigira umuntu kwa Jambo, n’ubuzima bwe kuri iyi si, mu mibereho ye nk’abantu, atagize icyo abitandukanyaho keretse icyaha
2. Amibukiro y’urumuri: yerekana ibice by’ingenzi by’ubuzima bwa Yezu mu mibereho ye rusange hamwe n’abantu yaje gucungura.
3. Amibukiro y’ishavu: atwibutsa ko Yezu wari umuntu akaba n’Imana yababaye, yahuye n’ibizazane nk’ibyacu, arakubitwa, arabambwa kandi apfira ku musaraba.
4. Amibukiro y’ikuzo: atwereka byimazeyo ko Yezu yatsinze icyaha, icyago n’urupfu maze akazuka ku munsi wa gatatu, nk’uko byari byaranditswe, nuko azamukira mu ijuru yicara iburyo bw’Imana Data. Ni aha ngaha kandi tuzirikana byuzuye, Bikira Mariya apfa akajyanwa mu ijuru hanyuma akimakazwa, tukaboneraho rero dusaba inema yo gupfa neza, kumwizera no kuzabana na we mu ngoma y’ijuru, aho aganje asangiye ikuzo n’Umwana we.
UMWANZURO
Bikira Mariya yagiye mu ijuru n’umubiri we na Roho ye (Asomusiyo). Ibyo rero bitwereka twe abamwisunga kandi tukamwiyambaza ngo adusabire ko uruhare rwe rutagereranywa mu mugambi w’Imana wo kuducungura. Uruhare rwe rurenze urw’abakurambere bacu mu kwemera, kuko ukwemera kwe kwatumye abantu baronka Umukiza wari utegerejwe kuva mu bihe byose. Ishema rya Bikira Mariya ni uko yumvise ijambo ry’Imana akarikurikiza (Mk3,35), nuko aho amariye kubyara Yezu, ukwemera kwe kurushaho ndetse ntiyigera acogozwa cyangwa ngo atsindwe n’ikigeragezo cy’umusaraba kuko yari yaragize ati: “Byose bimbeho uko ubivuze”(Lk1,38). Hanyuma aho amariye gupfa no kujyanwa mu ijuru asangira n’Umwana We ikuzo (Asomusiyo).
Bikira Mariya ni urugero rw’ikirenga ku bemera Yezu Kristu bose kuko ntawe ukunda Umwana ngo yange Nyina. Niyo mpamvu afite uruhare rutagereranywa mu murimo wa Kristu wo guhuza Imana n’abantu. Tumwiyambaze adusabire ingabire dukeneye zose ngo ubukristu bwacu burusheho kuryohera abandi dukoresheje Rozari Ntagatifu.

9 DAY DIVINE MERCY NOVENA

Open each day with the Chaplet to the Divine Mercy then say the prayer for the day’s intention: First Day
Jesus said: “Today bring to me all mankind, especially all sinners, and immerse them in the ocean of my mercy. In this way you will console me in the bitter grief into which the loss of souls plunges me.”
Most merciful Jesus, whose very nature it is to have compassion on us to forgive us, do not look upon our sins, but upon our trust which we place in Your infinite goodness. Receive us all into the abode of Your Most Compassionate Heart, and never let us escape from it. We beg this of You by Your love which unites You to the Father and the Holy Spirit. Eternal Father, turn Your Merciful gaze upon all mankind and especially upon poor sinners, all enfolded in the Most Compassionate Heart of Jesus. For the sake of His Sorrowful Passion show us Your Mercy, that we may praise the infinite power of Your Mercy, forever and forever. Amen.” Second Day
Jesus said: “Today bring to me the souls of Priests and Religious and immerse them in my unfathomable mercy. It was they who gave me strength to endure my bitter passion. Through them, as though channels, my mercy flows out upon mankind.”
Most Merciful Jesus, from whom comes all that is good, increase Your grace in men and women consecrated to Your service that they perform worthy works of mercy, and that all who see them may glorify the Father of Mercy who is in Heaven. Eternal Father, turn Your merciful gaze upon the company of chosen ones in Your vineyard – upon the souls of Priests and Religious – and endow them with the strength of Your Blessing. For the Love of the Heart of Your Son in which they are enfolded, impart to them Your Power and Light, that they may be able to guide others in the way of salvation, and with one voice sing praise to Your boundless Mercy for ages without end. Amen
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Third Day
Jesus said: “Today bring to me all devout and faithful souls and immerse them in the ocean of my mercy. These souls brought me consolation on the Way of the Cross. They were that drop of consolation in the midst of an ocean of bitterness.”
Most Merciful Jesus, from the treasury of Your Mercy, You impart Your graces in great abundance to each and all. Receive us into the abode of Your Most Compassionate Heart and never let us escape from it. We beg this grace of You by that most wondrous love for the heavenly Father with which Your Heart burns so fiercely. Eternal Father, turn Your merciful gaze upon faithful souls, as upon the inheritance of Your Son. For the sake of His Sorrowful Passion grant them Your blessing and surround them with Your constant protection. Thus may they never fail in love or lose the treasure of the Holy Faith, but rather, with all the hosts of Angels and Saints, may they glorify Your boundless Mercy for endless ages. Amen Fourth Day
Jesus said: “Today bring to me those who do not believe in God and those who do not yet know me. I was thinking also of them during my bitter passion, and their future zeal comforted my heart. Immerse them in the ocean of my mercy.”
Most Compassionate Jesus, You are the Light of the whole world. Receive into the abode of Your Most Compassionate Heart the souls of those who as yet do not believe in You or do not know You. Let the rays of Your Grace enlighten them that they, too, together with us, may extol Your wonderful Mercy, and do not let them escape from the abode which is Your Compassionate Heart. Eternal Father, turn Your merciful gaze upon the souls who do not believe in Your Son, and of those who as yet do not know You, but who are enclosed in the Most Compassionate Heart of Jesus. Draw them to the light of the Gospel. These souls do not know what great happiness it is to love You. Grant that they, too, may extol the generosity of Your Mercy for endless ages. Amen Fifth Day
Jesus said: “Today bring to me the souls who have separated from my Church and immerse them in the ocean of my mercy. During my bitter passion they tore at my body and Heart, that is, my Church. As they return to unity with the Church, my wounds heal, and in this way they alleviate my passion.”
Most Merciful Jesus, Goodness Itself, You do not refuse light to those who seek it of You. Receive into the abode of Your Most Compassionate Heart the souls of those who have separated from Your Church. Draw them by Your Light into the unity of the Church, and do not let them escape from the abode of Your Most Compassionate Heart; but bring it about that they, too, come to glorify the generosity of Your Mercy. Eternal Father, turn
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Your Merciful gaze upon the souls of those who are separated from Your Son’s Church, especially those who have squandered Your Blessings and misused Your Graces by obstinately persisting in their errors. Do not look upon their errors, but upon the love of Your Own Son and upon His Bitter Passion, which He underwent for their sake, since they, too, are enclosed in His Most Compassionate Heart. Bring it about that they may glorify Your great Mercy for endless ages. Amen Sixth Day
Jesus said: “Today bring to me the meek and humble souls and the souls of little children and immerse them in my mercy. These souls most closely resemble my Heart. They strengthened me during my bitter agony. I saw them as earthly angels, who will keep vigil at my altars. I pour out upon them whole torrents of grace. Only the humble souls are capable of receiving my grace. I favour humble souls with my confidence.”
Most Merciful Jesus, You Yourself have said “Learn from Me for I am meek and humble of heart”. Receive into the abode of Your Most Compassionate Heart all meek and humble souls and the souls of little children. These souls send all Heaven into ecstasy, and they are the Heavenly Father’s favourites. They are a sweet-smelling bouquet before the Throne of God; God Himself takes delight in their fragrance. These souls have a permanent abode in Your Most Compassionate Heart, O Jesus, and they unceasingly sing out a hymn of love and mercy. Eternal Father, turn Your Merciful gaze upon meek and humble souls and upon the souls of little children, who are enfolded in the abode which is the Most Compassionate Heart of Jesus. These souls bear the closest resemblance to Your Son. Their fragrance rises from the earth and reaches Your very Throne. Father of Mercy and of all Goodness, I beg You by the love You bear these souls and by the delight You take in them. Bless the whole world, that all souls together may sing out the praises of Your Mercy for endless ages. Amen Seventh Day
Jesus said: “Today bring to me the souls who especially venerate and glorify my mercy and immerse them in my mercy. These souls sorrowed most over my passion and entered most deeply into my spirit. They are living images of my compassionate heart. These souls will shine with a special brightness in the next life. Not one of them will go into the fire of hell. I shall particularly defend each one of them at the hour of death.”
Most Merciful Jesus, whose Heart is Love Itself, receive into the abode of Your Most Compassionate Heart the souls of those who particularly extol and venerate the greatness of Your Mercy. These souls are mighty with the very power of God Himself. In the midst of all afflictions and adversities they go forward confident of Your Mercy. These souls are united to Jesus and carry all mankind on their shoulders. These souls will not be judged severely, but Your Mercy will embrace them as they depart from this life. Eternal Father, turn Your merciful gaze upon the souls who glorify and venerate Your greatest attribute,
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that of Your fathomless Mercy, and who are enclosed in the Most Compassionate Heart of Jesus. These souls are a living Gospel; their hands are full of deeds of mercy and their spirits, overflowing with joy, sing a canticle of mercy to You, O Most High! I beg You O God: show them Your Mercy according to the hope and trust they have placed in You. Let there be accomplished in them the Promise of Jesus, who said to them that during their life, but especially at the hour of death, the souls who will venerate this fathomless Mercy of His, He, Himself, will defend as His Glory. Amen Eighth Day
Jesus said: “Today bring to me the souls who are detained in purgatory and immerse them in the abyss of my mercy. Let the torrents of my Blood cool down their scorching flames. All these souls are really loved by me. They are making retribution to my justice. It is in your power to bring them relief. Draw all indulgences from the treasury of my Church and offer them on their behalf. Oh, if you only knew the torments they suffer, you would continually offer for them the alms of the spirit and pay off their debt for my justice.”
Most Merciful Jesus, You Yourself have said that You desire mercy; so I bring into the abode of Your Most Compassionate Heart the souls in Purgatory, souls who are very dear to You, and yet who must make retribution to Your Justice. May the streams of Blood and Water which gushed forth from Your Heart put out the flames of the purifying fire, that in that place, too, the Power of Your Mercy may be praised. Eternal Father, turn Your Merciful gaze upon the souls suffering in Purgatory, who are enfolded in the Most Compassionate Heart of Jesus. I beg You, by the sorrowful Passion of Jesus Your Son, and by all the bitterness with which His most Sacred Soul was flooded, manifest Your Mercy to the souls who are under Your Just Scrutiny. Look upon them in no other way than through the Wounds of Jesus, Your Dearly Beloved Son; for we firmly believe that there is no limit to Your Goodness and Compassion. Amen Ninth Day
Jesus said: “Today bring to me souls who have become lukewarm and immerse them in the abyss of my mercy. These souls wound my Heart most painfully. My soul suffered the most dreadful loathing in the Garden of Olives because of lukewarm souls. They were the reason I cried out: “Father, take this cup away from me, if it be Your will”. For them the last hope of salvation is to run to my mercy.”
Most Compassionate Jesus, You are Compassion Itself. I bring lukewarm souls into the abode of Your Most Compassionate Heart. In this fire of Your Pure Love let these tepid souls, who, like corpses, filled You with such deep loathing, be once again set aflame. O Most Compassionate Jesus, exercise the omnipotence of Your Mercy and draw them into the very ardour of Your Love; and bestow upon them the gift of Holy Love, for nothing is beyond Your power. Eternal Father, turn Your merciful gaze upon lukewarm souls who are nonetheless enfolded in the Most Compassionate Heart of Jesus. Father of Mercy, I beg
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You by the bitter passion of Your Son and by His three-hour agony on the Cross, let them too, glorify the Abyss of Your Mercy. Amen
When you go to confession, to this fountain of mercy, the Blood and Water which came forth from My Heart always flow down upon your soul…In the Tribunal of Mercy [the sacrament of Reconciliation]…the greatest miracles take place and are incessantly repeated…Here the misery of the soul meets the God of Mercy..
Come with faith to the feet of My representative…I myself am waiting there for you. I am only hidden by the priest… I Myself act in your soul… Make your confession before Me. The person of the priest is, for Me, only a screen. Never analyze what sort of a priest it is that I am making use of; open your soul in confession as you would to Me, and I will fill it with My light…
Were a soul like a decaying corpse, so that from a human standpoint, there would be no hope of restoration and everything would already be lost, it is not so with God. The miracle of Divine Mercy restores that soul in full… From this fount of mercy souls draw graces solely worth the vessel of trust. If their trust is great, there is no limit to My generosity.
Our Lord has made the reception of the Eucharist and Reconciliation necessary for obtaining His promise of complete forgiveness of sins and punishment for those observing the Feast of Mercy. And Pope John Paul II, who has repeatedly stressed the importance of God’s message of mercy, has exhorted us that, “The Church of the new Advent…must be the Church of the Eucharist and of Penance” (Redemptor Hominis).
Prayer of consecration to the Divine Mercy
Jesus, the Divine Mercy, I consecrate my entire life,
from this day on, to You without reserve
Into Your hands I abandon my past, my present and my future
from this day forward, make me a true follower of Your teaching
Let Your Divine Mercy Image, protect my home
and my family from all the powers of evil in this world today.
May all who venerate it never perish,
may it be their joy in life, their hope in death,
and their glory in eternity. Amen.
Prayer to Divine Mercy for the unborn
For all helpless, little children who die in the womb of their mother, I pray that all of these little souls will be given eternal life by Our Lord, Jesus Christ, through his Divine Mercy and I beg Jesus that He shows His Mercy also to the parents of these children, especially to the mothers, who don’t know what they are doing. Lord, enlighten them and give them a
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deeper understanding of the value and beauty of life. May Your Divine Mercy forgive them all the hurt they have caused and show them the way of eternal life. Amen.
THE CHAPLET OF THE DIVINE MERCY
Opening Prayer
You expired, Jesus, but the source of life gushed for souls, and an ocean of mercy opened up for the whole world. O Fount of Life, unfathomable Divine Mercy, envelop the whole world and empty yourself out upon us.
O Blood and Water, which gushed forth from the Heart of Jesus as a fount of mercy for us. I trust in You!
1. Begin with the Sign of the Cross, 1 Our Father, 1 Hail Mary The Apostles Creed.
2. Then on the Our Father Beads say the following:
Eternal Father, I offer You the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord Jesus Christ, in atonement for our sins and those of the whole world.
3. On the 10 Hail Mary Beads say the following:
For the sake of His sorrowful Passion, have mercy on us and on the whole world.
(Repeat step 2 and 3 for all five decades).
4. Conclude with (three times):
Holy God, Holy Mighty One, Holy Immortal One, have mercy on us and on the whole world.
Closing Prayer
Eternal God, in whom Mercy is endless and the treasury of compassion inexhaustible, look kindly upon us and increase Your mercy in us, that in difficult moments we might not despair nor become despondent, but with great confidence submit ourselves to Your Holy Will, which is Love and Mercy itself.

KIBEHO RWANDA

Marie Claire Mukangango

 

Ku itariki ya 28 Ugushyingo mu mwaka w’i 1981, mu ishuri ryisumbuye ry’abakobwa ry’i Kibeho habereye ibintu bidasanzwe. Ubwo hari mu ma saha ya nyuma ya saa sita abana barangije gufungura, ariko bakiri hamwe mu cyumba cy’amafunguro.

Alphonsine Mumureke

Alphonsine Mumureke

Alphonsine Mumureke wari ageze mu kigero cy’imyaka cumi n’itandatu, yumva ijwi ryoroheje rimuhamagara mu kinyarwanda rigira riti : “Mwana wanjye”. Ubwo nawe ahaguruka bwangu akurikira iryo jwi ridasanzwe mu kirongozi, maze abona umugore ufite ubwiza buhebuje amuhagaze imbere

 

 

 

Yari yambaye umwambaro wera kandi yitwikirije umwenda w’ubururu mu mutwe. Ibiganza bye byari bibumbiye mu gituza, ariko intoki zireba hejuru. Nta nkweto yari yambaye. Alufonsina amubazanya igihunga agira ati : “Uri nde ?” Uwo mugore amusubiza bwangu avuga ati:“Ndi Nyina wa Jambo”.
Alufonsina ahagarara yemye nk’ufashwe n’umuriro w’amashanyarazi, agumya kwitegereza uwo mugore, ariko kandi akanibaza uburyo “Nyina wa Jambo” yaje mu kirongozi cy’ishuri ryabo. Bikira Mariya yongera kumubaza ati : “Ni nde ukunda cyane ?” Alphonsine a wari usanzwe ari umwana uvuka mu muryango w’abakristu kandi nawe agerageza kuyoboka iyo nzira, asubiza adatindaganije ati : “Nkunda Imana na Bikira Mariya wabyaye Yezu”.

Mariya yumvise icyo gisubizo, asagwa n’ibyishimo, maze abwira Alufonsina ati : “Nazanywe no kugukomeza, kuko numvise amasengesho yawe”. Yongeraho ati : “Ndifuza ko incuti zawe zikomera mu kwemera, kuko zitemera bihagije”. Ubwo Alphonsine yatangiye kuvuga amasengesho yoroheje, naho “Nyina wa Jambo” azamuka ajya ejuru, umwana we agumya kwitegereza uko uwo mubyeyi utagira uko asa arembera.

Ibyo byamaze nk’iminota cumi n’itanu. Abageragezaga kumuvugisha cyangwa se kumunyeganyeza ntibagira icyo bageraho, kuko yari ameze nk’umuntu wafashwe n’ubujeni bukomeye cyane.
Na none, nta muntu numwe wemeye iby’ibonekera rye, ahubwo bamwe batangiye gukeka ko yarwaye indwara idasanzwe, dore ko avuka i Kibungo, aho Abanyarwanda benshi bavuga ko haba ibirozi byihariye.

Bukeye bwaho, iyo “Ndwara” yongera kumufatira mu cyumba abanyeshuri bararagamo. Ngo Bikira Mariya yamubonekeye atari umuzungu nk’uko bakunze kumubona ku mashusho. Ahubwo Alufonsina avuga ko atashoboraga kumenya ibara ry’uruhu rwe. Icyo yemeza ni kimwe : uwo mubyeyi yari afite ubwiza butagereranywa.

Nyuma y’ayo mabonekerwa y’ikubitiro, hafi buri wa gatandatu Alufonsina yagumaga kubonekerwa n’uwo mubyeyi. Bamwe bakabifata nk’ukuri, abandi bakavuga ko uwo mwana yasaze. Ntibyari bumworoheye kugumya kuba ikigeragezo mu bandi bana, dore ko ari bwo yari agitangira umwaka wa mbere w’amashuri yisumbuye.

Nyamara ibyo bigeragezo ntibyatumye acogora ku isengesho, bigera n’aho abandi bana bajya bamuzanira amashapule ngo abasabire umugisha ku Mubyeyi wo mu ijuru.

Ku ncuro ya mbere, ubwo Nataliya yakekaga ko abonekewe n’umutagatifu, Bikira Mariya yamuhamagaye agira ati : “Nataliya mwana wanjye !” Undi nawe asubiza adatinze ati : “Karame !” Ubwo Bikira Mariya akomeza ikiganiro amubwira ati :”Nimusenge, nimusenge cyane kuko isi ari mbi. Mukunde cyane ibyo mu ijuru kurusha ibyo mu nsi, kuko biyoyoka vuba cyane. Mu buzima bwawe, uzagomba guhangana n’imibabaro myinshi kandi ikomeye. Nimukanguke kandi muve hasi. Mwitonde. Mugomba guha umwanya uhagije isengesho. Murasabwa kandi kugarukira imigenzo myiza y’urukundo, kwitanga no kwiyoroshya. Nimugarukire Imana, yo soko y’amazi y’ubuzima”.

Marie Claire Mukangango

Marie Claire Mukangango

 

Ayo magambo yavuzwe taliki ya 12 Mutarama, yari asobanutse, ariko kandi ateye n’ubwoba. Nataliya yayafashe nk’ubutumwa bukomeye ahawe, bityo n’ubwo yari asanzwe ari umwana ukunda gusenga no kwiyambaza Bikira Mariya, noneho arushaho.

Nataliya yabonekewe na Bikira Mariya mu gihe cy’imyaka ibiri gusa, nyuma amusezeraho.
Uwa gatatu wabonye Bikira Mariya, ni Mariya Klara Mukangango. Yatangiye kubona uwo mubyeyi wo mu ijuru taliki ya 2 Mata 1982.

Ugereranije na babiri bamubanjirije, Mariya Klara yari umukobwa w’inkumi w’imyaka makumyabiri n’umwe. Yakundaga amaraha, kandi ntiyite ku bintu bijyana no gusenga. Yemwe ndetse, yari mu bageragezaga Alufonsina cyane, atanemera habe na mba ibyo by’amabonekerwa. Nyamara Bikira Mariya amaze kumwiyereka, yarahindutse ku buryo byatangaje abari basanzwe bamuzi.

Nta mugayo kandi : yahawe ubutumwa bwo kwamamaza ishapule y’ububabare bwa Bikira Mariya. Mu mabonekerwa cumi n’atanu yagiriwe kugeza mu kwezi k’ukuboza 1982, Marie Claire yabwirwaga ko isi igenda nabi cyane, ko u Rwanda rugeze ahakomeye, bityo abantu bakaba bagomba gusenga cyane no guhinduka. Uwa mbere ayo magambo yahinduye ni Mariya Klara ubwe. Ni byo koko : amaherezo umuntu ahinduka icyo avuga, agasa n’icyo agenda yinjiramo.

Imwe mu minsi mikuru yibukwa i Kibeho.

Amabonekerwa y’i Kibeho akimara kwemerwa, aho hantu hatangiye kuba aho Abagenzi-bahire bahurira. Muri iki gihe hakurura na ba mukerarugendo.

Uko umwaka utashye, abo bakunzi ba Bikira Mariya bagenda biyongera, ariko n’abanyamatsiko bazamo. Muri urwo rwego, hari iminsi mikuru ihimbazwa i Kibeho igafasha abajyayo kuguma mu binezaneza by’isengesho, no mu mwuka ubibutsa ibyahabereye. Imwe muri iyo minsi ni iyi ikurikira :

-01/Mutarama: Bikiramariya Nyina w’Imana n’Umwamikazi w’amahoro
-12/Mutarama: Ingarukamwaka y’ibonekerwa rya Nataliya
-02/Werurwe: Ingarukamwaka y’ibonekerwa rya mbere rya Marie Claire
-25/Werurwe: Ishyikirizwa-butumwa bwa Nyagasani
– 31/Gicurasi :  Bikira Mariya ajya gusura Elizabeti, n’itahwa ry’ingoro ya Bikira Mariya i Kibeho
– 29/Kamena : Umunsi mukuru w’Intumwa Petero na Pawulo, hibukwa ndetse umunsi ngaruka mwaka w’iyemerwa ry’ibonekerwa ry’i Kibeho.
-15/Kanama: Asomusiyo ya Bikira Mariya
-15/Nzeri: Bikira Mariya washavuye
-7/Ukwakira: Umwamikazi wa Rozari
-28/Ugushyingo: Isabukuru y’amabonekerwa ikaba n’umunsi mukuru wo guhimbaza Bikira Mariya w’i Kibeho.

Amateka y’itariki 15 Kanama mu idini ya kiriziya Gatorika.

Kuva ku ntangiriro y’isezerano rishya kubemera Bibiliya, by’umwihariko abemera umubyeyi Bikira Mariya,ku itariki ya 15 Kanama buri mwaka kiriziya Gatorika yizihiza umunsi mukuru w’ijyanwa mu ijuru rya Bikira Mariya (Assomption) agahebuzo cyane iwacu mu Rwanda usanga abakirisitu b’imihanda yose bateraniye i Kibeho basenga.

Usanga kandi abakirisitu bagenda batoragura utubuye twaho hantu ndetse,’utwatsi ndetse bakavoma n’amazi mu iriba rito rihaba bakajyana iwabo bavuga ko ikintu cyose cy’’i Kibeho kiba gifite umugisha. Ibi byose abakirisitu babiterwa n’ukwemera kuzuye abandi bakajyayo kubera amatsiko bakaharonka ingabire y’ukwemera.

Bitewe n’ uko kwemera gutuma abjyayo bava mu modoka bageze nko mu birometero 5 ngo bagere i Kibeho, bakajyenda n’amaguru ahasigaye. Baba bifuza kugera ku butaka butagatifu batuje,bicishije bugufi kandi basenga.

Icyumweru cya II cya Pasika

ISOMO RYA MBERE


Igitabo cy’Ibyakozwe n’Intumwa (Intu 4, 32-35)

32Imbaga y’abemera yari ifite umutima umwe n’amatwara amwe, kandi nta n’umwe wibwiraga ko icyo atunze cyose ari icye bwite, ahubwo byose byari rusange kuri bo.33Nuko Intumwa zikomeza gubamya izuka rya Nyagasani Yezu n’ububasha bukomeye, kandi ubugwaneza bwinshi bwari bubuzuyemo bose, 34Koko rero nta mukene wababagamo, kuko ababaga bafite amasambu cyangwa amazu babigurishaga, bakazana ikiguzi cyabyo 35bakagishyikiriza Intumwa. Nuko bakabisaranganya, bakurikije ibyo buri muntu akeneye.

ZABURI (Zab 118 (117),1.4,16-17,22-23,24-25)


Inyik/ Urukundo rwe ruhoraho iteka!

 

Nimusingize Uhoraho kuko ari umugwaneza,

kandi urukundo rwe rugahoraho iteka!

Abatinya Uhorano nibabivuge babisubiremo,

Bati «Urukundo rwe ruhoraho iteka!»

 

Indyo y’Uhoraho yarihanukiriye,

Maze indyo y’Uhoraho igaragaza ibigwi!

Oya ntabwo nzapfa, ahubwo nzaramba,

maze mpore namamaza ibikorwa by’Uhoraho.

 

Ibuye abubatsi bari barajugunye,

ni ryo ryahindutse ibuye ry’indemyanzu!

Uhoraho ni we wagennye ko biba bityo,

Maze biba agatangaza mu maso yacu.

 

Nguyu umunsi Uhoraho yigeneye:

Nutubere umunsi w’ibirori n’ibyishimo.

Emera Uhoraho, emera utange umukiro!

Emera Uhoraho, emera utange umutsindo!

 

ISOMO RYA KABIRI

 

Ibaruwa ya mbere ya Mutagatifu Yohani Intumwa (1 Yh 5, 1-6)

 

Nkoramutima zanjye, 1umuntu wese wemera ko Yezu ari Kristu, yabyawe n’Imana; kandi n’ umuntu wese ukunda lmana Umubyeyi, akunda n’uwabyawe na Yo. 2Dore icyo tumenyeraho ko dukunda abana b’Imana: ni uko dukunda lmana kandi tugakurikiza amategeko yayo. 3Dore gukunda Imana icyo ari cyo: ni uko twakurikiza amategeko yayo. Kandi amategeko yayo ntavunanye, 4kuko icyabyawe n’Imana cyose gitsinda isi. Intsinzi kandi yaganje isi, ni ukwemera kwacu. 5Ni nde utsinda isi atari uwemera ko Yezu ari Umwana w’Imana? 6Uwo nyine ni We waje ku bw’amazi n’amaraso, aba Yezu Kristu. Yaje atari ku bw’amazi yonyine, ahubwo ku bw’amazi n’amaraso ; ni Roho ubihamya, kuko uwo Roho nyine ari ukuri.

 

IBANGONDIRIMBO RIBANZIRIZA IVANJILI Yh 20, 29

 

Alleluya Alleluya.

Tomasi yabonye Nyagasani, aramwemera.

Hahirwa abernera batabanje kwirebera.

Alleluya.

 

IVANJILI

 

+ Yohani (Yh 20, 19-31)

 

Nyuma y’urupfu rwa Yezu, 19kuri uwo munsi wa mbere ku cyumweru nimugoroba, inzugi z’aho abigishwa bari bateraniye zari zikinze bitewe no gutinya Abayahudi. Nuko Yezu agira atya araza, ahagarara hagati yabo arababwira ati «Nimugire amahoro.» 20Amaze kuvuga atyo abereka ibiganza n’urubavu rwe. Abigishwa babonye Nyagasani, ibyishimo birabasaga. 21Yezu yongera kubabwira ati «Nimugire amahoro. Nk’uko Data yantumye, nanjye ndabatumye.» 22Amaze kuvuga atyo abahuhaho, arababwira ati «Nimwakire Roho Mutagatifu. 23 Abo nuzakiza ibyaha bazabikizwa, abo mutazabikiza bazabigumana.»

 

24Tomasi umwe muri ba Cumi na babiri witwaga Didimi, we ntiyari kumwe na bo igihe Yezu aje.25Nuko abandi bigishwa baramubwira bati «Twabonye Nyagasani.» Naho we arababwira ati «Nintabona mu biganza bye umwenge w’imisimari, kandi nindashyira urutoki rwanjye mu mwenge w’imisimari, n’ikiganza cyanjye mu rubavu rwe, sinzemera.» 26Hashize iminsi munani, abigishwa na bwo bari bikingiranye mu nzu, noneho Tomasi ari kumwe na bo. Yezu agira atya aba ahagaze hagati yabo, inzugi zikinze, arababwira ati «Nimugire amahoro.» 27Hanyurna abwira Tomasi ati «Shyira urutoki rwawe hano, urebe n’ibiganza byanjye; zana n’ikiganza cyawe ugishyire mu rubavu rwanjye, maze ureke kuba umuhakanyi, ahubwo ube umwemezi.» 28Tomasi amusubiza avuga ati «Nyagasani, Mana yanjye!» 29Yezu aramubwira ati «Wemejwe n’uko umbonye; hahirwa abemera batabanje kwirebera.» 30Yezu yongeye guha abigishwa be ibindi bimenyetso byinshi, bitanditse  muri iki gitabo. 31Ibi byanditswe ari ukugira ngo mwemere ko Yezu ari Kristu, Umwana w’Imana, no kugira ngo nimumwemera mugire ubugingo mu izina rye. 

Easter 2nd week

Acts 4:32-35
4:32 Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common.

4:33 With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all.

4:34 There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold.

4:35 They laid it at the apostles’ feet, and it was distributed to each as any had need.

Psalm 133
133:1 How very good and pleasant it is when kindred live together in unity!

133:2 It is like the precious oil on the head, running down upon the beard, on the beard of Aaron, running down over the collar of his robes.

133:3 It is like the dew of Hermon, which falls on the mountains of Zion. For there the LORD ordained his blessing, life forevermore.
1 John 1:1-2:2
1:1 We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life–

1:2 this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us–

1:3 we declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ.

1:4 We are writing these things so that our joy may be complete.

1:5 This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all.

1:6 If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true;

1:7 but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.

1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.

1:9 If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness.

1:10 If we say that we have not sinned, we make him a liar, and his word is not in us.

2:1 My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous;

2:2 and he is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world.

John 20:19-31
20:19 When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.”

20:20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord.

20:21 Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.”

20:22 When he had said this, he breathed on them and said to them, “Receive the Holy Spirit.

20:23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

20:24 But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came.

20:25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.”

20:26 A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.”

20:27 Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.”

20:28 Thomas answered him, “My Lord and my God!”

20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”

20:30 Now Jesus did many other signs in the presence of his disciples, which are not written in this book.

20:31 But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.

Pasika 2012

Igitabo cy’Intangiriro (Intg 1,1-31 ; 2, 1- 2)

1,1Mu ntangiriro Imana yaremye ijuru n’isi. 2Isi yari ikivangavange kitagira ishusho kandi iriho ubusa. Umwijima wari ubundikiye inyanja y’amazi, n’umwuka w’Imana wahuhiraga hejuru yayo.

3Imana iravuga iti «Nihabeho urumuri!», Urumuri rubaho. 4Imana ibona ko urumuri ari rwiza, nuko itandukanya urumuri n’umwijima. 5Urumuri irwita amanywa, umwijima iwita ijoro. Burira buracya, uba umunsi wa mbere. 6Imana iravuga iti «Nihabeho ikirere hagati y’amazi, gitandukanye amazi n’ayandi mazi!» 7Imana ihanga ikirere, maze itandukanya amazi ari munsi y’ikirere n’amazi ari hejuru y’ikirere. Biba bityo. 8Ikirere Imana icyita ijuru. Burira buracya, uba umunsi wa kabiri. 9Imana iravuga iti «Amazi ari munsi y’ijuru nateranire hamwe, maze ahumutse hagaragare!» Biba bityo. 10Ahumutse Imana ihita ubutaka, ibidendezi by’amazi ibyita inyanja. Imana ibona ari byiza.

 

11Imana iravuga iti «Ubutaka nibumere ubwatsi butoshye, n’ibyatsi bifite imbuto zibyara ibindi, n’ibiti byeraho imbuto zifitemo umurama, bikurikije ubwoko bwa buri giti!» Biba bityo. 12Ubutaka bumera ubwatsi butoshye, n’ibyatsi bifite imbuto zibyara ibindi, n’ibiti byeraho imbuto zifitemo umurama, bikurikije ubwoko bwa buri giti. Imana ibona ari byiza. 13Burira buracya, uba umunsi wa gatatu.

 

14Imana iravuga iti «Nihabeho ibinyarumuri mu kirere cy’ijuru bitandukanye amanywa n’ijoro, bibe ibimenyetso biranga ibihe by’amakoraniro, bijye kandi biranga iminsi n’imyaka; 15byakire mu kirere cy’ijuru, kugira ngo bimurikire isi!» Biba bityo. 16Nuko Imana ihanga ibinyarumuri binini bibiri: ikinyarumuri kinini kugira ngo kigenge amanywa, n’ikinyarumuri gito ngo kigenge ijoro; ihanga n’inyenyeri. 17Imana ibishyira mu kirere cy’ijuru, kugira ngo bimurikire isi, 18no kugira ngo bigenge amanywa n’ijoro, bitandukanye urumuri n’umwijima. Imana ibona ari byiza. 19Burira buracya, uba umunsi wa kane.

 

20Imana iravuga iti «Amazi najagatemo utunyamaswa tuzima, n’ibiguruka biguruke hejuru y’isi, munsi y’ikirere cy’ijuru!» 21Imana irema ibikoko nyamunini by’inyanja, n’ibyinyagambura by’amoko yose byuzura amazi, irema n’ibiguruka byose bya buri bwoko. Imana ibona ari byiza. 22Imana ibiha umugisha ivuga iti «Nimwororoke mugwire, mwuzure amazi y’inyanja, n’ibiguruka bigwire ku isi!» 23Burira buracya, uba umunsi wa gatanu.

24Imana iravuga iti «Ubutaka nibubyare inyamaswa nzima zikurikije amoko yazo: izishobora gutungwa, izikururuka hasi, izo mu ishyamba, zose zikurikije amoko yazo!» Biba bityo. 25Imana ihanga inyamaswa z’ishyamba, n’izishobora gutungwa zikurikije ubwoko bwazo, n’intondagizi zose zikurikije ubwoko bwazo.Imana ibona ari byiza.

 

26Imana iravuga iti «Noneho duhange Muntu mu ishusho ryacu, mu misusire yacu, maze ategeke ifi zo mu nyanja, ibiguruka byo mu kirere, inyamaswa zitungwa n’izo mu ishyamba, n’intondagizi zose!» 27Nuko Imana irema Muntu mu ishusho ryayo, imurema mu ishusho ry’Imana; ibarema ari umugabo n’umugore. 28Imana ibaha umugisha, irababwira iti «Nimwororoke mugwire, mukwire isi yose, muyitegeke. Mugenge ifi zo mu nyanja n’ibiguruka byo mu kirere, n’ikizima cyose kikurura ku butaka!»

 

29Imana iravuga, iti «Dore mbahaye icyatsi cyose cyera imbuto ku isi hose, n’igiti cyose cyeraho imbuto zifitemo umurama ; bizaba ibiryo byanyu. 30Inyamaswa zose zo mu gasozi, ibiguruka byose byo mu kirere, icyikurura hasi cyose, icyifitemo ubuzima cyose, mbihaye ibimera bitohagiye ngo birishe!» Nuko biba bityo. 31Imana ireba ibyo yari imaze gukora byose isanga ari byiza rwose. Burira buracya, uba umunsi wa gatandatu.

 

2,1Ijuru n’isi n’ibirimo byose byashojwe bityo.2Ku munsi wa karindwi Imana isoza umurimo yakoraga, nuko kuri uwo munsi wa karindwi iruhuka umurimo yari imaze gukora.

 

ZABURI (Zab 104(103), 1-2a, 5-6, 10.12, 13-14b, 24.35c)

 

Inyik/ Nyagasani, wohereza umwuka wawe bikaremwa,

maze imisusire y’isi ukayihindura mishya.

 

Mutima wanjye, singiza Uhoraho!

Uhoraho, Mana yanjye, uri igihangange rwose!

Wisesuyeho icyubahiro n’ububengerane,

wambaye urumuri nk’igishura.

 

Isi wayiteretse mu kibanza cyayo,

Ntizigera na rimwe ihungabana.

Wayisesuyeho inyanja nk’umwambaro,

amazi yayo agomererwa hejuru y’imisozi.

 

Uvubukisha amasoko y’amazi mu myoma,

agatemba hagati y’imisozi.

Hafi yayo inyoni zo mu kirere zihubaka ibyari,

zikaririmba zibereye mu mashami.

 

Imisozi uyivomerera uri hejuru iyo,

isi ukayihaza imbuto z’ibikorwa byawe.

Umeza ubwatsi bw’amatungo,

n’imyaka muntu ahinga.

 

Uhoraho, mbega ngo ibikorwa byawe biraba byinshi!

Byose wabikoranye ubwitonzi,

isi yuzuye ibiremwa byawe!

Mutima wanjye, singiza Uhoraho!

 

ISOMO RYA KABIRI

Igitabo cy’Intangiriro (Intg 22, 1-13.15-18)

Muri iyo minsi 1Imana igerageza Abrahamu, iramubwira iti «Abrahamu!» Arayisubiza ati «Ndi hano.» 2Imana iti «Fata umwana wawe, umwana wawe w’ikinege ukunda, Izaki; ujye mu karere ka Moriya. Nuhagera uzamutambeho igitambo gitwikwa, ku musozi nzakwereka.» 3Abrahamu arazinduka, yasa inkwi z’igitambo gitwikwa; ategura indogobe ye, nuko aragenda hamwe n’abagaragu be babiri na Izaki umwana we w’umuhungu, berekeza mu karere Imana yari yamubwiye. 4Ku munsi wa gatatu Abrahamu yubura amaso, aho hantu ahabonera kure, 5Maze abwira abagaragu be ati «Nimugume hano n’iyi ndogobe; jye n’umwana turabanza tugende tujye gusenga, hanyuma turahindukira tubasange.»

 

6Abrahamu yenda inkwi z’igitambo gitwikwa azikorera umuhungu we Izaki; ajyana urujyo rurimo amakara yaka, n’icyuma, Nuko bombi barajyanirana. 7Izaki abwira se Abrahamu ati «Dawe!» Undi ati «Ni ibiki mwana wanjye!» Izaki ati «Ko mbona umuriro n’inkwi, intama yo gutamba iri hehe?» 8Abrahamu aramusubiza ati «Imana iri burebe aho yibonera intama yo gutamba, mwana wanjye!» Nuko bombi barakomeza barajyanirana.

 

9Bageze aho Imana yari yaramweretse, Abrahamu ahubaka urutambiro arugerekaho inkwi, aboha umwana we Izaki amushyira kuri urwo rutambiro hejuru y’inkwi. 10Nuko Abrahamu abangura ukuboko, afata icyuma ngo atambe umwana we. 11Ubwo Malayika w’Uhoraho amuhamagarira mu ijuru ati «Abrahamu! Abrahamu!» Undi ati “Ndi hano.” 12Malayika w’Uhoraho ati «Ntukoze ukuboko kuri uwo mwana! Ntugire icyo umutwara kuko ubu ngubu menye ko wubaha Imana, ukaba utanyimye umwana wawe w’ikinege.» 13Abrahamu ngo yubure amaso, abona inyuma ye imfizi y’intama; amahembe yayo yari yafatiwe mu gihuru. Abrahamu aragenda arayifata, ayituraho igitambo gitwikwa mu kigwi cy’umwana we.

15Malayika w’Uhoraho ahamagarira Abrahamu mu ijuru ubwa kabiri, 16aramubwira ati “Ndahiye mu izina ryanjye – uwo ni Uhoraho ubivuze – ubwo wangenjereje utyo ntunyime umwana wawe w’ikinege, 17nzaguha umugisha; abazagukomokaho nzabaha kororoka nk’inyenyeri zo mu kirere, n’umusenyi wo ku nkombe y’inyanja, maze bazigarurire amarembo y’abanzi babo, 18 Kandi urubyaro rwawe, ni rwo amahanga yose y’isi azifurizanyamo umugisha, kuko wumviye ijambo ryanjye.”

 

ZABURI (Zab 16 (15), 5.8, 9-10, 1b.11)


Inyik/ Mana yanjye, unyiragirire kuko ari wowe buhungiro bwanjye.


Uhoraho, wowe munani wanjye n’umugabane wanjye,

uko nzamera ni wowe ukuzi.

Uhoraho mpora muzirikana ubudahwema,

ubwo andi iruhande sinteze guhungabana.

 

Ni cyo gituma umutima wanjye unezerewe,

amagara yanjye akamererwa neza,

n’umubiri wanjye ukadendeza mu ituze,

kuko utazantererana ngo mpere ikuzimu,

kandi ukaba utazemera ko umuyoboke wawe agupfana.

 

Mana yanjye, ni wowe buhungiro bwanjye,

uzamenyesha inzira y’ubugingo.

Hafi yawe ni ho haba umunezero usendereye,

iburyo bwawe hakaba umudabagiro udashira.

 

 

ISOMO RYA GATATU


Iyimukamisiri (Iyim 14, 15-31; 15, 1a)

Abayisraheli babonye Abanyamisiri babakurikiranye, bagira ubwoba cyane baganyira Uhoraho. 14,15Uhoraho abwira Musa ati «Igituma ukabya kuntakambira ni iki ? Bwira Abayisraheli bashyire nzira. 16Naho wowe ngaho bangura inkoni yawe, urambure ukuboko ukwerekeza ku nyanja uyicemo icyambu, maze Abayisraheli bagende ku maguru mu ngeri y’inyanja humutse. 17Naho jyewe ngiye gutera umutima w’Abanyamisiri kunangira, kugira ngo bayishokemo babakurikiye, maze ngaragaze ikuzo ryanjye nkorera ishyano Farawo n’ingabo ze zose, n’amagare ye n’abanyamafarasi be. 18Abanyamisiri bazamenya ko ari jyewe Uhoraho, nimara kugaragaza ikuzo ryanjye nkorera ishyano Farawo n’amagare ye n’abanyamafarasi be.»

 

19Umumalayika w’Imana wari urangaje imbere y’ingabo z’Abayisraheli, aragenda maze noneho ajya inyuma yabo; na ya nkingi y’ agacu yabahoraga imbere, irimuka ihagarara inyuma yabo, 20ijya hagati y’ingando y’Abanyamisiri n’ingando y’Abayisraheli. Haba ka gacu kamurika, ariko haba n’umwijima mwinshi, bituma ingamba zombi zidashyikirana ijora ryose.

 

21Musa arambura ukuboko kwe akwerekeza ku nyanja, maze muri iryo joro ryose Uhoraho atsurisha inyanja umuyaga w’inkubi uturuka mu burasirazuba. Inyanja irakama; amazi yayo yigabanyamo kabiri, 22ku buryo Abayisraheli bagendaga ku maguru mu ngeri y’inyanja, naho amazi yemaraye nk’inkike iburyo n’ibumoso bwabo. 23Nuko Abanyamisiri babirukaho, amafarasi yose ya Farawo hamwe n’amagare ye n’abanyamafarasi be, bashoka mu nyanja nyirizina babakurikiye.

 

24Ngo bigere mu museke, Uhoraho arebera ingabo z’Abanyamisiri muri ya nkingi y’umuriro n’agacu, maze atera impagarara mu ngabo z’Abanyamisiri; 25abuza ibiziga by’amagare yabo kugenda, kuyatwara bikabagora. Ubwo Abanyamisiri barabwirana bati «Nimuze duhunge Abayisraheli, kuko Uhoraho arwana mu kigwi cyabo yibasiye Misiri!» 26Nuko Uhoraho abwira Musa ati «Rambura ukuboko kwawe werekeza ku nyanja, kugira ngo amazi agaruke yibumbire hejuru y’Abanyamisiri, hejuru y’amagare yabo n’abanyamafarasi babo!» 27Musa rero arambura ukuboko kwe akwerekeza ku nyanja; maze izuba rigiye kurasa, amazi agaruka mu mwanya yari asanzwemo. Abanyamisiri bakubana bayahunga, ariko Uhoraho yararika Abanyamisiri mu ngeri y’inyanja. 28Amazi asubiranye atwikira amagare n’abanyamafarasi, n’izindi ngabo zose za Farawo zari zashotse mu nyanja zikurikiranye Abayisraheli; ntihagira n’umwe ucika ku icumu. 29Nyamara Abayisraheli bo bari binyuriye mu nyanja nyirizina humutse, amazi yemaraye nk’inkike iburyo n’ibumoso bwabo.

 

30Nuko uwo munsi Uhoraho akiza Abayisraheli igitero cy’Abanyamisiri; maze Abayisraheli babona ku nkombe y’inyanja Abanyamisiri babaye imirambo. 31Abayisraheli babona ukuntu Uhorano yatsembesheje Abanyamisiri ububasha bukomeye; maze imbaga yose itangira gutinya Uhoraho, yemera Uhoraho na Musa umugaragu we. 15,laNuko Musa Abayisraheli baririmbira Uhoraho iyi ndirimbo, bavuga bati:

 

Inyik/ Ndaririmba Uhoraho kuko yisesuyeho ikuzo,

ifarasi n’uyirwaniraho yabiroshye mu nyanja!

 

Uhoraho ni we mbaraga zanjye, ni we ndirimba.

Ni we wankijije!

Ni we Mana yanjye reka musingize,

ni we Imana ya data reka mushimagize.

Uhoraho ni intwari ku rugamba, izina rye ni Uhoraho!

 

Amagare ya Farawo hamwe n’ingabo ze yabiroshye mu nyanja,

Abanyamafarasi be b’imena, bamirwa n’Inyanja y’Urufunzo.

Ibizenga by’ikuzimu birabatwikira,

barigita mu mazi ikuzimu boshye ibuye!

 

Uhoraho, indyo yawe irangwa n’ububasha,

indyo yawe, Uhoraho, yajanjaguye umwanzi.

Wabyukije umuyaga wawe maze inyanja irabatwikira.

Uhoraho, mbese ni iyihe mana yahwana nawe ?

Ni iyihe ihwanye nawe, wowe urabagirana ubutungane ?

Ugatera ubwoba mu byo ukora bitangaje?

Ugakora ibintu bihebuje ?

 

Abawe uzabijyanira,

maze ubatuze ku musozi wagize ubukonde bwawe,

ahantu wigiriye ikibanza cyawe, Uhoraho,

mu Ngoro wiyubakiye n’amaboko yawe, Nyagasani.

 

Cyangwa iyi Zaburi ikunkira :

 

ZABURI (Zab 136 (135), 1.11-12, 13-15, 16.21-22, 23-24.26)

 

Inyik/ Kuko urukundo rwe ruhoraho iteka !

 

Nimushimire Uhoraho kuko ari umugwaneza.    Inyik/

Yavanye Abayisraheli mn Misiri,                           Inyik/

abigiranye ububasha n’ukuboko kwe kureze.      Inyik/

 

Ni we wasatuyemo kabiri inyanja y’Urufunzo,      Inyik/

maze ayinyuzamo Abayisraheli,                              Inyik/

ayirohamo Farawo n’ingabo ze.                               Inyik/

 

Ni we wayoboye umuryango we mu butayu,         Inyik/

kugira ngo abahe igihugu ho umunani,                    Inyik/

umunani yageneye Israheli umuyoboke we.          Inyik/

 

Ni we watwibutse igihe twari ducishijwe bugufi,    Inyik /

maze atugobotora abanzi bacu.                                 Inyik /

Nimushimire Imana iganje mu ijuru !                       Inyik /

 

ISOMO RYA KANE


Umuhanuzi Izayi (Iz 54, 5-14)

Nimwumve ijambo ry’Uhoraho ryabwiwe Yeruzalemu. 5Uwaguhanze ari we mugabo wawe, izina rye rikaba Uhoraho, Umugaba w’ingabo ; uwagucunguye, Nyir’ubutagatifu wa Israheli, yitwa Imana y’isi yose ! 6Mugore w’intabwa kandi ushavuye, Uhoraho aguhamagaye agira ati «Umugore wo mu busore bwanjye se yasendwa ?» Iyo ni Imana yawe ibivuze. 7Nabaye ngutaye akanya gato, ariko kubera impuhwe nguhoranira ngiye kugucyura. 8Mu burakari bwinshi nagize naguhishe uruhanga rwanjye akanya gato, ariko mu rukundo ruzira iherezo ngufitiye ngiye kukugaragariza impuhwe zanjye, uwo ni Uhoraho, uwagucunguye ubivuze. 9Bizamera nko mu gihe cya Nowa, ubwo ndahiye ko amazi atazongera kurengera ku isi ; nko muri icyo gihe cya Nowa, ni na ko narahiye ko ntazongera kukurakarira, no kutazasubira kukwirukana ukundi.

 

10N’iyo imisozi yava mu myanya yayo ndetse n’udusozi tugahungabana, urukundo rwanjye ntiruzavaho, n’isezerano ryanjye ry’amahoro ntirizahugana, uwo ni Uhoraho ubivuze, ukugaragariza impuhwe ze. 11Wagize ibyago, uhuhwa n’umuyaga ubura uguhumuriza, none dore amabuye yawe ngiye kuyakikizaho imitako, bityo nkubake ku masarabwayi abengerana. 12Inkuta zawe nzazubakisha amabuye atukura, inkike zawe nzizengurutseho amabuye y’agaciro gakomeye.

 

13Abahungu bawe bose bazaba abigishwa b’Uhoraho, kandi bazagira amahoro atagira uko angana. 14Uzashingira imizi ku butabera, ubwo ukize ugushikamira nta cyo uzatinya ; kuko ukize uwagukangaranyaga, akaba atazongera kukwegera.

 

ZABURI (Zab 30 (29), 3-4, 5-6ab, 6cd. 12, 13)


Inyik/ Ndakurata Uhoraho, kuko wampaye kwegura umutwe.


Uhoraho Mana yanjye, naragutakiye maze urankiza,

Uhoraho, wanzamuye ikuzimu,

maze ungarurira kure nenda gupfa.

 

Nimucurangire Uhoraho, mwebwe abayoboke be,

Mumwogeze muririmba ubutungane bwe ;

kuko uburakari bwe butamara akanya,

naho ubutoneshe bwe bugahoraho iteka.

 

Ijoro ryose riba amarira gusa,

ariko igitondo kigatangaza impundu z’ibyishimo.

Nuko amaganya yanjye uherako uyahindura imbyino,

ikigunira nari nambaye ugisimbuza imyenda y’ibirori.

 

Ni yo mpamvu umutima wanjye uzakuririmba ubudatuza,

Uhoraho Mana yanjye, nzagusingiza iteka ryose.

 

ISOMO RYA GATANU


Umuhanuzi Izayi (Iz 55,1-11)

1Yemwe abafite inyota nimugane ku mazi, n’iyo mwaba mudafite feza, nimuze rnwese ! Nimusabe ingano zo kurya ku buntu ; nimuze kandi munywe amata na divayi, nta feza nta n’ubwishyu! 2Kuki mwatagaguza feza yanyu ku biribwa bitari byo, n’imari yanyu mukayitanga ku bidashobora kubahaza ? Nimutege amatwi rero munyumve kandi murye ikiri cyiza ; muronkere ibyishimo byanyu mu biribwa biryohereye. 3Nimutege amatwi, nimunsange, mwumve maze muzabeho. Nzagirana namwe isezerano rizahoraho, nzabakomereze ibyiza nasezeranyije Dawudi. 4Dore nari naramugize umuhamya mu miryango yose, aba umutware n’umutegetsi w’amahanga. 5Nawe ihanga utazi uzarihamagara, n’ihanga ritigeze rikumenya rizakwirukira, ku mpamvu y’Uhoraho ari we Mana yawe, no kubera Nyir’ubutagatifu wa Israheli waguhaye ikuzo rye.

6Nimushakashake Uhoraho igihe agishobora kubonwa, nimumwiyambaze igihe akiri hafi. 7Umugome nareke inzira ye, n’umugiranabi areke ibitekerezo bye. Nagarukire Uhoraho uzamwereka impuhwe ze, ahindukirire Imana ikenutse ku mbabazi. 8Kandi ni koko, ibitekerezo byanyu si byo byanjye, n’inzira zanjye si zo zanyu, uwo ni Uhoraho ubivuze. 9Nk’uko ijuru ryisumbuye cyane ku isi, ni na ko inzira zanjye zisumbye kure izanyu, n’ibitekerezo byanjye bigasumba ibyanyu. 10Na none kandi nk’uko imvura n’urubura bimanuka ku ijuru, ntibisubireyo bitabobeje ubutaka, bitabumejejeho imyaka kandi ngo biyikuze, ngo bihe umubibyi imbuto n’ifunguro rimutunga, 11ni na ko ijambo risohotse mu munwa wanjye ritangarukaho amara masa, ritarangiie ugushaka kwanjye ngo risohoze icyo naritumye.

 

INDIRIMBO (Iz 12, 2, 4b-e, 5-6)

Inyik/ Muzavoma amazi ku masoko y’agakiza mwishimye.


Dore Imana Umukiza wanjye,

ndamwiringira kandi sinkigira ubwoba,

kuko imbaraga zanjye n’indirimbo yanjye ari Uhoraho,

ni we wambereye agakiza.

 

Nimushimire Uhoraho, murate izina rye,

nimwamamaze ibikorwa bye mu mahanga.

Nimubisubiremo muti «Izina rye ni ikirangirire.»

 

Nimuririmbe Uhoraho kuko yakoze ibintu by’agatangaza,

kandi mubyamamaze mu nsi hose.

Rangurura ijwi uvuze impundu wowe utuye i Siyoni,

kuko Nyir’ubutagatifu wa Israheli,

utuye iwawe rwagati, ari Igihangange.

 

ISOMO RYA GATANDATU


Umuhanuzi Baruki (Bar 3, 9-15.32-38 ; 4,1-4)

3,9Israheli, umva amategeko atanga ubuzima, tega amatwi kugira ngo umenye gushishoza. 10Bite se Israheli, ni kuki uba mu gihugu cy’abanzi, ukaba uriho usazira mu gihugu cy’amahanga? 11Dore warihumanyije wegera intumbi, none urabarirwa mu bajya ikuzimu. 12Wabitewe n’uko waciye ukubiri n’Isoko y’Ubuhanga ! 13Iyo uza gukurikiza inzira y’Imana, uba uriho mu mahoro adashira.

14Ngaho siganuza ahari ubushishozi, imbaraga n’ubumenyi, kugira ngo umenye ahari ukuramba n’ubugingo, n’aho urumuri rw’amaso n’amahoro biherereye. 15Ariko se ni nde wabonye aho ubuhanga butuye, akinjira mu bubiko bwabwo? 32Nyamara Nyir’ubumenyi bwose arabuzi, yarabucengeye abikesheje ubwenge bwe, we waremye isi ngo ibeho iteka ryose, akayikwizaho inyamaswa n’amatungo y’amoko yose, 33we wohereza urumuri maze rukagenda. Yaruhamagara rukamwumvira rudagadwa, 34inyenyeri zikamurikira mu myanya yazo zishimye; 35yazihamagara zikitaba zigira ziti «Turi hano», zinejejwe no kumurikira Uwaziremye. 36Uwo ni we Mana yacu, kandi nta n’undi wagereranywa na we ! 37Yaciye inzira zose ziganisha ku bumenyi, azereka Yakobo umugaragu we, na Israheli inkoramutima ye ; 38nuko bwigaragaza butyo ku isi, butura mu bantu.

 

4, 1Ubuhanga ni igitabo cy’amabwiriza y’Imana, bukaba n’Itegeko rizahoraho iteka. Ababwiziritseho bose bazaronka ubugingo, naho ababucaho bazapfe nabi. 2Yakobo, garuka ubwakire, ugendere mu nzira izakugeza ku mucyo, umurikiwe n’urumuri rwabwo. 3Wigira undi wegurira ikuzo ryawe, cyangwa ngo ibyiza warazwe ubigabize igihugu cy’abanyamahanga. 4Turahirwa twebwe Abayisraheli, kuko twahishuriwe igishimisha Imana !

 

ZABURI (Zab 19 (18), 8, 9, 10, 11)


Inyik/ Nyagasani, ni wowe ufite amagambo y’ubugingo bw’iteka.


Itegeko ry’Uhoraho ni indakemwa,

rikaramira umutima.

Amabwiriza y’Uhoraho ni amanyakuri,

abacisha make akabungura ubwenge.

 

Amateka y’Uhoraho araboneye,

akanezereza umutima.

Amategeko y’Uhoraho ni uruhehemure,

akamurikira umuntu.

 

Igitinyiro cy’Uhoraho kiraboneye,

kigahoraho iteka ryose.

Ibyo Uhoraho yemeje ni amanyakuri,

byose biba bitunganye.

 

Bikwiriye kwifuzwa kurusha zahabu,

kurusha ikirundo cya zahabu iyunguruye.

Biryohereye kurusha ubuki,

kurusha ubuki bw’umushongi bukiva mu binyagu !

 

ISOMO RYA KARINDWI


Umuhanuzi Ezekiyeli (Ezk 36, 16-17a. 18-28)  

16Uhoraho ambwira iri jambo ati 17a «Mwana w’umuntu, abo mu muryango wa Israheli bari batuye igihugu cyabo, bacyandurishije imyifatire yabo n’ibikorwa bibi byabo. 18None rero ngiye kubamariraho uburakari bwanjye, mbaryoza amaraso bamennye mu gihugu, kimwe n’ibigirwamana bacyandurishije. 19Nabatatanyirije mu mahanga, mbakwiza imishwaro mu bindi bihugu. Nabaciriye urubanza nkurikije imyifatire yabo n’ibikorwa byabo. 20Umuryango wanjye wagiye mu mahanga, ugezeyo wandavuza izina ryanjye ritagatifu, bituma babataramiraho bavuga ngo ‘Uyu ni umuryango w’Uhoraho, ariko bavuye mu gihugu cye.’ 21Nyamara nagiriye izina ryanjye ritagatifu, ari ryo umuryango wa Israheli wandavurije mu mahanga wajemo.

 

22Ngaho rero bwira umuryango wa Israheli uti ‘Dore uko Nyagasani Uhoraho avuze : Ibyo byose si mwe mbigirira, muryango wa Israheli, ahubwo ndagirira izina ryanjye ritagatifu mwandavurije mu mahanga mwajemo.23Nzakuza izina ryanjye ry’ikirangirire mwandavurije muri ayo mahanga – uwo ni Nyagasani Uhoraho ubivuze – maze amahanga azamenye ko ndi Uhoraho nimara kugaragariza muri mwe ubutungane bwanjye babyirebera n’amaso yabo. 24Nzabavana mu mahanga, mbakorakoranye mbavane mu bindi bihugu, maze nzabagarure ku butaka bwanyu. 25Nzabuhagiza amazi asukuye maze mube abasukure ; mbahanagureho ubwandure bwanyu bwose, muce ukubiri n’ibigirwamana byanyu byose. 26Nzabaha umutima mushya, mbasbyiremo n’umwuka mushya. Mu mubiri wanyu nzakuramo umutima w’ibuye, nshyiremo umutima wumva.

 

27Nzabuzuzamo umwuka wanjye, mbatere gukurikiza amategeko yanjye, mwubahirize amabwiriza yanjye. 28Muzatura igihugu nahaye abakurambere banyu, mumbere umuryango nanjye mbe Imana yanyu.’»

 

ZABURI (Zab 51 (50),12-13,14-15,18-19)


Inyik/ Mana yanjye, ndemamo umutima mushya !

 

Mana yanjye,ndemamo umutima usukuye,

Maze umvugururemo ibitekerezo biboneye.

Ntunyirukane ngo unte kure yawe,

Cyangwa ngo unkuremo umwuka wawe uzira inenge.

 

Ahubwo mpa kwishimira ko nakijijwe,

kandi unkomezemo umutima wuje ineza.

Abagome nzabatoza inzira yawe,

n’abanyabyaha bakugarukire.

 

Igitambo cyanjye si cyo ushaka,

n’aho nagutura igitwikwa nticyakunezeza.

Ahubwo igitambo Imana ishima ni umutima washengutse.

Mana yanjye, ntuzirengagize umutima washegeshwe kandi wihana.

 

IBARUWA


Ibaruwa Mutagatifu Pawulo Intumwa yandikiye Abanyaroma (Rom 6, 3-11)

Bavandimwe, 3ntimuzi se ko twebwe twese ababatijwe muri Kristu Yezu, ari mu rupfu rwe twabatirijwemo? 4Koko rero ku bwa batisimu twahambanywe na we mu rupfu rwe, kugira ngo uko Kristu yazuwe mu bapfuye n’ikuzo rya Data, bityo natwe tugendere mu bugingo bushya.

 

5Niba koko twarabaye umwe na We dusangira urupfu rwe, ni ko bizagenda no mu izuka. 6Tumenye neza ko muntu w’igisazira twari we kera yabambanywe na We, kugira ngo umubiri w’icyaha utsiratsizwe, bityo twoye kuzongera ukundi kuba abagaragu b’icyaha. 7Kuko upfuye, aba ahanaguweho icyaha. 8Niba rero twarapfanye na Kristu, twemera ko nanone tuzabaho hamwe na We. 9Tuzi ko Kristu yazutse mu bapfuye akaba atazongera gupfa ukundi, urupfu rukaba rutakimufiteho ububasha. 10Kuko igihe apfuye, yapfuye ku cyaha rimwe rizima ; naho kuba ariho, abereyeho Imana. 11Bityo namwe mumenye ko ubwanyu mwapfuye ku cyaha, mukaba mubereyeho Imana muri Kristu Yezu.

 

ZABURI (Zab 118 (117),1.4,16-17,22-23)


Inyik/ Alleluya, Alleluya, Alleluya !

 

Nimusingize Uhoraho kuko ari umugwaneza,

kandi urukundo rwe rugahoraho iteka !

Abatinya Uhoraho nibabivuge babisubiremo,

bati «Urukundo rwe ruhoraho iteka!»

 

Indyo y’Uhoraho yarihanukiriye,

maze indyo y’Uhoraho igaragaza ibigwi !

Oya ntabwo nzapfa, ahubwo nzaramba,

maze mpore namamaza ibikorwa by’Uhoraho.

 

Ibuye abubatsi bari barajugunye,

ni ryo ryahindutse ibuye ry’indemyanzu !

Uhoraho ni we wagennye ko biba bityo,

maze biba agatangaza mu maso yacu.

 

IVANJILI (Umwaka A)


+ Matayo (Mt 28, 1-10)

1Isabato irangiye, ku wa mbere wayo mu museso, Mariya Madalena na Mariya wundi bazindukira ku mva. 2Ubwo isi ihinda umushyitsi mwinshi ; umumalayika wa Nyagasani amanuka mu ijuru aregera, ahirika ibuye aryicara hejuru. 3Yari ameze nk’umurabyo, umwambaro we wera nk’urubura. 4Abarinzi bamurabutswe bakuka umutima, bamera nk’abapfuye. 5Ariko wa mumalayika araterura, abwira abagore ati “Mwebweho mwitinya ! Nzi ko mushaka Yezu wabambwe ku musaraba. 6Ntari hano yazutse nk’uko yari yabivuze ; nimuze mwirebere aho yari arambitse. 7None rero nimugende mwihuta, mubwire abigishwa be ko yazutse kandi ko agiye kubatanga mu Galileya; ni ho muzamubonera. Ngibyo ibyo nari mfie kubabwira.” 8Ubwo abagore bava ku mva bafite ubwoba buvanze n’ibyishimo byinshi, bihutira kubwira abigishwa be iyo nkuru. 9Ni bwo Yezu ahuye na bo ati «Nimugire amahoro !» Baramwegera bahobera ibirenge bye, bamupfukamye imbere.

 

10Nuko Yezu arababwira ati «Mwitinya ! Ahubwo nimugende mubwire abavandimwe banjye bajye mu Galileya ; ni ho bazamubonera.» 

 

IVANJILI (Umwaka B)

 

+ Mariko (Mk 16,1-8)

1Isabato irangiye, Mariya Madalena na Mariya nyina wa Yakobo na Salome, bagura imibavu yo gusiga umurambo wa Yezu. 2Nuko mu gitondo cya kare, ku wa mbere w’isabato bajya ku mva, izuba rirashe. 3Baravugana bati «Ni nde uri buduhirikire ibuye riri ku muryango w’imva?» 4Nuko bitegereje babona ibuye rihirikiye iruhande ; nyamara ryari rinini cyane. 5Binjiye mu mva babona umusore wari wicaye iburyo, yambaye ikanzu yera, maze bashya ubwoba. 6Nuko arababwira ati «Mwigira ubwoba. Murashaka Yezu w’i Nazareti, uwabambwe ku musaraba; yazutse ntakiri hano. Ngaho nimwirebere n’ aho bari bamushyize. 7Ahubwo nimujye kubwira abigishwa be na Petero, ko abatanze mu Galileya; ni ho muzamubonera nk’uko yabibabwiye,» 8Basohoka mu mva bahunga, kuko umushyitsi n’ubwoba byari byabatashye. Nuko ntibagira uwo babibwira, kuko bari bafite ubwoba. 

Pasika 2012

Igitabo cy’Intangiriro (Intg 1,1-31 ; 2, 1- 2)

1,1Mu ntangiriro Imana yaremye ijuru n’isi. 2Isi yari ikivangavange kitagira ishusho kandi iriho ubusa. Umwijima wari ubundikiye inyanja y’amazi, n’umwuka w’Imana wahuhiraga hejuru yayo.

3Imana iravuga iti «Nihabeho urumuri!», Urumuri rubaho. 4Imana ibona ko urumuri ari rwiza, nuko itandukanya urumuri n’umwijima. 5Urumuri irwita amanywa, umwijima iwita ijoro. Burira buracya, uba umunsi wa mbere. 6Imana iravuga iti «Nihabeho ikirere hagati y’amazi, gitandukanye amazi n’ayandi mazi!» 7Imana ihanga ikirere, maze itandukanya amazi ari munsi y’ikirere n’amazi ari hejuru y’ikirere. Biba bityo. 8Ikirere Imana icyita ijuru. Burira buracya, uba umunsi wa kabiri. 9Imana iravuga iti «Amazi ari munsi y’ijuru nateranire hamwe, maze ahumutse hagaragare!» Biba bityo. 10Ahumutse Imana ihita ubutaka, ibidendezi by’amazi ibyita inyanja. Imana ibona ari byiza.

 

11Imana iravuga iti «Ubutaka nibumere ubwatsi butoshye, n’ibyatsi bifite imbuto zibyara ibindi, n’ibiti byeraho imbuto zifitemo umurama, bikurikije ubwoko bwa buri giti!» Biba bityo. 12Ubutaka bumera ubwatsi butoshye, n’ibyatsi bifite imbuto zibyara ibindi, n’ibiti byeraho imbuto zifitemo umurama, bikurikije ubwoko bwa buri giti. Imana ibona ari byiza. 13Burira buracya, uba umunsi wa gatatu.

 

14Imana iravuga iti «Nihabeho ibinyarumuri mu kirere cy’ijuru bitandukanye amanywa n’ijoro, bibe ibimenyetso biranga ibihe by’amakoraniro, bijye kandi biranga iminsi n’imyaka; 15byakire mu kirere cy’ijuru, kugira ngo bimurikire isi!» Biba bityo. 16Nuko Imana ihanga ibinyarumuri binini bibiri: ikinyarumuri kinini kugira ngo kigenge amanywa, n’ikinyarumuri gito ngo kigenge ijoro; ihanga n’inyenyeri. 17Imana ibishyira mu kirere cy’ijuru, kugira ngo bimurikire isi, 18no kugira ngo bigenge amanywa n’ijoro, bitandukanye urumuri n’umwijima. Imana ibona ari byiza. 19Burira buracya, uba umunsi wa kane.

 

20Imana iravuga iti «Amazi najagatemo utunyamaswa tuzima, n’ibiguruka biguruke hejuru y’isi, munsi y’ikirere cy’ijuru!» 21Imana irema ibikoko nyamunini by’inyanja, n’ibyinyagambura by’amoko yose byuzura amazi, irema n’ibiguruka byose bya buri bwoko. Imana ibona ari byiza. 22Imana ibiha umugisha ivuga iti «Nimwororoke mugwire, mwuzure amazi y’inyanja, n’ibiguruka bigwire ku isi!» 23Burira buracya, uba umunsi wa gatanu.

24Imana iravuga iti «Ubutaka nibubyare inyamaswa nzima zikurikije amoko yazo: izishobora gutungwa, izikururuka hasi, izo mu ishyamba, zose zikurikije amoko yazo!» Biba bityo. 25Imana ihanga inyamaswa z’ishyamba, n’izishobora gutungwa zikurikije ubwoko bwazo, n’intondagizi zose zikurikije ubwoko bwazo.Imana ibona ari byiza.

 

26Imana iravuga iti «Noneho duhange Muntu mu ishusho ryacu, mu misusire yacu, maze ategeke ifi zo mu nyanja, ibiguruka byo mu kirere, inyamaswa zitungwa n’izo mu ishyamba, n’intondagizi zose!» 27Nuko Imana irema Muntu mu ishusho ryayo, imurema mu ishusho ry’Imana; ibarema ari umugabo n’umugore. 28Imana ibaha umugisha, irababwira iti «Nimwororoke mugwire, mukwire isi yose, muyitegeke. Mugenge ifi zo mu nyanja n’ibiguruka byo mu kirere, n’ikizima cyose kikurura ku butaka!»

 

29Imana iravuga, iti «Dore mbahaye icyatsi cyose cyera imbuto ku isi hose, n’igiti cyose cyeraho imbuto zifitemo umurama ; bizaba ibiryo byanyu. 30Inyamaswa zose zo mu gasozi, ibiguruka byose byo mu kirere, icyikurura hasi cyose, icyifitemo ubuzima cyose, mbihaye ibimera bitohagiye ngo birishe!» Nuko biba bityo. 31Imana ireba ibyo yari imaze gukora byose isanga ari byiza rwose. Burira buracya, uba umunsi wa gatandatu.

 

2,1Ijuru n’isi n’ibirimo byose byashojwe bityo.2Ku munsi wa karindwi Imana isoza umurimo yakoraga, nuko kuri uwo munsi wa karindwi iruhuka umurimo yari imaze gukora.

 

ZABURI (Zab 104(103), 1-2a, 5-6, 10.12, 13-14b, 24.35c)

 

Inyik/ Nyagasani, wohereza umwuka wawe bikaremwa,

maze imisusire y’isi ukayihindura mishya.

 

Mutima wanjye, singiza Uhoraho!

Uhoraho, Mana yanjye, uri igihangange rwose!

Wisesuyeho icyubahiro n’ububengerane,

wambaye urumuri nk’igishura.

 

Isi wayiteretse mu kibanza cyayo,

Ntizigera na rimwe ihungabana.

Wayisesuyeho inyanja nk’umwambaro,

amazi yayo agomererwa hejuru y’imisozi.

 

Uvubukisha amasoko y’amazi mu myoma,

agatemba hagati y’imisozi.

Hafi yayo inyoni zo mu kirere zihubaka ibyari,

zikaririmba zibereye mu mashami.

 

Imisozi uyivomerera uri hejuru iyo,

isi ukayihaza imbuto z’ibikorwa byawe.

Umeza ubwatsi bw’amatungo,

n’imyaka muntu ahinga.

 

Uhoraho, mbega ngo ibikorwa byawe biraba byinshi!

Byose wabikoranye ubwitonzi,

isi yuzuye ibiremwa byawe!

Mutima wanjye, singiza Uhoraho!

 

ISOMO RYA KABIRI

Igitabo cy’Intangiriro (Intg 22, 1-13.15-18)

Muri iyo minsi 1Imana igerageza Abrahamu, iramubwira iti «Abrahamu!» Arayisubiza ati «Ndi hano.» 2Imana iti «Fata umwana wawe, umwana wawe w’ikinege ukunda, Izaki; ujye mu karere ka Moriya. Nuhagera uzamutambeho igitambo gitwikwa, ku musozi nzakwereka.» 3Abrahamu arazinduka, yasa inkwi z’igitambo gitwikwa; ategura indogobe ye, nuko aragenda hamwe n’abagaragu be babiri na Izaki umwana we w’umuhungu, berekeza mu karere Imana yari yamubwiye. 4Ku munsi wa gatatu Abrahamu yubura amaso, aho hantu ahabonera kure, 5Maze abwira abagaragu be ati «Nimugume hano n’iyi ndogobe; jye n’umwana turabanza tugende tujye gusenga, hanyuma turahindukira tubasange.»

 

6Abrahamu yenda inkwi z’igitambo gitwikwa azikorera umuhungu we Izaki; ajyana urujyo rurimo amakara yaka, n’icyuma, Nuko bombi barajyanirana. 7Izaki abwira se Abrahamu ati «Dawe!» Undi ati «Ni ibiki mwana wanjye!» Izaki ati «Ko mbona umuriro n’inkwi, intama yo gutamba iri hehe?» 8Abrahamu aramusubiza ati «Imana iri burebe aho yibonera intama yo gutamba, mwana wanjye!» Nuko bombi barakomeza barajyanirana.

 

9Bageze aho Imana yari yaramweretse, Abrahamu ahubaka urutambiro arugerekaho inkwi, aboha umwana we Izaki amushyira kuri urwo rutambiro hejuru y’inkwi. 10Nuko Abrahamu abangura ukuboko, afata icyuma ngo atambe umwana we. 11Ubwo Malayika w’Uhoraho amuhamagarira mu ijuru ati «Abrahamu! Abrahamu!» Undi ati “Ndi hano.” 12Malayika w’Uhoraho ati «Ntukoze ukuboko kuri uwo mwana! Ntugire icyo umutwara kuko ubu ngubu menye ko wubaha Imana, ukaba utanyimye umwana wawe w’ikinege.» 13Abrahamu ngo yubure amaso, abona inyuma ye imfizi y’intama; amahembe yayo yari yafatiwe mu gihuru. Abrahamu aragenda arayifata, ayituraho igitambo gitwikwa mu kigwi cy’umwana we.

15Malayika w’Uhoraho ahamagarira Abrahamu mu ijuru ubwa kabiri, 16aramubwira ati “Ndahiye mu izina ryanjye – uwo ni Uhoraho ubivuze – ubwo wangenjereje utyo ntunyime umwana wawe w’ikinege, 17nzaguha umugisha; abazagukomokaho nzabaha kororoka nk’inyenyeri zo mu kirere, n’umusenyi wo ku nkombe y’inyanja, maze bazigarurire amarembo y’abanzi babo, 18 Kandi urubyaro rwawe, ni rwo amahanga yose y’isi azifurizanyamo umugisha, kuko wumviye ijambo ryanjye.”

 

ZABURI (Zab 16 (15), 5.8, 9-10, 1b.11)


Inyik/ Mana yanjye, unyiragirire kuko ari wowe buhungiro bwanjye.


Uhoraho, wowe munani wanjye n’umugabane wanjye,

uko nzamera ni wowe ukuzi.

Uhoraho mpora muzirikana ubudahwema,

ubwo andi iruhande sinteze guhungabana.

 

Ni cyo gituma umutima wanjye unezerewe,

amagara yanjye akamererwa neza,

n’umubiri wanjye ukadendeza mu ituze,

kuko utazantererana ngo mpere ikuzimu,

kandi ukaba utazemera ko umuyoboke wawe agupfana.

 

Mana yanjye, ni wowe buhungiro bwanjye,

uzamenyesha inzira y’ubugingo.

Hafi yawe ni ho haba umunezero usendereye,

iburyo bwawe hakaba umudabagiro udashira.

 

 

ISOMO RYA GATATU


Iyimukamisiri (Iyim 14, 15-31; 15, 1a)

Abayisraheli babonye Abanyamisiri babakurikiranye, bagira ubwoba cyane baganyira Uhoraho. 14,15Uhoraho abwira Musa ati «Igituma ukabya kuntakambira ni iki ? Bwira Abayisraheli bashyire nzira. 16Naho wowe ngaho bangura inkoni yawe, urambure ukuboko ukwerekeza ku nyanja uyicemo icyambu, maze Abayisraheli bagende ku maguru mu ngeri y’inyanja humutse. 17Naho jyewe ngiye gutera umutima w’Abanyamisiri kunangira, kugira ngo bayishokemo babakurikiye, maze ngaragaze ikuzo ryanjye nkorera ishyano Farawo n’ingabo ze zose, n’amagare ye n’abanyamafarasi be. 18Abanyamisiri bazamenya ko ari jyewe Uhoraho, nimara kugaragaza ikuzo ryanjye nkorera ishyano Farawo n’amagare ye n’abanyamafarasi be.»

 

19Umumalayika w’Imana wari urangaje imbere y’ingabo z’Abayisraheli, aragenda maze noneho ajya inyuma yabo; na ya nkingi y’ agacu yabahoraga imbere, irimuka ihagarara inyuma yabo, 20ijya hagati y’ingando y’Abanyamisiri n’ingando y’Abayisraheli. Haba ka gacu kamurika, ariko haba n’umwijima mwinshi, bituma ingamba zombi zidashyikirana ijora ryose.

 

21Musa arambura ukuboko kwe akwerekeza ku nyanja, maze muri iryo joro ryose Uhoraho atsurisha inyanja umuyaga w’inkubi uturuka mu burasirazuba. Inyanja irakama; amazi yayo yigabanyamo kabiri, 22ku buryo Abayisraheli bagendaga ku maguru mu ngeri y’inyanja, naho amazi yemaraye nk’inkike iburyo n’ibumoso bwabo. 23Nuko Abanyamisiri babirukaho, amafarasi yose ya Farawo hamwe n’amagare ye n’abanyamafarasi be, bashoka mu nyanja nyirizina babakurikiye.

 

24Ngo bigere mu museke, Uhoraho arebera ingabo z’Abanyamisiri muri ya nkingi y’umuriro n’agacu, maze atera impagarara mu ngabo z’Abanyamisiri; 25abuza ibiziga by’amagare yabo kugenda, kuyatwara bikabagora. Ubwo Abanyamisiri barabwirana bati «Nimuze duhunge Abayisraheli, kuko Uhoraho arwana mu kigwi cyabo yibasiye Misiri!» 26Nuko Uhoraho abwira Musa ati «Rambura ukuboko kwawe werekeza ku nyanja, kugira ngo amazi agaruke yibumbire hejuru y’Abanyamisiri, hejuru y’amagare yabo n’abanyamafarasi babo!» 27Musa rero arambura ukuboko kwe akwerekeza ku nyanja; maze izuba rigiye kurasa, amazi agaruka mu mwanya yari asanzwemo. Abanyamisiri bakubana bayahunga, ariko Uhoraho yararika Abanyamisiri mu ngeri y’inyanja. 28Amazi asubiranye atwikira amagare n’abanyamafarasi, n’izindi ngabo zose za Farawo zari zashotse mu nyanja zikurikiranye Abayisraheli; ntihagira n’umwe ucika ku icumu. 29Nyamara Abayisraheli bo bari binyuriye mu nyanja nyirizina humutse, amazi yemaraye nk’inkike iburyo n’ibumoso bwabo.

 

30Nuko uwo munsi Uhoraho akiza Abayisraheli igitero cy’Abanyamisiri; maze Abayisraheli babona ku nkombe y’inyanja Abanyamisiri babaye imirambo. 31Abayisraheli babona ukuntu Uhorano yatsembesheje Abanyamisiri ububasha bukomeye; maze imbaga yose itangira gutinya Uhoraho, yemera Uhoraho na Musa umugaragu we. 15,laNuko Musa Abayisraheli baririmbira Uhoraho iyi ndirimbo, bavuga bati:

 

Inyik/ Ndaririmba Uhoraho kuko yisesuyeho ikuzo,

ifarasi n’uyirwaniraho yabiroshye mu nyanja!

 

Uhoraho ni we mbaraga zanjye, ni we ndirimba.

Ni we wankijije!

Ni we Mana yanjye reka musingize,

ni we Imana ya data reka mushimagize.

Uhoraho ni intwari ku rugamba, izina rye ni Uhoraho!

 

Amagare ya Farawo hamwe n’ingabo ze yabiroshye mu nyanja,

Abanyamafarasi be b’imena, bamirwa n’Inyanja y’Urufunzo.

Ibizenga by’ikuzimu birabatwikira,

barigita mu mazi ikuzimu boshye ibuye!

 

Uhoraho, indyo yawe irangwa n’ububasha,

indyo yawe, Uhoraho, yajanjaguye umwanzi.

Wabyukije umuyaga wawe maze inyanja irabatwikira.

Uhoraho, mbese ni iyihe mana yahwana nawe ?

Ni iyihe ihwanye nawe, wowe urabagirana ubutungane ?

Ugatera ubwoba mu byo ukora bitangaje?

Ugakora ibintu bihebuje ?

 

Abawe uzabijyanira,

maze ubatuze ku musozi wagize ubukonde bwawe,

ahantu wigiriye ikibanza cyawe, Uhoraho,

mu Ngoro wiyubakiye n’amaboko yawe, Nyagasani.

 

Cyangwa iyi Zaburi ikunkira :

 

ZABURI (Zab 136 (135), 1.11-12, 13-15, 16.21-22, 23-24.26)

 

Inyik/ Kuko urukundo rwe ruhoraho iteka !

 

Nimushimire Uhoraho kuko ari umugwaneza.    Inyik/

Yavanye Abayisraheli mn Misiri,                           Inyik/

abigiranye ububasha n’ukuboko kwe kureze.      Inyik/

 

Ni we wasatuyemo kabiri inyanja y’Urufunzo,      Inyik/

maze ayinyuzamo Abayisraheli,                              Inyik/

ayirohamo Farawo n’ingabo ze.                               Inyik/

 

Ni we wayoboye umuryango we mu butayu,         Inyik/

kugira ngo abahe igihugu ho umunani,                    Inyik/

umunani yageneye Israheli umuyoboke we.          Inyik/

 

Ni we watwibutse igihe twari ducishijwe bugufi,    Inyik /

maze atugobotora abanzi bacu.                                 Inyik /

Nimushimire Imana iganje mu ijuru !                       Inyik /

 

ISOMO RYA KANE


Umuhanuzi Izayi (Iz 54, 5-14)

Nimwumve ijambo ry’Uhoraho ryabwiwe Yeruzalemu. 5Uwaguhanze ari we mugabo wawe, izina rye rikaba Uhoraho, Umugaba w’ingabo ; uwagucunguye, Nyir’ubutagatifu wa Israheli, yitwa Imana y’isi yose ! 6Mugore w’intabwa kandi ushavuye, Uhoraho aguhamagaye agira ati «Umugore wo mu busore bwanjye se yasendwa ?» Iyo ni Imana yawe ibivuze. 7Nabaye ngutaye akanya gato, ariko kubera impuhwe nguhoranira ngiye kugucyura. 8Mu burakari bwinshi nagize naguhishe uruhanga rwanjye akanya gato, ariko mu rukundo ruzira iherezo ngufitiye ngiye kukugaragariza impuhwe zanjye, uwo ni Uhoraho, uwagucunguye ubivuze. 9Bizamera nko mu gihe cya Nowa, ubwo ndahiye ko amazi atazongera kurengera ku isi ; nko muri icyo gihe cya Nowa, ni na ko narahiye ko ntazongera kukurakarira, no kutazasubira kukwirukana ukundi.

 

10N’iyo imisozi yava mu myanya yayo ndetse n’udusozi tugahungabana, urukundo rwanjye ntiruzavaho, n’isezerano ryanjye ry’amahoro ntirizahugana, uwo ni Uhoraho ubivuze, ukugaragariza impuhwe ze. 11Wagize ibyago, uhuhwa n’umuyaga ubura uguhumuriza, none dore amabuye yawe ngiye kuyakikizaho imitako, bityo nkubake ku masarabwayi abengerana. 12Inkuta zawe nzazubakisha amabuye atukura, inkike zawe nzizengurutseho amabuye y’agaciro gakomeye.

 

13Abahungu bawe bose bazaba abigishwa b’Uhoraho, kandi bazagira amahoro atagira uko angana. 14Uzashingira imizi ku butabera, ubwo ukize ugushikamira nta cyo uzatinya ; kuko ukize uwagukangaranyaga, akaba atazongera kukwegera.

 

ZABURI (Zab 30 (29), 3-4, 5-6ab, 6cd. 12, 13)


Inyik/ Ndakurata Uhoraho, kuko wampaye kwegura umutwe.


Uhoraho Mana yanjye, naragutakiye maze urankiza,

Uhoraho, wanzamuye ikuzimu,

maze ungarurira kure nenda gupfa.

 

Nimucurangire Uhoraho, mwebwe abayoboke be,

Mumwogeze muririmba ubutungane bwe ;

kuko uburakari bwe butamara akanya,

naho ubutoneshe bwe bugahoraho iteka.

 

Ijoro ryose riba amarira gusa,

ariko igitondo kigatangaza impundu z’ibyishimo.

Nuko amaganya yanjye uherako uyahindura imbyino,

ikigunira nari nambaye ugisimbuza imyenda y’ibirori.

 

Ni yo mpamvu umutima wanjye uzakuririmba ubudatuza,

Uhoraho Mana yanjye, nzagusingiza iteka ryose.

 

ISOMO RYA GATANU


Umuhanuzi Izayi (Iz 55,1-11)

1Yemwe abafite inyota nimugane ku mazi, n’iyo mwaba mudafite feza, nimuze rnwese ! Nimusabe ingano zo kurya ku buntu ; nimuze kandi munywe amata na divayi, nta feza nta n’ubwishyu! 2Kuki mwatagaguza feza yanyu ku biribwa bitari byo, n’imari yanyu mukayitanga ku bidashobora kubahaza ? Nimutege amatwi rero munyumve kandi murye ikiri cyiza ; muronkere ibyishimo byanyu mu biribwa biryohereye. 3Nimutege amatwi, nimunsange, mwumve maze muzabeho. Nzagirana namwe isezerano rizahoraho, nzabakomereze ibyiza nasezeranyije Dawudi. 4Dore nari naramugize umuhamya mu miryango yose, aba umutware n’umutegetsi w’amahanga. 5Nawe ihanga utazi uzarihamagara, n’ihanga ritigeze rikumenya rizakwirukira, ku mpamvu y’Uhoraho ari we Mana yawe, no kubera Nyir’ubutagatifu wa Israheli waguhaye ikuzo rye.

6Nimushakashake Uhoraho igihe agishobora kubonwa, nimumwiyambaze igihe akiri hafi. 7Umugome nareke inzira ye, n’umugiranabi areke ibitekerezo bye. Nagarukire Uhoraho uzamwereka impuhwe ze, ahindukirire Imana ikenutse ku mbabazi. 8Kandi ni koko, ibitekerezo byanyu si byo byanjye, n’inzira zanjye si zo zanyu, uwo ni Uhoraho ubivuze. 9Nk’uko ijuru ryisumbuye cyane ku isi, ni na ko inzira zanjye zisumbye kure izanyu, n’ibitekerezo byanjye bigasumba ibyanyu. 10Na none kandi nk’uko imvura n’urubura bimanuka ku ijuru, ntibisubireyo bitabobeje ubutaka, bitabumejejeho imyaka kandi ngo biyikuze, ngo bihe umubibyi imbuto n’ifunguro rimutunga, 11ni na ko ijambo risohotse mu munwa wanjye ritangarukaho amara masa, ritarangiie ugushaka kwanjye ngo risohoze icyo naritumye.

 

INDIRIMBO (Iz 12, 2, 4b-e, 5-6)

Inyik/ Muzavoma amazi ku masoko y’agakiza mwishimye.


Dore Imana Umukiza wanjye,

ndamwiringira kandi sinkigira ubwoba,

kuko imbaraga zanjye n’indirimbo yanjye ari Uhoraho,

ni we wambereye agakiza.

 

Nimushimire Uhoraho, murate izina rye,

nimwamamaze ibikorwa bye mu mahanga.

Nimubisubiremo muti «Izina rye ni ikirangirire.»

 

Nimuririmbe Uhoraho kuko yakoze ibintu by’agatangaza,

kandi mubyamamaze mu nsi hose.

Rangurura ijwi uvuze impundu wowe utuye i Siyoni,

kuko Nyir’ubutagatifu wa Israheli,

utuye iwawe rwagati, ari Igihangange.

 

ISOMO RYA GATANDATU


Umuhanuzi Baruki (Bar 3, 9-15.32-38 ; 4,1-4)

3,9Israheli, umva amategeko atanga ubuzima, tega amatwi kugira ngo umenye gushishoza. 10Bite se Israheli, ni kuki uba mu gihugu cy’abanzi, ukaba uriho usazira mu gihugu cy’amahanga? 11Dore warihumanyije wegera intumbi, none urabarirwa mu bajya ikuzimu. 12Wabitewe n’uko waciye ukubiri n’Isoko y’Ubuhanga ! 13Iyo uza gukurikiza inzira y’Imana, uba uriho mu mahoro adashira.

14Ngaho siganuza ahari ubushishozi, imbaraga n’ubumenyi, kugira ngo umenye ahari ukuramba n’ubugingo, n’aho urumuri rw’amaso n’amahoro biherereye. 15Ariko se ni nde wabonye aho ubuhanga butuye, akinjira mu bubiko bwabwo? 32Nyamara Nyir’ubumenyi bwose arabuzi, yarabucengeye abikesheje ubwenge bwe, we waremye isi ngo ibeho iteka ryose, akayikwizaho inyamaswa n’amatungo y’amoko yose, 33we wohereza urumuri maze rukagenda. Yaruhamagara rukamwumvira rudagadwa, 34inyenyeri zikamurikira mu myanya yazo zishimye; 35yazihamagara zikitaba zigira ziti «Turi hano», zinejejwe no kumurikira Uwaziremye. 36Uwo ni we Mana yacu, kandi nta n’undi wagereranywa na we ! 37Yaciye inzira zose ziganisha ku bumenyi, azereka Yakobo umugaragu we, na Israheli inkoramutima ye ; 38nuko bwigaragaza butyo ku isi, butura mu bantu.

 

4, 1Ubuhanga ni igitabo cy’amabwiriza y’Imana, bukaba n’Itegeko rizahoraho iteka. Ababwiziritseho bose bazaronka ubugingo, naho ababucaho bazapfe nabi. 2Yakobo, garuka ubwakire, ugendere mu nzira izakugeza ku mucyo, umurikiwe n’urumuri rwabwo. 3Wigira undi wegurira ikuzo ryawe, cyangwa ngo ibyiza warazwe ubigabize igihugu cy’abanyamahanga. 4Turahirwa twebwe Abayisraheli, kuko twahishuriwe igishimisha Imana !

 

ZABURI (Zab 19 (18), 8, 9, 10, 11)


Inyik/ Nyagasani, ni wowe ufite amagambo y’ubugingo bw’iteka.


Itegeko ry’Uhoraho ni indakemwa,

rikaramira umutima.

Amabwiriza y’Uhoraho ni amanyakuri,

abacisha make akabungura ubwenge.

 

Amateka y’Uhoraho araboneye,

akanezereza umutima.

Amategeko y’Uhoraho ni uruhehemure,

akamurikira umuntu.

 

Igitinyiro cy’Uhoraho kiraboneye,

kigahoraho iteka ryose.

Ibyo Uhoraho yemeje ni amanyakuri,

byose biba bitunganye.

 

Bikwiriye kwifuzwa kurusha zahabu,

kurusha ikirundo cya zahabu iyunguruye.

Biryohereye kurusha ubuki,

kurusha ubuki bw’umushongi bukiva mu binyagu !

 

ISOMO RYA KARINDWI


Umuhanuzi Ezekiyeli (Ezk 36, 16-17a. 18-28)  

16Uhoraho ambwira iri jambo ati 17a «Mwana w’umuntu, abo mu muryango wa Israheli bari batuye igihugu cyabo, bacyandurishije imyifatire yabo n’ibikorwa bibi byabo. 18None rero ngiye kubamariraho uburakari bwanjye, mbaryoza amaraso bamennye mu gihugu, kimwe n’ibigirwamana bacyandurishije. 19Nabatatanyirije mu mahanga, mbakwiza imishwaro mu bindi bihugu. Nabaciriye urubanza nkurikije imyifatire yabo n’ibikorwa byabo. 20Umuryango wanjye wagiye mu mahanga, ugezeyo wandavuza izina ryanjye ritagatifu, bituma babataramiraho bavuga ngo ‘Uyu ni umuryango w’Uhoraho, ariko bavuye mu gihugu cye.’ 21Nyamara nagiriye izina ryanjye ritagatifu, ari ryo umuryango wa Israheli wandavurije mu mahanga wajemo.

 

22Ngaho rero bwira umuryango wa Israheli uti ‘Dore uko Nyagasani Uhoraho avuze : Ibyo byose si mwe mbigirira, muryango wa Israheli, ahubwo ndagirira izina ryanjye ritagatifu mwandavurije mu mahanga mwajemo.23Nzakuza izina ryanjye ry’ikirangirire mwandavurije muri ayo mahanga – uwo ni Nyagasani Uhoraho ubivuze – maze amahanga azamenye ko ndi Uhoraho nimara kugaragariza muri mwe ubutungane bwanjye babyirebera n’amaso yabo. 24Nzabavana mu mahanga, mbakorakoranye mbavane mu bindi bihugu, maze nzabagarure ku butaka bwanyu. 25Nzabuhagiza amazi asukuye maze mube abasukure ; mbahanagureho ubwandure bwanyu bwose, muce ukubiri n’ibigirwamana byanyu byose. 26Nzabaha umutima mushya, mbasbyiremo n’umwuka mushya. Mu mubiri wanyu nzakuramo umutima w’ibuye, nshyiremo umutima wumva.

 

27Nzabuzuzamo umwuka wanjye, mbatere gukurikiza amategeko yanjye, mwubahirize amabwiriza yanjye. 28Muzatura igihugu nahaye abakurambere banyu, mumbere umuryango nanjye mbe Imana yanyu.’»

 

ZABURI (Zab 51 (50),12-13,14-15,18-19)


Inyik/ Mana yanjye, ndemamo umutima mushya !

 

Mana yanjye,ndemamo umutima usukuye,

Maze umvugururemo ibitekerezo biboneye.

Ntunyirukane ngo unte kure yawe,

Cyangwa ngo unkuremo umwuka wawe uzira inenge.

 

Ahubwo mpa kwishimira ko nakijijwe,

kandi unkomezemo umutima wuje ineza.

Abagome nzabatoza inzira yawe,

n’abanyabyaha bakugarukire.

 

Igitambo cyanjye si cyo ushaka,

n’aho nagutura igitwikwa nticyakunezeza.

Ahubwo igitambo Imana ishima ni umutima washengutse.

Mana yanjye, ntuzirengagize umutima washegeshwe kandi wihana.

 

IBARUWA


Ibaruwa Mutagatifu Pawulo Intumwa yandikiye Abanyaroma (Rom 6, 3-11)

Bavandimwe, 3ntimuzi se ko twebwe twese ababatijwe muri Kristu Yezu, ari mu rupfu rwe twabatirijwemo? 4Koko rero ku bwa batisimu twahambanywe na we mu rupfu rwe, kugira ngo uko Kristu yazuwe mu bapfuye n’ikuzo rya Data, bityo natwe tugendere mu bugingo bushya.

 

5Niba koko twarabaye umwe na We dusangira urupfu rwe, ni ko bizagenda no mu izuka. 6Tumenye neza ko muntu w’igisazira twari we kera yabambanywe na We, kugira ngo umubiri w’icyaha utsiratsizwe, bityo twoye kuzongera ukundi kuba abagaragu b’icyaha. 7Kuko upfuye, aba ahanaguweho icyaha. 8Niba rero twarapfanye na Kristu, twemera ko nanone tuzabaho hamwe na We. 9Tuzi ko Kristu yazutse mu bapfuye akaba atazongera gupfa ukundi, urupfu rukaba rutakimufiteho ububasha. 10Kuko igihe apfuye, yapfuye ku cyaha rimwe rizima ; naho kuba ariho, abereyeho Imana. 11Bityo namwe mumenye ko ubwanyu mwapfuye ku cyaha, mukaba mubereyeho Imana muri Kristu Yezu.

 

ZABURI (Zab 118 (117),1.4,16-17,22-23)


Inyik/ Alleluya, Alleluya, Alleluya !

 

Nimusingize Uhoraho kuko ari umugwaneza,

kandi urukundo rwe rugahoraho iteka !

Abatinya Uhoraho nibabivuge babisubiremo,

bati «Urukundo rwe ruhoraho iteka!»

 

Indyo y’Uhoraho yarihanukiriye,

maze indyo y’Uhoraho igaragaza ibigwi !

Oya ntabwo nzapfa, ahubwo nzaramba,

maze mpore namamaza ibikorwa by’Uhoraho.

 

Ibuye abubatsi bari barajugunye,

ni ryo ryahindutse ibuye ry’indemyanzu !

Uhoraho ni we wagennye ko biba bityo,

maze biba agatangaza mu maso yacu.

 

IVANJILI (Umwaka A)


+ Matayo (Mt 28, 1-10)

1Isabato irangiye, ku wa mbere wayo mu museso, Mariya Madalena na Mariya wundi bazindukira ku mva. 2Ubwo isi ihinda umushyitsi mwinshi ; umumalayika wa Nyagasani amanuka mu ijuru aregera, ahirika ibuye aryicara hejuru. 3Yari ameze nk’umurabyo, umwambaro we wera nk’urubura. 4Abarinzi bamurabutswe bakuka umutima, bamera nk’abapfuye. 5Ariko wa mumalayika araterura, abwira abagore ati “Mwebweho mwitinya ! Nzi ko mushaka Yezu wabambwe ku musaraba. 6Ntari hano yazutse nk’uko yari yabivuze ; nimuze mwirebere aho yari arambitse. 7None rero nimugende mwihuta, mubwire abigishwa be ko yazutse kandi ko agiye kubatanga mu Galileya; ni ho muzamubonera. Ngibyo ibyo nari mfie kubabwira.” 8Ubwo abagore bava ku mva bafite ubwoba buvanze n’ibyishimo byinshi, bihutira kubwira abigishwa be iyo nkuru. 9Ni bwo Yezu ahuye na bo ati «Nimugire amahoro !» Baramwegera bahobera ibirenge bye, bamupfukamye imbere.

 

10Nuko Yezu arababwira ati «Mwitinya ! Ahubwo nimugende mubwire abavandimwe banjye bajye mu Galileya ; ni ho bazamubonera.» 

 

IVANJILI (Umwaka B)

 

+ Mariko (Mk 16,1-8)

1Isabato irangiye, Mariya Madalena na Mariya nyina wa Yakobo na Salome, bagura imibavu yo gusiga umurambo wa Yezu. 2Nuko mu gitondo cya kare, ku wa mbere w’isabato bajya ku mva, izuba rirashe. 3Baravugana bati «Ni nde uri buduhirikire ibuye riri ku muryango w’imva?» 4Nuko bitegereje babona ibuye rihirikiye iruhande ; nyamara ryari rinini cyane. 5Binjiye mu mva babona umusore wari wicaye iburyo, yambaye ikanzu yera, maze bashya ubwoba. 6Nuko arababwira ati «Mwigira ubwoba. Murashaka Yezu w’i Nazareti, uwabambwe ku musaraba; yazutse ntakiri hano. Ngaho nimwirebere n’ aho bari bamushyize. 7Ahubwo nimujye kubwira abigishwa be na Petero, ko abatanze mu Galileya; ni ho muzamubonera nk’uko yabibabwiye,» 8Basohoka mu mva bahunga, kuko umushyitsi n’ubwoba byari byabatashye. Nuko ntibagira uwo babibwira, kuko bari bafite ubwoba. 

The Secret of the Rosary.

The Secret of the Rosary
by St. Louis De Montfort

PART I – WHAT THE ROSARY Is

First Rose
The prayers of the Rosary

The rosary is made up of two things: mental prayer and vocal prayer. In the Holy Rosary mental prayer is none other than meditation of the chief mysteries of the life, death and glory of Jesus Christ and of His Blessed Mother. Vocal prayer consists in saying fifteen decades of the Hail Mary, each decade headed by an Our Father, while at the same time meditating on and contemplating the fifteen principal virtues which Jesus and Mary practised in the fifteen mysteries of the Holy Rosary.

In the first five decades we must honor the five Joyous Mysteries and meditate on them; in the second five decades the Sorrowful Mysteries and in the third group of five, the Glorious Mysteries. So the Rosary is a blessed blending of mental and vocal prayer by which we honor and learn to imitate the mysteries and virtues of the life, death, passion and glory of Jesus and Mary.

Second Rose
Origin

Since the Holy Rosary is composed, principally and in substance, of the Prayer of Christ and the Angelic Salutation, that is, the Our Father and the Hail Mary, it was without doubt the first prayer and the first devotion of the faithful and has been in use all through the centuries from the time of the Apostles and disciples down to the present.

But it was only in the year 1214, however, that Holy Mother Church received the Rosary in its present form and according to the method we use today. It was given to the Church by Saint Dominic who had received it from the Blessed Virgin as a powerful means of converting the Albigensians and other sinners.

I will tell you the story of how he received it, which is found in the very well-known book “De Dignitate Psalterii” by Blessed Alan de la Roche [1]. Saint Dominic, seeing that the gravity of people’s sins was hindering the conversion of the Albigensians, withdrew into a forest near Toulouse where he prayed unceasingly for three days and three nights. During this time he did nothing but weep and do harsh penances in order to appease the anger of Almighty God. He used his discipline so much that his body was lacerated, and finally he fell into a coma.

At this point Our Lady appeared to him, accompanied by three angels, and she said:

“Dear Dominic, do you know which weapon the Blessed Trinity wants to use to reform the world?”

“Oh, my Lady,” answered Saint Dominic, “you know far better than I do because next to your Son Jesus Christ you have always been the chief instrument of our salvation.”

Then Our Lady replied:

“I want you to know that, in this kind of warfare, the battering ram has always been the Angelic Psalter which is the foundation stone of the New Testament. Therefore if you want to reach these hardened souls and win them over to God, preach my Psalter.”

So he arose, comforted, and burning with zeal, for the conversion of the people in that district he made straight for the Cathedral. At once unseen angels rang the bells to gather the people together and Saint Dominic began to preach.

At the very beginning of his sermon an appalling storm broke, out, the earth shook, the sun was darkened, and there was so much thunder and lightning that all were very much afraid. Even greater was their fear when looking at a picture of Our Lady exposed in a prominent place they saw her raise her arms to heaven three times to call down God’s vengeance upon them if they failed to be converted, to amend their lives, and seek the protection of the Holy Mother of God.

God wished, by means of these supernatural phenomena, to spread the new devotion of the Holy Rosary and to make it more widely known.

At last, at the prayer of Saint Dominic, the storm came to an end, and he went on preaching. So fervently and compellingly did he explain the importance and value of the Holy Rosary that almost all the people of Toulouse embraced it and renounced their false beliefs. In a very short time a great improvement was seen in the town; people began leading Christian lives and gave up their former bad habits. [1]. De Dignitate Psalterii. The importance and Beauty of the Holy Rosary, by Blessed Alan de la Roche, O.P., French Dominican Father and Apostle of the Holy Rosary.

Third Rose
St. Dominic

This miraculous way in which the devotion to the Holy Rosary was established is something of a parallel to the way in which Almighty God gave His law to the world on Mount Sinai and obviously proves its value and importance.

Inspired by the Holy Ghost, instructed by the Blessed Virgin as well by his own experience, Saint Dominic preached the Holy Rosary for the rest of his life. He preached it by his example as well as by his sermons, in cities in country places, to people of high station and low, before scholars and the uneducated, to Catholics and to heretics.

The Holy Rosary which he said every day was his preparation for every sermon and his little tryst with Our Lady immediately after preaching.

One Day he had to preach at Notre Dame in Paris, and it happened to be the feast of St. John the Evangelist. He was in a little chapel behind the high altar prayerfully preparing his sermon by saying the Rosary, as he always did, when Our Lady appeared to him and said:

“Dominic, even though what you have planned to say may be very good, I am brining you a much better sermon.”

Saint Dominic took in his hands the book Our Lady proffered, read the sermon carefully and when he had understood it and meditated on it, he gave thanks to the Blessed Mother.

When the time came, he went up into the pulpit and, in spite of the feast day, made no mention of Saint John other than to say that he had been found worthy to be the guardian of the Queen of Heaven. The congregation was made up of theologians and other eminent people who were used to hearing unusual and polished discourses; but Saint Dominic told them that it was not his wish to give them a learned discourse, wise in the eyes of the world, but that he would speak in the simplicity of the Holy Spirit and with His forcefulness.

So he began preaching the Holy Rosary and explained the Hail Mary word by word as he would to a group of children and used the very simple illustrations which were in the book Our Lady had given to him.

Carthagena, the great scholar, quoting Blessed Alan de la Roche in “De Dignitate Psalterii,” describes how this took place:

“Blessed Alan writes that one day Father Dominic said to him in a vision: ‘My son, it is good to preach; but there is always a danger of looking for praise rather than the salvation of souls. Listen carefully to what happened to me in Paris so that you may be on guard against this kind of mistake: I was to preach in the great church dedicated to the Blessed Virgin Mary and I was particularly anxious to give a brilliant sermon, not out of pride, but because of the high intellectual stature of the congregation.

‘An hour before the time I had to preach, I was recollectedly saying my Rosary – as I always did before giving a sermon – when I fell into ecstasy. I saw my beloved friend the Mother of God coming towards me with a book in her hand.

‘”Dominic,” she said, “‘your sermon for today may be very good indeed, but no matter how good it is I have brought you one that is very much better.”

‘Of course I was overjoyed, took the book and read every word of it. Just as Our Lady had said, I found exactly the right things to say in my sermon, so I thanked her with all my heart.

‘When it was time to begin, I saw that the University of Paris had turned out in full force as well as a large number of noblemen. They had all seen and heard of the great things that the good Lord had been doing through me. So I went up into the pulpit.

‘It was the feast of Saint John the Apostle but all I said about him was that he had been found worthy to be the guardian of the Queen of Heaven. Then I addressed the congregation:

“‘My Lords and illustrious Doctors of the University, you are accustomed to hearing learned sermons suited to your aesthetic tastes. Now I do not want to speak to you in the scholarly language of human wisdom but, on the contrary, to show you the Spirit of God and His Greatness.'”

Here ends the quotation from Blessed Alan, after which Carthagena goes on to say in his own words:

“Then Saint Dominic explained the Angelic Salutation to them, using simple comparisons and examples from everyday life.”

Blessed Alan, according to Carthagena, mentioned several other times when Our Lord and Our Lady appeared to Saint Dominic to urge and inspire him to preach the Rosary more and more in order to wipe out sin and to convert sinners and heretics.

In another passage Cathagena says:

“Blessed Alan said Our Lady revealed to him that after she had appeared to Saint Dominic, her Blessed Son appeared to him and said:

‘Dominic, I rejoice to see that you are not relying upon your own wisdom and that, rather than seek the empty praise of men, you are working with great humility for the salvation of souls.

‘But many priests want to preach thunderously against the worst kinds of sin at the very outset, failing to realize that before a sick person is given bitter medicine he needs to be prepared by being put in the right frame of mind to really benefit by it.

‘This is why, before doing anything else, priests should try to kindle a love of prayer in people’s hearts and especially a love of my Angelic Psalter. If only they would all start saying it and would really persevere, God, in His mercy, could hardly refuse to give them His grace. So I want you to preach my Rosary.’

In another place Blessed Alan says:

“All priests say a Hail Mary with the faithful before preaching, to ask for God’s grace. They do this because of a revelation that Saint Dominic had from Our Lady. ‘My son,’ she said one day ‘do not be surprised that your sermons fail to bear the results you had hoped for. You are trying to cultivate a piece of ground which has not had any rain. Now when Almighty God planned to renew the face of the earth He started by sending down rain from heaven – and this was the Angelic Salutation. In this way God made over the world.

‘So when you give a sermon, urge people to say my Rosary, and in this way your words will bear much fruit for souls.’

“Saint Dominic lost no time in obeying, and from then on he exerted great influence by his sermons.”

This last quotation is from the “Book of Miracles of the Holy Rosary” (written in Italian) and it is also to be found in Justin’s works (143d Sermon).

I have been very glad to quote these well-known authors word for word in the original Latin [2] for benefit of any priests or other learned people who might otherwise have doubts as to the marvelous power of the Holy Rosary.

As long as priests followed Saint Dominic’s example and preached devotion to the Holy Rosary, piety and fervor thrived throughout the Christian world and in those religious orders which were devoted to the Rosary. But since people have neglected this gift from heaven, all kinds of sin and disorder have spread far and wide.

[2] We have omitted the Latin quotations so as not to encumber the text. English translations have been given above.

Fourth Rose
Blessed Alan de la Roche

All things, even the holiest, are subject to change, especially when they are dependent on man’s free will. It is hardly to be wondered at, then, that the Confraternity of the Holy Rosary only retained its first fervor for one century after it was instituted by Saint Dominic. After this, it was like a thing buried and forgotten.

Doubtless, too, the wicked scheming and jealousy of the devil were largely responsible for getting people to neglect the Holy Rosary, and thus block the flow of God’s grace which it had drawn down upon the world.

Thus, in 1349, God punished the whole of Europe and sent the most terrible plague that had ever been known into every land. It started first in the east and spread throughout Italy, Germany, France, Poland, and Hungary, bringing desolation wherever it came – for out of a hundred men hardly one lived to tell the tale. Big towns, little towns, villages, and monasteries were almost completely deserted during the three years that the epidemic lasted.

This scourge of God was quickly followed by two others: the heresy of Flagellants and a tragic schism in 1376.

Later on when these trials were over, thanks to the mercy of God, Our Lady told Blessed Alan to revive the ancient Confraternity of the Most Holy Rosary. Blessed Alan was one of the Dominican Fathers from the monastery at Dinan, in Brittany. He was an eminent theologian and was famous for his sermons. Our Lady chose him because, since the Confraternity had originally been started in this province, it was most fitting that a Dominican from the very same province, should have the honor of reestablishing it.

Blessed Alan began this great work in 1460 after a special warning from Our Lord, Who wished to spur him on to preach the Holy Rosary, spoke to him in the Sacred Host: “How can you crucify Me again so soon?” Jesus said. “What did You say, Lord?”, asked Blessed Alan, horrified. “You crucified Me once before by your sins,” answered Jesus, “and I would willingly be crucified again rather than have My Father offended by the sins you used to commit. You are crucifying Me again now because you have all the learning and understanding that you need to preach My Mother’s Rosary, and you are not doing so. If you only did this you could teach many souls that right path and lead them away from sin – but you are not doing it and so you yourself are guilty of the sins that they commit.”

This terrible reproach made Blessed Alan solemnly resolve to preach the Rosary unceasingly.

Our Lady too spoke to him one day to inspire him to preach the Holy Rosary more and more:

“You were a great sinner in your youth,” she said, “but I obtained the grace of your conversion from my Son. Had such a thing been possible I would have liked to have gone through all kinds of suffering to save you because converted sinners are a glory to me. And I would have done this also to make you worthy of preaching my Rosary far and wide.”

Saint Dominic appeared to Blessed Alan as well and told him of the great results of his ministry: he had preached the Holy Rosary unceasingly, his sermons had borne great fruit and many people had been converted during his missions. He said to Blessed Alan:

“See the wonderful results I have had through preaching the Holy Rosary! You and all those who love Our Lady ought to do the same so that, by means of this holy practice of the Rosary, you may draw all people to the real science of the virtues.”

Briefly, then, this is the history of how Saint Dominic established the Holy Rosary and of how Blessed Alan de la Roche restored it.

Fifth Rose
Confraternity

Strictly speaking, there can be only one kind of Confraternity of the Rosary – one whose members agree to say the entire Rosary of one hundred and fifty Hail Marys every day. However, considering the fervor of those who say it, we may distinguish three kinds: Ordinary membership which entails saying the complete Rosary once a week; Perpetual membership which requires it be said only once a year; Daily membership which obliges one to say it all every day, that is, the fifteen decades made up one hundred and fifty Hail Marys.

None of these Rosary memberships binds under the pain of sin. It is not even a venial sin to fail in this duty because such an undertaking is entirely voluntary and supererogatory. Needless to say, people should not join the Confraternity if they do not intend to fulfill their obligation by saying the Rosary as often as is required, without, however, neglecting the duties of their state in life.

So whenever the Rosary clashes with a duty of one’s state in life, holy as the Rosary is, one must give preference to the duty to be performed. Similarly, sick people are not obliged to say the whole Rosary or even part of it if this effort might tire them and make them worse.

If you have been unable to say it because of some duty required by obedience or because you genuinely forgot, or because of some urgent necessity, you have not committed even a venial sin. You will then receive the benefits of the Confraternity just the same, sharing in the graces and merits of your brothers and sisters in the Holy Rosary who are saying it throughout the world.

And, my dear Catholic people, even if you fail to say your Rosary out of sheer carelessness or laziness, as long as you do not have any formal contempt for it, you do not sin, absolutely speaking – but in this case you forfeit your participation in the prayers, good works and merits of the Confraternity. More over, because you have not been faithful in things that are little and of superegoation, almost without knowing it you may fall into the habit of neglecting big things such as those duties which bind under pain of sin. For – “He that condemneth small things, shall fall by little and little.” [1] [1] Ecclus. 19:1

Sixth Rose
Mary’s Psalter

Ever since Saint Dominic established the devotion to the Holy Rosary up until the time when Blessed Alan de la Roche reestablished it in 1460 it has always been called the Psalter of Jesus and Mary. This is because it has the same number of Angelic Salutations as there are psalms in the Book of the Psalms of David. Since simple and uneducated people are not able to say the Psalms of David the Rosary is held to be just as fruitful for them as David’s Psalter is for others.

But the Rosary can be considered to be even more valuable than the latter for three reasons:

1.Firstly, because the Angelic Psalter bears a nobler fruit, that of the Word Incarnate, whereas David’s Psalter only prophesies His coming;
2.Secondly, just as the real thing is more important than its prefiguration and the body is more than its shadow, in the same way the Psalter of Our Lady is greater than David’s Psalter which did no more than prefigure it.
3.And thirdly, because Our Lady’s Psalter (or the Rosary made up of the Our Father and Hail Mary) is the direct work of the Most Blessed Trinity and was not made through a human instrument.
Our Lady’s Psalter or Rosary is divided up into three parts of five decades each, for the following special reasons:

1.To honor the three Persons of the Most Blessed Trinity;
2.To honor the life, death and glory of Jesus Christ;
3.To imitate the Church Triumphant, to help the members of the Church Militant and the lessen the pains of the Church Suffering;
4.To imitate the three groups into which the Psalms are divided: a) The first being for the purgative life, b) the second for the illuminative life, c) and the third for the unitive life;
5.And, finally, to give us graces in abundance during our lifetime, peace at death, and glory in eternity.

Seventh Rose
Crown of Roses

Ever since Blessed Alan de la Roche reestablished this devotion the voice of the people, which is the voice of God, called it the Rosary. The word Rosary means “Crown of Roses,” that is to say that ever time people say the Rosary devoutly they place a crown of one hundred and fifty —three red roses and sixteen white roses upon the heads of Jesus and Mary. Being heavenly flowers these roses will never fade or lose their exquisite beauty.

Our Lady has shown her thorough approval of the name Rosary; she had revealed to several people that each time they say a Hail Mary they are giving her a beautiful rose and that each complete Rosary makes her a crown of roses.

The well-known Jesuit, Brother Alphonsus Rodriguez, used to say his Rosary with such fervor that he often saw a red rose come out of his mouth at each Our Father and a white rose at each Hail Mary. The red and white roses were equal in beauty and fragrance, the only difference being in their color.

The chronicles of Saint Francis tell of a young friar who had the praiseworthy habit of saying the Crown of Our Lady (the Rosary) every day before dinner. One day for some reason or other he did not manage to say it. The refectory bell had already been rung when he asked the Superior to allow him to say it before coming to the table, and having obtained the permission he withdrew to his cell to pray.

After he had been gone a long time the Superior sent another Friar to fetch him, and he found him in his room bathed in a heavenly light facing Our Lady who had two angels with her. Beautiful roses kept issuing from his mouth at each Hail Mary; the angels took them one by one, placing them on Our Lady’s head, and she smilingly accepted them.

Finally two other friars who had been sent to find out what happened to the first two saw the same lovely scene, and Our Lady did not go away until the whole Rosary had been said.

So the complete Rosary is a large crown of roses and the Rosary of five decades is a little wreath of flowers or a small crown of heavenly roses which we place on the heads of Jesus and Mary. The rose is the queen of flowers, and so the Rosary is the rose of all devotions and it is therefore the most important one.

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Eighth Rose
Marvels of the Rosary

It would hardly be possible for me to put into words how much Our Lady thinks of the Holy Rosary and of how she vastly prefers it to all other devotions. Neither can I sufficiently express how highly she rewards those who work to preach the devotion, to establish it and spread it, nor on the other hand how firmly she punishes those who work against it.

All during life, Saint Dominic had nothing more at heart than to praise Our Lady, to preach her greatness and to inspire everybody to honor her by saying Her Rosary. As a reward he received countless graces from her; exercising her great power as Queen of Heaven she crowned his labors with many miracles and prodigies. Almighty God always granted him what he asked through Our Lady. The greatest honor of all was that she helped him crush the Albigensian heresy and made him the founder and patriarch of a great religious order.

As for Blessed Alan de la Roche who restored the devotion to the Rosary, he received many privileges from Our Lady; she graciously appeared to him several times to teach him how to work out his salvation, to become a good priest and perfect religious, and how to pattern himself on Our Lord.

He used to be horribly tempted and persecuted by devils, and then deep sadness would fall upon him and sometimes he used to be near to despair – but Our Lady always comforted him by her sweet presence which banished the clouds of darkness from his soul.

She taught him how to say the Rosary, explaining its value and the fruits to be gained by it and gave him a great and glorious privilege: the honor of being called her new spouse. As a token of her chaste love for him she placed a ring upon his finger and necklace made of her own hair about his neck and gave him a Rosary.

Father Triteme, Cathagena and Martin of Navarre (both very learned men) and others as well have spoken of him in terms of the highest praise. Blessed Alan died at Zunolle in Flanders September 8th, 1475, after having brought over one hundred thousand people into the Confraternity.

Blessed Thomas of Saint John was well known for his sermons on the Most Holy Rosary, and the devil, jealous of the success he had with souls, tortured him so much that he fell ill and was sick so long that the doctors gave him up. One night when he really thought that he was dying, the devil appeared to him in the most horrible form imaginable. There was a picture of Our Lady near his bed; he looked at it and cried with all his heart and soul and strength: “Help me, save me, my sweet, sweet Mother!” No sooner had he said this than the picture seemed to come alive and Our Lady put out her hand, took him by the arm and said:

“Do not be afraid, Thomas my son, here I am and I am going to save you: get up now and go on preaching my Rosary as you used to do. I promise to shield you from your enemies.”

When Our Lady said this the devil fled and Blessed Thomas got up, finding that he was in perfect health. He then thanked the Blessed Mother with tears of joy. He resumed his Rosary apostolate and his sermons were marvelously successful.

Our Lady blesses not only those who preach her Rosary, but she highly rewards all those who get others to say it by their example.

Alphonsus, King of Leon and Galicia, very much wanted all his servants to honor the Blessed Virgin by saying the Rosary. So he used to hang a large rosary on his belt and always wore it, but unfortunately never said it himself. Nevertheless his wearing it encouraged his courtiers to say the Rosary very devoutly.

One day the King fell seriously ill and when he was given up for dead he found himself, in a vision, before the judgement seat of Our Lord. Many devils were there accusing him of all the sins he had committed and Our Lord as Sovereign Judge was just about to condemn him to hell when Our Lady appeared to intercede for him. She called for a pair of scales and had his sins placed in one of the balances whereas she put the rosary that he had always worn on the other scale, together with all the Rosaries that had been said because of his example. It was found that the Rosaries weighed more than his sins.

Looking at him with great kindness Our Lady said: “As a reward for this little honor that you paid me in wearing my Rosary, I have obtained a great grace for you from my Son. Your life will be spared for a few more years. See that you spend these years wisely, and do penance.”

When the King regained consciousness he cried out: “Blessed be the Rosary of the Most Holy Virgin Mary, by which I have been delivered from eternal damnation!”

After he had recovered his health he spent the rest of his life in spreading devotion to the Holy Rosary and said it faithfully every day.

People who love the Blessed Virgin out to follow the example of King Alphonsus and that of the saints whom I have mentioned so that they too may win other souls for the Confraternity of the Holy Rosary. They will then receive great graces on earth and eternal life later on. “They that explain me shall have life everlasting life.” [1] Ecclus. 24:31

Ninth Rose
Enemies

It is very wicked indeed and unfair to other souls to hinder the progress of the Confraternity of the Holy Rosary. Almighty God has severely punished many of those who have been so benighted as to scorn the Confraternity and who have sought to destroy it.

Even though God has set His seal of approval on the Holy Rosary by many miracles, and in spite of the Papal Bulls that have been written approving it, there are only too many people who are against the Holy Rosary today. These freethinkers and those who scorn religion either condemn the Rosary or try to turn others away from it.

It is easy to see that they have absorbed the poison of hell and that they are inspired by the devil – for nobody can condemn devotion to the Holy Rosary without condemning all that is most holy in the Catholic Faith, such as the Lord’s Prayer, the Angelic Salutation and the mysteries of the life, death, and glory of Jesus Christ and of His Holy Mother.

These freethinkers who cannot bear others to say the Rosary often fall into a really heretical state of mind without even realizing it and some to hate the Rosary and its holy mysteries.

To have a loathing for confraternities is to fall away from God and true piety, for Our Lord Himself has told us that He is always in the midst of those who are gathered together in His name. No good Catholic should forget the many great indulgences which Holy Mother Church has granted to Confraternities. Finally, to dissuade others from joining the Rosary Confraternity is to be an enemy of souls because the Rosary is a sure means of curing oneself of sin and of embracing a Christian Life.

Saint Bonaventure said (in his Psalter) that whoever neglected Our Lady would perish in his sins and would be damned: “He who neglects her will die in his sins.” If such is the penalty for neglecting her, what must be the punishment in store for those who actually turn others away from their devotions!

Tenth Rose
Miracles

While Saint Dominic was preaching the Rosary in Carcasone, a heretic made fun of the miracles and the fifteen mysteries of the Holy Rosary, and this prevented other heretics from being converted. As a punishment God suffered fifteen thousand devils to enter the man’s body.

His parents took him to Father Dominic to be delivered from the evil spirits. He started to pray and begged everyone who was there to say the Rosary out loud with him, and at each Hail Mary Our Lady drove out one hundred devils out of the heretic’s body and they came out in the form of red hot coals.

After he had been delivered he abjured his former errors, was converted and joined the Rosary Confraternity. Several of his associates did the same, having been greatly moved by his punishment and by the power of the Rosary.

The learned Franciscan, Carthagena, as well as several other authors, say that an extraordinary event took place in 1482: The Venerable James Sprenger and other religious of his order were zealously working to reestablish devotion to the Holy Rosary and also to erect a Confraternity in the city of Cologne.

Unfortunately two priests who were famous for their preaching ability were jealous of the great influence they were exerting through preaching the Rosary. So these two Fathers spoke against this devotion whenever they had a chance, and as they were very eloquent and had a great reputation they persuaded many people not to join the Confraternity.

One of them, bound and determined to achieve his wicked end, wrote a special sermon against the Rosary and planned to give it the following Sunday. But when it came time for the sermon he never appeared and, after a certain amount of waiting somebody went to fetch him. He was found dead, and evidently had died alone without any one to help him and without seeing a priest.

After convincing himself that death had been due to natural causes, the other priest decided to carry out his friend’s plan and hoped to put an end to the Confraternity of the Rosary. However, when the day came for him to preach and it was time to give the sermon God punished him by striking him down with paralysis which deprived him both of the use of his limbs and of his power of speech.

At last he admitted his sin and likewise that of his friend and immediately, in his heart of hearts, he silently besought Our Lady to help him. He promised her that is she would only cure him he would preach the Holy Rosary with as much zeal as that with which he had formerly fought against it. For this end he implored her to restore his health and speech which she did, and finding himself instantaneously cured he rose up like another Saul, a persecutor turned defender of the Holy Rosary. He publicly acknowledged his former error and ever after preached the wonders of the Most Holy Rosary with great zeal and eloquence.

I am quite sure that freethinkers and ultra-critical people of today will question the truth of the stories in this little book, in the very same way that they have always questioned most things, but all that I have done has been to copy them from very good contemporary writers and also, in part, from a book that was written only a short time ago: “The Mystical Rose Tree,” by the Reverend Antonin Thomas, O.P.

Everyone knows that there are three different kinds of faith by which we believe different kinds of stories:

•To stories of Holy Scripture we own DIVINE FAITH;
•To stories concerning other than religious subjects, which do not militate against common sense and which are written by trustworthy authors, we pay the tribute of HUMAN FAITH; whereas
•To stories about holy subjects which are told by good authors and are not in the slightest degree contrary to reason, faith, or morals (even though they may sometimes deal with happenings which are above the ordinary run of events) we pay the tribute of PIOUS FAITH.
I agree that we must be neither too credulous nor too critical and that we should remember that “virtue takes the middle course” – keeping a happy medium in all things in order to find just where truth and virtue lie. But on the other hand I know equally well that charity easily leads us to believe all that is not contrary to faith or morals: “Charity ….believeth all things;” *1* in the same way pride induces us to doubt even well authenticated stories on the plea that they are not to be found in the Bible.

This is one of the devil’s traps; heretics of the past who denied Tradition have fallen into it and overcritical people of today are falling into it too without even realizing it.

People of this kind refuse to believe what they do not understand or what is not to their liking, simply because of their own spirit of pride and independence.

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Eleventh Rose
The Creed

The Creed or the Symbol of the Apostles which is said on the crucifix of the Rosary is a holy summary of all Christian truths. It is a prayer that has great merit because faith is the root, foundation and beginning of all Christian virtues, of all eternal virtues and also of all prayers that are pleasing to Almighty God. “He that cometh to God, must believe….” [1] Whosoever wishes to come to God must first of all believe and the greater his faith the more merit his prayer will have, the more powerful it will be, and the more it will glorify God.

I shall not take time here to explain the Creed word for word but I cannot resist saying that the first few words “I believe in God” are marvelously effective as a means of sanctifying our souls and of putting devils to rout, because these three words contain the acts of the three theological virtues of faith, hope and charity.

It was by saying I BELIEVE IN GOD that the saints overcame temptations, especially those against faith, hope or charity—whether they came during their lifetime or at their death. They were also the last words of St. Peter, Martyr; [2] a heretic had cleft his head in two by a cruel blow of his sword and St. Peter was almost at his last gasp, but he somehow managed to trace these words in the sand with his finger before he died.

The Holy Rosary contains many mysteries of Jesus and Mary and since faith is the only key which opens up these mysteries for us we must begin the Rosary by saying the Creed very devoutly, and the stronger our faith, the more merit our Rosary will have.

This faith must be lively and informed by charity; in other words, to recite properly the Rosary, it is necessary to be in God’s grace, or at least in quest of it. This faith must be strong and constant, that is, one must not be looking for sensible devotion and spiritual consolation in the recitation of the Rosary; nor should one give it up because his mind is flooded with countless involuntary distractions or one experiences a strange distaste in the soul and an almost continual and oppressive fatigue in the body. Neither feeling, nor consolation, nor sighs, nor transports, nor the continual attention of the imagination are needed; faith and good intentions are quite enough. “Faith alone suffices.” [3]

[1] Heb. 11:6
[2] Saint Peter of Verona, O.P. 1206-1253, was a Dominican Priest who fought heresy courageously and zealously. He had the honor of receiving the habit from the hands of Saint Dominic himself. He was appointed Inquisitor for Lombardy, and it was in discharging his duties that he gave his life for the Faith.
[3] From the Pange Lingua.

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Twelfth Rose
The Our Father

The Our Father or the Lord’s prayer has great value–above all because of its Author Who is neither a man nor an angel but the King of angels and men, Our Lord and Savior Jesus Christ. Saint Cyprian says that it was fitting that our Savior by Whom we were reborn into the life of grace should also be our heavenly Master and should teach us how to pray.

The beautiful order, the tender forcefulness and the clarity of this divine prayer pay tribute to our divine Master’s wisdom. It is a short prayer but can teach us so very much and it is well within the grasp of uneducated people, while scholars find it a continual source of meditation on the mysteries of our Faith.

The Our Father contains all the duties we owe to God, the acts of all the virtues and the petitions for all our spiritual and corporal needs. Tertullian says that the Our Father is a summary of the New Testament. Thomas ‘a Kempis says that it surpasses all the desires of all the saints; that it is a condensation of all the beautiful sayings of all the Psalms and Canticles; that in it we ask God for everything that we need; that by it we praise Him in the very best way; that by it we lift up our souls from earth to heaven and unite them with God.

Saint John Chrysostom says that we cannot be our Master’s disciples unless we pray as He did and in the way that He showed us. Moreover God the Father listens more willingly to the Prayer that we have learned from His Son rather than those of our own making which have all our human limitations.

We should say that Our Father with the certitude that the eternal Father will hear it because it is the prayer of His Son Whom He always hears and we are His members. God will surely grant our petitions made through the Lord’s Prayer because it is impossible to imagine that such a good Father could refuse a request couched in the language of so worthy a Son, reinforced by His merits, and made at His behest.

Saint Augustine says that whenever we say the Our Father devoutly our venial sins are forgiven. The just man falls seven times a day, but in the Lord’s Prayer he will find seven petitions which will both help him to avoid downfalls and will protect him from his spiritual enemies. Our Lord, knowing how weak and helpless we are, and how many difficulties we get into, made His Prayer short and easy to say, so that if we say it devoutly and often we can be sure that Almighty God will quickly come to our aid.

I have a word for you, devout souls, who pay little attention to the prayer that the Son of God gave us Himself and asked us all to say: It is high time for you to change your way of thinking. You only like prayers that men have written—as though anybody, even the most inspired man in the whole world, could possibly know more about how we ought to pray than Jesus Christ Himself! You look for prayers in books written by other men almost as though you were ashamed of saying the prayer that Our Lord told us to say.

You have managed to convince yourself that the prayers in these books are for scholars and for rich people of the upper classes and that the Rosary is only for women and children and the lower classes. As if the prayers and praises which you have been reading were more beautiful and more pleasing to God than those which are to be found in the Lord’s Prayer! It is a very dangerous temptation to lose interest in the prayer that Our Lord gave us and to take up prayers that men have written instead.

Not that I disapprove of prayers that the saints have written so as to encourage the faithful to praise God, but it is not to be endured that they should prefer the latter to the Prayer which was uttered by Wisdom Incarnate. If they ignore this Prayer it is just as though they pass up the spring to go after the brook and refusing the clear water, drink dirty water instead. Because the Rosary made up of the Lord’s Prayer and the Angelic Salutation, is this clear and ever flowing water which comes from the Fountain of Grace, whereas other prayers which they look for in books are nothing but tiny streams which spring from this fountain.

People who say Our Lord’s Prayer carefully, weighing every word and meditating upon it, may indeed call themselves blessed for they find therein everything that they need or can wish for.

When we say this wonderful prayer we touch God’s heart at the very outset by calling Him by the sweet name of Father—Our Father. He is the dearest of fathers: all-powerful in His creation, wonderful in the way He maintains the world, completely lovable in His Diving Providence,—always good and infinitely so in the Redemption. We have God for our Father so we are all brothers–and heaven is our homeland and our heritage. This should be more than enough to teach us to love God and our neighbor and to be detached from the things of this world.

So we ought to love our Heavenly Father and should say to Him over and over again:

Our Father Who art in heaven,

Thou Who dost fill heaven and earth
With the immensity of Thy Being,
Thou Who art present everywhere-
Thou Who art in the saints
By Thy glory,
In the damned
By Thy Justice,
In the good
By Thy grace–
And even in sinners
By the patience
With which Though dost tolerate them-
Grant we beseech Thee;
Grant that we may live
As Thy true children ought to live-
Grant that we may set our course
Towards Thee
And never swerve-
Grant that we may use
Our every power,
Our hearts and souls and strength
To tend towards Thee
And Thee Alone.
Hallowed be Thy name:

King David, the prophet, said that the name of the Lord is holy and awe-inspiring, and Isaias that heaven is always echoing with praises of the Seraphim who unceasingly praise the holiness of the Lord God of Hosts.

We ask here that all the world may learn to know and adore the attributes of our God Who is so great and so holy. We ask that He may be known, loved and adored by pagans, Turks, Jews, barbarians and by all infidels-that all men may serve and glorify Him by a living faith, a staunch hope, burning charity and by renouncing all erroneous beliefs. This all adds up to say that we pray that all men by be holy, because God Himself is all-holy.

Thy Kingdom come:

Do Thou reign in our souls
By Thy grace
So that after death
We may be found meet
To reign with Thee
In They Kingdom
In perfect and unending bliss.
Oh Lord we firmly believe
In this happiness to come;
We hope for and we expect it,
Because God the Father
Has promised it
In His great goodness;
It was purchased for us
By the merits of God the Son
And God the Holy Spirit
He who is the Light
Has made it known to us.
Thy will be done on earth as it is in heaven:

As Tertulliaan says, this sentence does not in the least mean that we are afraid of people thwarting God’s designs because nothing whatsoever can happen without Diving Providence having foreseen it and having made it fit into His plans beforehand. No obstruction in the whole world can possibly prevent the will of God from being carried out.

Rather, when we say THY WILL BE DONE, we ask god to make us humbly resigned to all that He has seen fit to send us in this life. We also ask Him to help us to do, in all things and at all times, His Holy will, made known to us by the commandments, promptly, lovingly and faithfully as the saints and angels do it in heaven.

Give us this day our daily bread:
Our Lord taught us to ask God for everything that we need whether in the spiritual or temporal order. By asking for our daily bread we humbly admit our own poverty and insufficiency and pay tribute to our God, knowing that all temporal good come from His Divine Providence.

When we say BREAD we ask for that which is just necessary to live; and of course, this does not include luxuries.

We ask for this bread today THIS DAY which means that we are concerned only for the present, leaving the morrow in the hands of Providence.

And when we ask for our DAILY BREAD we recognize that we need God’s help every day and that we are entirely dependent upon Him and for His help and protection.

Forgive us our trespasses as we forgive those who trespass against us:
Every sin, say Saint Augustine and Tertullian, is a debt which we contract towards Almighty God and His justice demands payment down to the very last farthing. Unfortunately we all have these sad debts.

No matter how many they may be we should go to God in all confidence and with true sorrow for our sins, saying “Our Father Who art in Heaven, forgive us our sins of thought and those of speech, forgive us our sins of commission and omission which make us infinitely guilty in the eyes of Thy Divine Justice.

“We dare to ask this because Thou art our loving and merciful Father and because we have forgotten those who have offended us, out of obedience to Thee and out of charity.

“Do not permit us, in spite of our infidelity to Thy graces, to give in to the temptations of the world, the devil and the flesh.”

But deliver us from evil:
The evil of sin and also of temporal punishment and everlasting punishment which we know that we have rightly deserve. Amen (So be it).

This word at the end of Our Father is very consoling and Saint Jerome says that it is a sort of seal of approbation that Almighty God puts at the end of our petitions to assure us that He will grant our requests — very much as though He Himself were answering:

“Amen! May it be as you have asked, for verily you have obtained what you asked for.” This is what is meant by the word “Amen.”

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Thirteen Rose
The Our Father (continued)

Each word of the Lord’s Prayer is a tribute we pay to the perfections of God. We honor His fertility by the name of Father:

Father,
Thou
Who throughout eternity
Dost beget a Son
Who is God like Thee-
Eternal, consubstantial with Thee
Who Is the very same essence
As Thee;
And is of like power
And goodness
And wisdom
As Thou art…
Father and Son
Who from Your mutual love
Produce the Holy Spirit
Who is God like unto You;
Three Persons
But one God.

OUR FATHER – this means that He is the Father of mankind because He has created us and continues to sustain us, and because He has redeemed us. He is also the merciful Father of sinners, the Father Who is the friend of the just and the glorious Father of the blessed in heaven.

When we say WHO ART, by these words we pay tribute to the infinity and immensity and fullness of God’s essence. God is rightly called “He Who is” *1*; that is to say, He exists of necessity, essentially, and eternally, because He is the Being of beings and the cause of all beings. He possesses within Himself, in a supereminent degree, the perfections of all beings and He is in all of them by His essence, by His presence and by His power, but without being bounded by their limitations. We honor His sublimity and His glory and His majesty by the words WHO ART IN HEAVEN, that is to say, “Who is seated as on a throne, holding sway over all men by Thy justice.”

When we say HALLOWED BE THY NAME we worship God’s holiness; and we make obeisance to His Kingship and bow to the justice of His laws by the words THY KINGDOM COME, praying that men will obey Him on earth as the angels do in heaven.

We show our trust in His Providence by asking for our DAILY BREAD, and we appeal to His mercy when we ask for the forgiveness of our sins.

We look to His great power when we beg Him NOT TO LEAD US INTO TEMPTATION, and we show our faith in His goodness by our hope that He will DELIVER US FROM EVIL.

The Son of God has always glorified His Father by His works and He came into the word to give glory to Him. He showed men how to praise Him by this prayer which He taught us with His own lips. It is our duty, therefore, to say it often–we should say it reverently and attentively and in the spirit in which Our Lord taught it.

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Fourteenth Rose
The Our Father (continued)

We make as many acts of the noblest Christian virtues as we pronounce words, when we recite attentively this divine prayer.

In saying “Our Father Who art in heaven,” we make acts of faith, adoration, and humility. When we ask that His name be hallowed and glorified we show a burning zeal for His glory, and when we ask for the spread of His Kingdom we make an act of hope; by the wish that His will be done on earth as it is in heaven, we show a spirit of perfect obedience.

In asking for our daily bread we practise poverty of spirit and detachment from worldly goods. When we beg Him to forgive us our sins we make an act of sorrow for them. By forgiving those who have trespassed against us we give proof of the virtue of mercy in its highest degree.

Through asking God’s help in all our temptations, we make acts of humility, prudence and fortitude. As we wait for Him to deliver us from evil we exercise the virtue of patience.

Finally, while asking for all these things — not for ourselves alone but also for our neighbor and for all members of the Church–we are carrying out our duty as true children of God, we are imitating Him in His love which embraces all men and we are keeping the commandment of love of neighbor.

If we are mean in our hearts what we say with our lips and if our intentions are not at variance with those expressed in the Lord’s Prayer, then by reciting this prayer, we hate all sin and we observe all of God’s laws. For whenever we think that God is in heaven — as we place ourselves in His presence we should be filled with overwhelming reverence. Then the fear of the Lord will chase away all pride and we will bow before God in our utter nothingness.

When we say the name Father and remember that we owe our existence to God by the means of our parents and even our knowledge to our teachers who hold the place and are the living images of God, then we cannot help paying them honor and respect, or, to be more exact, honoring God in them. Nothing then, too, would be farther from our thoughts than to be disrespectful to them or hurt them.

We are never farther from blaspheming than when we pray that the Holy Name of God may be glorified. If we really look upon the Kingdom of God as our heritage we cannot possibly be attached to the things of this world.

If we sincerely ask God that our neighbor may have the very same blessings that we ourselves stand in need of, it goes without saying that we will give up all hatred, quarrelling and jealousy. And of course if we ask God each day for our daily bread we shall learn to hate gluttony and lasciviousness which thrive in rich surroundings.

While sincerely asking God to forgive us as we forgive those who trespass against us we no longer give way to anger and thoughts of getting even — we return good for evil and really love our enemies.

To ask God to save us from falling into sin when we are tempted is to give proof that we are fighting laziness and that we are genuinely seeking means to root out our vicious habits and to work out our salvation.

To pray God to deliver us from evil is to fear His justice and this will give us true happiness. For since the fear of God is the beginning of wisdom, it is through the virtue of the fear of God that men avoid sin.

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Fifteenth Rose
The Hail Mary

The Angelic Salutation is so heavenly and so beyond us in its depth of meaning that Blessed Alan de la Roche held that no mere creature could ever possibly understand it, and that only Our Lord and Savior Jesus Christ Who was born of the Blessed Virgin Mary can really explain it.

Its enormous value is due first of all to Our Lady to whom it was addressed, to the purpose of the Incarnation of the Word for which reason this prayer was brought from heaven, and also to the Archangel Gabriel who was the first ever to say it.

The Angelic Salutation is a most concise summary of all that Catholic theology teaches about the Blessed Virgin. It is divided up into two parts, that of praise and petition: the first shows all that goest to make up Mary’s greatness and the second all that we need to ask her for and all that we may expect to receive through her goodness.

The Most Blessed Trinity revealed the first part of it to us and the latter part was added by Saint Elizabeth who was inspired by the Holy Spirit. Holy Mother Church gave us the conclusion in the year 430 when she condemned the Nestorian heresy at the council of Ephesus and defined that the Blessed Virgin is truly the Mother of God. At this time she ordered us to pray to Our Lady under this glorious title by saying:

“Hail Mary, Mother of God, pray for us sinners, now, and at the hour of our death.”

The greatest event in the whole history of the world was the Incarnation of the Eternal Word by Whom the world was redeemed and peace was restored between God and men. Our Lady was chosen as His instrument for this tremendous event and it was put into effect when she was greeted with the Angelic Salutation. The Archangel Gabriel, one of the leading princes of the heavenly court, was chosen as ambassador to bear these glad tidings.

In the Angelic Salutation can be seen the faith and hope of the patriarchs, the prophets and the apostles. Furthermore it gives to martyrs their unswerving constancy and strength, it is the wisdom of the doctors of the Church, the perseverance of holy confessors and the life of all religious. (Blessed Alan de la Roche) It is also the new hymn of the law of grace, the joy of angels and men, and the hymn which terrifies devils and puts them to shame.

By the Angelic Salutation God became man, a virgin became the Mother of God, the souls of the just were delivered from Limbo, the empty thrones in heaven filled. In addition sin was forgiven, grace was given to us, sick people were made well, the dead were brought back to life, exiles were brought home, and the anger of the Most Blessed Trinity was appeased and men obtained eternal life.

Finally, the Angelic Salutation is a rainbow in the heavens, a sign of the mercy and grace which God has given to the world. (Blessed Alan da la Roache)

Sixteenth Rose
The Hail Mary — Beauty

Even though there is nothing so great as the majesty of God and nothing so low as man insofar as he is a sinner, Almighty God does not desire our poor prayers. On the contrary, He is pleased when we sing His praises.

Saint Gabriel’s greeting to Our Lady is one of the most beautiful hymns which we can possibly sing to the glory of the Most High. “I will sing a new song to you.” [1] This new hymn which David foretold was to be sung at the coming of the Messiah is none other than the Angelic Salutation.

There is an old hymn and a new hymn: the first is that which the Jews sang out of gratitude to God for creating them and maintaining them in existence — for delivering them from captivity and leading them safely through the Red Sea — for giving them manna to eat and for all His other blessings.

The new hymn is that which Christians sing in thanksgiving for the graces of the Incarnation and the Redemption. As these marvels were brought about by the Angelic Salutation, so do we repeat the same salutation to thank the Most Blessed Trinity for His immeasurable goodness to us.

We praise God the Father because He so loved the world that He gave us His only Son as our Savior. We bless the Son because He deigned to leave heaven and come down upon earth — because HE WAS MADE Man and redeemed us. We glorify the Holy Spirit because he formed Our Lord’s pure Body in Our Lady’s Womb — this Body which was the Victim of our sins. In this spirit of deep thankfulness should we, then, always say the Hail Mary, making acts of faith, hope, love, and thanksgiving for the priceless gift of salvation.

Although this new hymn is in praise of the Mother of God and is sung directly to her, nevertheless it greatly glorifies the Most Blessed Trinity because any homage that we pay Our Lady returns inevitably to God Who is the cause of all her virtues and perfections. When we honor Our Lady: God the Father is glorified because we are honoring the most perfect of His Creatures; God the Son is glorified because we are praising His most pure Mother, and God the Holy Spirit is glorified because we are lost in admiration at the graces with which He has filled His Spouse.

When we praise and bless Our Lady by saying the Angelic Salutation she always passes on these praises to Almighty God in the same way as she did when she was praised by Saint Elizabeth. The latter blessed her in her most elevated dignity as Mother of God and Our Lady immediately returned the praises to God by her beautiful Magnificat. Just as the Angelic Salutation gives glory to the Blessed Trinity, it is also the very highest praise that we can give Our Lady.

One day when Saint Mechtilde was praying and was trying to think of some way in which she could express her love of the Blessed Mother better than she had done before, she fell into ecstasy. Our Lady appeared to her with the Angelic Salutation in flaming letters of gold upon her bosom and said to her: “My daughter, I want you to know that no one can please me more by saying the salutation which the Most Adorable Trinity sent to me and by which He raised me to the dignity of Mother of God.

“Bye the word Ave (which is the name Eve, Eva), I learned that in His infinite power God has preserved me from all sin and its attendant misery which the first woman had been subject to.

“The name Mary which means “lady of light” shows that God has filled me with wisdom and light, like a shining star, to light up heaven and earth.

“The words full of grace reminds me that the Holy Spirit has showered so many graces upon me that I am able to give these graces in abundance to those who ask for them through me as Mediatrix.

“When people say The Lord is with thee they renew the indescribable joy that was mine when the Eternal Word became incarnate in my womb.

“When you say to me blessed art thou among women I praise Almighty God’s divine mercy which lifted me to this exalted plane of happiness.

“And at the words blessed is the fruit of thy womb, Jesus, the whole of heaven rejoices with me to see my Son Jesus Christ adored and glorified for having saved mankind.”

[1] Ps. 143:9

Seventeenth Rose
The Hail Mary – Fruits

Blessed Alan De la Roche who was so deeply devoted to the Blessed Virgin had many revelations from her and we know that he confirmed the truth of these revelations by a solemn oath. Three of them stand out with special emphasis: the first, that if people fail to say the Hail Mary (the Angelic Salutation which has saved the world) out of carelessness, or because they are lukewarm, or because they hate it, this is a sign that they will probably and indeed shortly be condemned to eternal punishment.

The second truth is that those who love this divine salutation bear the very special stamp of predestination.

The third is that those to whom God has given the signal of grace of loving Our Lady and of serving her out of love must take very great care to continue to love and serve her until the time when she shall have had them place in heaven by her divine Son in the degree of glory which they have earned. (Blessed Alan, chapter XI, paragraph 2).

The heretics, all of whom are children of the devil and clearly bear the sign of God’s reprobation, have a horror of the Hail Mary. They still say the Our Father but never the Hail Mary; they would rather wear a poisonous snake around their necks than wear a scapular or carry a rosary.

Among Catholics those who bear the mark of God’s reprobation think but little of the rosary (whether that of five decades or fifteen). They either fail to say it or only say it very quickly and in a lukewarm manner.

Even if I did not believe that which has been revealed to Blessed Alan de la Roche, even then my own experience would be enough to convince me of this terrible but consoling truth. I do now know, nor do I see clearly, how it can be that a devotion which seems to be so small can be the infallible sign of eternal salvation and how its absence can be the sign of God’s eternal displeasure; nevertheless, nothing could possibly be more true.

In our own day we see that people who hold new doctrines that have been condemned by Holy Mother Church may have quite a bit of surface piety, but they scorn the Rosary, and often dissuade their acquaintances from saying it, by destroying their love of it and their faith in it. In doing this they make elaborate excuses which are plausible in the eyes of the world. They are very careful not to condemn the Rosary and Scapular as the Calvinist do – but the way they set about attacking them is all the more deadly because it is the more cunning. I shall refer to it again later on.

My Hail Mary, my Rosary of fifteen or five decades, is the prayer and the infallible touchstone by which I can tell those who are led by the Spirit of god from those who are deceived by the devil. I have known souls who seemed to soar like eagles to the heights by their sublime contemplation and who yet were pitifully led astray by the devil. I only found out how wrong they were when I learned that they scorned the Hail Mary and the Rosary which they considered as being far beneath them.

The Hail Mary is a blessed dew that falls from heaven upon the souls of the predestinate. It gives them a marvelous spiritual fertility so that they can grow in all virtues. The more the garden of the soul is watered by this prayer the more enlightened one’s intellect becomes, the more zealous his heart, and the stronger his armor against his spiritual enemies.

The Hail Mary is a sharp and flaming shaft which, joined to the Word of God, gives the preacher the strength to pierce, move and convert the most hardened hearts even if he has little or no natural gifts for preaching.

As I have already said, this was the great secret that Our Lady taught Saint Dominic and blessed Alan so that they might convert heretics and sinners.

Saint Antoninus tells us that this is why many priests got into the habit of saying a Hail Mary at the beginning of their sermons.

Eighteenth Rose
The Hail Mary – Blessings

This Heavenly Salutation draws down upon us the blessings of Jesus and Mary in abundance, for it is an infallible truth that Jesus and Mary reward in a marvelous way those who glorify them. They repay us a hundredfold for the praises that we give them. “I love them that love me….that I may enrich them that love me and fill their treasures.” *1* Jesus and Mary have always said: “We love those who love us; we enrich them and fill their treasuries to overflowing.” “He who soweth in blessings, shall also reap blessings.” *2*

Now, if we say the Hail Mary properly, is not this a way to love, bless and glorify Jesus and Mary?

In each Hail Mary we bless both Jesus and Mary: “Blessed art thou among women, and blessed is the fruit of thy womb, Jesus.”

By each Hail Mary we give Our Lady the same honor that God gave her when He sent the Archangel Gabriel to greet her for Him. How could anyone possibly think that Jesus and Mary, who often do good to those that curse them, could ever curse those that bless and honor them by the Hail Mary?

Both Saint Bernard and Saint Bonaventure say that the Queen of Heaven is certainly no less grateful and conscientious than gracious and well-mannered people of this world. Just as she excels in all other perfections, she surpasses us all in the virtue of gratitude; so she would never let us honor her with love and respect without repaying us one hundredfold. Saint Bonaventure says that Mary will greet us with grace if we greet her with the Hail Mary.

Who could possibly understand the graces and blessings which the greeting and tender regard of Our Lady effect in us? From the very first instant that Saint Elizabeth heard the greeting that the Mother of God gave her, she was filled with the Holy Spirit and the child in her womb leaped for joy. If we make ourselves worthy of the greeting and blessings of Our Lady we shall certainly be filled with graces and a flood of spiritual consolations will come down into our souls.

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Nineteenth Rose
Happy Exchange

It is written: “Give and it shall be given unto you.” [1] To take Blessed Alan’s illustration of this: “Supposing each day I give you one hundred and fifty diamonds, even if you were my enemy, would you not forgive me? Would you not treat me as a friend and give me all the graces that you were able to give? If you want to gain the riches of grace and of glory, salute the Blessed Virgin, honor your good Mother.” “He that honoreth his mother (The Blessed Virgin) is as one that layeth up a treasure.” [2] So every day do give her at least fifty Hail Mary’s–for each one is worth fifteen precious stones and they please Our Lady far more than all the riches of this world put together.

And you can expect such great things from her generosity! She is our Mother and our friend. She is the empress of the universe and loves us more than all the mothers and queens of the world have ever loved any one human being. This is really so, for the charity of the Blessed Virgin far surpasses the natural love of all mankind and even of all the angels, as Saint Augustine says.

One day Saint Gertrude had a vision of Our Lord counting gold coins. She summoned the courage to ask Him what He was doing. He answered: “I am counting the Hail Marys that you have said; this is the money with which you can pay your way to Heaven.”

The holy and learned Jesuit, Father Suarez, was so deeply aware of the value of the Angelic Salutation that he said that he would gladly give all his learning for the price of one Hail Mary that had been said properly.

Blessed Alan de la Roche said: “Let everyone who loves you, oh most holy Mary, listen to this and drink it

Whenever I say
Hail Mary
The court of heaven rejoices
And the earth
Is lost in wonderment.
And I despise the world
And my heart is brim-full
Of the love of God
When I say
Hail Mary;
All my fears
Wilt and die
And my passions are quelled
If I say
Hail Mary;
Devotion grows
Within me
And sorrow for sin
Awakens
When I say
Hail Mary.
Hope is made strong
In my breast
And the dew of consolation
Falls on my soul
More and more-
Because I say
Hail Mary.
And my spirit
Rejoices
And sorrow fades away
When I say
Hail Mary . . . .

For the sweetness of this blessed salutation is so great that there are no words to explain it adequately, and even when its wonders have been sung, we still find it so full of mystery and so profound that its depths can never be plumbed. It has but few words but is exceeding rich in mystery; it is sweeter than honey and more precious than gold. We should often meditate upon it in our hearts and have it ever upon our lips so as to say it devoutly again and again.”

Blessed Alan says that a nun who had always had a great devotion to the Holy Rosary appeared after death to one of her sisters in religion and said to her: “If I were allowed to go back into my body, to have the chance of saying just one single Hail Mary – even if I said it quickly and without great fervor – I would gladly go through the sufferings that I had during my last illness all over again, in order to gain the merit of this prayer.” (Blessed Alan de la Roche, De Dignitate Psalterii, Chapter LXIX) This is all the more compelling because she had been bedridden and had suffered agonizing pains for several years before she died.

Michael de Lisle, Bishop of Salubre, who was a disciple and co-worker of Blessed Alan’s in the re-establishment of the Holy Rosary said that the Angelic Salutation is the remedy for all ills that we suffer as long as we say it devoutly in honor of Our Lady.

[1] Luke 6:38
[2] Ecclus. 3:5

Twentieth Rose
The Hail Mary — Explanation

Are you in the miserable state of sin? Then call on the divine [1] Mary and say to her: Ave, which means “I salute thee with the most profound respect, thou who art without sin” and she will deliver you from the evil of your sins.

Are you grouping in the darkness of ignorance and error? Go to Mary and say to her: Hail Mary; which means “Hail thou who art bathed in the light of the Sun of Justice”- and she will give you some of her light.

Have you strayed from the path leading to heaven? Then call on Mary, for her name means “Star of the Sea, the North Star which guides the ships of our souls during the voyage of this life,” and she will guide you to the harbor of eternal salvation.

Are you in sorrow? Turn to Mary, for her name means also “Sea of Bitterness which has been filled with sharp pain in this world but which is now turned into a Sea of the Purest Joy in heaven,” and she will turn your sorrow to joy and your afflictions into consolation.

Have you lost the state of grace? Praise and honor the numberless graces with which God has filled with all the gifts of the Holy Spirit, and she will give you some of these graces.

Are you all alone, having lost God’s protection? Pray to Mary, and say: “The Lord is with thee – and this union is far nobler and more intimate than that which He has with saints and the just – because thou art one with Him. He is thy Son and His Flesh is thy flesh; thou art united to the Lord because of thy perfect likeness to Him and by your mutual love – for thou art His Mother.” And then say to her: “The Three Persons of the Godhead are with thee because thou art the Temple of the most Blessed Trinity,” and she will place you once more under the protection and care of Almighty God.

Have you become an outcast and have you been accursed by God? Then say to Our Lady: “Blessed art thou above all women and above all nations, by thy purity and fertility; thou hast turned God’s maledictions into blessings for us,” and she will bless you.

Do you hunger for the bread of grace and the bread of life? Draw near to her who bore the Living Bread Which came down from heaven, and say to her: Blessed be the Fruit of thy womb Whom thou hast conceived without the slightest loss of thy virginity, Whom thou didst carry without discomfort and to Whom thou didst give birth without pain. Blessed be Jesus Who has redeemed our suffering world when we were in the bondage of sin, Who has healed the world of its sickness, Who has raised the dead to life, brought home the banished, restored sinners to a life of grace and Who has saved men from damnation.” Without doubt, your soul will be filled with the bread of grace in this life and of eternal glory in the next. Amen.

Then, at the end of your prayer, pray thus with Holy Mother Church:

“HOLY MARY
Holy in body and in soul
Holy because of thy incomparable
And eternal devotion
To the service of God–
Holy in thy great rank
Of Mother of God
Who has endowed thee
With eminent holiness,
A worthy attribute
Of this great dignity.
MOTHER OF GOD–
And our Mother–
Our Advocate and Mediatrix
Thou who art the Treasurer of God’s graces
And who dost dispense them
As thou seest fit-
Oh, we beg of thee
Obtain for us
Soon
The forgiveness of our sins–
And grant that we may be reconciled
With God’s infinite Majesty.
PRAY FOR US SINNERS–
Thou who art always filled with compassion
For those in need–
Thou who wilt never despise sinners
Or turn them away–
For but for them
Thou woulds’t never have been
Mother of the Redeemer,
Pray for us
NOW,
During this short life
So fraught with sorrow and uncertainty.
Pray for us now,
Now — because we can be sure of nothing
Except the present moment.
Pray for us now
That we are being attacked night and day
By powerful and ruthless enemies . . .
Pray for us now
AND AT THE HOUR OF OUR DEATH,
So terrible and full of danger,
When our strength is waning
And our spirits are sinking
And our souls and bodies
Are worn out with fear and pain
Pray for us then
At the hour of our death
When the devil is working
With might and main
To ensnare us and cast us into perdition.
Pray for us
At the turning point
When the die will be cast once and for all
And our lot for ever and ever
Will be heaven–
Or hell.
Come to the help of thy poor children,
Gentle Mother of pity:
And, oh, Advocate and Refuge of Sinners,
Protect us
At the hour of our death
And drive far from us
Our bitter enemies,
The devils of our accusers,
Those with frightful presence
Fills us with dread.
Light our path
Through the valley of the shadow of death.
Please, Mother
Lead us
To thy Son’s Judgment Seat
And do not forsake us there.
Intercede for us
And ask why Son to forgive us
And let us into the ranks of the blessed
Thy elect
In the realm of everlasting glory.
AMEN. So be it.”

No one could help admiring the beauty of the Holy Rosary which is made up of two heavenly things: the Lord’s Prayer and the Angelic Salutation. How could there possibly be any prayers more pleasing to Almighty God and the Blessed Virgin, or any that are easier, more precious or more helpful than these two prayers? We should always have them in our hearts and on our lips to honor the Most Blessed Trinity, Jesus Christ and our Savior, and His Most Holy Mother.

In addition, at the end of each decade it is very good to add a Gloria Patri [2] . . . that is to say: “Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.”

[1] …the word divine may be used without attributing the nature of divinity to the person or thing thus qualified. We speak of our own prayers, whether addressed to God or to His saints, as a divine service. The Psalmist speaks of us all as being gods and sons of the Most High; and yet no one takes offense, because the sense given to the words uttered is understood. Mary may be called divine because divinely chosen for the divine office of Mother” of a divine Person, Jesus Christ (Cardinal Vaughan, preface to “True Devotion to the Blessed Virgin Mary” by St. Louis de Montfort).

[2] The “Gloria Patri” was a happy innovation in the recitation of the Rosary. It is quite probably that it can be attributed to Saint Louis de Montfort himself.

Twenty-First Rose
The Fifteen Mysteries

A mystery is a sacred thing which is difficult to understand. The works of Our Lord Jesus Christ are all sacred and divine because He is God and man at one and the same time. The works of the Most Blessed Virgin are very holy because she is the most perfect and the most pure of God’s creatures. The works of Our Lord and of His Blessed Mother can be rightly called mysteries because they are so full of wonders and all kinds of perfections and deep sublime truths which the Holy Spirit reveals to the humble and simple souls who honor these mysteries.

The works of Jesus and Mary can also be called wonderful flowers; but their perfume and beauty can only be appreciated by those who study them carefully–and who open them and drink in their scent by diligent and sincere meditation.

Saint Dominic has divided up the lives of Our Lord and Our Lady into fifteen mysteries which stand for their virtues and their most important actions. These are the fifteen tableaux or pictures whose every detail must rule and inspire our lives. They are fifteen flaming torches to guide our steps throughout this earthly life.

They are fifteen shining mirrors which help us to know Jesus and Mary and to know ourselves as well. They will also help light the fire of their love in our hearts.

They are fifteen fiery furnaces which can consume us completely in their heavenly flames.

Our Lady taught Saint Dominic this excellent method of praying and ordered him to ppreach it far and wide so as to reawaken the fervor of Christians and to revive in their hearts a love for Our Blessed Lord.

She also taught it to Blessed Alan de la Roche and said to him in a vision: “When people say one hundred and fifty Angelic Salutations this prayer is very helpful to them and is a very pleasing tribute to me. But they will do better still and will please me even more if they say these salutations while meditating on the life, death and passion of Jesus Christ – for this meditation is the soul of the prayer.”

For, in reality, the Rosary said without meditating on the sacred mysteries of our salvation would be almost like a body without a soul: excellent matter but without the form which is meditation — this latter being that which sets it apart from all other devotions.

The first part of the Rosary contains five mysteries: the first is the Annunciation of the Archangel Saint Gabriel to Our Lady; the second, the Visitation of Our Lady to her cousin Saint Elizabeth; the third, the Nativity of Jesus Christ; the fourth, the Presentation of the Child Jesus in the temple and the Purification of Our Lady; and 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 when the Son of God was incarnate. Saint Elizabeth and Saint John the Baptist were filled with joy by the visit of Jesus and Mary. Heaven and earth rejoiced at the birth of Our Savior. Holy Simeon felt great consolation and was filled with joy when he took the Holy Child in his arms. The doctors were lost in admiration and wonderment at the answers which Jesus gave — and how could anyone describe the joy of Mary and Joseph when they found the Child Jesus after He had been lost for three days?

The second part of the Rosary is also composed of five mysteries which are called the SORROWFUL MYSTERIES because they show us Our Lord weighed down with sadness, covered with wounds, laden with insults, sufferings and torments. The first of these mysteries is Jesus’ Prayer and Agony in the Garden of Olives; the second, His Scourging; the third, His Crowning with Thorns; the fourth, Jesus carrying His Cross; and the fifth, His Crucifixion and Death on Mount Calvary.

The third part of the Rosary contains five other mysteries which are called the Glorious Mysteries because when we say them we meditate on Jesus and Mary in their triumph and glory. The first is the Resurrection of Jesus Christ; the second, His Ascension into heaven; the third, the Descent of the Holy Ghost upon the Apostles; the fourth, Our Lady’s glorious Assumption into heaven; and the fifth, her Crowning in Heaven.

These are the fifteen fragrant flowers of the Mystical Rose Tree; devout souls fly to them like wise bees, so as to gather their nectar and make the honey of a solid devotion.

Twenty-Second Rose
The Meditation of the Mysteries Make us resemble Jesus

The chief concern of the Christian should be to tend to perfection. “Be faithful imitators of God, as his well-beloved children,” the great Apostle tells us. This obligation is included in the eternal decree of our predestination, as the one and only means prescribed by God to attain everlasting glory.

Saint Gregory of Nyssa makes a delightful comparison when he says that we are all artists and that our souls are blank canvasses which we have to fill in. The colors which we use are the Christian virtues, and the original which we have to copy is Jesus Christ, the perfect living image of God the Father. Just as a painter who wants to do a lifelike portrait places the model before his eyes and looks at it before making each stroke, so the Christian must always have before his eyes the life and virtues of Jesus Christ, so as never to say, think or do anything which is not in conformity with his model.

It was because Our Lady wanted to help us in the great task of working out our salvation that she ordered Saint Dominic to teach the faithful to meditate upon the sacred mysteries of the life of Jesus Christ. She did this, not only that they might adore and glorify him, but chiefly that they might pattern their lives and actions on his virtues.

Children copy their parents through watching them and talking to them, and they learn their own language through hearing them speak. An apprentice learns his trade through watching his master at work; in the same way the faithful members of the Confraternity of the Holy Rosary can become like their divine Master if they reverently study and imitate the virtues of Jesus which are shown in the fifteen mysteries of his life. They can do this with the help of his grace and through the intercession of his blessed Mother.

Long ago, Moses was inspired by God to command the Jewish people never to forget the graces which had been showered upon them. The Son of God has all the more reason to command us to engrave the mysteries of his life, passion and glory upon our hearts and to have them always before our eyes, since each mystery reminds us of his goodness to us in some special way and it is by these mysteries that he has shown us his overwhelming love and desire for our salvation. “Oh, all you who pass by, pause a while,” he says, “and see if there has ever been any sorrow like to the sorrow I have endured for you. Be mindful of my poverty and humiliations; think of the gall and wormwood I took for you in my bitter passion.

These words and many others which could be given here should be more than enough to convince us that we must not only say the Rosary with our lips in honor of Jesus and Mary, but also meditate upon the sacred mysteries while we are saying it.

Twenty-third Rose
The Rosary is a Memorial of the Life and Death of Jesus

Jesus Christ, the divine spouse of our souls and our very dear friend, wishes us to remember his goodness to us and to prize his gifts above all else. Whenver we meditate devoutly and lovingly upon the sacred mysteries of the Rosary, he receives an added joy, as also do our Lady and all the saints in heaven. His gifts are the most outstanding results of his love for us and the richest presents he could possibly give us, and it is by virtue of such presents that the Blessed Virgin herself and all the saints are glorified in heaven.

One day Blessed Angela of Foligno begged our Lord to let her know by which religious exercise she could honor him best. He appeared to her nailed to his cross and said, “My daughter, look at my wounds.” She then realized that nothing pleases our dear Lord more than meditating upon his sufferings. Then he showed her the wounds on his head and revealed still other sufferings and said to her, “I have suffered all this for your salvation. What can you ever do to return my lover for you?”

The holy sacrifice of the Mass gives infinite honor to the most Blessed Trinity because it represents the passion of Jesus Christ and because through the Mass we offer to God the merits of our Lord’s obedience, of his sufferings, and of his precious blood. All the heavenly court also receive an added joy from the Mass. Several doctors of the Church, including St. Thomas, tell us that, for the same reason, all the blessed in heaven rejoice in the communion of the faithful because the Blessed Sacrament is a memorial of the passion and death of Jesus Christ, and that by means of it men share in its fruits and work out their salvation.

Now the holy Rosary, recited with meditation on the sacred mysteries, is a sacrifice of praise to God for the great gift of our redemption and a holy reminder of the sufferings, death and glory of Jesus Christ. It is therefore true that the Rosary gives glory and added joy to our Lord, our Lady and all the blessed, because they cannot desire anything greater, for the sake of our eternal happiness, than to see us engaged in a practice which is so glorious for our Lord and so salutary for ourselves.

The Gospel teaches us that a sinner who is converted and who does penance gives joy to all the angels. If the repentance and conversion of one sinner is enough to make the angels rejoice, how great must be the happiness and jubilation of the whole heavenly court and what glory for our Blessed Lord himself to see us here on earth meditating devoutly and lovingly on his humiliations and torments and on his cruel and shameful death! Is there anything that could touch our hearts more surely and bring us to sincere repentance?

A Christian who does not meditate on the mysteries of the Rosary is very ungrateful to our Lord and shows how little he cares for all that our divine Savior has suffered to save the world. This attitude seems to show that he knows little or nothing of the life of Jesus Christ, and that he has never taken the trouble to find out what he has done and what he went through in order to save us. A Christian of that kind ought to fear that, not having known Jesus Christ or having put him out of his mind, Jesus will reject him on the day of judgement with the reproach, “I tell you solemnly, I do not know you.”

Let us meditate, then, on the life and sufferings of our Savior by means of the holy Rosary; let us learn to know him well and be grateful for all his blessings, so that, on the day of Judgement, he may number us among his children and his friends.

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Twenty-fourth Rose
Meditation on the Mysteries of the Rosary is a great means of perfection.

The saints made our Lord’s life the principal object of their study; they meditate on his virtues and his sufferings, and in this way arrived at Christian perfection.

Saint Bernard began with this meditation and he always kept it up. “At the very beginning of my conversion,” he said, “I made a bouquet of myrrh fashioned from the sorrows of my Savior. I placed this bouquet upon my heart, thinking of the lashes, the thorns and the nails of his passion. I applied my whole mind to the meditation on these mysteries every day.”

This was also the practice of the holy martyrs; we admire how they triumphed over the most cruel sufferings. Where could this admirable constancy of the martyrs come from, says Saint Bernard, if not from the wounds of Jesus Christ, on which they meditated so frequently? Where was the soul of these generous athletes when their blood gushed forth and their bodies were wracked with cruel torments? Their soul was in the wounds of Christ and those wounds made them invincible.

During her whole life, our Savior’s holy Mother was occupied in meditating on the virtues and the sufferings of her Son. When she heard the angels sing their hymn of joy at his birth and saw the shepherds adore him in the stable, her heart was filled with wonder and she meditated on all these marvels. She compared the greatness of the Word incarnate to the way he humbled himself in this lowly fashion; the straw of the crib, to his throne in the heart of his Father; the might of God, to the weakness of a child; his wisdom, to his simplicity.

Our Lady said to Saint Bridget one day, “Whenver I used to contemplate the beauty, modesty, and wisdom of my Son, my heart was filled with joy; and whenever I considered his hands and feet which would be pierced with cruel nails, I wept bitterly and my heart was rent with sorrow and pain.”

After our Lord’s Ascension, our Blessed Lady spent the rest of her life visiting the places that had been hallowed by his presence and on his terrible passion.

Saint Mary Magdalen continually performed the same religious exercises during the last thirty years of her life, when she lived at Saint-Baume. Saint Jerome tells us that this was the devotion of the faithful in the early centuries of the Church. From all the countries of the world they came to the Holy Land to engrave more deeply on their hearts a great love and remembrance of the Savior of mankind by seeing the places and things he had made holy by his birth, his work, his sufferings, and his death.

All Christians have but one faith and adore one and the same God, and hope for the same happiness in heaven; they know only one mediator, who is Jesus Christ; all must imitate their divine model, and in order to do this they must meditate on the mysteries of his life, of his virtues and of his glory.

It is a great mistake to think that only priests and religious and those who have withdrawn from the turmoil of the world are supposed to meditate upon the truths of our faith and the mysteries of the life of Christ. If priests and religious have an obligation to meditate on the great truths of our holy religion in order to live up to their vocation worthily, the same obligation is just as much incumbent on the laity, because of the fact that every day they meet with spiritual dangers which might cause them to lose their souls. Therefore they should arm themselves with the frequent meditation on the life, virtues, and sufferings of our Blessed Lord, which are presented to us in the fifteen mysteries of the Holy Rosary.

Twenty-Fifty Rose
The Riches of Holiness Contained in the Prayers and Meditations of the Rosary

Never will anyone be able to understand the marvelous riches of sanctification which are contained in the prayers and mysteries of the Holy Rosary. This meditation on the 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 Savior 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 more prayers more wonderful and sublime than the Lord’s Prayer and the Ave of the angel? All our desires and all our needs are 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 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. This is the view of Saint Thomas Aquinas, and the advice that he gives when he says that, first of all, one must practise 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 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 all 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 practise 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 praying 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, or 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.

Twenty-sixth Rose
Whatever you do, do not be like a certain pious but self-willed lady in Rome, so often referred to by speakers on the Rosary. She was so devout and fervent that she put to shame by her holy life even the strictest religious in the church.

Having decided to ask St. Dominic’s advice about her spiritual life, she made her confession to him. For penance he gave her one Rosary to say and advised her to say it every day. She excused herself, saying that she had her regular exercises, that she made the Stations of Rome every day, that she wore sackcloth as well as a hair-shirt, that she gave herself the discipline several times a week, that she often fasted and did other penances. Saint Dominic urged her over and over again to take his advice and say the Rosary, but she would not hear of it. She left the confessional, horrified at the methods of this new spiritual director who had tried so hard to persuade her to take up a devotion for which she had no taste.

Later on, when she was at prayer she fell into ecstasy and had a vision of her soul appearing before the Supreme Judge. Saint Michael put all her penances and to her prayers on one side of the scale and all her sins and imperfections on the other. The tray of her good works were greatly outweighed by that of her sins and imperfections.

Filled with alarm, she cried out for mercy, imploring the help of the Blessed Virgin, her gracious advocate, who took the one and only Rosary she had said for her penance and dropped it on the tray of her good works. This one Rosary was so heavy that it weighed more than all her sins as well as her good works. Our Lady then reproved her for having refused to follow the counsel of her servant Dominic and for not saying the Rosary every day.

As soon as she came to herself she rushed and threw herself at the feet of Saint Dominic and told him all that had happened, begged his forgiveness and promised to say the Rosary faithfully every day. By this means she rose to Christian perfection and finally to the glory of everlasting life.

You who are people of prayer, learn from this the power, the value and importance of this devotion of the holy Rosary when it is said with meditation on the mysteries.

Few saints have reached the same heights of prayer as Saint Mary Magdalen, who was lifted up to heaven by angels each day, and who had the privilege of learning at the feet of Jesus and his holy Mother. Yet one day, when she asked God to show her a sure way of advancing in his love and arriving at the heights of perfect, he sent the archangel St. Michael to tell her, on his behalf, that there was no other way to reach perfection than to meditate on our Lord’s passion. So he placed a cross in the front of her cave and told her to pray before it, contemplating the sorrowful mysteries which she had seen take place with her own eyes.

The example of Saint Francis de Sales, the great spiritual director of his time, should spur you on to join the holy confraternity of the Rosary, since, great saint though he was, he bound himself by vow to say the whole Rosary every day as long as he lived.

Saint Charles Borromeo also said it every day and strongly recommended this devotion to his priests and clerics in seminaries and to all his people.

Blessed Pius V, one of the greatest popes who have ever ruled the Church, used to say the Rosary every day. Saint Thomas of Villanova, Archbishop of Valencia, Saint Ignatius, Saint Francis Xavier, Saint Francis Borgia, Saint Teresa, and Saint Philip Neri, as well as many other great men whom I do not mention, were greatly devoted to the Rosary.

Follow their example; your spiritual directors will be very pleased, and if they are aware of the benefits which you can derive from this devotion, they will be the first to urge you to adopt it.

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Twenty Seventh Rose
To encourage you still more in this devotion practiced by so many holy people, I should like to add that the Rosary recited with the meditation of the mysteries brings about the following marvelous results:

1.It gradually brings us a perfect knowledge of Jesus Christ;
2.It purifies our souls from sin;
3.It gives us victory over all our enemies;
4.It makes the practice of virtue easy’
5.It sets us on fire with the love of our Lord;
6.It enriches us with graces and merits;
7.It supplies us with what is needed to pay all our debts to God and to our fellowmen, and finally, it obtains all kinds of graces from God.
The knowledge of Jesus Christ is the science of Christians and the science of salvation; it surpasses, says Saint Paul, all human sciences in value and perfection:

1.Because of the dignity of its object, which is a God-man, compared to whom the whole universe is but a drop of dew or a grain of sand;
2.Because of its utility to us; human sciences only fill us with the wind and emptiness of pride;
3.Because of its necessity; for no one can be saved without the knowledge of Jesus Christ, while a person who knows absolutely nothing of any other science will be saved as long as he is enlightened by the knowledge of Jesus Christ.
Blessed is the Rosary which gives us this science and knowledge of our Blessed Lord through our meditations on his life, death, passion and glory.

The Queen of Sheba, lost in admiration at Solomon’s wisdom, cried out, “Blessed are your attendants and your servants who are always in your presence and hear your wisdom.” But happier still are the faithful who carefully meditate on the life, virtues, sufferings and glory of our Savior, because by this means they can gain perfect knowledge of him, in which eternal life consists.

Our Lady revealed to Blessed Alan that no sooner had Saint Dominic begun preaching the Rosary than hardened sinners were touched and wept bitterly over their grievous sins. Young children performed unbelievable penances, and everywhere he preached the Rosary such fervor was aroused that sinners changed their lives and edified everyone by their penances and the amendment of their lives.

If by chance your conscience is burdened with sin, take your Rosary and say at least a part of it in honor of some of the mysteries of the life, passion, and glory of Jesus Christ, and you can be sure that, while you are meditating on these mysteries and honoring them, he will show his sacred wounds to his father in heaven. He will plead for you and obtain for you contrition and the forgiveness of your sins. One day our Lord said to Blessed Alan, “If only these poor wretched sinners would say my Rosary often, they would share in the merits of my passion, and I would be their Advocate and would appease the justice of God.”

This life is a continual war and a series of temptations; we do not have to contend with enemies of flesh and blood, but with the very powers of hell. What better weapon could we possibly use to combat them than the prayer which our great Leader has taught us, than the Angelic Salutation which has put devils to flight, destroyed sin and renewed the world? What better weapon could we use than the meditation on the life and passion of Jesus Christ? For, as Saint Peter tells us, it is with this thought that we must arm ourselves, in order to defend ourselves against the very same enemies whom he has conquered and who molest us every day.

“Ever since the devil was crushed by the humility and the passion of Jesus Christ,” says Cardinal Hughes, “he has been practically unable to attack a soul that is armed with the meditation on the mysteries of our Lord’s life, and, if he does trouble such a soul, he is sure to be shamefully defeated.” “Put on the armor of God so as to be able to resist the attacks of the devil.”

So arm yourself with the arms of God, with the holy Rosary, and you will crush the devil’s head and stand firm in the face of all his temptations. This is why even a pair of rosary beads is so terrible to the devil, and why the saints have used them to fetter him and drive him from the bodies of those who were possessed. Such happenings have been recorded more than once.

Blessed Alan relates that a man he knew had tried desperately all kinds of devotions to rid himself of the evil spirit which possessed him, but without success. Finally, he thought of wearing his rosary round his neck, which eased him considerably. He discovered that whenever he took it off the devil tormented him cruelly, so he resolved to wear it night and day. This drove the evil spirit away forever because he could not bear such a terrible chain. Blessed Alan also testifies that he delivered a great number of those who were possessed by putting a rosary around their necks.

Father Jean Amat, of the Order of St. Dominic, was giving a series of Lenten sermons in the Kingdom of Aragon one year, when a young girl was brought to him who was possessed by the devil. After he had exorcised her several times without success, he put his rosary round her neck. Hardly had he done so when the girl began to scream and cry out in a fearful way, shrieking, “Take it off, take it off; these beads are tormenting me.” At last, the priest, filled with pity for the girl, took his rosary off her.

The very next night, when Fr. Amat was in bed, the same devils who had possession of the girl came to him, foaming with rage and tried to seize him. But he had his rosary clasped in his hand and no efforts of theirs could wrench it from him. He beat them with it very well indeed and put them to flight, crying out, “Holy Mary, Our Lady of the Rosary, come to my help.”

The next day on his way to the church, he met the poor girl, still possessed; one of the devils within her started to jeer at him, saying, “Well, brother, if you had been without your rosary, we should have made short shrift of you.” Then the good Father threw his rosary round the girl’s neck without more ado, saying, “By the sacred names of Jesus and Mary his holy Mother, and by the power of the holy Rosary, I command you, evil spirits, to leave the body of this girl at once.” They were immediately forced to obey him, and she was delivered from them.

These stories show the power of the holy Rosary in overcoming all sorts of temptations from the evil spirits and all sorts of sins, because these blessed beads of the Rosary put devils to rout.

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Twenty-eighth Rose
St. Augustine assures us that there is no spiritual exercise more fruitful or more useful than the frequent reflection on the sufferings of our Lord. Blessed Albert the Great, who had St. Thomas Aquinas as his student, learned in a revelation that by simply thinking of or meditating on the passion of Jesus Christ, a Christian gains more merit than if he had fasted on bread and water every Friday for a year, or had beaten himself with the discipline once a week til blood flowed, or had recited the whole Book of Psalms every day. If this is so, then how great must be the merit we can gain from the Rosary, which commemorates the whole life and passion of our Lord?

Our Lady one day revealed to Blessed Alan de la Roche that, after the holy sacrifice of the Mass, which is the first and most living memorial of our Lord’s passion, there was indeed no more excellent devotion or one of greater merit than that of the Rosary, which is like a second memorial and representation of the life and passion of Jesus Christ.

Fr. Dorland relates that in 1481 our Lady appeared to the Venerable Dominic, a Carthusian devoted to the holy Rosary, who lived at Treves, and said to him:

“Whenever one of the faithful, in a state of grace, says the Rosary while meditating on the mysteries of the life and passion of Christ, he obtains full and entire remission of all his sins.”

She also said to Blessed Alan, “I want you to know that, although there are numerous indulgences already attached to the recitation of my Rosary, I shall add many more to every five decades for those, who free from serious sin, say them with devotion, on their knees. And whosoever shall persevere in the devotion of the holy Rosary, with its prayers and meditations, shall be rewarded for it; I shall obtain for him full remission of the penalty and the guilt of all his sins at the end of his life.

“And let this not seem incredible to you; it is easy for me because I am the Mother of the King of heaven, and he calls me full of grace. And being filled with grace, I am able to dispense it freely to my dear children.”

St. Dominic was so convinced of the efficacy of the Rosary and its great value, that when he heard confessions, he hardly ever gave any other penance, as we have seen in the story I told you of the lady in Rome to whom he gave only a single Rosary.

St. Dominic was a great saint and other confessors also ought to walk in his footsteps by asking their penitents to say the Rosary with meditation on the sacred mysteries, rather than giving them other penances which are less meritorious and less pleasing to God, less likely to help them avoid sin. Moreover, while saying the Rosary, people gain numerous indulgences which are not attached to many other devotions.

As Abbot Blosius says, “The Rosary, with meditation on the life and passion of Christ, is certainly most pleasing to our Lord and his blessed Mother and is a very successful means of obtaining all graces; we can say it for ourselves as well as for those who have been recommended to our prayers and for the whole Church. Let us turn, then, to the holy Rosary in all our needs, and we shall infallibly obtain the graces we ask for from God to attain our salvation.

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Twenty-ninth Rose
There is nothing more divine, according to the mind of St. Denis, nothing more noble or agreeable to God than to cooperate in the work of saving souls and to frustrate the devil’s plans for ruining them. The Son of God came down to earth for no other reason than to save us. He upset Satan’s empire by founding the Church, but the devil rallied his strength and wreaked cruel violence on souls by the Albigenseans heresy, by the hatred, dissensions and abominable vices which he spread throughout the world in the eleventh century.

Only severe remedies could possible cure such terrible disorders and repel Satan’s forces. The Blessed Virgin, protectress of the Church, has given us a most powerful means for appeasing her Son’s anger, uprooting heresy and reforming Christian morals, in the Confraternity of the Holy Rosary, as events have shown. It has brought back charity and the frequent reception of the sacraments as in the first golden centuries of the Church, and it has reformed Christian morals.

Pope Leo X said in his bull that this Confraternity had been founded in honor of God and of the Blessed Virgin as a wall to hold back the evils that were going to break upon the Church.

Gregory XIII said that the Rosary was inspired by God that heaven might be more easily opened to us through the favors or our Lady.

Paul III and Blessed Pius V declared that the Rosary was given to the faithful in order that they might have spiritual peace and consolation more easily. Surely everyone will want to join a confraternity which was founded for such noble purposes.

Father Dominic, a Carthusian, who was deeply devoted to the holy Rosary, had a vision in which he saw heaven open and the whole heavenly court assembled in magnificent array. He heard them sing the Rosary in an enchanting melody, and each decade was in honor of a mystery of the life, passion, or glory of Jesus Chris and his holy Mother. Fr. Dominic noticed that whenever they pronounced the holy name of Mary they bowed their head, and at the name of Jesus they genuflected and gave thanks to God for the great good that he had wrought in heaven and on earth through the holy Rosary. He also saw how our Lady and the Saints present to God the Rosaries which the Confraternity members say here on earth. He noticed too that they were praying for those who practice this devotion. He also saw beautiful crowns without number, which were made of sweet-smelling flowers, for those who say the Rosary devoutly. He learned that by every Rosary that they say they make a crown for themselves which they will be able to wear in heaven.

This holy Carthusian’s vision is very much like that the Beloved Disciple had, in which he saw a great multitude of angels and saints, who continually praised and blessed Jesus Christ for all that he had done and suffered on earth for our salvation. And is not this what the devout members of the Rosary Confraternity do?

It must not be imagined that the Rosary is only for women, and for simple and unlearned people; it is also for men and for the greatest of men. As soon as St. Dominic acquainted Pope Innocent III with the fact that he had received a command from heaven to establish the Confraternity of the Holy Rosary, the Holy Father gave it his full approval, urged St. Dominic to preach it, and said that he wished to become a member himself. Even Cardinals embraced the devotion with great fervor, which prompted Lopez to say, “Neither sex nor age nor any other condition has kept anyone from devotion to the Rosary.”

Members of the Confraternity have come from all walks of life: dukes, princes, kings, as well as prelates, cardinals, and Sovereign Pontiffs. It would take too long to list them in this little book. If you join this Confraternity, dear reader, you will share in their devotion and their graces on earth and their glory in heaven. “Since you are united to them in their devotion, you will share in their dignity.”