Do you pray the Luminous mysteries of the Rosary?

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EphelDuath said:
If you don’t, why do you prefer the original three sets?
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Okay, I’ll be the first curmudgeon 🙂 . No and for the two most frequently cited reasons. First, the Rosary has traditionally been considered Our Lady’s Psalter and the Luminous Mysteries break that up. Second, because I think that the last thing we needed at that time in the Church’s history was more change on top of change, change, change, especially to something so fundamental in the Church’s devotional life. If it isn’t broken, don’t try to fix it and all that.
 
I like the Luminous Mysteries. I like having more of Christ’s life to focus on while I am praying.
And I think the Luminous Mysteries really do help with doing a Scriptural Rosary.
 
Yes, I do. The Pope has the authority to add or change prayers.
 
Excerpt from ROSARIUM VIRGINIS MARIAE:
vatican.va/holy_father/john_paul_ii/apost_letters/documents/hf_jp-ii_apl_20021016_rosarium-virginis-mariae_en.html

**A proposed addition to the traditional pattern
**
*19. Of the many mysteries of Christ’s life, only a few are indicated by the Rosary in the form that has become generally established with the seal of the Church’s approval. The selection was determined by the origin of the prayer, which was based on the number 150, the number of the Psalms in the Psalter.

I believe, however, that to bring out fully the Christological depth of the Rosary it would be suitable to make an addition to the traditional pattern which, while left to the freedom of individuals and communities, could broaden it to include the mysteries of Christ’s public ministry between his Baptism and his Passion. In the course of those mysteries we contemplate important aspects of the person of Christ as the definitive revelation of God. Declared the beloved Son of the Father at the Baptism in the Jordan, Christ is the one who announces the coming of the Kingdom, bears witness to it in his works and proclaims its demands. It is during the years of his public ministry that the mystery of Christ is most evidently a mystery of light: “While I am in the world, I am the light of the world” (Jn 9:5).

Consequently, for the Rosary to become more fully a “compendium of the Gospel”, it is fitting to add, following reflection on the Incarnation and the hidden life of Christ (the joyful mysteries) and before focusing on the sufferings of his Passion (the sorrowful mysteries) and the triumph of his Resurrection (the glorious mysteries), a meditation on certain particularly significant moments in his public ministry (the mysteries of light). This addition of these new mysteries, without prejudice to any essential aspect of the prayer’s traditional format, is meant to give it fresh life and to enkindle renewed interest in the Rosary’s place within Christian spirituality as a true doorway to the depths of the Heart of Christ, ocean of joy and of light, of suffering and of glory.*

*PS - I highly recommend reading the entire Apostolic Letter linked above. 🙂
 
Never say them, but if someone else does I don’t bother them about it. I basically agree with David Palm’s reasons.
 
I’ll pray them if I arrive early enough to pray the Rosary before the noon Mass (OF) on Thursday, because they are the Mysteries being prayed by the flock.

I don’t think they are evil, detrimental, nor displeasing to Our Lady. But, though I don’t pray the Rosary every day, on days I do make it early enough to pray the Rosary with everyone before Mass on Thursday, I always, without fail, pray the Joyful Mysteries later that day. I never replace the Joyful Mysteries with the Luminous on Thursdays.

I’ve never prayed them in private, but only because I prefer to follow the traditional manner.
 
I do. I can see why some don’t though. It does sort of deep-six the whole 150 Psalms/150 Haily Marys correlation that made it special, but I really like the Luminous Mysteries, so I’m not too bothered by the break in continuity.
 
DavidPalm said:
Okay, I’ll be the first curmudgeon 🙂 . No and for the two most frequently cited reasons. First, the Rosary has traditionally been considered Our Lady’s Psalter and the Luminous Mysteries break that up. Second, because I think that the last thing we needed at that time in the Church’s history was more change on top of change, change, change, especially to something so fundamental in the Church’s devotional life. If it isn’t broken, don’t try to fix it and all that.
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I like the Luminous Mysteries. I often had wondered why Christ’s public ministry was not there so for me the Rosary with the Luminous Mysteries is finally complete.
 
dove51 said:
I do. I can see why some don’t though. It does sort of deep-six the whole 150 Psalms/150 Haily Marys correlation that made it special, but I really like the Luminous Mysteries, so I’m not too bothered by the break in continuity.
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There are 153 Hail Marys in the “traditional rosary.” :rolleyes:
 
DavidPalm said:
the Rosary has traditionally been considered Our Lady’s Psalter and the Luminous Mysteries break that up.
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could you please explain this for me, i’m a little slow…:o
particularly, how do they break up the rosary by adding more of Christ’s life to it?
 
It’s illuminating to meditate on any facet of Jesus or Mary’s life. Sometimes I do a “calendar rosary.” Using a Catholic calender I meditate on the picture for each month using a Rosary format. It ends up being a 12 decade Rosary.
 
John Paul II did not changed the Rosary. He suggested additional mysteries, but really one can pray 1 Pater and 10 Aves meditating on any spiritual mystery and gain benefit. The Rosary Confraternity does not insist on these mysteries, nor do any indulgences attached to the Rosary take account of them.
 
dang71 said:
could you please explain this for me, i’m a little slow…:o
particularly, how do they break up the rosary by adding more of Christ’s life to it?
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I wouldn’t say that the LMs “break up the rosary” per se. But the 150 Hail Marys on the 15 decades have been viewed for centuries as a sort of “mini-psalter”, to correspond with the 150 Psalms. Hence the Rosary as Our Lady’s Psalter. I am perfectly well aware that this designation has only been around for perhaps six hundred years (maybe longer, but at least that long.) It is just my view that one of the things that the Church has suffered from in the last forty years is change itself. Some changes can be good, others have undoubtedly been bad, but I don’t think that sufficient notice has been taken to the fact that change itself is prejudicial to the common good. As St. John Chrysostom wrote:

For nothing so much disturbs the mind, though it be done for some beneficial purpose, as to innovate and introduce strange things, and most of all when this is done in matters relating to divine worship and the glory of God. (Homilies on the First Epistle of Paul to the Corinthians, hom.7, v.14; my emphasis.)

And here’s St. Thomas:

[H]uman law is rightly changed, in so far as such change is conducive to the common weal. But, to a certain extent, the mere change of law is of itself prejudicial to the common good: because custom avails much for the observance of laws, seeing that what is done contrary to general custom, even in slight matters, is looked upon as grave. (Summa Theologiae Ia Iiae q.97 a.2; my emphasis.)

I’ve written a bit of an article on this matter of change, with citations from the Fathers, Doctors, and Popes, here if you’re interested.

I just don’t think that the Church needed yet one more major change at that time. It literally leaves the faithful wondering, “Is nothing stable?”
 
DavidPalm said:
I wouldn’t say that the LMs “break up the rosary” per se. But the 150 Hail Marys on the 15 decades have been viewed for centuries as a sort of “mini-psalter”, to correspond with the 150 Psalms. Hence the Rosary as Our Lady’s Psalter. I am perfectly well aware that this designation has only been around for perhaps six hundred years (maybe longer, but at least that long.) It is just my view that one of the things that the Church has suffered from in the last forty years is change itself. Some changes can be good, others have undoubtedly been bad, but I don’t think that sufficient notice has been taken to the fact that change itself is prejudicial to the common good. As St. John Chrysostom wrote:

For nothing so much disturbs the mind, though it be done for some beneficial purpose, as to innovate and introduce strange things, and most of all when this is done in matters relating to divine worship and the glory of God. (Homilies on the First Epistle of Paul to the Corinthians, hom.7, v.14; my emphasis.)

And here’s St. Thomas:

[H]uman law is rightly changed, in so far as such change is conducive to the common weal. But, to a certain extent, the mere change of law is of itself prejudicial to the common good: because custom avails much for the observance of laws, seeing that what is done contrary to general custom, even in slight matters, is looked upon as grave. (Summa Theologiae Ia Iiae q.97 a.2; my emphasis.)

Praying the Rosary is, and has always been, an act of personal piety, not part of the divine worship of the universal Church. I really do not understand how anyone can make the claim that the Rosary itself has been changed. The Luminous Mysteries were offered to the faithful as an option, an additional option if one chooses to meditate upon them. It was not a change in law. There are a great many people who are very grateful for this option and find it beneficial in their prayer life. I don’t see how the two quotes you used above have anything to do with the topic at hand.
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DavidPalm said:
I wouldn’t say that the LMs “break up the rosary” per se. But the 150 Hail Marys on the 15 decades have been viewed for centuries as a sort of “mini-psalter”, to correspond with the 150 Psalms. Hence the Rosary as Our Lady’s Psalter. I am perfectly well aware that this designation has only been around for perhaps six hundred years (maybe longer, but at least that long.) It is just my view that one of the things that the Church has suffered from in the last forty years is change itself. Some changes can be good, others have undoubtedly been bad, but I don’t think that sufficient notice has been taken to the fact that change itself is prejudicial to the common good. As St. John Chrysostom wrote:

For nothing so much disturbs the mind, though it be done for some beneficial purpose, as to innovate and introduce strange things, and most of all when this is done in matters relating to divine worship and the glory of God. (Homilies on the First Epistle of Paul to the Corinthians, hom.7, v.14; my emphasis.)

And here’s St. Thomas:

[H]uman law is rightly changed, in so far as such change is conducive to the common weal. But, to a certain extent, the mere change of law is of itself prejudicial to the common good: because custom avails much for the observance of laws, seeing that what is done contrary to general custom, even in slight matters, is looked upon as grave. (Summa Theologiae Ia Iiae q.97 a.2; my emphasis.)

I’ve written a bit of an article on this matter of change, with citations from the Fathers, Doctors, and Popes, here if you’re interested.

I just don’t think that the Church needed yet one more major change at that time. It literally leaves the faithful wondering, “Is nothing stable?”
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thanks for the answer.

i can understand some people’s weariness to “change”, but it seems like a bit of a stretch to me that adding 5 mysteries is an introduction of “strange things” (as your quote suggests), and a “major” change (as you state). the new mysteries are directly from the bible, so they certainly aren’t “innovative” or contrary to anything our Church teaches, and making modifications to the rosary is certainly not without historical precedent.

but, to each their own.
 
thistle said:
I like the Luminous Mysteries. I often had wondered why Christ’s public ministry was not there so for me the Rosary with the Luminous Mysteries is finally complete.
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Me too 👍

I hardly think it is some “strange” thing, “prejudicial to the common good” to pray the Luminous Mysteries. On the contrary, I think in these troubled times we should think about the significance of these particular meditations:

The 2nd Luminous Mystery: The wedding at Cana, where through His presence and ascent our Lord showed us the sacramental nature of marriage. Today with all the evil forces arrayed in opposition of the union of men and women in Christian marriage I think that it is very good to think about the Lord’s example.

The 5th Luminous Mystery : The institution of the Eucharist, through which our Lord gives us the Bread of Life and His Most Precious Blood. Think of how the Catholic community has lost much of our reverence for the Most Blessed Sacrament. Meditation on this mystery, in conjunction with all of the traditional mysteries, (in my opinion) surrenders no virtue of the Holy Rosary.

I could go on with the Humility and Love of Our Lord and think about His baptism in the Jordan:

Matthew 3 (I know it’s King James text but I like the way it sounds in this passage :o )

14: But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
15: And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfill all righteousness. Then he suffered him. (God would will us to be part of his plan for rightiousness?) How GREAT is OUR GOD? It reminds me of Paul speaking of making up that which was lacking in the sufferings of Christ (not our works IMO, but us)

There is a great treasure in the Luminous Mysteries for me. Pray the rosary - I do every day.

Don’t get me wrong I love the original mysteries just as much. But can’t one love his mother and still take a wife to love just as much? (forgive the weak analogy, the best I can do on short notice) 😛
 
Yes, and I sometimes pray other mysteries too, like the conversion of St Paul as a private devotion.

John Paul II only suggested the luminous mysteries , let’s leave it at that. There are no ulterior motives, only a suggestion to let our prayerlife be deepened.
 
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