..... from Rosarium Virginis MariaThe “Our Father”
32. After listening to the word and focusing on the mystery, it is natural for the mind to be lifted up towards the Father. In each of his mysteries, Jesus always leads us to the Father, for as he rests in the Father's bosom (cf. Jn 1:18) he is continually turned towards him. He wants us to share in his intimacy with the Father, so that we can say with him: “Abba, Father” (Rom 8:15; Gal 4:6). By virtue of his relationship to the Father he makes us brothers and sisters of himself and of one another, communicating to us the Spirit which is both his and the Father's. Acting as a kind of foundation for the Christological and Marian meditation which unfolds in the repetition of the Hail Mary, the Our Father makes meditation upon the mystery, even when carried out in solitude, an ecclesial experience.
The ten “Hail Marys”
33. This is the most substantial element in the Rosary and also the one which makes it a Marian prayer par excellence. Yet when the Hail Mary is properly understood, we come to see clearly that its Marian character is not opposed to its Christological character, but that it actually emphasizes and increases it. The first part of the Hail Mary, drawn from the words spoken to Mary by the Angel Gabriel and by Saint Elizabeth, is a contemplation in adoration of the mystery accomplished in the Virgin of Nazareth. These words express, so to speak, the wonder of heaven and earth; they could be said to give us a glimpse of God's own wonderment as he contemplates his “masterpiece” – the Incarnation of the Son in the womb of the Virgin Mary. If we recall how, in the Book of Genesis, God “saw all that he had made” (Gen 1:31), we can find here an echo of that “pathos with which God, at the dawn of creation, looked upon the work of his hands”.( The repetition of the Hail Mary in the Rosary gives us a share in God's own wonder and pleasure: in jubilant amazement we acknowledge the greatest miracle of history. Mary's prophecy here finds its fulfilment: “Henceforth all generations will call me blessed” (Lk 1:48). 36)
The centre of gravity in the Hail Mary, the hinge as it were which joins its two parts, is the name of Jesus. Sometimes, in hurried recitation, this centre of gravity can be overlooked, and with it the connection to the mystery of Christ being contemplated. Yet it is precisely the emphasis given to the name of Jesus and to his mystery that is the sign of a meaningful and fruitful recitation of the Rosary. Pope Paul VI drew attention, in his Apostolic Exhortation Marialis Cultus, to the custom in certain regions of highlighting the name of Christ by the addition of a clause referring to the mystery being contemplated.( This is a praiseworthy custom, especially during public recitation. It gives forceful expression to our faith in Christ, directed to the different moments of the Redeemer's life. It is at once a profession of faith and an aid in concentrating our meditation, since it facilitates the process of assimilation to the mystery of Christ inherent in the repetition of the Hail Mary. When we repeat the name of Jesus – the only name given to us by which we may hope for salvation (cf. Acts 4:12) – in close association with the name of his Blessed Mother, almost as if it were done at her suggestion, we set out on a path of assimilation meant to help us enter more deeply into the life of Christ. 37)
From Mary's uniquely privileged relationship with Christ, which makes her the Mother of God, Theotókos, derives the forcefulness of the appeal we make to her in the second half of the prayer, as we entrust to her maternal intercession our lives and the hour of our death.
The “Gloria”
34. Trinitarian doxology is the goal of all Christian contemplation. For Christ is the way that leads us to the Father in the Spirit. If we travel this way to the end, we repeatedly encounter the mystery of the three divine Persons, to whom all praise, worship and thanksgiving are due. It is important that the Gloria, the high-point of contemplation, be given due prominence in the Rosary. In public recitation it could be sung, as a way of giving proper emphasis to the essentially Trinitarian structure of all Christian prayer.
To the extent that meditation on the mystery is attentive and profound, and to the extent that it is enlivened – from one Hail Mary to another – by love for Christ and for Mary, the glorification of the Trinity at the end of each decade, far from being a perfunctory conclusion, takes on its proper contemplative tone, raising the mind as it were to the heights of heaven and enabling us in some way to relive the experience of Tabor, a foretaste of the contemplation yet to come: “It is good for us to be here!” (Lk 9:33).
