Becoming What We Contemplate: The Luminous Mysteries of the Rosary
Becoming What We Contemplate: The Luminous Mysteries (Part 1)
Hello parishioners of Notre Dame! It has been lovely meeting some of you already and getting acquainted with the parish. Thank you for the warm welcome. I am pleased to be writing my first reflection; I have been looking forward to this part of my position!
So, what is on my mind? I have recently been pondering the luminous mysteries of the rosary because I am quite attracted to the way in which they illuminate who Jesus is. I vaguely remember when St. John Paul II, in his apostolic letter, Rosarium Virginis Mariae, added the luminous mysteries, in addition to the traditional fifteen, about twenty years ago. They have always given me a sense of refreshment and hope. For the next six weeks I will be writing on each of the five luminous mysteries. This week, though, I will start by writing my thoughts on the mysteries of light as a whole, as well as on the rosary in general.
I would like to share my musings about the purpose of praying the rosary. I have always been amazed at how the mysteries of the rosary can be endlessly contemplated and how the Holy Spirit can inspire new spiritual insights without limit. The four sets of mysteries have served as wonderful guides in my meditations on the lives of Jesus and Mary. Contemplating their holy lives has helped me to aspire towards holiness in my own daily living, in everything I do. I believe we become what we contemplate! Moreover, by meditating on the mysteries through the eyes of Mary, who loved perfectly, it is made possible to grow in likeness to her and to love Christ as she did while on earth.
Now on to the luminous mysteries. Why have they been named luminous, or mysteries of light? Because the five mysteries of Jesus’s ministry – Jesus’s Baptism, the Wedding Feast at Cana, the Proclamation of the Kingdom, the Transfiguration, and the Institution of the Eucharist – reveal, as a light would, who Christ is; namely that he is divine. And through Christ’s divinity, the truth and attributes of God are manifested.
For each one of us, God helps us understand such revelations at an individualized pace. What I have realized is that theology is for everyone; not just the "wise and learned" and intellectual type. In fact, I think learning about God is a responsibility for all Christians in order to grow in intimacy with the Lord. Just as we grow in relationship by learning about each other, so also we grow in relationship with God by learning about Him. And personally, the more I understand who God is, I, as His creature, have found that I understand more of who I am in relation to Him.
It is for this reason I have titled this six part series, "Becoming What We Contemplate." As I mentioned, I will be writing on each of the luminous mysteries and will add my own thoughts about how contemplating each one of them can help us on the way toward theosis, or union and likeness to God.
“I am the light of the world,” John 9:5
PS If you are interested in reading the apostolic letter written by St. John Paul II, Rosarium Virginis Mariae, I would recommend it! It can be found on the Vatican website by clicking here.
Becoming What We Contemplate: The Luminous Mysteries (Part 2)
“After Jesus was baptized, he came up from the water and behold, the heavens were opened, and he saw the Spirit of God descending like a dove [and] coming upon him. And a voice came from the heavens, saying, "This is my beloved Son, with whom I am well pleased," (Matt 3:16-17).
Hello parishioners of Notre Dame! This week I will continue musing on the luminous mysteries. Below, I have written a reflection on the first mystery: Jesus’s Baptism in the Jordan. There are many points of reflection on this mystery. I will focus here on two things that I think Jesus’s baptism reveals about him and why they are important to contemplate.
First, I want to answer a basic question about why Jesus was baptized in the first place. If he did not have the mark of original sin, why was he baptized by John? We know that Jesus is the Word Incarnate; he has taken on humanity – the good and the bad- including sin. That is not to say that Jesus ever sinned, for as St. Paul writes, “Jesus, who became man and is like us in all things except for sin,” (Heb 4:15).
What he did do, though, was suffer the effects of sin on our behalf, as God the Father willed. He took on the consequences: “He himself bore our sins in his body upon the cross,” (1 Pet 2:24). So, what does the first luminous mystery reveal about Christ? First, it reveals that Jesus, in his perfect obedience to the Father, has profound humility.
To contemplate and become like Christ in humility, we are called to absolute conformity to God’s will, with whatever mission and vocation he has called us to. In his baptism, Jesus’s mission is manifested; his descent into the water foreshadows his death on the cross, while ascending symbolizes his resurrection. In the Gospel of Matthew, we read that “the heavens were opened,” (Matt 3:16). Adam and Eve closed the heavens by turning away from God, but Jesus came to open them back up again by dying and rising to new life.
And when we descend the waters in baptism, it represents our death to sin. This is God’s will; to say “no” to sin and choose what is right and good and what will bear fruit. As he is commissioned by God to public ministry, so too are we called toward charity and service. Jesus, who goes before us in all things, paves the way to this sanctified way of life. This begins with the sanctification of water used in baptism.
Second, the first luminous mystery confirms that Jesus is the Son of God. The Father speaks as the heavens open during the baptism: “this is my beloved Son,” (Matt 3:17). What does this mean for us as we contemplate our own baptism? We become sons and daughters of the Father after baptism. By contemplating Jesus’s perfect sonship, we can grow into being the perfect children that God intends us to be.
I will conclude with a quote from Jesus of Nazareth by Pope Benedict XVI:
“Baptism is an acceptance of death for the sins of humanity, and the voice that calls out ‘this is my beloved Son’ over the baptismal waters is an anticipatory reference to the Resurrection. This also explains why, in his own discourses, Jesus uses the word ‘baptism’ to refer to his death.”
Becoming What We Contemplate: The Luminous Mysteries (Part 3)
The second luminous mystery is the Wedding Feast at Cana. It is a joyous occasion, but Mary realizes the wine supply is running low! What does she do to spare the family embarrassment? She advocates for them to her son.
The focus on this week’s musing is on the Blessed Mother as our intercessor, as well as Jesus’s response to her at the wedding. In the first verse of John 2, we are informed that the mother of God was at the wedding, which clues us in to the importance of her role in the story. It was she who recognized that wine was in shortage and tells Jesus, “They have no wine,” (Jn. 2:4). The Blessed Mother saw someone’s need and acted. She does the same for us as our mother, as her first “yes” at the Annunciation continues.
God worked through Mary in the work of salvation ever since she said “yes” to him. After the death, resurrection, and ascension of her son and after her own earthly death, she continues to help us toward the beatific vision. And she knows what we need to get there and so she advocates for us to her son.
The Blessed Virgin Mary has been given a significant role in the work of redemption. It might even be said that Mary ushered in the public ministry of Jesus during the wedding, revealing his divinity. And when she calls her son into his public ministry, Jesus embraces his mission to conquer sin and death. Mary called her son into his public ministry even while knowing that it would eventually lead to his persecution and death. She knew the will of the Father.
How can contemplating the Wedding Feast at Cana help us toward holiness? The following is what I have mused. When others call me to a task or mission, large or small, I want to respond like both Jesus, when his mother called him to minster, and Mary at the Annunciation. In both cases, the work of God was at play, and we are also called to act with purpose. I believe that when I am asked to do something at work, in my personal life, or elsewhere, it is really the Holy Spirit who is doing the asking. So, I am never sure of what I will be asked to do, but I do know I am to say yes (within reason, of course!).
Becoming What We Contemplate: The Luminous Mysteries (Part 4)
The third luminous mystery is the proclamation of the kingdom. In the Gospels, we hear the term “kingdom of God” quite frequently. In Mark, the first words of Jesus are: “the time is fulfilled, and the kingdom of God has come near; repent and believe in the good news,” (1:15). So, this mystery includes a call to conversion, which I will explore below. First, I will write about my understanding of what the kingdom of God is.
It seems like a common misunderstanding of the kingdom of God is that it is not yet here; the kingdom will come at Christ’s second coming. But God became man and entered our world, our time and space, bringing with him the kingdom. In fact, it is he who is the kingdom. The third mystery, then, is profoundly Christocentric: the proclamation of the kingdom is an invitation to enter the reality of God’s kingdom in the person of Christ.
What is the significance of the second coming, then? Those of us still on earth are in constant need of renewal. The parousia, or the second coming of Christ, will establish a new heaven and a new earth. At that point, there will be no need for renewal. The Vatican II dogmatic constitution, Gaudium et spes, pinpoints this topic and has helped me understand the idea of the two kingdoms:
“The form of this world distorted by sin, is passing away, and we are taught that God is preparing a new dwelling and a new earth in which righteousness dwells, in which happiness will fill and surpass all the desires of peace arising in our hearts,” (39).
Our role, then, is to actively participate in the kingdom of God by living the gospel and fulfilling the mission given to us in baptism. This means constantly turning toward God and following his precepts. Furthermore, I think that we must contemplate Jesus’s proclamation because, like him, we are to call others to conversion by proclaiming the good news of the kingdom. By doing so, we play a role in making God’s kingdom grow, just like a mustard seed! Eventually there will be many birds abiding in the tree.
So, when I contemplate the third luminous mystery, I think of becoming Christ-like by fulfilling the call toward charity and communion with the Body through abiding in the kingdom, who is Christ. After all, that is what the kingdom of God is!
Becoming What We Contemplate: The Luminous Mysteries (Part 5)
The fourth luminous mystery is the transfiguration, which we celebrated recently. To state the obvious, the transfiguration on Mount Tabor is quite extraordinary! Below are a few of my thoughts regarding the fourth luminous mystery – about climbing mountains, how Peter reminds us to use our memory, and the purpose of the transfiguration.
What always strikes me when reading the transfiguration is how Jesus led Peter, James, and John “up a high mountain by themselves,” (Mt. 17:1). To listen to the Lord and hear what he has to say requires quiet solitude. Further, ascending a mountain requires effort, consistency, and intentionality. The efforts made to spend time with God in solitude is to search for Him and nourish the relationship; it is an act of love and commitment, which I believe greatly pleases Him. Sometimes, the call to quiet prayer is not appealing, but it is to be followed with an open heart. The relationship with God can only grow stronger by going up a mountain, which is a journey upwards toward full communion.
Next, I want to write about Peter, who I love because I find him relatable. I can relate to Peter when he desires the moment of transfiguration to last. By making three tents, Peter can remain with Jesus, Moses, and Elijah! The transfiguration can be likened to the moments of peace and joy that Jesus provides for us; I want to remain in consolation for the rest of my life. But that’s not how it goes! However, these delightful moments do give me hope in times of desolation or suffering. This is why it is so important to work the memory. Memories help us learn and move forward in life and are quite useful in times of difficulty. Further, I find that recalling what God has done providentially for me helps me be a better Christian: I am generally more joyful, and it prompts the desire to act charitably as He has.
What can we contemplate in the fourth luminous mystery to become more Christ-like? Because we are all called to conformity to Christ, I think it is necessary to see him in the transfiguration as something we are becoming as we climb mountains. That is, being free of sin, perfect, and without blemish; we will be transfigured. The “spotless lamb” always comes to mind on this topic, which St. Peter writes of in 1 Peter 1:19. We are to climb a mountain and ascend new heights to be with the Lord, who transforms us into His likeness.
Becoming What We Contemplate: The Luminous Mysteries (Part 6)
The luminous mysteries conclude with the Institution of the Eucharist. What an important event! Jesus institutes the ministerial priesthood and gives himself fully in the Eucharist. The institution of the Eucharist is a pinnacle in the life of Jesus. Christ himself will always be present with us in the Eucharist while we are pilgrims on earth. This week, I mused on some of the words Jesus uses during the institution.
Jesus commands us to “do this in memory of me.” During all four of the Eucharistic prayers, the death and resurrection of Jesus is called a “memorial.” Interestingly, this word means “to make present.” We are not just calling to mind and remembering Jesus’s passion taking place 2,000 years ago. Instead, the ultimate sacrifice is happening at every Mass. Mysteriously, this doesn’t mean Jesus dies again and again; his death was once and for all (Heb. 9:27-28).
Next, I have thought about Jesus’s statement, “this is my body.” He speaks not only of his physical body, but also of his personhood, his soul and divinity. Jesus gives all of himself to us, holding nothing back. And on the cross, he gives us his own mother; even after spending so much of himself in his passion and it seems as though he has no more to give. Christ is constantly giving.
How can contemplating the fifth luminous mystery make us more Christ-like? What comes to mind is making our own self-sacrifice, in union with Jesus’s, specifically during Mass. What does it mean when the priest says, “pray, brothers and sisters, that my sacrifice and yours may be acceptable to God, the Father almighty?” It means that we partake in the sacrifice of Christ.
By contemplating Jesus’s sacrifice, we learn to offer our own by giving ourselves fully to the Lord. The offertory, when the bread and wine are brought to the altar during Mass, is a time to give oneself totally to the Lord in charity, as he did in his crucifixion. The priest, acting in the person of Christ, takes the gifts, given from the people, and offers them to the Father. So, our sacrifice is not separate from Christ’s; rather, it is in union with it.