Thomas van Kempen
Eeuwige God,
er bestaat geen heiligheid als U uw hand terugtrekt.
Geen wijsheid heeft enig nut als U haar niet langer leidt.
Geen kracht kan standhouden als U haar niet behoedt.
Geen zuiverheid blijft bewaard als U haar niet beschermt.
Geen waakzaamheid kan van onze kant iets veiligstellen,
als uw heilige aandacht niet op ons is gericht.
Als U ons verlaat zinken wij weg en komen om...
Maar als U tot ons komt, worden wij opgericht en leven wij.
Hoor dan ons bidden in ootmoed van hart en genees onze wonden.
Door Christus, onze Heer. Amen.
Thomas à Kempis (1379 - 1471)
zondag 22 augustus 2010
donderdag 8 juli 2010
Persoonlijk gebed na de H. Communie
Heer, nu Uw lichaam bij mijn hart is,
uw bloed mijn tong heeft omspoeld.
Laat mij toch steeds meer op U lijken.
Uw woord verkondigen in de wereld.
Uw Geest brandt in mijn lichaam.
Open mijn ogen, hart en mond.
Uw liefde en genade.
Vergeef mij Heer want ik heb gezondigd.
Mijn oor aan Uw borst drukken,
Uw stem horen fluisteren,
Geliefd kind zijn van U,
Uw wil geschiedde op de aarde.
(Thorn, donderdag 8 juli 2010)
uw bloed mijn tong heeft omspoeld.
Laat mij toch steeds meer op U lijken.
Uw woord verkondigen in de wereld.
Uw Geest brandt in mijn lichaam.
Open mijn ogen, hart en mond.
Uw liefde en genade.
Vergeef mij Heer want ik heb gezondigd.
Mijn oor aan Uw borst drukken,
Uw stem horen fluisteren,
Geliefd kind zijn van U,
Uw wil geschiedde op de aarde.
(Thorn, donderdag 8 juli 2010)
dinsdag 9 februari 2010
H. Thomas van Aquino (1225-1274) dominicaans theoloog, Kerkleraar
"Dit volk eert Mij met de lippen, maar hun hart is verre van Mij"
Dat ik niets verlang buiten U... Maak dat ik vaak mijn hart naar U richt en als ik zwak word, maak dat ik mijn fout met pijn overweeg, met de krachtige bedoeling om me te corrigeren. Geef me, Heer God, een waakzaam hart dat door geen enkele nieuwsgierige gedachte ver van U wordt weggevoerd; een nobel hart dat door geen enkele onwaardige affectie wordt verlaagd; een oprecht hart dat door geen enkele dubbelzinnige bedoeling afdwaalt; een krachtig hart dat door geen tegenstand wordt gebroken; een vrij hart dat niet door een onstuimige hartstocht wordt gedomineerd.
Geef mij, Heer mijn God, een intelligentie die U kent, een bereidwilligheid die U zoekt, een wijsheid die U vindt, een leven dat U bevalt, een volharding die met vertrouwen op U wacht en een vertrouwen dat U tenslotte zal bezitten. Geef me als boetedoening dat ik bedroefd ben om wat U hebt moeten doorstaan, om onderweg uw genadige weldaden te gebruiken, om van uw vreugde te genieten, vooral in het vaderland door uw heerlijkheid. O U, die God bent, leeft en heerst in alle eeuwen. Amen.
(Overweging bij schriftlezing 9 februari 2010: 1 Kon 8,22-23.27-30 & Mc 7,1-13)
Dat ik niets verlang buiten U... Maak dat ik vaak mijn hart naar U richt en als ik zwak word, maak dat ik mijn fout met pijn overweeg, met de krachtige bedoeling om me te corrigeren. Geef me, Heer God, een waakzaam hart dat door geen enkele nieuwsgierige gedachte ver van U wordt weggevoerd; een nobel hart dat door geen enkele onwaardige affectie wordt verlaagd; een oprecht hart dat door geen enkele dubbelzinnige bedoeling afdwaalt; een krachtig hart dat door geen tegenstand wordt gebroken; een vrij hart dat niet door een onstuimige hartstocht wordt gedomineerd.
Geef mij, Heer mijn God, een intelligentie die U kent, een bereidwilligheid die U zoekt, een wijsheid die U vindt, een leven dat U bevalt, een volharding die met vertrouwen op U wacht en een vertrouwen dat U tenslotte zal bezitten. Geef me als boetedoening dat ik bedroefd ben om wat U hebt moeten doorstaan, om onderweg uw genadige weldaden te gebruiken, om van uw vreugde te genieten, vooral in het vaderland door uw heerlijkheid. O U, die God bent, leeft en heerst in alle eeuwen. Amen.
(Overweging bij schriftlezing 9 februari 2010: 1 Kon 8,22-23.27-30 & Mc 7,1-13)
dinsdag 29 december 2009
Rosary - Rozenkransgebed [ENG - Latin]
The Rosary is perhaps the most popular non-liturgical prayer in the Latin Rite. It has appealed to people of all stations in the Church, rich or poor, educated or uneducated, religious or laity. It has been recommended by recent Popes from Leo XIII to John Paul II, and by saints, such as St. Peter Canisius (1521-1597), St. Louis Marie de Montfort (1673-1716), and St. Alphonsus Liguori (1696-1787). Aside from its spiritual benefits, its appeal no doubt lies with its ease of recitation, its soothing repetitiveness, and its intimate connection with Scripture and the life of Christ.
The standard Rosary with which most people are familiar is known as the Dominican Rosary. It is composed of 15 decades broken into three sets of 5 decades each. This is by no means the only Rosary around. There are numerous other Rosaries, such as the Franciscan Rosary, the Rosary of the Seven Sorrows, and the Brigittine Rosary. Each has its own unique construction and emphasis. For example, the Franciscan Rosary is composed of seven decades in honor of the Seven Joys of the Blessed Virgin Mary. Furthermore, Rosaries are not restricted to devotions to the Blessed Virgin Mary alone. There are rosaries in honor of the Sacred Heart, the Holy Name, the Holy Spirit, the Angels, Saint Joseph, Saint Patrick and many other saints. The one considered here is the standard Dominican Rosary.
The origins of the Dominican Rosary are obscure. There is a popular tradition that the Rosary originated with St. Dominic (c 1170-1221). This legend, however, is unsupported by historical documentation. Critical scholarship, including much research carried out by Dominicans themselves, indicates that St. Dominic had little, if anything, to do with the Rosary. St. Dominic certainly had a deep and abiding devotion to the Blessed Virgin Mary, but there is no mention of his authorship of the Rosary in any of his writings, nor is there any mention by any of his contemporaries or his biographers of his involvement. Given the silence of the historical record of his time, it is difficult to see how St. Dominic could have been its author. Instead the origin of the legend of St. Dominic's involvement appears to have been due to the writings of Alan de la Roche (Alanus de Rupe) c 1428-1475. It is in his writings that we see the legend of St. Dominic's authorship of the Rosary appear for the first time. Alan de la Roche did much to promote the Rosary, and it is no doubt due to him that the notion of St. Dominic as the author of the Rosary became fixed in people's minds. Eventually what was originally a pious story turned into hallowed history.
Prayer beads themselves are of very ancient usage in the Church, probably originating with the monastics of the early Church. Desert monastics were in the habit of reciting a specified number of prayers daily and such a method of keeping track of them is natural. In the life of the Egyptian Abbot Paul (d. A. D. 341), we read that he used to collect three hundred pebbles every day and throw away each one as he finished the corresponding prayer he was accustomed to recite (Palladius, Hist. Laus., xx; Butler, II, 63). It is easy to see how one can start with pebbles and progress onto a string of pebbles or beads of some sort. The Countess Godiva of Coventry (c. 1075) specified in her will that "the circlet of precious stones which she had threaded on a cord in order that by fingering them one after another she might count her prayers exactly" were to be placed on a statute of the Blessed Virgin Mary (Malmesbury, "Gesta Pont.", Rolls Series 311). Fragments of prayer beads have been found in the tomb of the holy abbess Gertrude of Nivelles (d. 659) and in the tombs of St. Norbert and of St. Rosalia, both of the twelfth century. It is thus easy to see that prayer beads are not by any means a recent development.
The earliest known prayer form associated with prayer beads was not the Hail Mary. While the Hail Mary had been used since ancient times as an antiphon to our Lady, it really was not used as a prayer form in and of itself until sometime around the 12th or 13th centuries, nor did it take its present day form until the 15th century. Instead the prayer most often associated with these early prayer beads in the Middle Ages was the Our Father. The beads had such a close association with the Our Father that they were commonly known as Paternoster beads, "Pater noster" being the first two words of the Our Father in Latin. Many pious customs of reciting Paternosters existed in the Middle Ages. For example, the monks at Cluny were urged to recite 50 Paternosters at the death of one of their fellow monks (Udalric, 1096). The Knights Templar, from a rule dating from about 1128, were required to say the Lord's Prayer 57 times if they could not attend choir, and on the death of any of their brethren they had to say the Pater Noster a hundred times a day for a week.
The Dominican Rosary as we know it today grew out of a combination of many factors, a complete history of which would be far too long to present here. Briefly, the basic origins of the Rosary lie in the monastic practice of reciting all 150 Psalms in one week. In the desire to give the laity a common form of prayer that had ties to the monastic community, the laity were encouraged to recite 150 Paternosters in imitation. Parallel to this practice were those who had a Marian devotion. They used the Angelic salutation (the opening line of the Hail Mary) instead. These prayers were grouped in sets of 50, 100, or 150 Aves, as are the psalms.
Numerous forms of these Ave devotions were recited by religious and laity alike over the centuries, some very lengthy and elaborate. We are told of St. Albert (d. 1140) by his contemporary biographer that "A hundred times a day he bent his knees, and fifty times he prostrated himself raising his body again by his fingers and toes, while he repeated at every genuflection: 'Hail Mary, full of grace, the Lord is with thee, blessed art thou amongst women and blessed is the fruit of thy womb'." A set of 150 short Marian Psalms with an intervening Ave Maria appears in Migne's collection of the works of St. Anselm (ca 1033-1109). It should be noted that by this we can conclude that the recitation of 50, 100, or 150 Aves actually preceded the good St. Dominic by at least 50 years, if not more. Another example can be found in the Hortulus Animae, a popular prayer book whose first known edition was printed at Strasbourg by William Schaffener of Rappeltsweiler in 1498. In it we see a set of 50 Aves grouped into 5 decades. After each decade, the Our Father and the Creed are recited. Each Ave is associated with an event in Christ's life, starting with His conception and culminating with His Resurrection and Judgment Day, making a total of 50 mysteries. This form of the Rosary was quite popular in the 14th - 16th centuries and may be said to be an early example of Scriptural Rosaries, where each Hail Mary has a Scriptural passage relating to the decade's mystery associated with it.
The Rosary as we know it today started to take its final shape in the fifteenth century. In 1483, a Dominican composed a Rosary booklet called Our Dear Lady's Psalter. It had a Rosary of 15 decades with 15 mysteries, all of which except the last two are what we have today. In 1569, Pope Pius V officially approved the 15 decade form of the Rosary we have today, and in 1573 the same Pope instituted the Feast of the Rosary in thanksgiving for the victory at the battle of Lepanto by Christians over Moslem invaders in which the Rosary played an important part.
It should be noted that while the decades and mysteries have been standardized since the time of Pope St. Pius V, the beginning and ending prayers vary with time and place. In the US, for example, the Rosary begins with the recitation of the Creed and ends with the Salve Regina and concluding prayer (Deus, cuius Unigenitus). Another form, as practiced in Rome, begins with the "Domine, labia mea aperies", which is the starting prayer of the Hours, omits the Creed, and ends with the Litany of Loreto. Various other prayers, such as the Sub tuum praesidium have been employed as well. The prayers most often associated with the Rosary have been included here.
The most recent development in the form of Rosary occurred with the publication of Pope John Paul II's Rosarium Virginis Mariae. In it the Holy Father has added a new set of mysteries, the Luminous Mysteries, which focus on Christ's public ministry from the time of His Baptism until His Passion. Traditionally the Joyful mysteries are recited on Mondays and Thursdays, the Sorrowful mysteries are recited on Tuesdays and Fridays, and the Glorious Mysteries are recited on Wednesdays, Saturdays and Sundays. With the addition of the Luminous Mysteries, Pope John Paul II proposes that the Joyful mysteries be recited on Mondays and Saturdays, the Luminous Mysteries be recited on Thursdays, the Sorrowful mysteries are recited on Tuesdays and Fridays, and the Glorious Mysteries are recited on Wednesdays and Sundays.
This web page may be downloaded in booklet form here.
Initium Beginning
Signum Crucis Sign of the Cross
Romae: In Rome:
V. Domine, labia mea aperies,
R. Et os meum annuntiabit laudem tuam.
V. Deus in adiutorium meum intende,
R. Domine ad adiuvandum me festina. V. Thou, O Lord, wilt open my lips,
R. And my tongue shall announce Thy praise.
V. O God come to my assistance,
R. O Lord, make haste to help me.
Ad Crucem: At the Crucifix:
Symbolum Apostolorum Apostle's Creed
Ad grana maiora: On the large beads:
Oratio Dominica Our Father
Ad grana minora: On the small beads:
Ave Maria Hail Mary
Ad finem decadum: At the end of the decades:
Gloria Patri Glory Be
On Good Friday, the following may be used in place of the Gloria Patri On Good Friday, the following may be used in place of the Gloria Patri
R. Christus factus est pro nobis oboediens usque ad mortem. R. Christ became obedient for us unto death.
V. Mortem autem crucis. V. Even unto death on the Cross.
On Holy Saturday, the following may be used in place of the Gloria Patri On Holy Saturday, the following may be used in place of the Gloria Patri
R. Christus factus est pro nobis oboediens usque ad mortem, mortem autem crucis. R. Christ became obedient for us unto death, even unto death on the Cross.
V. Propter quod et Deus exaltavit illum: et dedit illi nomen, quod est super omne nomen. V. For which God hath exalted Him and hath given Him a name which is above all names.
Oratio Fatima Fatima Prayer
O MI IESU, dimitte nobis debita nostra, libera nos ab igne inferni, conduc in caelum omnes animas, praesertim illas quae maxime indigent misericordia tua. O my Jesus, forgive us our sins and save us from the fires of Hell. Lead all souls to heaven, especially those in most need of Thy mercy.
Meditationes Rosarii Meditations
In feria secunda et sabbato On Mondays and Saturdays
I. Mysteria Gaudiosa I. Joyous Mysteries
1. Quem, Virgo, concepisti. [Mt 1:18, Lc 1:26-38] 1. Him Whom thou didst conceive. [Mt 1:18, Lk 1:26-38]
2. Quem visitando Elisabeth portasti. [Lc 1:39-45] 2. Him Whom thou didst carry while visiting Elizabeth. [Lk 1:39-45]
3. Quem, Virgo, genuisti. [Lc 2:6-12] 3. Him Whom thou didst give birth to. [Lk 2:6-12]
4. Quem in templo praesentasti. [Lc 2:25-32] 4. Him Whom thou didst present in the temple. [Lk 2:25-32]
5. Quem in templo invenisti. [Lc 2:41-50] 5. Him Whom thou didst find in the temple. [Lk 2:41-50]
In feria quinta On Thursdays
II. Mysteria Luminosa II. Luminous Mysteries
1. Qui apud Iordanem baptizatus est. [Mt 3:13, Mc 1:9, Jn 1:29] 1. He Who was baptized in the Jordan. [Mt 3:13, Mk 1:9, Jn 1:29]
2. Qui ipsum revelavit apud Canense matrimonium. [In 2:1-11] 2. He Who revealed Himself at the wedding feast of Cana. [Jn 2:1-11]
3. Qui Regnum Dei annuntiavit. [Mc 1:15, Lc 10:8-11] 3. He who announced the Kingdom of God. [Mk 1:15, Lk 10:8-11]
4. Qui transfiguratus est. [Mt 17:1-8, Mc 9:2-9] 4. He Who was transfigured. [Mt 17:1-8, Mk 9:2-9]
5. Qui Eucharistiam instituit.[In 6:27-59, Mt 26:26-29, Mc 14:22-24, Lc 22:15-20] 5. He Who instituted the Eucharist. [Jn 6:27-59, Mt 26:26-29, Mk 14:22-24, Lk 22:15-20]
In feria tertia et feria sexta On Tuesdays and Fridays
III. Mysteria dolorosa III. Sorrowful Mysteries
1. Qui pro nobis sanguinem sudavit. [Lc 22:39-46] 1. He Who sweated blood for us. [Lc 22:39-46]
2. Qui pro nobis flagellatus est. [Mt 27:26, Mc 15:6-15, In 19:1] 2. He Who was scourged for us. [Mt 27:26, Mk 15:6-15, Jn 19:1]
3. Qui pro nobis spinis coronatus est. [In 19:1-8] 3. He Who was crowned with thorns for us. [Jn 19:1-8]
4. Qui pro nobis crucem baiulavit. [In 19:16-22] 4. He Who carried the Cross for us. [Jn 19:16-22]
5. Qui pro nobis crucifixus est. [In 19:25-30] 5. He Who was crucified for us. [Jn 19:25-30]
In feria quarta et Dominica On Wednesdays and Sundays
IV. Mysteria gloriosa IV. Glorious Mysteries
1. Qui resurrexit a mortuis. [Mc 16:1-7] 1. He Who arose from the dead. [Mk 16:1-7]
2. Qui in caelum ascendit. [Lc 24:46-53] 2. He Who ascended into heaven. [Lk 24:46-53]
3. Qui Spiritum Sanctum misit. [Acta 2:1-7] 3. He Who sent the Holy Spirit. [Act 2:1-7]
4. Qui te assumpsit. [Ps 16:10] 4. He Who assumed thee into heaven. [Ps 16:10]
5. Qui te in caelis coronavit. [Apoc 12:1] 5. He Who crowned thee Queen of Heaven. [Rev 12:1]
Orationes ad Finem Rosarii Dicendae Prayers at the End of the Rosary
Salve Regina Hail Holy Queen
V. Ora pro nobis, Sancta Dei Genetrix. V. Pray for us, O Holy Mother of God.
R. Ut digni efficiamur promissionibus Christi. R. That we may be made worthy of the promises of Christ.
Oremus
DEUS, cuius Unigenitus per vitam, mortem et resurrectionem suam nobis salutis aeternae praemia comparavit, concede, quaesumus: ut haec mysteria sacratissimo beatae Mariae Virginis Rosario recolentes, et imitemur quod continent, et quod promittunt assequamur. Per eundem Christum Dominum nostrum. Amen. Let us pray
O GOD, Who by the life, death, and resurrection of Thy only-begotten Son, hath purchased for us the rewards of eternal salvation, grant, we beseech Thee, that meditating on these mysteries of the most holy Rosary of the Blessed Virgin Mary, we may imitate what they contain and obtain what they promise, through the same Christ our Lord. Amen.
The standard Rosary with which most people are familiar is known as the Dominican Rosary. It is composed of 15 decades broken into three sets of 5 decades each. This is by no means the only Rosary around. There are numerous other Rosaries, such as the Franciscan Rosary, the Rosary of the Seven Sorrows, and the Brigittine Rosary. Each has its own unique construction and emphasis. For example, the Franciscan Rosary is composed of seven decades in honor of the Seven Joys of the Blessed Virgin Mary. Furthermore, Rosaries are not restricted to devotions to the Blessed Virgin Mary alone. There are rosaries in honor of the Sacred Heart, the Holy Name, the Holy Spirit, the Angels, Saint Joseph, Saint Patrick and many other saints. The one considered here is the standard Dominican Rosary.
The origins of the Dominican Rosary are obscure. There is a popular tradition that the Rosary originated with St. Dominic (c 1170-1221). This legend, however, is unsupported by historical documentation. Critical scholarship, including much research carried out by Dominicans themselves, indicates that St. Dominic had little, if anything, to do with the Rosary. St. Dominic certainly had a deep and abiding devotion to the Blessed Virgin Mary, but there is no mention of his authorship of the Rosary in any of his writings, nor is there any mention by any of his contemporaries or his biographers of his involvement. Given the silence of the historical record of his time, it is difficult to see how St. Dominic could have been its author. Instead the origin of the legend of St. Dominic's involvement appears to have been due to the writings of Alan de la Roche (Alanus de Rupe) c 1428-1475. It is in his writings that we see the legend of St. Dominic's authorship of the Rosary appear for the first time. Alan de la Roche did much to promote the Rosary, and it is no doubt due to him that the notion of St. Dominic as the author of the Rosary became fixed in people's minds. Eventually what was originally a pious story turned into hallowed history.
Prayer beads themselves are of very ancient usage in the Church, probably originating with the monastics of the early Church. Desert monastics were in the habit of reciting a specified number of prayers daily and such a method of keeping track of them is natural. In the life of the Egyptian Abbot Paul (d. A. D. 341), we read that he used to collect three hundred pebbles every day and throw away each one as he finished the corresponding prayer he was accustomed to recite (Palladius, Hist. Laus., xx; Butler, II, 63). It is easy to see how one can start with pebbles and progress onto a string of pebbles or beads of some sort. The Countess Godiva of Coventry (c. 1075) specified in her will that "the circlet of precious stones which she had threaded on a cord in order that by fingering them one after another she might count her prayers exactly" were to be placed on a statute of the Blessed Virgin Mary (Malmesbury, "Gesta Pont.", Rolls Series 311). Fragments of prayer beads have been found in the tomb of the holy abbess Gertrude of Nivelles (d. 659) and in the tombs of St. Norbert and of St. Rosalia, both of the twelfth century. It is thus easy to see that prayer beads are not by any means a recent development.
The earliest known prayer form associated with prayer beads was not the Hail Mary. While the Hail Mary had been used since ancient times as an antiphon to our Lady, it really was not used as a prayer form in and of itself until sometime around the 12th or 13th centuries, nor did it take its present day form until the 15th century. Instead the prayer most often associated with these early prayer beads in the Middle Ages was the Our Father. The beads had such a close association with the Our Father that they were commonly known as Paternoster beads, "Pater noster" being the first two words of the Our Father in Latin. Many pious customs of reciting Paternosters existed in the Middle Ages. For example, the monks at Cluny were urged to recite 50 Paternosters at the death of one of their fellow monks (Udalric, 1096). The Knights Templar, from a rule dating from about 1128, were required to say the Lord's Prayer 57 times if they could not attend choir, and on the death of any of their brethren they had to say the Pater Noster a hundred times a day for a week.
The Dominican Rosary as we know it today grew out of a combination of many factors, a complete history of which would be far too long to present here. Briefly, the basic origins of the Rosary lie in the monastic practice of reciting all 150 Psalms in one week. In the desire to give the laity a common form of prayer that had ties to the monastic community, the laity were encouraged to recite 150 Paternosters in imitation. Parallel to this practice were those who had a Marian devotion. They used the Angelic salutation (the opening line of the Hail Mary) instead. These prayers were grouped in sets of 50, 100, or 150 Aves, as are the psalms.
Numerous forms of these Ave devotions were recited by religious and laity alike over the centuries, some very lengthy and elaborate. We are told of St. Albert (d. 1140) by his contemporary biographer that "A hundred times a day he bent his knees, and fifty times he prostrated himself raising his body again by his fingers and toes, while he repeated at every genuflection: 'Hail Mary, full of grace, the Lord is with thee, blessed art thou amongst women and blessed is the fruit of thy womb'." A set of 150 short Marian Psalms with an intervening Ave Maria appears in Migne's collection of the works of St. Anselm (ca 1033-1109). It should be noted that by this we can conclude that the recitation of 50, 100, or 150 Aves actually preceded the good St. Dominic by at least 50 years, if not more. Another example can be found in the Hortulus Animae, a popular prayer book whose first known edition was printed at Strasbourg by William Schaffener of Rappeltsweiler in 1498. In it we see a set of 50 Aves grouped into 5 decades. After each decade, the Our Father and the Creed are recited. Each Ave is associated with an event in Christ's life, starting with His conception and culminating with His Resurrection and Judgment Day, making a total of 50 mysteries. This form of the Rosary was quite popular in the 14th - 16th centuries and may be said to be an early example of Scriptural Rosaries, where each Hail Mary has a Scriptural passage relating to the decade's mystery associated with it.
The Rosary as we know it today started to take its final shape in the fifteenth century. In 1483, a Dominican composed a Rosary booklet called Our Dear Lady's Psalter. It had a Rosary of 15 decades with 15 mysteries, all of which except the last two are what we have today. In 1569, Pope Pius V officially approved the 15 decade form of the Rosary we have today, and in 1573 the same Pope instituted the Feast of the Rosary in thanksgiving for the victory at the battle of Lepanto by Christians over Moslem invaders in which the Rosary played an important part.
It should be noted that while the decades and mysteries have been standardized since the time of Pope St. Pius V, the beginning and ending prayers vary with time and place. In the US, for example, the Rosary begins with the recitation of the Creed and ends with the Salve Regina and concluding prayer (Deus, cuius Unigenitus). Another form, as practiced in Rome, begins with the "Domine, labia mea aperies", which is the starting prayer of the Hours, omits the Creed, and ends with the Litany of Loreto. Various other prayers, such as the Sub tuum praesidium have been employed as well. The prayers most often associated with the Rosary have been included here.
The most recent development in the form of Rosary occurred with the publication of Pope John Paul II's Rosarium Virginis Mariae. In it the Holy Father has added a new set of mysteries, the Luminous Mysteries, which focus on Christ's public ministry from the time of His Baptism until His Passion. Traditionally the Joyful mysteries are recited on Mondays and Thursdays, the Sorrowful mysteries are recited on Tuesdays and Fridays, and the Glorious Mysteries are recited on Wednesdays, Saturdays and Sundays. With the addition of the Luminous Mysteries, Pope John Paul II proposes that the Joyful mysteries be recited on Mondays and Saturdays, the Luminous Mysteries be recited on Thursdays, the Sorrowful mysteries are recited on Tuesdays and Fridays, and the Glorious Mysteries are recited on Wednesdays and Sundays.
This web page may be downloaded in booklet form here.
Initium Beginning
Signum Crucis Sign of the Cross
Romae: In Rome:
V. Domine, labia mea aperies,
R. Et os meum annuntiabit laudem tuam.
V. Deus in adiutorium meum intende,
R. Domine ad adiuvandum me festina. V. Thou, O Lord, wilt open my lips,
R. And my tongue shall announce Thy praise.
V. O God come to my assistance,
R. O Lord, make haste to help me.
Ad Crucem: At the Crucifix:
Symbolum Apostolorum Apostle's Creed
Ad grana maiora: On the large beads:
Oratio Dominica Our Father
Ad grana minora: On the small beads:
Ave Maria Hail Mary
Ad finem decadum: At the end of the decades:
Gloria Patri Glory Be
On Good Friday, the following may be used in place of the Gloria Patri On Good Friday, the following may be used in place of the Gloria Patri
R. Christus factus est pro nobis oboediens usque ad mortem. R. Christ became obedient for us unto death.
V. Mortem autem crucis. V. Even unto death on the Cross.
On Holy Saturday, the following may be used in place of the Gloria Patri On Holy Saturday, the following may be used in place of the Gloria Patri
R. Christus factus est pro nobis oboediens usque ad mortem, mortem autem crucis. R. Christ became obedient for us unto death, even unto death on the Cross.
V. Propter quod et Deus exaltavit illum: et dedit illi nomen, quod est super omne nomen. V. For which God hath exalted Him and hath given Him a name which is above all names.
Oratio Fatima Fatima Prayer
O MI IESU, dimitte nobis debita nostra, libera nos ab igne inferni, conduc in caelum omnes animas, praesertim illas quae maxime indigent misericordia tua. O my Jesus, forgive us our sins and save us from the fires of Hell. Lead all souls to heaven, especially those in most need of Thy mercy.
Meditationes Rosarii Meditations
In feria secunda et sabbato On Mondays and Saturdays
I. Mysteria Gaudiosa I. Joyous Mysteries
1. Quem, Virgo, concepisti. [Mt 1:18, Lc 1:26-38] 1. Him Whom thou didst conceive. [Mt 1:18, Lk 1:26-38]
2. Quem visitando Elisabeth portasti. [Lc 1:39-45] 2. Him Whom thou didst carry while visiting Elizabeth. [Lk 1:39-45]
3. Quem, Virgo, genuisti. [Lc 2:6-12] 3. Him Whom thou didst give birth to. [Lk 2:6-12]
4. Quem in templo praesentasti. [Lc 2:25-32] 4. Him Whom thou didst present in the temple. [Lk 2:25-32]
5. Quem in templo invenisti. [Lc 2:41-50] 5. Him Whom thou didst find in the temple. [Lk 2:41-50]
In feria quinta On Thursdays
II. Mysteria Luminosa II. Luminous Mysteries
1. Qui apud Iordanem baptizatus est. [Mt 3:13, Mc 1:9, Jn 1:29] 1. He Who was baptized in the Jordan. [Mt 3:13, Mk 1:9, Jn 1:29]
2. Qui ipsum revelavit apud Canense matrimonium. [In 2:1-11] 2. He Who revealed Himself at the wedding feast of Cana. [Jn 2:1-11]
3. Qui Regnum Dei annuntiavit. [Mc 1:15, Lc 10:8-11] 3. He who announced the Kingdom of God. [Mk 1:15, Lk 10:8-11]
4. Qui transfiguratus est. [Mt 17:1-8, Mc 9:2-9] 4. He Who was transfigured. [Mt 17:1-8, Mk 9:2-9]
5. Qui Eucharistiam instituit.[In 6:27-59, Mt 26:26-29, Mc 14:22-24, Lc 22:15-20] 5. He Who instituted the Eucharist. [Jn 6:27-59, Mt 26:26-29, Mk 14:22-24, Lk 22:15-20]
In feria tertia et feria sexta On Tuesdays and Fridays
III. Mysteria dolorosa III. Sorrowful Mysteries
1. Qui pro nobis sanguinem sudavit. [Lc 22:39-46] 1. He Who sweated blood for us. [Lc 22:39-46]
2. Qui pro nobis flagellatus est. [Mt 27:26, Mc 15:6-15, In 19:1] 2. He Who was scourged for us. [Mt 27:26, Mk 15:6-15, Jn 19:1]
3. Qui pro nobis spinis coronatus est. [In 19:1-8] 3. He Who was crowned with thorns for us. [Jn 19:1-8]
4. Qui pro nobis crucem baiulavit. [In 19:16-22] 4. He Who carried the Cross for us. [Jn 19:16-22]
5. Qui pro nobis crucifixus est. [In 19:25-30] 5. He Who was crucified for us. [Jn 19:25-30]
In feria quarta et Dominica On Wednesdays and Sundays
IV. Mysteria gloriosa IV. Glorious Mysteries
1. Qui resurrexit a mortuis. [Mc 16:1-7] 1. He Who arose from the dead. [Mk 16:1-7]
2. Qui in caelum ascendit. [Lc 24:46-53] 2. He Who ascended into heaven. [Lk 24:46-53]
3. Qui Spiritum Sanctum misit. [Acta 2:1-7] 3. He Who sent the Holy Spirit. [Act 2:1-7]
4. Qui te assumpsit. [Ps 16:10] 4. He Who assumed thee into heaven. [Ps 16:10]
5. Qui te in caelis coronavit. [Apoc 12:1] 5. He Who crowned thee Queen of Heaven. [Rev 12:1]
Orationes ad Finem Rosarii Dicendae Prayers at the End of the Rosary
Salve Regina Hail Holy Queen
V. Ora pro nobis, Sancta Dei Genetrix. V. Pray for us, O Holy Mother of God.
R. Ut digni efficiamur promissionibus Christi. R. That we may be made worthy of the promises of Christ.
Oremus
DEUS, cuius Unigenitus per vitam, mortem et resurrectionem suam nobis salutis aeternae praemia comparavit, concede, quaesumus: ut haec mysteria sacratissimo beatae Mariae Virginis Rosario recolentes, et imitemur quod continent, et quod promittunt assequamur. Per eundem Christum Dominum nostrum. Amen. Let us pray
O GOD, Who by the life, death, and resurrection of Thy only-begotten Son, hath purchased for us the rewards of eternal salvation, grant, we beseech Thee, that meditating on these mysteries of the most holy Rosary of the Blessed Virgin Mary, we may imitate what they contain and obtain what they promise, through the same Christ our Lord. Amen.
Oratio ad Beatam Mariam Virginem Ante Missam [L] Prayer to the Blessed Virgin Mary Before Mass
O MATER pietatis et misericordiae, beatissima Virgo Maria, ego miser et indignus peccator ad te confugio toto corde et affectu; et precor pietatem tuam, ut, sicut dulcissimo Filio tuo in Cruce pendenti astitisti, ita et mihi, misero peccatori, (et sacerdotibus omnibus, hic et in tota sancta Ecclesia hodie offerentibus) [et fidelibus omnibus sacrosanctum Filii tui Corpus sumentibus], clementer adsistere digneris, ut, tua gratia adiuti, (dignam et acceptabilem hostiam in conspectu summae et individuae Trinitatis offerre valeamus) [digne ac fructuose illud sumere valeamus]. Amen.
MOTHER of mercy and of love, most blessed Virgin Mary, I, a poor and unworthy sinner, fly to thee with all my heart and all my affection. I implore thy loving-kindness, that even as thou didst stand beside thy dear Son as He hung upon the Cross, so wilt thou also stand by me, a poor sinner, (and by all the priests who are offering Mass here today and throughout the entire Church) [and beside all thy faithful people receiving the most sacred Body of thy Son]. Grant us, that by thy grace, we may (offer a worthy and acceptable sacrifice in the sight of the most high and undivided Trinity) [receive it worthily and fruitfully]. Amen.
MOTHER of mercy and of love, most blessed Virgin Mary, I, a poor and unworthy sinner, fly to thee with all my heart and all my affection. I implore thy loving-kindness, that even as thou didst stand beside thy dear Son as He hung upon the Cross, so wilt thou also stand by me, a poor sinner, (and by all the priests who are offering Mass here today and throughout the entire Church) [and beside all thy faithful people receiving the most sacred Body of thy Son]. Grant us, that by thy grace, we may (offer a worthy and acceptable sacrifice in the sight of the most high and undivided Trinity) [receive it worthily and fruitfully]. Amen.
vrijdag 25 december 2009
Kerstmis - 25 december 2009
God-van-mensen,
Aanwezig in ons midden, ik dank U voor Uw betrokkenheid op onze wereld. U wilt wonen onder ons, U wordt mens, keer op keer. Kom in mijn bestaan, beziel mij met Uw geestkracht, wordt geboren in mij en wees voor mij en voor al Uw mensen het Woord dat onze levensweg verlicht.
Amen.
Aanwezig in ons midden, ik dank U voor Uw betrokkenheid op onze wereld. U wilt wonen onder ons, U wordt mens, keer op keer. Kom in mijn bestaan, beziel mij met Uw geestkracht, wordt geboren in mij en wees voor mij en voor al Uw mensen het Woord dat onze levensweg verlicht.
Amen.
woensdag 16 december 2009
Gloria Patris et Filio et Spiritui Sancto (kleine doxologie)
Gloria Patri et Filio,
et Spiritui Sancto.
Sicut erat in principio,
et nunc et semper
et in saecula saeculorum.
Amen
Eer aan de Vader en de Zoon.
en de Heilige Geest.
Zoals het was in het begin,nu en altijd,
en in de eeuwen der eeuwen.
Amen.
et Spiritui Sancto.
Sicut erat in principio,
et nunc et semper
et in saecula saeculorum.
Amen
Eer aan de Vader en de Zoon.
en de Heilige Geest.
Zoals het was in het begin,nu en altijd,
en in de eeuwen der eeuwen.
Amen.
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