To Read or Not to Read?

In the first part, we examined the history of the Rosary. Now, in light of what has been established, we turn to the contemporary situation.

8. Main Argument For Reading Them

We should obey the Pope in everything that does not contradict Catholic faith and tradition.

Answer:

As we have seen from history, the Luminous Mysteries contradict neither faith nor tradition. The Sarum Rosary demonstrates that, in a certain form, they already existed in the Middle Ages.

Moreover, the very fact that the Rosary has undergone changes is itself part of its tradition. Popes have introduced modifications before, and these changes were accepted without serious repercussions.

Furthermore, if we submit to the Pope in a matter that is non-obligatory yet not harmful, this in itself constitutes a good act: a significant contribution to the unity of the Church.

This is a strong argumentin favor.

9. Another Argument For

The Luminous Mysteries enrich the Rosary in general, making it a more complete reflection of Christ’s life. The more varied food for thought our prayer life contains, the better.

Answer:

This is correct. However, taken on its own, this principle can easily proceed ad absurdum. Following it consistently, one could introduce ever new cycles of Mysteries. For example, hypothetical “Nocturnal Mysteries” (the conversation with Nicodemus, walking on the waters, Christ’s solitary prayers at night), “Parable Mysteries”, “Jerusalem Mysteries”, and so on.

In private prayer, such an approach is permissible, even fruitful. Yet public and communal prayer requires simplicity, stability of form, and a clearly defined circle of themes accessible to all.

This is a weak argument in favor.

10. Arguments Against Reading

These are usually put forward in traditional circles.

We have the right to adhere to the classical form, since the changes were not obligatory.

Answer:

Indeed, John Paul II himself proposed the Luminous Mysteries as optional.

Therefore, yes, it is a valid argument contra.

However, it is not entirely clear what exactly our criteria are for choosing the “traditional” form. If we reject the Luminous Mysteries, why should we not also reject the modification of the Glorious Mysteries, or the addition to the Ave Maria?

Yet this is a separate question.

Another argument:

The Luminous Mysteries lengthen the full cycle of prayers to 200 Ave Maria, which does not correspond to the idea of having 150 prayers as a substitute for the 150 psalms.

Answer:

The Rosary has not served as compensation for Psalter for almost an entire millennium already, regardless of whether it contained 150, 200, 250, or any other number of prayers.

Moreover, most modern Catholics who pray the Rosary go through only a single set of Mysteries per day, that is, 50 prayers. And even this number is not strictly 50, since there are introductory prayers, prayers at the end of each decade, and so on.

To fulfill the psalmic duty, we have the Liturgy of the Hours. Even its traditional form does not contain 150 psalms per day.

Hence, the requirement to have precisely 150 prayers in a full Rosary cycle no longer carries real meaning, except perhaps a symbolic one.

This is a weak argument contra.

11. Yet More Arguments Against

The traditional fifteen Mysteries form a concise and harmonious rhythm:

Joyful → Sorrowful → Glorious.

This pattern aligns well with the structure of the week. If we start counting from Sunday:

G → J → S → G → J → S (on Friday, which is fitting) → G.

The Luminous Mysteries disrupt this rhythm:

G → J → S → G → Luminous (on Thursday, because of the Last Supper) → S → J.

The weekly structure becomes disordered.

Answer:

Although thousands of parishes have already become accustomed to praying the Rosary in this way, we must admit that the Luminous Mysteries indeed do not fit very conveniently into the weekly rotation.

This is a rather strong argument contra.

Another one:

Any changes, even if they do not contain heresy per se, undermine reverence for sacred tradition. Therefore, they are justified only when they are strictly necessary.

Answer:

Such a view presupposes that the immutability is a good in itself. This is, however, not the case. Tradition is not the measure of truth; rather, truth and usefulness are the measure of both immutability and change.

Even if we were to accept this false presupposition, the tradition of the Rosary is precisely a tradition marked by change.

This is a weak argument contra.

12. Settling the Score

In summary, we can conclude that the arguments against reading the Luminous Mysteries slightly prevail.

Personally, I like them and recite them. Yet based on our investigation it seems that in order to preserve a common denominator and maintain the unity of lex credendi, it would be preferable to:

• either exclude the Luminous Mysteries from communal prayer,
• or include them in the weekly cycle in another, more coherent way.

One possible solution is to move them to Sunday. Then the week would look as follows:

Luminous → J → S → G → J → S → G.

This arrangement appears reasonable, since Sunday is always a feast day: the day of the Eucharist (one of the Luminous Mysteries), and the day of public sermon (the earthly ministry of Christ).

Additionally, with such a schedule, the Mysteries of conservative and liberal Catholics would fully coincide on all days except Sunday – when, in any case, they often choose to attend different Masses.

Another possible weekly arrangement, for example, could be (starting from Sunday):

G → G → J → J → L (on Thursday) → S → S.

13. Spiritual Aspect

At the same time, the private recitation of the Luminous Mysteries should always be encouraged.

More generally, in private prayer it may be fruitful to depart from a rigid model of Mysteries altogether. Instead, one may more closely connect the Rosary with the reading of short passages from Scripture.

For example:

• read a passage from the Gospel, chosen either deliberately or at random.
• meditate upon it.
• then recite one decade, while continuing to reflect on the passage.

This is only one of many possible methods. In private devotion, a wide variety of approaches is permissible.

14. Final Prayer

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.

(O God, Who by the life, death, and resurrection of Thy only-begotten Son, hast purchased for us the rewards of eternal salvation, grant, we beseech Thee, that by meditating upon 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.)