“Rosarium … Signifying Properly A Collection Or Garland Of Roses

Why is this popular devotion called the “Rosary”?

                                                                   By Philip kosloski

 Here's what the name Rosary comes from and why it is used in reference to a well-known devotion.

Most Catholics and many Christians know what the Rosary is. However, has anyone ever asked why it is called a “rosary”?

After initially looking at the English word, there is nothing immediately evident that would point to the Blessed Virgin Mary, or prayer in general. However, looking at the Latin roots of the word reveals a beautiful symbolism that isn’t widely known.

According to the Dictionary of English Etymology, from the Latin “Rosarium … signifying properly a collection or garland of roses, was a title of many works … consisting of compendiums of flowers as it were culled from preceding authors … In the course of time the name was specially appropriated to a string of Paternosters and Ave Marias to be recited in a certain order in honour of the fifteen mysteries of our Lord in which the Virgin was a partaker, and from the collection of prayers the name was transferred to the string of beads used for the purpose of keeping count in the recitation.”

Initially the Rosary was called “Our Lady’s Psalter,” referring to the 150 Psalms that monks would pray and from which the tradition of the Rosary originated. The Latin word rosarium became associated with the devotion over time, especially after the spreading of a particular legend.

According to the Catholic Encyclopedia, “An early legend which after travelling all over Europe penetrated even to Abyssinia connected this name with a story of Our Lady, who was seen to take rosebuds from the lips of a young monk when he was reciting Hail Marys and to weave them into a garland which she placed upon her head.”

Thus, the rosary became viewed spiritually and in art as a way to present a garland of roses to the Blessed Mother in a similar way that roses would be picked for a person’s earthly mother.

The name has stuck ever since, and the Rosary is the most popular Catholic devotion around the world.

A beginner’s guide to praying the Rosary

 Philip Kosloski | Oct 24, 2017

For those unsure about how to pray this staple of Catholic prayer

Pope Pius XI is famous for saying, “If you desire peace in your hearts, in your homes, and in your country, assemble each evening to recite the Rosary. Let not even one day pass without saying it, no matter how burdened you may be with many cares and labors.”

The Rosary is a powerful prayer, but a surprising number of Catholics are not familiar with it. Older generations are often seen praying it in church or at home, but young people are not always taught how to use the holy beads.

The good news is that it is a simple prayer, one that is easy to pick up on after praying a few decades.

Below is a short beginner’s guide for those interested in the Rosary, but who were never taught how to pray it by their parents, grandparents or religious educators.

Each rosary (the string of beads) has a crucifix at the end of a short extension below the loop. Begin by holding the crucifix and making the sign of the cross.

The very first prayer of the Rosary is the Apostles’ Creed. It is a short profession of faith, affirming your beliefs in the Catholic Church. Recite this prayer while holding the crucifix.

I believe in God,

the Father almighty,

Creator of heaven and earth,

and in Jesus Christ, his only Son, our Lord,

who was conceived by the Holy Spirit,

born of the Virgin Mary,

suffered under Pontius Pilate,

was crucified, died and was buried;

he descended into hell;

on the third day he rose again from the dead;

he ascended into heaven,

and is seated at the right hand of God the Father almighty;

from there he will come to judge the living and the dead.

I believe in the Holy Spirit,

the holy catholic Church,

the communion of saints,

the forgiveness of sins,

the resurrection of the body,

and life everlasting.

Amen.

A large bead follows after the crucifix. On this bead recite the Our Father.

Our Father, Who art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil, Amen.

Pray three Hail Marys on the following three beads. There is at least one tradition that suggests a person should pray for the theological gifts of Faith, Hope and Charity on these beads.

Hail Mary, full of grace. The Lord is with thee. Blessed art thou among women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.

Before the next bead, holding onto the chain of the Rosary, pray the Glory Be.

Glory be to the Father, the Son, and the Holy Spirit; as it was in the beginning, is now, and ever shall be, world without end. Amen.

At the next large bead, meditate on the first mystery of the Rosaryand pray the Our Father.

The Rosary is divided up into five sections known as “decades,” called so because each decade contains ten small beads. During these decades it is customary to mediate on a “mystery” from the life of Christ. Tradition assigns different mysteries of the Rosary to each day of the week, but individual piety is not bound to it.

Mondays and Saturdays

The Joyful Mysteries surrounding Christ’s birth: The Annunciation (Luke 1:26–38); The Visitation (Luke 1:39–56); The Birth of Jesus (Luke 2:1–21); The Presentation of Jesus (Luke 2:22–38); The Finding of the Child Jesus in the Temple (Luke 2:41–52)

Tuesdays and Fridays

The Sorrowful Mysteries center on Jesus’ passion and death: The Agony of Jesus in the Garden (Matthew 26:36–56); The Scourging at the Pillar (Matthew 27:26); The Crowning with Thorns (Matthew 27:27–31); The Carrying of the Cross (Matthew 27:32); The Crucifixion (Matthew 27:33–56).

Wednesdays and Sundays

The Glorious Mysteries reflect on the Resurrection and other heavenly episodes: The Resurrection (John 20:1–29); The Ascension (Luke 24:36–53); The Descent of the Holy Spirit upon the Apostles (Acts 2:1–41); The Assumption of Mary into Heaven; The Coronation of Mary as Queen of Heaven and Earth.

Thursdays

St. John Paul II made the most recent addition to the Rosary with the Mysteries of Light, also called the Luminous Mysteries. They fill a gap in the life of Jesus that wasn’t covered by the traditional mysteries of the Rosary: The Baptism in the River Jordan (Matthew 3:13–16); The Wedding Feast at Cana (John 2:1–11); The Preaching of the coming of the Kingdom of God (Mark 1:14–15); The Transfiguration (Matthew 17:1–8); The Institution of the Holy Eucharist (Matthew 26).

After meditating on the first mystery, pray a Hail Mary on the ten beadsthat follow. At the end of each decade pray the Glory Be. Some Catholics add the Fatima Prayer at the end of each decade, reciting the words taught by Our Lady of Fatima.

O my Jesus, forgive us our sins, save us from the fires of hell, and lead all souls to Heaven, especially those in most need of Thy mercy.

Repeat the above instructions for each mystery until reaching the end of the five decades.

At the end of the Rosary the next prayer is the Hail, Holy Queen. You may pray this prayer while holding the medal that joins the crucifix extension to the loop of the rosary.

Hail, holy Queen, mother of mercy, our life, our sweetness, and our hope. To you we cry, poor banished children of Eve; to you we send up our sighs, mourning and weeping in this valley of tears. Turn, then, most gracious advocate, your eyes of mercy toward us; and after this, our exile, show unto us the blessed fruit of your womb, Jesus. O clement, O loving, O sweet Virgin Mary. Pray for us, O holy Mother of God. That we may be made worthy of the promises of Christ.

To conclude the Rosary some pray the St. Michael Prayer, and then end with the following invocation.

O God, whose only-begotten Son, by His life, death, and resurrection, has purchased for us the rewards of eternal salvation; grant we beseech Thee, that 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.

End by making the Sign of the Cross.

How to learn to love the Rosary 

(even if you hate it)

 Katrina Fernandez | Aug 10, 2017

Don't feel guilty if you think it's boring, but do give it another chance.

Katrina,

I feel like the worst Catholic ever admitting this, but I hate the Rosary. The Rosary is supposed to be the quintessential Catholic prayer and I find it just the absolute worst. It’s so long, boring, and repetitive. I feel like I can’t be the only one who feels this way about the Rosary. I know as a husband I should be setting the example at home, especially if I want my kids to pray the Rosary, so I’ve been trying to force myself to love it. It hasn’t been working out for me. I thought I’d see what kind of advice you can give me on gaining a better appreciation of the Rosary.

Mark

You’re not the worst Catholic ever, trust me. A worse Catholic wouldn’t care one way or the other about the Rosary, let alone persevere in trying to appreciate it for the sake of his children.  

Yes, the Rosary is quintessentially Catholic but that doesn’t mean you’re going to love the devotion by default of your Catholicism, anymore than you’d love haggis simply because you’re Scottish. I can’t make you love haggis or the Rosary, but what I can do is offer some advice that may help you gain a greater appreciation of the Rosary (and this appreciation could over time develop into a respect for the devotion, and later love).

Rosarium Virginis Mariae, Pope John Paul II’s 2002 letter on the Rosary, could be a good place to start.

I can also make some practical suggestions on how to deal with the length and “boring repetitive” nature of the Rosary.

Simply, praying the Rosary is akin to praying the New Testament. It’s a meditation on the entire life of Christ. That why it’s considered one of the most powerful prayers. I’ve heard it described as a chain, a life line, that links heaven to earth. One end is in our hands and the other end is in Mary’s. I’ve also heard it referred to as the greatest weapon of the Church.

The best way to develop an appreciation for a thing is to learn as much as you can about it. So my first recommendation is for you to learn more about the devotion — where it came from, how it’s evolved over the centuries, its role in history, its Scriptural meanings, and the virtues to be fostered through it.

It can typically take anywhere from 20 to 30 minutes to pray the Rosary. It takes quite a disciplined mind to spend that many minutes in contemplative prayer. Even the best of us struggle staying focused while praying the Rosary. That’s just a fact. You can accept that fact or let it frustrate you as a perceived failure.

Instead of trying to run a triathlon, just settle for a quick sprint around the block — meaning, pray a decade here and another decade there. Do what you can. I pray two decades on my way to work and two decades on my way home, saving the last decade to pray with my son in the evening.

Find what works with your schedule and save that last decade for your own family. If you get bored, try an audio version of the Rosary or pray along using an app on your phone. If you’re a visual person, find a Rosary booklet with pictures for each decade’s mystery. So-called scriptural rosaries have a Bible verse to say after each Hail Mary.

Try any one of these different ways to pray the Rosary, or try them all. Find one that works for you, then when/if you get bored with that method try another.

Whatever you decide, just keep praying. Even if that prayer is imperfect or absent-minded, just keep praying.  It’ll come.

The Virgin Mary is Taller than The Statue of Liberty

Vittoria Traverso 

It was built in Venezuela on the spot where the Virgin was said to have appeared in 1570.

From 1892 to 1954, when Ellis Island served as the main port of entry into the United States, migrants coming from across the Atlantic were welcomed by a colossal neoclassical statue representing the one thing they were after: freedom.

“And then all of a sudden we heard a big commotion and we came to America,” one migrant recalled. “And everybody started yelling they see the Lady, the Statue of Liberty.”

“The Lady,” a 153-foot tall copper statue, was a gift from France to the United States in 1886. It was designed by French sculptor Frédéric Auguste Bartholdi and constructed by Gustave Eiffel, who a year later built his namesake tower in Paris.

For years, “Liberty Enlightening the World” (as Lady Liberty is formally known) stood as the tallest statue in all of the Americas. Then, in 1983, Spanish sculptor Manuel de la Fuente erected a 153-foot statue of the Virgin Mary, the “Virgen de la Paz” (Virgin of Peace), in the state of Trujillo, in western Venezuela.

The imposing statue, made entirely of concrete and weighting around 2,400,000 pounds, is a few inches taller than the Statue of Liberty (151 feet from the base to the torch) and several inches higher than the world-famous sculpture of Christ the Redeemer (124.672 feet) located at the summit of Mount Corcovado, Rio de Janeiro, Brazil.

It was built by order of Venezuelan president Luis Herrera Campins on a 4,752-foot high plateau called “Peña de la Virgen” (Rock of the Virgin), where it is said the Virgin Mary appeared in 1570. According to the tale, a young woman was walking down the streets in the village of Carmona to buy candles. A group of men approached her asking: “Why are you walking alone?” to which she replied “I am not alone, I am with God, the sun and the stars” or, according to other versions, “Brothers, don’t forget I am walking with God, my protector.” The men then followed her as she went to hide behind some rocks, and realized her true identity.

Much like the Statue of Liberty, the Virgin of Peace can be visited from the inside with its five enclosed balconies offering a spectacular view of the surrounding tropical forest.

Both monuments are rich in symbolism. The Statue of Liberty represents Libertas, the Roman goddess of freedom, holding a torch above her head with her right hand and a table on her left inscribed with Roman numerals JULY IV MDCCLXXVI (July 4, 1776), which is the date of the U.S. Declaration of Independence. The “Virgen de la Paz” was inspired by the Virgin of Our Lady of Peace, which has been the spiritual patron of Trujillo since 1568 and of the local diocese since 1960. She holds a white dove in her right hand, which stands as a symbol of peace on earth.

The statue also holds another record, that of the tallest representation of Mary around the world. Despite its colossal size and its strong evocative symbolism, it does not attract as many visitors as other tourist locations in the country.

What did Jesus really look like?

ByVittoria Traverso

New research calls for a re-framing of the most famous icon in Western history.

Think of Jesus Christ and the image of a European-looking bearded man with light skin and a long robe probably comes to mind. That’s partly because for the past two thousand years Western artists—from Byzantine mosaic-makers to Renaissance painters and Hollywood directors—have constantly drawn from that particular set of features to immortalize the Messiah in mosaics, canvas or on the big screen.

But according to new research by Joan Taylor, a Professor of Christian Origins and Second Temple Judaism at King’s College London, that image is a far cry from an historically accurate depiction of Jesus.

As she notes in the introduction of her recently published book What Did Jesus Look Like? (T&T Clark, 2018), the Bible and the New Testament provide few sparse details about Jesus’s clothing but no description at all about his physical features.

In the holy texts Jesus “walks, talks, heals, touches, drinks, eats, performs miracles, gets seized, spat on, beaten, whipped and crucified, but we do not have him visually described,” Taylor writes.

So where did that bearded, robe-wearing, European-looking Jesus came from? “That image can probably be traced back to the Byzantine period when artists had to make choices on how to represent the ‘son of God,’” the scholar says. “And they were probably inspired by existing godly figures like Zeus and Apollo.” That would explain why Jesus got a Zeus-like haircut—long-hair and a beard—and Apollo-like features—a slim body and delicate lineaments. The Byzantine era is also when Jesus starts to be depicted with a royal robe, as opposed to the simple tunic that he most likely used to wear.

In chapter five of her book, titled “Christ Almighty, The Byzantine Cosmocrator,” Taylor  deconstructs such Byzantine era image-making techniques by looking at a lavish apse mosaic from Santa Pudenziana, the oldest surviving Catholic church in Rome, built between 384 and 398.

Courtesy of KHAN ACADEMY

Here the intention was not to produce a faithful representation of Jesus Christ as a man but rather, as the scholar observes, as a divine “ruler of all” (pantocrator) or “ruler of the universe” (cosmocrator). Indeed, there is a whole branch of Orthodox iconography dedicated to this particular representation of Jesus. In this case, Christ is not only framed as “pantocrator” but also as ruler-judge—the scene is one of universal judgment at the end of the present world.

And as Taylor notes, many of the symbols and visual arrangements used to convey this “authoritative” aspect of Christ are drawn from classical and imperial iconography. For example, in this mosaic Jesus is seated on a throne and wearing a lavish gold garment—a legacy from classic imagery around Zeus/Jupiter which would often be depicted as an enthroned figure clothed in gold. His posture is reminiscent of imperial iconography—Emperor Augustus would often be presented as holding out his right arm to the viewer’s left as a gesture of law-maintaining authority—while the long baggy sleeves of his robe were probably inspired by the dalmatica, a long and often embroidered tunic wore by the upper classes in the Byzantine era (which can be seen today as the liturgical garment of a deacon).

After the Byzantine period that ruler-like image of Jesus progressively crystallized and became the universally accepted way to depict the messiah in Western art. “We see some differences in color palette, with Spanish and Portuguese artists giving him a more Mediterranean look compared with Italian, French or British painters,” Taylor explains, adding that some Orthodox icons also featured “darker” versions of Jesus. “But overall, that Zeus-looking image of Christ wearing a robe is the one that becomes the standard template in Europe and which is later taken around the world with colonialism.”

A few years ago Taylor started to wonder if this universally accepted version of Christ’s looks could be backed by actual historical evidence. She started her investigation by looking at holy artifacts such as the Veronica cloth or the Turin Shroud to look for clues about Jesus appearance but  that line of research was not fruitful. So she turned her attention to a wider array of archaeological artifacts—such as coins, textiles and well preserved human remains from Roman-era Judaea—to look for any evidence that could help reconstruct his looks.

Her findings suggest that Jesus Christ was probably about 5 ft 5 in tall and had brown eyes, black hair and olive-brown skin—the most common features of men from his time according to archaeological remains, historical texts and pictorial depictions of people from first-century Judaea. Contrary to the long-haired icon we all know, the “King of Kings” most likely had short hair and a trimmed beard—a popular grooming tactic that could prevent lice.

The way we came to picture his body-type is also most likely inaccurate. As Taylor notes, Jesus worked with his hands—he was a carpenter—and did a fair lot of walking around. If we combine that physically active lifestyle with what we know about the common diet of his times it’s safe to imagine him as a skinny but muscular man. “In fact everyone had a physical active life at the time you can see from skeletal remains that people were fairly muscular.” Taylor says. “So I would say he was quite wiry.”

And when it comes to clothing, the scholar is pretty confident that Jesus Christ’s outfit of choice was a simple one-piece tunic rather than a more elaborate robe or a mantle.

Archaeological evidence and artworks from the first century indicate that people from a higher social status would often wear a two-tunic piece made of a simple under-tunic and a more elaborate outer dress—often a a long robe—while common people often had a one-piece tunic. And in the Gospels, Jesus gives pretty specific advice on which one he preferred. “He says to the apostles: ‘don’t wear two tunics'” Taylor notes. “That’s quite specific advice and it says a lot about how he wanted his ambassadors to be perceived. He didn’t want them to enter Galilee’s villages as well-dressed visitors but as simple men that looked like the have-nots of society.”

This particular detail is very important to Taylor who feels that a conscious choice of humble clothing ties in well with Jesus’ deep-felt humanity which very often gets lost in favor of the more “divine” or “royal” representation popularized in much of Western art.

Thanks to her detailed historical reconstruction, the academic was able to literally sketch out an image that stands as a more faithful representation of the most famous man in Western history. In her drawing, Jesus has short curly hair, a trimmed beard and a wiry body.

Her book also features a painting by British artist Cathy Fisher who was asked to reimagine Jesus based on the author’s findings. Fisher’s “Jesus of Nazareth” (2017) is depicted in a meditative position and looks even stockier than Taylor’s version.

Cathy Fisher

The Christian Origins scholar now hopes that Fisher’s “re-framing” of Jesus will be emulated by more artists in the near future. “We are all so used to that Westernized version of Jesus that the only way for us to let go of it is to be confronted with new images,” she says, adding that so far there have been some attempts to depict alternative versions of Christ in contemporary art but not in mainstream Christian art. “Hopefully one day we will see more accurate representations in our churches, too, but for that to happen we need more artists to experiment with the new template,” Taylor concludes. “So my message to artists is: Go for it! Give us a different looking Jesus!”

H H Moran Mar Baselios Paulose I

The first Catholicos of Malankara Orthodox Church, H.H. Moran Mar Baselios Paulose I, was born on January 19, 1836 at Vettithara village near Kolenchery to the couple Mariamma and Kurien of the Murimattom family, belonging to the ancestral Pakalomattom family, from Bharananganam, a family that was christened by St. Thomas.

Paulosekutty was very studious and followed a much disciplined life. His wisdom and inquisitiveness had won him affection from all around. His life was enriched with prayer, fasting, Bible reading, Church worship etc. With the enthusiasm derived from the stories of the saints narrated by his mother, he started reading the biographies of many traditional saints and Church fathers. This has inspired him more to lead a chastise life and dedicate himself for the Service of God. Paulose and his parents also moved to Kottoor along with Fr. Joseph, his uncle who was the then vicar of Kottoor Church. After his formal education, Paulose learnt Syriac at a very early age and read many religious books from the collection of his uncle, Fr. Joseph. On being very impressed by the qualities of their son, parents of Paulose, wished, that he becomes a priest. Young Paulose also decided in his heart to dedicate himself for the Lord. When his elder brother, Dn. Kunjikkuru died, his parents and Uncle Fr. Joseph expressed their desire that Paulose becomes deacon to take the place of Kunjikkuru and follow in his priestly steps. Paulose was consecrated as a deacon by then Malankara Metropolitan, HB Cheppad Philipose Mar Dionysius, at a tender age of seven, in 1843.

Dn. Paulose started to live in Pampakkuda Dayara with Konatt Joseph Malpan and continued the study of Syriac. Dn. Paulose had chosen to lead an unmarried life. Later, Dn. Paulose got his theological training from Yuyakim Mar Coorilos of Syria while the Metropolitan was in Malankara. Mar Coorilos initiated to ordain him into the priestly order. At the age of sixteen, Dn. Paulose was ordained as a priest in 1852 by Cheppad Mar Dionysius. Fr. Paulose had celebrated his first Holy Qurbana at his home parish at Kolenchery. Known as Muriamattom Paulose Kathanar, further he was appointed as vicar of the Kolenchery parish and later as the Secretary of Mar Coorilos.

Considering his proficiency in Syriac Yuyakim Mar Coorilos, the then patriarchal delegate of the Holy See of Antioch, extended him intensive training and elevated Fr. Paulose as a Malpan and entrusted him for the training of deacons. As a trustworthy accomplice, Malpan Fr. Paulose traveled extensively with Mar Coorilos and visited many Churches in Malankara. Further he was appointed as the Vicar of the Kottoor Church so that he could pay some attention for his family matters also as he was responsible for the same in absence of his father and uncle.

During the visit of Patriarch Mar Peter III to Malankara, he came to know about this Syriac Guru and persuaded him to be ordained as a Bishop. On his consent, Patriarch himself elevated Murimattom Paulose Kathanar as a Ramban. On May 17, 1877 Patriarch Peter III ordained Paulose Ramban as Bishop with the title of Mar Ivanios at St. Lazarus’ Church, Chiralayam, KunnamKulangara. Paulose Kathanar was one of the six Metropolitans consecrated by the Patriarch Mar Peter III, in 1876. The newly consecrated Paulose Mar Ivanios was given the charge of Kandanad diocese.

As a diocesan Metropolitan, Mar Ivanios was very strict in his ascetic way of life and never compromised for any taboos or erratic traditions in the Church. As an example, there was an erratic tradition of liquor offerings, prevailed for many years at Kolenchery and Kadamattom Churches. Mar Ivanios fought rigorously to eradicate this rotten tradition in the Church, though it was age old and very popular among the masses.

During 1912, Patriarch announced his plan of action in a Circular, which envisaged consecration of Catholicos and few Metropolitans for Malankara. In due solemnity, he revived and established the Catholicate in Malankara during this year. On Sunday, 17th September 1912, Patriarch Moran Mar Abdul Messiah assisted by Malankara Metropolitan Vattasseril Geevarghese Mar Dionysius and the Metropolitan Mar Gregorios Kallacheril (who became the third Catholicos) consecrated 76 year old, Murimattom Paulose Mar Ivanios as the Catholicos with the title of Moran Mar Baselios Paulose I, at St. Mary's Church Niranam. When His Holiness was crowned on the Throne of Saint Thomas, His Holiness Ignatius Abdul Mesiha II declared the Malankara Orthodox Church as an independent church with its own constitution and powers, which included the right to ordain Metropolitans, to consecrate Holy Chrism and perform other holy services. This was an epoch making event in the history of Malankara Church.

He continued to administer the Kandanad diocese as earlier. The large enthusiastic crowd of devotees greeted their first ever Catholicos with shouts of joy pronouncing him as worthy and eligible. Abdul Messiah Patriarch of Syrian Church has written about the elevation of Paulose Mar Ivanios as Catholicos, "Worthy to the call, Mar Paulose Ivanios was declared and elevated as Catholicos. Just as the disciples were bestowed by our Lord, Jesus Christ, he was also bestowed authority by Holy Spirit to serve the Church and to dispense the spiritual gifts necessary to exercise the prerogatives of the Church...." HH as Catholicos of the East lived at Orthodox Seminary, Kottayam.

Paulose Baselios I designed the order and style of the prayers and Holy Qurbana that is still followed in the church. He established Malankara Suriani Suvishesha Sangham as well as Sunday schools in the church. As Metropolitan he had built 17 churches in the Kandanad Diocese. He also started many schools. He trained many priests at St. Peters and St. Pauls Church of Kolenchery. He bought land at Muvattupuzha to build an Aramana (palace) which became the church headquarters and also built a small church there.

Catholicos Baselios Paulose, along with the Patriarch Abdul Messiah consecrated two Metropolitans viz. Kandanadu Karrot Yuakim Mar Ivanios and Vakathanam Kaaruchira Geevarghese Mar Philoxenos on February 7, 1913. The most revered prelate of Malankara could not, however, live long. He was the Catholicos till his last breath in 1914 and joined His flock. The First Catholicos of the Indian Malankara Orthodox Church was in power from September 15, 1912 till his death on May 3, 1913. HH predicted the day of his demise and a large crowd of people visited him and waited in prayer. On May 3, 1913 His Holiness died in peace. His holy remains are interred St. Thomas Church, Pampakuda.

forwarded note.

Transform The "Daily Grind" Into Something Beautiful For God.

BY  Philip Kosloski  

On May 1, 1955, Pope Pius XII established a new feast day in the Church’s calendar, dedicating May 1 to “St. Joseph the Worker.” He sought to affirm the rights of workers and to put forth St. Joseph as the supreme model.    As the Vicar of Christ, we wish to reaffirm highly, on this day of May 1 … the dignity of work, and [to] inspire social life and laws, based on a fair share of rights and duties … [We have determined to] establish the liturgical feast of St. Joseph the Worker, assigning it precisely on the 1st of May … because the humble craftsman of Nazareth not only embodies the dignity of the arm of the worker … he is also always the guardian of you and your families.

      

Pope St. Pius X had similar desires when he composed a prayer to “St. Joseph the Worker.” It is a prayer that recognizes the great dignity of work and how it can be offered to God as a sacrifice, pleasing in his sight. St. Joseph has always been the supreme example of this type of holy work, teaching his son, Jesus, how to work with great care and precision, giving to God his best work possible.

Before beginning your next workday, consider praying this simple, yet powerful prayer to St. Joseph. He will help you utilize your talents, turning the “daily grind” into something beautiful for God.

O Glorious St. Joseph, model of all those who are devoted to labor, obtain for me the grace to work conscientiously, putting the call of duty above my natural inclinations, to work with gratitude and joy, in a spirit of penance for the remission of my sins, considering it an honor to employ and develop by means of labor the gifts received from God, to work with order, peace, moderation and patience, without ever shrinking from weariness and difficulties, to work above all with purity of intention and detachment from self, having always death before my eyes and the account that I must render of time lost, of talents wasted, of good omitted, of vain complacency in success, so fatal to the work of God. All for Jesus, all through Mary, all after thine example, O Patriarch, St. Joseph. Such shall be my motto in life and in death. Amen.

Stressing the dignity of work, Pius XII put a peaceful spin on a day remembered for violent labor riots.

On May 1, 1886, thousands of workers across the United States staged a major union strike and demonstration, calling for an eight-hour workday with the slogan, “Eight-hour day with no cut in pay.” A few days later, still in the midst of the strike, laborers continued a protest in Chicago and met outside an industrial plant. While the protest was peaceful in nature, at the end of the workday a group of workers charged the strikebreakers and the police opened fire, killing two workers.

This prompted local anarchists to stage another rally on May 4, printing fliers that said, “Workingmen Arm Yourselves and Appear in Full Force!” The rally started out peacefully, but near the end of the night a homemade bomb was launched at a police officer. The police fired at the crowd in response and by the end of the night seven policemen were killed, along with four workers. Dozens were injured and the event became known as the Haymarket massacre.

The event fueled tensions at the time and by 1889 the International Socialist Conference declared May 1, “International Workers’ Day,” commemorating the massacre. Each year after that, May 1 was given more significance, being called “May Day” and a day used for labor protests. On May 1, 1894, there occurred another set of violent riots in Cleveland, Ohio, which again spurred the International Socialist Conference to work forcefully for worker’s rights. From then on May 1 was continually used as a vehicle to promote worker’s rights and became associated with the rising socialist movement across Europe.

Sixty years later in the midst of the Cold War, Pope Pius XII recognized the increasing tensions in the world and sought to counteract the violence by reclaiming the Christian dignity of work. He addressed the Christian Associations of Italian Workers in Saint Peter’s Square on May 1, 1955, and urged them to not be deceived by the false voices of the world who claim that the Church is against laborers.

How many times we have said and explained the love of the Church for the workers! Yet it is widely propagated the heinous slander that ‘the Church is an ally of capitalism against the workers!’ The Church, mother and teacher of all, is always very caring towards the children who are in the most difficult conditions, and also has made a valuable contribution to the achievement of honest progress already made by the various categories of workers.

To make an even bolder statement against the rising worker movements, Pope Pius XII established a new feast day in the Church’s calendar, dedicating May 1 to “Saint Joseph the Worker.”

[As] the Vicar of Christ, we wish to reaffirm highly, on this day of May 1 … the dignity of work, and [to] inspire social life and laws, based on a fair share of rights and duties … [We have determined to] establish the liturgical feast of St. Joseph the Worker, assigning it precisely on the 1st of May … because the humble craftsman of Nazareth not only embodies the dignity of the arm of the worker … he is also always the guardian of you and your families.

By making it into a Catholic feast day, Pius XII reclaimed May 1 and gave it a Christian dimension. Christian workers were shown a model to imitate in Saint Joseph and a reminder of their dignity.

In the end, the Church has always taught that workers should be justly rewarded for their labor, but begs workers to go to Joseph instead of trying to violently overthrow the social order to achieve their ends.

Saint Joseph the Worker, pray for us!

 Diane Montagna

Pope Benedict XVI especially encouraged married couples and parents to turn to St. Joseph, saying: “God alone could grant Joseph the strength to trust the Angel. God alone will give you, dear married couples, the strength to raise your family as he wants. Ask it of him! God loves to be asked for what he wishes to give. Ask him for the grace of a true and ever more faithful love patterned after his own. As the Psalm magnificently puts it: his ‘love is established for ever, his loyalty will stand as long as the heavens’ (Ps 88:3).”

And Pope St. John Paul II, with Pope Benedict and their predecessors, held up St. Joseph as a model of the interior life, pointing to the silence of St. Joseph which speaks louder than words. “The Gospels speak exclusively of what Joseph ‘did,’” Pope John Paul II said. “Still, they allow us to discover in his ‘actions’ — shrouded in silence as they are — an aura of deep contemplation. Joseph was in daily contact with the mystery ‘hidden from ages past,’ and which ‘dwelt’ under his roof.”

The liturgical feast of St. Joseph, Spouse of the Blessed Virgin Mary and Confessor of the Faith, is celebrated each year on March 19th. In preparation for this feast, we offer our readers a powerful 30 Day Prayer to St. Joseph.

Why 30 days, you might wonder? According to tradition, St. Joseph died just before Jesus entered into his public ministry. The prayer therefore honors St. Joseph for each of the 30 years he spent with Jesus and Mary on earth. 

The Church has given us much to consider about this "silent saint"

A line from Pope Pius IX’s 1870 decree by which St. Joseph was declared patron and protector of the universal Church strikes me as an open window into the home of Nazareth.

The Church, Pius said, “after the Blessed Virgin, his spouse, has always held [Joseph] in great honor and showered him with praise, having recourse to him amid tribulations.”

I originally misread it, and formed the idea of the Blessed Virgin, not the Church, showering Joseph with praise. My imagination sat with that and savored it.

Our Lady, the humble girl of Nazareth, the future queen of heaven, lovingly showering her spouse with praise. Her affections and affirmations would have been answered with his own unabating honoring of her, as the first representative of the first generation of all those generations that would call her blessed.

Our Savior had left the glories of heaven to take residence in that holy house, but with such interchange between his parents, he must have experienced some taste of what he’d left behind.

When I realized that I’d misread the line from the decree — that it was the Church doing the praising, not Mary — it seemed to me a providential error. What a lesson for me (my husband doesn’t hear nearly enough praise from his wife). And as Mary is the image of the Church, in this too I’m sure the Church is following her example.

I love St. Joseph — my firstborn, who was due on his feast day, carries his name — but I’ve never had a particularly strong devotion to him. Yet when I find him in prayer, his testimony and example always bring light. Just like you’d expect from a dad, I guess.

One factor that can complicate devotion to St. Joseph is his silence. There are a handful of references to him in Scripture, but he himself never speaks.

Nevertheless, the Church even in just the last couple centuries has given us much to consider about his life.

There’s the aforementioned declaration of Joseph as patron of the Church.

Then, just a few years later, in 1889, Pope Leo XIII devoted an encyclicalto him. (I always love reading old documents of the Church. Imagine what the poor pontiff would think if he were alive today, since in 1889 he had this to say: “We see faith, the root of all the Christian virtues, lessening in many souls; we see charity growing cold; the young generation daily growing in depravity of morals and views; the Church of Jesus Christ attacked on every side by open force or by craft …”)

On the 100th anniversary of that document, Pope St. John Paul II offered an apostolic exhortation on St. Joseph, which includes a mini-reflection on eight key moments in Jesus’ life when Joseph was the protagonist. These could serve as mysteries of a “Joseph rosary”: the census, the birth, the circumcision, conferral of the name, presentation in the temple, flight into Egypt, Jesus’ stay in the temple and the support and education of Jesus in Nazareth.

Both Leo’s and John Paul II’s documents are brief but provide much fruit for meditation.

There’s also the Litany of St. Joseph, promoted for public use by Pope Pius X, but rather unknown today.

Without any words of Joseph’s own to meditate upon, the listing of his virtues in the litany gives direction to our prayer: He is remembered as just, chaste, prudent, strong, obedient and faithful.

Then there’s the special titles attributed to him, some an invitation to virtue, others a source of comfort in life’s difficulties. Mirror of patience, for example, and lover of poverty. But also solace of the wretched and patron of the dying. I’m going to introduce my own Joseph to the saint’s title as terror of demons. What action hero-crazed 7-year-old wouldn’t relish contemplating his patron in that way?

Yes, St. Joseph has much to tell us, even in his silence.

As Paul VI said: “He is the proof that in order to be a good and genuine follower of Christ, there is no need of great things — it is enough to have the common, simple and human virtues, but they need to be true and authentic.” 

A little-known devotion that honors Joseph's joys and sorrows.

St. Joseph, while he never spoke a word in scripture, is one of the most beloved saints of Christianity. His silent example of obedient faithfulness is one that spoke much louder than any words.

Over the centuries there grew many different devotions to St. Joseph, expressing a deep filial love for the foster-father of Jesus. Among them was the powerful Seven Sundays devotion.

According to Salt and Light Media, “The story goes that two Franciscan monks who were shipwrecked at sea clung to a plank for two days, and were saved by a man of venerable appearance who miraculously brought them to shore. When they asked who he was, he replied, ‘I am Joseph, and I desire you to honor my seven sorrows and seven joys.'”

Whatever the origins may be, a devotion was developed where the seven sorrows and seven joys of Joseph became the focus of meditation on the seven Sundays preceding his feast on March 19. The first Sunday of these meditations is typically either the last Sunday of January or the first Sunday of February.

Below are the following joys and sorrows of St. Joseph, along with their respective passages in scripture. One approach to these Sundays is to read each passage and consider how Joseph would have felt in the situation. This is a form of lectio divina or “divine reading,” where you are able to put yourself into the scene and see Joseph’s expressions during each episode.

When praying the Seven Sundays devotion, it is customary to pray for a specific intention, asking St. Joseph’s powerful intercession for your needs.