Papal Quotes
used in our Rosary In relation to the Holy Rosary
Several popes refer to the Rosary as a spiritual weapon, like Pope Leo XIII, who wrote in his Supremi Apostolatus Officio on 1 September 1883 that the founder, Saint Dominic, "foresaw that this devotion, like a most powerful warlike weapon, would be the means of putting the enemy to flight."
Pope John Paul II admits in his Rosarium Virginis Mariae, that "he" (Leo) "proposed the Rosary as an effective spiritual weapon against the evils afflicting society".
Blessed Bartolo Longo wrote very importantly: “Whoever spreads the Rosary is saved!” which is something both Pope Leo XIII and Pope John Paul II referred to this particular statement.
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There is only ONE Holy Eucharist.
One Catholic Apostolic Church which Pope Bonifacio VIII, states in his Unam Sanctam dated November 18, 1302.
"Unam sanctam ecclesiam catholicam et ipsam apostolicam"
We are One.
Here below are some papal quotes concerning the Rosary.
Pope Pius V and the battle of Lepanto
The purpose was to thank God for victory over the invading Turkish army at Lepanto a naval victory off the coast of Greece. And this victory was attributed to praying the rosary.
Pope Leo XIII
Supremi Apostolatus Officio, 1 September 1883
Iucunda Semper Expectatione, September 8, 1894
"“First come the Joyful Mysteries. The Eternal Son of God stoops to mankind, putting on its nature; but with the assent of Mary, who conceives Him by the Holy Ghost. Then St. John the Baptist, by a singular privilege, is sanctified in his mother's womb and favoured with special graces that he might prepare the way of the Lord; and this comes to pass by the greeting of Mary who had been inspired to visit her cousin. At last the expected of nations comes to light, Christ the Saviour. The Virgin bears Him. And when the Shepherds and the wise men, first-fruits of the Christian faith, come with longing to His cradle, they find there the young Child, with Mary, His Mother. ...
And the same truth is told again in the sorrowful mysteries. ...
Thence the Rosary takes us on to the Glorious Mysteries, wherein likewise is revealed the mediation of the great Virgin, still more abundant in fruitfulness. She rejoices in heart over the glory of her Son triumphant over death, and follows Him with a mother's love in His Ascension to His eternal kingdom; but, though worthy of Heaven, she abides a while on earth, so that the infant Church may be directed and comforted by her"...
And we honour her, glorified above all the Saints, crowned with stars by her Divine Son and seated at His side the sovereign Queen of the universe.
5. If in all this series of Mysteries, Venerable Brethren, are developed the counsels of God in regard to us - "counsels of wisdom and of tenderness" (St. Bernard) - not less apparent is the greatness of the benefits for which we are debtors to the Virgin Mother. No man can meditate upon these without feeling a new awakening in his heart of confidence that he will certainly obtain through Mary the fulness of the mercies of God. And to this end vocal prayer chimes well with the Mysteries. First, as is meet and right, comes the Lord's Prayer, addressed to Our Father in Heaven: and having, with the elect petitions dictated by Our Divine Master, called upon the Father, from the throne of His Majesty we turn our prayerful voices to Mary. ...
And we, by the very form of the Rosary, do linger longest, and, as it were, by preference upon the last and lowest of these steps, repeating by decades the Angelic Salutation, so that with greater confidence we may thence attain to the higher degrees-that is, may rise, by means of Christ, to the Divine Father. ...
But the fruits of the Rosary appear likewise, and with equal greatness, in the turning with mercy of the heart of the Mother of God towards us. ... And seeing how we observe that command, saying our Rosary, she will bend towards us with the more loving solicitude; and the mystical crowns we offer her will be to her welcome, and to us fruitful of graces. ... As all men know, it is composed of two parts, distinct but inseparable-the meditation of the Mysteries and the recitation of the prayers. ... by reflection upon the things to be contemplated, impulses and resolutions may follow for the reformation and sanctification of life.
... We place the best of Our hopes in the holy Rosary, inasmuch as more than any other means it can impetrate from God the succour which We need. It is Our ardent wish that this devotion shall be restored to the place of honour; in the city and in the village, in the family and in the workshop, in the noble's house and in the peasant's; that it should be to all a dear devotion and a noble sign of their faith; that it may be a sure way to the gaining of the favour of pardon.
Prayers to... the heart of Mary.
Yes, we fly to thee, we miserable children of Eve, O holy Mother of God.
To thee we lift our prayers, for thou art the Mediatrix,
powerful at once and pitiful, of our salvation.
Oh, by the sweetness of the joys that came to thee from thy Son Jesus,
by thy participation in His ineffable sorrows,
by the splendours of His glory shining in thee,
we instantly beseech thee,
listen, be pitiful, hear us, unworthy though we be! ”
Superiore Anno, August 30, 1884
Vi è ben noto, September 20, 1887
Augustissimae Virginis Mariae, September 12, 1897
Adiutricem/Diuturni Temporis, September 5, 1898
Fidentem Piumque Animum, September 20, 1896
Octobri Mense, September 22, 1891,
Magnae Dei Matris, September 8, 1892
"The Catholic Church has always had, and happily still has, multitudes of men and women, in every rank and condition of life, who are glorious disciples of this teaching, and who, following faithfully in the path of Christ, suffer injury and hardship for the cause of virtue and religion. They re-echo, not with their lips, but with their life, the words of St. Thomas: "Let us also go, that we may die with him" (John xi., 16)."
"the Rosary as an effective spiritual weapon against the evils afflicting society"
Blessed Bartolo Longo
Pope Pius X
The Oath Against Modernism, 1910.
To be sworn to by all clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries.
I . . . . firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day. And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Rom. 1:19), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated: Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time. Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time. Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical’ misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and lord.
Pope Pius XII
Ad Caeli Reginam, October 11, 1954.
"30. Furthermore, the Latin Church sings that sweet and ancient prayer called the "Hail, Holy Queen" and the lovely antiphons "Hail, Queen of the Heavens," "O Queen of Heaven, Rejoice," and those others which we are accustomed to recite on feasts of the Blessed Virgin Mary: "The Queen stood at Thy right hand in golden vesture surrounded with beauty"... "
31. To these and others should be added the Litany of Loreto which daily invites Christian folk to call upon Mary as Queen. Likewise, for many centuries past Christians have been accustomed to meditate upon the ruling power of Mary which embraces heaven and earth, when they consider the fifth glorious mystery of the rosary which can be called the mystical crown of the heavenly Queen."
"the proof develops on these lines: if Mary, in taking an active part in the work of salvation, was, by God's design, associated with Jesus Christ, the source of salvation itself, in a manner comparable to that in which Eve was associated with Adam, the source of death, so that it may be stated that the work of our salvation was accomplished by a kind of "recapitulation,"[49] in which a virgin was instrumental in the salvation of the human race, just as a virgin had been closely associated with its death; if, moreover, it can likewise be stated that this glorious Lady had been chosen Mother of Christ "" ...
it was she who, free of the stain of actual and original sin, and ever most closely bound to her Son, on Golgotha offered that Son to the Eternal Father together with the complete sacrifice of her maternal rights and maternal love, like a new Eve, for all the sons of Adam, stained as they were by his lamentable fall,"[51] then it may be legitimately concluded that as Christ, the new Adam, must be called a King not merely because He is Son of God, but also because He is our Redeemer, so, analogously, the Most Blessed Virgin is queen not only because she is Mother of God, but also because, as the new Eve, she was associated with the new Adam." ...
"48. Let all, therefore, try to approach with greater trust the throne of grace and mercy of our Queen and Mother, and beg for strength in adversity, light in darkness, consolation in sorrow; above all let them strive to free themselves from the slavery of sin and offer an unceasing homage, filled with filial loyalty, to their Queenly Mother. Let her churches be thronged by the faithful, her feast-days honored; may the beads of the Rosary be in the hands of all; may Christians gather, in small numbers and large, to sing her praises in churches, in homes, in hospitals, in prisons. "
"52. Earnestly desiring that the Queen and Mother of Christendom may hear these Our prayers, and by her peace make happy a world shaken by hate, and may, after this exile show unto us all Jesus, "
Pope John XXIII, Grata Recordatio, 1959.
Pope Paul VI
Marialis Cultus, February 2, 1974.
The Angelus and the Rosary
"The Angelus does not need to be revised, because of its simple structure, its biblical character, its historical origin which links it to the prayer for peace and safety, and its quasi-liturgical rhythm which sanctifies different moments during the day...
The fundamental characteristics of the Rosary, its essential elements and their mutual relationship have all emerged more clearly from these congresses and from the research carried out.
It has also been more easily seen how the orderly and gradual unfolding of the Rosary reflects the very way in which the Word of God.
... Finally, as a result of modern reflection the relationships between the liturgy and the Rosary have been more clearly understood. On the one hand it has been emphasized that the Rosary is, as it were, a branch sprung from the ancient trunk of the Christian liturgy, the Psalter of the Blessed Virgin, whereby the humble were associated in the Church's hymn of praise and universal intercession. On the other hand it has been noted that this development occurred at a time-the last period of the Middle Ages-when the liturgical spirit was in decline and the faithful were turning from the liturgy towards a devotion to Christ's humanity and to the Blessed Virgin Mary, a devotion favoring a certain external sentiment of piety. Not many years ago some people began to express the desire to see the Rosary included among the rites of the liturgy, while other people, anxious to avoid repetition of former pastoral mistakes, unjustifiably disregarded the Rosary. ... Liturgical celebrations and the pious practice of the Rosary must be neither set in opposition to one another nor considered as being identical.(114) The more an expression of prayer preserves its own true nature and individual characteristics the more fruitful it becomes. Once the pre-eminent value of liturgical rites has been reaffirmed it will not be difficult to appreciate the fact that the Rosary is a practice of piety which easily harmonizes with the liturgy. In fact, like the liturgy, it is of a community nature, draws its inspiration from Sacred Scripture and is oriented towards the mystery of Christ. ,,, the Rosary is an exercise of piety that draws its motivating force from the liturgy and leads naturally back to it, if practiced in conformity with its original inspiration.; It does not, however, become part of the liturgy. In fact, meditation on the mysteries of the Rosary, by familiaring the hearts and minds of the faithful with the mysteries of Christ, can be an excellent preparation for the creation of those same mysteries in the liturgical action and an also become a continuing echo thereof.
c) The litany-like succession of the Hail Mary, which is made up of the angel's greeting to the Virgin (cf. Lk. 1;28), and of Elizabeth's greeting ...
50. These are the elements of the Rosary. Each has its own particular character which, wisely understood and appreciated, should be reflected in the recitation in order that the Rosary may express all its richness and variety.
52. We now desire, as a continuation of the thought of our predecessors, to recommend strongly the recitation of the family Rosary.
54. But there is no doubt that, after the celebration of the Liturgy of the Hours, the high point which family prayer can reach, the Rosary should be considered as one of the best and most efficacious prayers in common that the Christian family is invited to recite.
Pope John Paul II
Veritatis Splendor, August 6, 1993
Rosarium Virginis Mariae, 16 October 2002
Pope Francis I
On 29 September 2018,
The Holy Father has decided to invite all the faithful, of all the world, to pray the Holy Rosary
and thus to join in communion and in penitence, as the people of God, in asking the Holy Mother of God and Saint Michael Archangel to protect the Church from the devil, who always seeks to separate us from God and from each other.
Pope Francis I invited to conclude the recitation of the Rosary with the ancient invocation “Sub Tuum Praesidium”, and with the prayer to Saint Michael Archangel that he protect us and help us in the struggle against evil
(cf. Rev 12: 7-12).
The invocation “Sub Tuum Praesidium” is recited as follows:
“Sub tuum praesidium confugimus Sancta Dei Genitrix.
Nostras deprecationes ne despicias in necessitatibus,
sed a periculis cunctis libera nos semper, Virgo Gloriosa et Benedicta”.
We fly to thy protection, O Holy Mother of God.
Do not despise our petitions in our necessities,
but deliver us always from all dangers, O Glorious and Blessed Virgin.
The Holy Father has also asked that the recitation of the Holy Rosary during the month of October conclude with the prayer written by Leo XIII:
“Sancte Michael Archangele, defende nos in proelio;
contra nequitiam et insidias diaboli esto praesidium.
Imperet illi Deus, supplices deprecamur:
tuque, Princeps militiae caelestis, Satanam aliosque spiritus malignos,
qui ad perditionem animarum pervagantur in mundo, divina virtute, in infernum detrude.
Amen”.
Saint Michael Archangel, defend us in battle,
be our protection against the wickedness and snares of the devil;
may God rebuke him, we humbly pray;
and do thou, O Prince of the heavenly host, by the power of God,
cast into hell Satan and all the evil spirits who prowl through the world seeking the ruin of souls.
Amen
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