Garrigou-Lagrange, O.P.: "rosary … a living thing, a school of contemplation"

[Geremia]

Fr. Réginald Garrigou-Lagrange, O.P. called "the rosary ... a living thing, a school of contemplation" in pt. 3 ch. 6 "The Knowledge of God in Proficients" of his Three Ages of the Interior Life:

The proficient obtained a deeper self-knowledge while passing through the period of prolonged aridity which marks the second conversion. With this knowledge of his poverty, of his spiritual indigence, there grows within him by contrast a quasi-experimental knowledge of God, not only in the mirror of the sensible things of nature, of the parables, of exterior worship, but in the spiritual mirror of the mysteries of salvation with which he familiarizes himself. These mysteries, which are those of the incarnation of the Word, of the redemption, of eternal life, the rosary daily places before our eyes by recalling to us the Savior's childhood, His sorrowful passion, His resurrection and ascension. If the proficient is faithful, he goes beyond the sensible aspect of these mysteries, he attains all that is spiritual in them, the infinite value of the merits of Christ; then the rosary is no longer the mechanical recitation of the Hail Mary, but a living thing, a school of contemplation. The joyful mysteries bring us the good news of the annunciation and the nativity of our Savior, which constitute true, enduring, and deep joys far above the pleasures of the world and the satisfactions of pride. Likewise, in the midst of our sufferings, which are often without reason, at times overwhelming, almost always badly borne, the sorrowful mysteries repeat to us that our sins should be the object of our grief. They make us desire to know them better, to experience a sincere sorrow for them, and thus we begin to comprehend the profound meaning and the infinite value of Christ's passion and its effects in our lives. Finally, in the midst of the instability and uncertainties of this life, the glorious mysteries recall to us the immutability and the perfect happiness of eternal life, which is the goal of our journey.

See also his meditations on the mysteries of the rosary in Love of God and the Cross of Jesus (vol. 2), pp. 435-448.

[Maximilian]

Fr. Réginald Garrigou-Lagrange, O.P. called "the rosary ... a living thing, a school of contemplation" in pt. 3 ch. 6 "The Knowledge of God in Proficients" of his Three Ages of the Interior Life:

The proficient obtained a deeper self-knowledge while passing through the period of prolonged aridity which marks the second conversion. With this knowledge of his poverty, of his spiritual indigence, there grows within him by contrast a quasi-experimental knowledge of God, not only in the mirror of the sensible things of nature, of the parables, of exterior worship, but in the spiritual mirror of the mysteries of salvation with which he familiarizes himself. These mysteries, which are those of the incarnation of the Word, of the redemption, of eternal life, the rosary daily places before our eyes by recalling to us the Savior's childhood, His sorrowful passion, His resurrection and ascension. If the proficient is faithful, he goes beyond the sensible aspect of these mysteries, he attains all that is spiritual in them, the infinite value of the merits of Christ; then the rosary is no longer the mechanical recitation of the Hail Mary, but a living thing, a school of contemplation. The joyful mysteries bring us the good news of the annunciation and the nativity of our Savior, which constitute true, enduring, and deep joys far above the pleasures of the world and the satisfactions of pride. Likewise, in the midst of our sufferings, which are often without reason, at times overwhelming, almost always badly borne, the sorrowful mysteries repeat to us that our sins should be the object of our grief. They make us desire to know them better, to experience a sincere sorrow for them, and thus we begin to comprehend the profound meaning and the infinite value of Christ's passion and its effects in our lives. Finally, in the midst of the instability and uncertainties of this life, the glorious mysteries recall to us the immutability and the perfect happiness of eternal life, which is the goal of our journey.

See also his meditations on the mysteries of the rosary in Love of God and the Cross of Jesus (vol. 2), pp. 435-448.

Thanks for posting this lovely excerpt. I believe, however, that by highlighting certain words in the title of the thread, you are misrepresenting the point he is making.

Fr. Garrigou-Lagrange says:

"If the proficient is faithful, he goes beyond the sensible aspect of these mysteries, he attains all that is spiritual in them, the infinite value of the merits of Christ; then the rosary is no longer the mechanical recitation of the Hail Mary, but a living thing, a school of contemplation."

The emphasis here is on us, on our status, our devotion, our change of heart. He does not say that the rosary is a "school of contemplation" all by itself, but only when we have been transformed in order to approach it that way.

I am guessing that the original (presumably in French) would have had the verbs in the subjunctive, which doesn't convey as well in English. This is relevant because he is not focused on the ontological reality of the thing itself but rather on the "if-then" consequences of our own relation to the thing.

I think it is worth pointing out this distinction because I find that so much of misguided conciliar thinking is based on the notion that sacraments and sacramentals will do the work for us without any requirement of our own interior cooperation. Fr. Garrigou-Lagrange is pointing out that the reality is just the opposite.

So to take one example, conservative conciliar Catholics are fond of always talking about "the Eucharist, the Eucharist, the Eucharist," but we know as a mathematical fact that virtually 99% of those people going to communion at the Novus Ordo are "receiving it to their own condemnation," as St. Paul warns.

Similarly, Fr. Garrigou-Lagrange is pointing out that the rosary can be merely a rote mechanical repetition unless we ourselves are first converted in heart.

[Gardener]

Fr. Réginald Garrigou-Lagrange, O.P. called "the rosary ... a living thing, a school of contemplation" in pt. 3 ch. 6 "The Knowledge of God in Proficients" of his Three Ages of the Interior Life:

The proficient obtained a deeper self-knowledge while passing through the period of prolonged aridity which marks the second conversion. With this knowledge of his poverty, of his spiritual indigence, there grows within him by contrast a quasi-experimental knowledge of God, not only in the mirror of the sensible things of nature, of the parables, of exterior worship, but in the spiritual mirror of the mysteries of salvation with which he familiarizes himself. These mysteries, which are those of the incarnation of the Word, of the redemption, of eternal life, the rosary daily places before our eyes by recalling to us the Savior's childhood, His sorrowful passion, His resurrection and ascension. If the proficient is faithful, he goes beyond the sensible aspect of these mysteries, he attains all that is spiritual in them, the infinite value of the merits of Christ; then the rosary is no longer the mechanical recitation of the Hail Mary, but a living thing, a school of contemplation. The joyful mysteries bring us the good news of the annunciation and the nativity of our Savior, which constitute true, enduring, and deep joys far above the pleasures of the world and the satisfactions of pride. Likewise, in the midst of our sufferings, which are often without reason, at times overwhelming, almost always badly borne, the sorrowful mysteries repeat to us that our sins should be the object of our grief. They make us desire to know them better, to experience a sincere sorrow for them, and thus we begin to comprehend the profound meaning and the infinite value of Christ's passion and its effects in our lives. Finally, in the midst of the instability and uncertainties of this life, the glorious mysteries recall to us the immutability and the perfect happiness of eternal life, which is the goal of our journey.

See also his meditations on the mysteries of the rosary in Love of God and the Cross of Jesus (vol. 2), pp. 435-448.

Thanks for posting this lovely excerpt. I believe, however, that by highlighting certain words in the title of the thread, you are misrepresenting the point he is making.

Fr. Garrigou-Lagrange says:

"If the proficient is faithful, he goes beyond the sensible aspect of these mysteries, he attains all that is spiritual in them, the infinite value of the merits of Christ; then the rosary is no longer the mechanical recitation of the Hail Mary, but a living thing, a school of contemplation."

The emphasis here is on us, on our status, our devotion, our change of heart. He does not say that the rosary is a "school of contemplation" all by itself, but only when we have been transformed in order to approach it that way.

I am guessing that the original (presumably in French) would have had the verbs in the subjunctive, which doesn't convey as well in English. This is relevant because he is not focused on the ontological reality of the thing itself but rather on the "if-then" consequences of our own relation to the thing.

I think it is worth pointing out this distinction because I find that so much of misguided conciliar thinking is based on the notion that sacraments and sacramentals will do the work for us without any requirement of our own interior cooperation. Fr. Garrigou-Lagrange is pointing out that the reality is just the opposite.

So to take one example, conservative conciliar Catholics are fond of always talking about "the Eucharist, the Eucharist, the Eucharist," but we know as a mathematical fact that virtually 99% of those people going to communion at the Novus Ordo are "receiving it to their own condemnation," as St. Paul warns.

Similarly, Fr. Garrigou-Lagrange is pointing out that the rosary can be merely a rote mechanical repetition unless we ourselves are first converted in heart.

This is a very important distinction, and probably the hardest actual thing about the Rosary to handle. Recitation is easy. A computer can "recite" the Rosary, but actually entering into it is rough. Especially as a father of 3 small kids, who have yet to understand the concept of not fighting, talking about random stuff, etc. during the Rosary, I perceive myself lucky to even have one Ave's worth of fleeting contemplation.

[MundaCorMeum]

Fr. Réginald Garrigou-Lagrange, O.P. called "the rosary ... a living thing, a school of contemplation" in pt. 3 ch. 6 "The Knowledge of God in Proficients" of his Three Ages of the Interior Life:

The proficient obtained a deeper self-knowledge while passing through the period of prolonged aridity which marks the second conversion. With this knowledge of his poverty, of his spiritual indigence, there grows within him by contrast a quasi-experimental knowledge of God, not only in the mirror of the sensible things of nature, of the parables, of exterior worship, but in the spiritual mirror of the mysteries of salvation with which he familiarizes himself. These mysteries, which are those of the incarnation of the Word, of the redemption, of eternal life, the rosary daily places before our eyes by recalling to us the Savior's childhood, His sorrowful passion, His resurrection and ascension. If the proficient is faithful, he goes beyond the sensible aspect of these mysteries, he attains all that is spiritual in them, the infinite value of the merits of Christ; then the rosary is no longer the mechanical recitation of the Hail Mary, but a living thing, a school of contemplation. The joyful mysteries bring us the good news of the annunciation and the nativity of our Savior, which constitute true, enduring, and deep joys far above the pleasures of the world and the satisfactions of pride. Likewise, in the midst of our sufferings, which are often without reason, at times overwhelming, almost always badly borne, the sorrowful mysteries repeat to us that our sins should be the object of our grief. They make us desire to know them better, to experience a sincere sorrow for them, and thus we begin to comprehend the profound meaning and the infinite value of Christ's passion and its effects in our lives. Finally, in the midst of the instability and uncertainties of this life, the glorious mysteries recall to us the immutability and the perfect happiness of eternal life, which is the goal of our journey.

See also his meditations on the mysteries of the rosary in Love of God and the Cross of Jesus (vol. 2), pp. 435-448.

Thanks for posting this lovely excerpt. I believe, however, that by highlighting certain words in the title of the thread, you are misrepresenting the point he is making.

Fr. Garrigou-Lagrange says:

"If the proficient is faithful, he goes beyond the sensible aspect of these mysteries, he attains all that is spiritual in them, the infinite value of the merits of Christ; then the rosary is no longer the mechanical recitation of the Hail Mary, but a living thing, a school of contemplation."

The emphasis here is on us, on our status, our devotion, our change of heart. He does not say that the rosary is a "school of contemplation" all by itself, but only when we have been transformed in order to approach it that way.

I am guessing that the original (presumably in French) would have had the verbs in the subjunctive, which doesn't convey as well in English. This is relevant because he is not focused on the ontological reality of the thing itself but rather on the "if-then" consequences of our own relation to the thing.

I think it is worth pointing out this distinction because I find that so much of misguided conciliar thinking is based on the notion that sacraments and sacramentals will do the work for us without any requirement of our own interior cooperation. Fr. Garrigou-Lagrange is pointing out that the reality is just the opposite.

So to take one example, conservative conciliar Catholics are fond of always talking about "the Eucharist, the Eucharist, the Eucharist," but we know as a mathematical fact that virtually 99% of those people going to communion at the Novus Ordo are "receiving it to their own condemnation," as St. Paul warns.

Similarly, Fr. Garrigou-Lagrange is pointing out that the rosary can be merely a rote mechanical repetition unless we ourselves are first converted in heart.

This is a very important distinction, and probably the hardest actual thing about the Rosary to handle. Recitation is easy. A computer can "recite" the Rosary, but actually entering into it is rough. Especially as a father of 3 small kids, who have yet to understand the concept of not fighting, talking about random stuff, etc. during the Rosary, I perceive myself lucky to even have one Ave's worth of fleeting contemplation.

hey, at least it doesn't feel like you lose half of your brain cells with the birth of each of your children.  Currently being on my 11th pregnancy, it's a wonder I can actually still *recite* the Rosary, let alone contemplate the depth of it all    But, yes, I agree that Max made a good distinction about merely reciting the Rosary vs. actually praying it. 



"Speak to any new mother, and they'll tell you what science has shown to be true for quite some time now: pregnancy not only involves a lot of changes to the body, but also significantly affects the brain...researchers examined the brains of women before and after pregnancy. They found that, when compared to women who had never been pregnant, post-pregnancy women had a reduction in the brain's gray matter, including in the hippocampus and surrounding areas – areas that support memory. "

(https://www.cambridgebrainsciences.com/more/articles/how-does-pregnancy-affect-the-brain)

[Geremia]

Fr. Garrigou-Lagrange is pointing out that the rosary can be merely a rote mechanical repetition unless we ourselves are first converted in heart.

Isn't "mechanical repetition" a necessary first step, though, for developing and maintaining the habit of prayer?

[Gardener]

Fr. Garrigou-Lagrange is pointing out that the rosary can be merely a rote mechanical repetition unless we ourselves are first converted in heart.

Isn't "mechanical repetition" a necessary first step, though, for developing and maintaining the habit of prayer?

Yes, and it will remain repetitive even when it transcends the mechanical, but the point is that be not merely mechanical repetition.

[Xavier]

Thanks, Geremia, very beautiful excerpt from Fr. G-L. Some may find the way recommended by St. Anthony Mary Claret for meditation to be helpful, "The Rosary is a rich mine in which Christians who pray it and meditate it attentively and devoutly gain immense spiritual treasures. It is a flourishing garden in which flowers of all kinds of beautiful, fragrant virtues are plucked. The holy Rosary is the most powerful, easiest and sweetest means for dispelling religious ignorance and getting rid of error and heresy. Indeed, when people love and recite the holy Rosary they find it makes them better. While one prays the Our Father and ten Hail Marys it is not necessary to reflect on all of the ten points into which the mysteries are divided; one may linger on that point or points which appeal more to him or move him more to devotion. This method given here of announcing the mystery and then meditating on it by points, is the method which St. Dominic commonly practiced, according to Blessed Alan's account." http://archive.fatima.org/crusader/cr52/cr52pg69.asp

I'm reminded of just some of Our Lady's own Promises for it, which shows just how much fruit we can gain from the Rosary, if we say it devoutly: 3-10. "The Rosary shall be a powerful armor against hell, it will destroy vice, decrease sin, and defeat heresies. It will cause virtue and good works to flourish; it will obtain for souls the abundant mercy of God; it will withdraw the heart of men from the love of the world and its vanities, and will lift them to the desire of eternal things. Oh, that souls would sanctify themselves by this means. The soul which recommends itself to me by the recitation of the Rosary shall not perish. Whoever shall recite the Rosary devoutly, applying himself to the consideration of its sacred mysteries, shall never be conquered and never overwhelmed by misfortune. God will not chastise him in His justice, he shall not perish by an unprovided death (unprepared for heaven). The sinner shall convert. The just shall grow in grace and become worthy of eternal life. Whoever shall have a true devotion for the Rosary shall not die without the sacraments of the Church. Those who are faithful to recite the Rosary shall have, during their life and at their death, the light of God and the plenitude of His graces; at the moment of death they shall participate in the merits of the saints in paradise.I shall deliver from purgatory those who have been devoted to the Rosary. The faithful children of the Rosary shall merit a high degree of glory in heaven."