Why pray the Rosary every day for a year?
Each time the Blessed Virgin has appeared-- whether it be to Saint Bernadette Soubirous at Lourdes; to Lucia, Jacinta, and Francisco at Fatima; or to Mariette Beco at Banneux-- she has asserted the importance, saving grace, and power of praying the Holy Rosary on a daily basis. Based upon her words, the Rosary is penance and conversion for sinners, a pathway to peace, an end to war, and a powerful act of faith in Jesus Christ. Pope Paul VI presented the Rosary as a powerful means to reach Christ "not merely with Mary but indeed, insofar as this is possible to us, in the same way as Mary, who is certainly the one who thought about Him more than anyone else has ever done."
To show us how this is done, perhaps no one has been more eloquent than the great Cardinal Newman, who wrote: "The great power of the Rosary consists in the fact that it translates the Creed into Prayer. Of course, the Creed is already in a certain sense a prayer and a great act of homage towards God, but the Rosary brings us to meditate again on the great truth of His life and death, and brings this truth close to our hearts. Even Christians, although they know God, usually fear rather than love Him. The strength of the Rosary lies in the particular manner in which it considers these mysteries, since all our thinking about Christ is intertwined with the thought of His Mother, in the relations between Mother and Son; the Holy Family is presented to us, the home in which God lived His infinite love."
As Mary said at Fatima, "Jesus wants to use you to make Me known and loved. He wishes to establish the devotion to My Immaculate Heart throughout the world. I promise salvation to whoever embraces it; these souls will be dear to God, like flowers put by Me to adorn his throne."
Today, November 8, we celebrate the feast day of
Blessed John Duns Scotus (1265-1308), referred to both as the “Subtle Doctor” and the “Marian Doctor.” John Duns is considered one of the greatest masters of Christian theology and is the precursor of the doctrine of the Immaculate Conception. Pope John Paul II beatified him on March 20, 1993 calling him
“the bard of the Incarnate Word and defender of the Immaculate conception of Mary.” Below, and excerpt from his “On the Fittingness of the Immaculate Conception.”
”Was the Blessed Virgin conceived in sin? The answer is no, for as Augustine writes: "When sin is treated, there can be no inclusion of Mary in the discussion." And Anselm says: "It was fitting that the Virgin should be resplendent with a purity greater than which none under God can be conceived." Purity here is to be taken in the sense of pure innocence under God, such as was in Christ.
The contrary, however, is commonly asserted on two grounds. First, the dignity of Her Son, who, as universal Redeemer, opened the gates of heaven. But if blessed Mary had not contracted original sin, She would not have needed the Redeemer, nor would He have opened the door for Her because it was never closed. For it is only closed because of sin, above all original sin.
In respect to this first ground, one can argue from the dignity of Her Son qua Redeemer, Reconciler, and Mediator, that She did not contract original sin.
For a most perfect mediator exercises the most perfect mediation possible in regard to some person for whom he mediates. Thus Christ exercised a most perfect act of mediation in regard to some person for whom He was Mediator. In regard to no person did He have a more exalted relationship than to Mary. Such, however, would not have been true had He not preserved Her from original sin.
The proof is threefold: in terms of God to whom He reconciles; in terms of the evil from which He frees; and in terms of the indebtedness of the person whom He reconciles.
First, no one absolutely and perfectly placates anyone about to be offended in any way unless he can avert the offense. For to placate only in view of remitting the offense once committed is not to placate most perfectly. But God does not undergo offense because of some experience in Himself, but only because of sin in the soul of a creature. Hence, Christ does not placate the Trinity most perfectly for the sin to be contracted by the sons of Adam if He does not prevent the Trinity from being offended in someone, and if the soul of some child of Adam does not contract such a sin; and thus it is possible that a child of Adam not have such a sin.
Secondly, a most perfect mediator merits the removal of all punishment from the one whom he reconciles. Original sin, however, is a greater privation than the lack of the vision of God. Hence, if Christ most perfectly reconciles us to God, He merited that this most heavy of punishments be removed from some one person. This would have been His Mother.
Further, Christ is primarily our Redeemer and Reconciler from original sin rather than actual sin, for the need of the Incarnation and suffering of Christ is commonly ascribed to original sin. But He is also commonly assumed to be the perfect Mediator of at least one person, namely, Mary, whom He preserved from actual sin. Logically one should assume that He preserved Her from original sin as well.
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