FIDENTEM
PIUMQUE ANIMUM
ENCYCLICAL OF POPE LEO XIII
ON THE ROSARY
To
Our Venerable Brethren, The Patriarchs, Primates,
Bishops, and other Local Ordinaries Enjoying Peace
and Communion with the Apostolic See.
Venerable
Brethren, Health and the Apostolic Blessing.
We have
already had the opportunity on several occasions during Our Pontificate
of bearing public testimony to that confidence and devotion towards the
Blessed Virgin which We imbibed in Our tenderest years, and have endeavoured
to cherish and develop all our life long. For, having fallen upon times
of calamity for Christendom and perils for the nations, We have realised
how prudent it is to warmly recommend this means of safe-guarding happiness
and peace which God has most mercifully granted to Mankind in His August
Mother, and which bath ever been celebrated in the annals of the Church.
The manifold zeal of Christian people has responded to Our desires and
exhortations, most particularly in exciting a devotion to the Rosary;
and a plentiful harvest of excellent fruits has not been wanting. Still
we can never be satisfied with celebrating the Divine Mother, who is in
truth worthy of all praise, and in urging love and affection towards her
who is also the mother of mankind,
who is full of mercy, full of grace. Yea, Our soul, wearied with the cares
of the Apostolate, the nearer it feels the time of Our departure to be
at hand, with the more earnest confidence looks up to her from whom, as
from a blessed dawn, arose the Day of happiness and joy that was never
to set. It is pleasant to us to remember, Venerable Brethren, that We
have in other letters issued from time to time extolled the devotion of
the Rosary; for it is in many ways most pleasing to her in whose honour
it is employed, and most advantageous to those who properly use it. But
it is equally pleasant to be able now to insist upon and confirm the same
fact. Herein we have an excellent opportunity to paternally exhort men's
minds and hearts to an increase of religion, and to stimulate within them
the hope of eternal reward.
Necessity
of Prayer
2. The
form of prayer We refer to has obtained the special name of "Rosary,"
as though it represented by its arrangement the sweetness of roses and
the charm of a garland. This is most fitting for a method of venerating
the Virgin, who is rightly styled the Mystical Rose of Paradise, and who,
as Queen of the universe, shines therein with a crown of stars. So that
by its very name it appears to foreshadow and be an augury of the joys
and garlands of Heaven offered by her to those who are devoted to her.
This appears Clearly if we consider the nature of the Rosary of Our Lady.
There is no duty which Christ and His Apostles more emphatically urged
by both precept and example than that of prayer and supplication to Almighty
God. The Fathers and Doctors in subsequent times have taught that this
is a matter of such grave necessity, that if men neglect it they hope
in vain for eternal salvation. Every one who prays finds the door open
to impetration, both from the very nature of prayer and from the promises
of Christ. And we all know that prayer derives its chief efficacy from
two principal circumstances: perseverance, and the union of many for one
end. The former is signified in those invitations of Christ so full of
goodness: ask, seek, knock (Matt. vii., 7), just as a kind father desires
to indulge the wishes of his children, but who also requires to be continually
asked by them and as it were wearied by their prayers, in order to attach
their hearts more closely to himself. The second condition Our Lord has
born witness to more than once: If two of you shall consent upon earth
concerning anything whatsoever they shall ask, it shall be done to them
by My Father who is in heaven. For where there are two or three gathered
in My name, there am I in the midst of them (Matt. xviii. 19, 20). Hence
that pregnant saying of Tertullian: Let us gather into an assembly and
congregation that we may, as it were, make up a band and solicit God (Apologet.
c. xxxix): such violence is pleasing to God; and the memorable words of
Aquinas: It is impossible that the prayers of many should not be heard,
if one prayer is made up as it were out of many supplications. (In Evang.
Matt. c. xvii). Both of these qualities are conspicuous in the Rosary.
For, to be brief, by repeating the same prayers we strenuously implore
from Our Heavenly Father the Kingdom of His grace and glory; we again
and again beseech the Virgin Mother to aid us sinners by her prayers,
both during our whole life and especially at that last moment which is
the stepping-stone to eternity. The formula of the Rosary, too, is excellently
adapted to prayer in common, so that it has been styled, not without reason,
"The Psalter of Mary." And that old custom of our forefathers
ought to be preserved or else restored, according to which Christian families,
whether in town or country, were religiously wont at close of day, when
their labours
were at an end, to assemble before a figure of Our Lady and alternately
recite the Rosary. She, delighted at this faithful and unanimous homage,
was ever near them like a loving mother surrounded by her children, distributing
to them the blessings of domestic peace, the foretaste of the peace of
heaven. Considering the efficacy of public prayer, We, among other decrees
which we have from time to time issued concerning the Rosary, have spoken
thus: "It is Our desire that in the principal church of each diocese
it should be recited every day, and in parish churches on every feast-day
(Apostolic Letter Salutaris IIIe, 24th December, 1883). Let this be constantly
and devoutly carried out. We also see with joy the custom extended on
other solemn occasions of public devotion and in pilgrimages to venerated
shrines, the growing frequency of which is to be commended. This association
of prayer and praise to Mary is both delightful and salutary for souls.
We ourselves have most strongly experienced this-and Our heart rejoices
to recall it-when at certain times in Our Pontificate We have been present
in the Vatican basilica, surrounded by great crowds of all classes, who
united with Us in mind, voice, and hope, earnestly invoked by the mysteries
and prayers of the Rosary, her who is the most powerful patroness of the
Catholic name.
Christ
the one Mediator: Position of the Saints and Especially of Mary
3.
And who could think or say that the confidence so strongly felt in the
patronage and protection of the Blessed Virgin is excessive? Undoubtedly
the name and attributes of the absolute Mediator belong to no other than
to Christ, for being one person, and yet both man and God, He restored
the human race to the favour of the Heavenly Father: One Mediator of God
and men, the man Christ Jesus, who gave Himself a redemption for all (1
Tim. ii. 5, 6). And yet, as the Angelic Doctor teaches, there is no reason
why certain others should not be called in a certain way mediators between
God and man, that is to say, in so far as they co-operate by predisposing
and ministering in the union of man with God (Summa, p. IIL, q. xxvi.,
articles 1, 2). Such are the angels and saints, the prophets and priests
of both Testaments; but especially has the Blessed Virgin a claim to the
glory of this title. For no single individual can even be imagined who
has ever contributed or ever will contribute so much towards reconciling
man with God. She offered to mankind, hastening to eternal ruin, a Saviour,
at that moment when she received the announcement of the mystery of peace
brought to this earth by the Angel, with that admirable act of consent
in the name of the whole human race (Summa. p. III, q. xxx., art. 1).
She it is from whom is born Jesus; she is therefore truly His mother,
and for this reason a worthy and acceptable "Mediatrix to the Mediator."
As the various mysteries present themselves one after the other in the
formula of the Rosary for the meditation and contemplation of men's minds,
they also elucidate what we owe to Mary for our reconciliation and salvation.
No one can fail to be sweetly affected when considering her who appeared
in the house of Elizabeth as the minister of the divine gifts, and who
presented her Son to the Shepherds, to the kings, and to Simeon. Moreover,
one must remember that the Blood of Christ shed for our sake and those
members in which He offers to His Father the wounds He received, the price
o f our liberty, are no other than the flesh and blood of the virgin,
since the flesh of Jesus is the flesh of Mary, and however much it was
exalted in the glory of His resurrection, nevertheless the nature of His
flesh derived from Mary remained and still remains the same (de Assumpt.
B. V. M., c. v., among the Opera S. Aug).
Divine
Faith and the Rosary
4. Yet
another excellent fruit follows from the Rosary, exceedingly opportune
to the character of our times. This we have referred to elsewhere. It
is that, whilst the virtue of Divine Faith is daily exposed to so many
dangers and attacks, the Christian may here derive nourishment and strength
for his faith. Holy writ calls Christ the Author and finisher of faith
(Heb. vii. 2), the Author, because He taught men many things which they
had to believe, especially about Himself in whim dwelleth all the fulness
of the Godhead (Colos. ii., 9), and also because He mercifully gives the
power of believing by the grace and, as it were, the function of the Holy
Ghost; the Finisher, because in Heaven, where He will change the habit
of faith into the splendour of glory, He openly discloses to them those
things which they have seen in this mortal life as through a veil. Now
Christ stands forth clearly in the Rosary. We behold in meditation His
life, whether His hidden life in joy, or His public life in excessive
toil and sufferings unto death, or His glorious life from His triumphant
resurrection to His
eternal enthronement at the right hand of the Father. And since faith,
to be full and sufficient, must display itself,-for with the heart we
believe unto justice, but with the mouth confession is made unto salvation
(Rom. x., 10),-so have we also in the Rosary an excellent means unto this,
for by those vocal prayers with which it is intermingled, we are enabled
to express and profess our faith in God, our most watchful Father; in
the future life, the forgiveness of sins; in the mysteries of the august
Trinity, the Incarnation of the Word, the Divine Maternity, and others.
All know the value and merit of faith. For faith is just like a most precious
gem, producing now the blossoms of all virtue by which we are pleasing
to God, and hereafter to bring forth fruits that will last for ever: for
to know Thee is perfect justice, and to know Thy justice and Thy power
is the root of immortality (Wisdom xv., 3). It is here the place to add
a remark respecting the duties of those virtues which faith rightly postulates.
Among them is the virtue of penance, and one part of this is abstinence,
which for more reasons than one is necessary and salutary. It is true
the Church is growing more indulgent towards her children in this matter,
but they must understand they are bound to take all care to make up for
this maternal indulgence by other good works. We rejoice for this reason
also to propose particularly the use of the rosary, which is capable of
producing worthy fruits of penance, especially by the remembrance of the
sufferings of Christ and His Mother.
5. To
those therefore who are striving after supreme happiness this means of
the Rosary has been most providentially offered, and it is one unsurpassed
for facility and convenience. For any person even moderately instructed
in his religion can make use of it with fruit, and the time it occupies
cannot delay any man's business. Sacred history abounds with striking
and evident examples. It is well known that there have been many persons
occupied in most weighty functions or absorbed in laborious cares who
have never omitted for a single day this pious practice. Combined with
this advantage is that inward sentiment of devotion which attracts minds
to the Rosary, so that they love it as the intimate companion and faithful
protector of life; and in their last agony they embrace and hold fast
to it as the dear pledge of the unfading Crown of glory. Such a pledge
is greatly enhanced by the benefits of sacred indulgences, if properly
employed; for the devotion of
the Rosary has been richly endowed with such indulgences by both our Predecessors
and Ourselves. These favours will certainly prove most efficacious to
both the dying and the departed, being bestowed as it were by the hands
of the merciful Virgin, in order that they may the sooner enjoy the eternal
peace and light they have desired.
Prayer
for the Re-Union of Christendom
6.
These considerations, Venerable Brethren, move us incessantly to extol
and recommend to Catholic peoples this excellent and most salutary form
of devotion. Yet another very urgent reason, of which we have often spoken
both in Letters and Allocutions, encourages us to do this. For that earnest
desire, which We have learnt from the Divine Heart of Jesus, of fostering
the work of reconciliation among those who are separated from Us daily
urges Us more pressingly to action; and we are convinced that this most
excellent Re-union cannot be better prepared and strengthened than by
the power of prayer. The example of Christ is before us, for in order
that His disciples might be one in faith and charity, he poured forth
prayer and supplication to His Father. And concerning the efficacious
prayer of His most holy Mother for the same end, there is a striking testimony
in the Acts of the Apostles. Therein is described the first assembly of
the Disciples, expecting with earnest hope and prayer the promised fulness
of the Holy Spirit. And the presence of Mary united with them in prayer
is specially indicated: All these were persevering with one mind in prayer
with Mary the Mother of Jesus (Acts i., 14). Wherefore as the nascent
church rightly
joined itself in prayer with her as the patroness and most excellent custodian
of Unity, so in these times is it most opportune to do the same all over
the Catholic World, particularly during the whole month of October, which
we have long ago decreed to be dedicated and consecrated, by the solemn
devotion of the Rosary, to the Divine Mother, in order to implore her
for the afflicted Church. Let then the zeal for this prayer everywhere
be re-kindled, particularly for the end of Holy Unity. Nothing will be
more agreeable and acceptable to Mary; for, as she is most closely united
with Christ she especially wishes and desires that they who have received
the same Baptism with Him may be united with Him and with one another
in the same faith and perfect charity. So may the sublime mysteries of
this same faith by means of the Rosary devotion be more deeply impressed
in men's minds, with the happy result that "we may imitate what they
contain and obtain what they promise."
7.
Meanwhile, as a pledge of the Divine Favours and Our affection, We most
lovingly impart to You, your clergy and People, the Apostolic Benediction.
Given
at St. Peter's in Rome, September 20, 1896, in the 19th year of Our Pontificate.
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