Make His works KNOWN AMONG THE PEOPLE. In these words the prophet Isaias urges us to make known to all people the works of God. We are often unable to praise the works of genius as we should, but when it is a question of praising God's works we cannot do so; we are reduced to silence and are lost in admiration. Among the works of God there are three so manifestly divine that the human mind can do nothing but abase itself before them: the Incarnation, the Divine Maternity and the Blessed Eucharist. Next to the works of God are those of Mary and these are all sublime since they are the outcome of love. They are manifold since they are to be found in every age and amongst every people. One of the most sublime of Our Lady's manifestations of love is, without question, the Rosary which has been made known to the whole world by the Order of Preachers and which, since its institution in the XIIIth century, has been an uninterrupted song of praise to Mary. The institution of the Rosary is much more than a work of genius, for we see in it that supernatural wisdom which theologians reverence in the institution of the Sacraments. We have no intention of putting the Rosary and the Sacraments on the same level, but it is permissible to point out the striking analogy that exists between them. The Sacraments are in perfect harmony with our human nature which is at once material and spiritual. To desire that human beings should perform only purely intellectual acts would be to exclude a necessary element of their happiness. Man's religion and worship requires exterior assistance. Hence the Sacraments, like man, are composed of a body and soul. They have a body in that they are external signs; they have a soul for they possess the invisible power of the Most High. A few words are spoken and immediately the outward sign is encompassed by the might of God, Who passes into the Sacraments since His grace passes into them. When grace takes possession of the soul, at that same moment the soul comes into contact with God. In the same way true prayer engages the whole man. Now the Rosary is composed of a soul and a body; the body of the Rosary is the vocal prayer; its soul is the consideration of each mystery and the spiritual energy which results from this consideration. Like the Sacraments, the Rosary has, as it were, matter and form. It puts before our imagination the Sacred Humanity of Our Lord and in this way speaks to our bodily nature. By its sublime mysteries the divinity of Christ is set before us and in this way it appeals to our higher nature, wherein we resemble the angels and are like to God Himself.
Make His works KNOWN AMONG THE PEOPLE. In these words the prophet Isaias urges us to make known to all people the works of God. We are often unable to praise the works of genius as we should, but when it is a question of praising God's works we cannot do so; we are reduced to silence and are lost in admiration. Among the works of God there are three so manifestly divine that the human mind can do nothing but abase itself before them: the Incarnation, the Divine Maternity and the Blessed Eucharist. Next to the works of God are those of Mary and these are all sublime since they are the outcome of love. They are manifold since they are to be found in every age and amongst every people. One of the most sublime of Our Lady's manifestations of love is, without question, the Rosary which has been made known to the whole world by the Order of Preachers and which, since its institution in the XIIIth century, has been an uninterrupted song of praise to Mary. The institution of the Rosary is much more than a work of genius, for we see in it that supernatural wisdom which theologians reverence in the institution of the Sacraments. We have no intention of putting the Rosary and the Sacraments on the same level, but it is permissible to point out the striking analogy that exists between them. The Sacraments are in perfect harmony with our human nature which is at once material and spiritual. To desire that human beings should perform only purely intellectual acts would be to exclude a necessary element of their happiness. Man's religion and worship requires exterior assistance. Hence the Sacraments, like man, are composed of a body and soul. They have a body in that they are external signs; they have a soul for they possess the invisible power of the Most High. A few words are spoken and immediately the outward sign is encompassed by the might of God, Who passes into the Sacraments since His grace passes into them. When grace takes possession of the soul, at that same moment the soul comes into contact with God. In the same way true prayer engages the whole man. Now the Rosary is composed of a soul and a body; the body of the Rosary is the vocal prayer; its soul is the consideration of each mystery and the spiritual energy which results from this consideration. Like the Sacraments, the Rosary has, as it were, matter and form. It puts before our imagination the Sacred Humanity of Our Lord and in this way speaks to our bodily nature. By its sublime mysteries the divinity of Christ is set before us and in this way it appeals to our higher nature, wherein we resemble the angels and are like to God Himself.
