In the recent Apostolic Letter Rosarium Virginis Mariae, the Holy Father John Paul II once more urged Christian families to pray in their home by reciting the Rosary: "We need to return to the practice of family prayer and prayer for families, continuing to use the Rosary"
It is first of all a question of re-applying, if not in its form, certainly in its spirit, the living, fervent spiritual atmosphere that marked the meetings at home of the first Christian communities. Indeed, the first disciples, "went to the temple area together every day, while in their homes they broke bread ... praising God" (Acts 2,46). Through this witness, "day by day the Lord added to their number those who were being saved" (Acts 2,47). This family dimension of prayer and Christian worship is rooted in the faith experience of the people of the Old Covenant, which has been inherited by the Christian community. Indeed, it is well known that the paschal supper was celebrated in the home, and was a family celebration. The wave of secularization that has swept through the life of our communities in recent decades has brought a deep crisis, even in the context of the family, and hence in family prayer as an expression of communion and an indispensable source for the mission the family is called to carry out in the Church and in society.
Confronted by this disturbing situation, pastors in recent centuries have not ceased to recommend the devout practice of the Rosary, which Pope Pius XII described as "the compendium of the entire Gospel", to implore the Lord, giver of all good things, through the intercession of the Blessed Virgin, Queen of the Rosary, for the gifts of faith and peace in families and among nations. We know well how deeply rooted Marian devotion is in the heart of Peter's Successor. He placed his ministry under her protection, "Totus tuus", and we know that the Rosary has a special place in his devotions. We are used to seeing him with the Rosary beads between his fingers. His desire is for the Rosary to become popular again, especially in families.
The Rosary, in its simplicity and depth, goes to the heart of Christian experience in the dialogue of faith expressed in prayer. It has a strong evangelizing impact. The members of the family can contemplate the central events at the heart of the faith through the mysteries. With this Letter on the Rosary the Holy Father has touched the hearts of the faithful. Indeed, the recitation of the Rosary does not only "go to the very heart of Christian life, offering a familiar yet fruitful spiritual and educational opportunity for personal contemplation" (cf. n. 3), but also enables people to recover "the ability to look one another in the eye, to communicate, to show solidarity, to forgive one another and to see their covenant of love renewed in the spirit of God" (cf. n. 41).
The recitation of the Rosary in the family captures something of the spiritual atmosphere of the household at Nazareth, "because its members place Jesus at the centre, they share his joys and sorrows, they place their needs and their plans in his hands, they draw from him the hope and the strength to go on" (n. 41). There, in fact, as Paul VI said on his pilgrimage to Nazareth, one learns "to be resolute in good thoughts, focused on the interior life and ready to understand clearly the secret inspirations of God and the exhortations of the true teachers" (Insegnamenti di Paolo VI, II, 1964, p. 24).
This prayer also serves to neutralize the most varied and disorienting messages and unpredictable experiences that are rapidly making their way into childrens' lives. These experiences are a source of anxiety to parents because young people are exposed to dangers while they are growing up. Praying the Rosary is certainly a spiritual aid in finding the solution to many problems, and is a protection against many temptations and difficulties. As this Pontifical Council for the Family said in the Final Statement of the 15th Plenary Assembly, today we are living in a situation marked by "the fear of commitment, the practice of cohabitation, the triviliazation of sex", as John Paul II has described it.
As everyone knows, an important purpose of the prayer of the domestic church is to serve as the natural introduction for children to the liturgical prayer of the whole Church, both in the sense of preparing for it and of extending it into family and social life (cf. Familiaris consortio, n. 61). Thus family prayer is not an escape from social commitment, but a strong incentive to the Christian family to assume fully all its responsibilities as the primary and basic cell of human society.
In this way prayer reinforces the spiritual soundness and solidity of the family, helping to ensure that it shares in the strength of God. Indeed all the power of the Rosary lies in its Gospel character and in its distinctly Christological orientation, for it makes us think specifically and in our own way of the most important events of salvation that were brought about in Christ, seen through the heart of Mary, who was closest to the Lord Jesus. Indeed, the main feature of the Rosary is contemplation, without which it would be like a body without a soul; the typical features are constituted by the petition of the Our Father, the praise in the litany-like succession of Hail Mary's, the adoration of the doxology, Glory [be] to the Father.
In this regard, Bl. Bartolo Longo said that "whoever spreads the Rosary is saved" (n. 8). John Paul II echoes him when he says: "the revival of the Rosary in Christian families, within the context of a broader pastoral care of the family, will be an effective aid to countering the devastating effects of this crisis typical of our age" (n. 6). One writer said that in the evangelized nations in every family, at nightfall, the recitation of the Rosary rose like a symphony. Why should we not strive to restore this witness, imbuing the domestic church with the Word that all may savour, sharing it with children like bread, in an attitude that will evangelize a society that is in danger of growing cold and falling away from God?