Mary's Promises? Is Mary's Rosary 1 set of mysteries or all 3, or now all 4?

I’m curious about these promises of Mary, and the institution of the Rosary as divine assistance. Do they apply to praying the original three sets of mysteries together? Or, now that Bl. John Paul II’s instituted the Luminous, all four sets? Or does it apply to only one set of mysteries, as we commonly do it today? If it’s all three, and we only pray one set according to the common schedule, do the promises apply after we’ve finished praying all three sets (e.g., after three days of daily “Rosary” praying)?

I’m inclined to disbelieve the genuineness of these promises, that it’s propaganda, or else true only in a self-fulfilling sort of way, e.g. someone who prays the Rosary daily will be closer to the Church and therefore more likely to receive the Last Rites, or less likely to live a dangerous lifestyle and therefore less likely to die an unexpected death. What are your thoughts on these promises in general, where can we read more about them, and how can we trust their veracity?

A decade of ‘Ave Maria’ prayers is meant to be an echo of praying ten of the Psalms of David.

Fifteen decades of ‘Ave Maria’ prayers is a mirror of all 150 Psalms of David.

You can meditate on the same mystery over and over and you will never exhaust Christ.

The Holy Father and and the thousands of years of Christianity and Judaism have provided us with ‘standard’ sets of mysteries. These are particularly useful to follow in that you can be sure these are the mysteries most Catholics are meditating upon at that moment on any given day.

To address the issue of the promises. Trust in them. Use your capacity for reason if you must to trust in them, but trust in them nonetheless. The regular recitation and meditation upon the mysteries will cause you to acquire a habit. A good habit is called ‘virtue’. A bad habit is called ‘vice’.

When we are at our weakest moments we often fall back on our virtues and vices. If one has acquire the habit of thinking about Christ and asking Mary for intercession, then we will be rewarded by not only the good donkey carrying us into Jerusalem that our body has become, but in doing so Mary will shower us with graces that come from Her Son.

It is called ‘Final Perserverance’. This is what we are petitioning for when we say, “Sancta Maria, Mater Dei ora pro nobis peccatoribus nunc et in hora mortis, nostrae. Amen.” (Holy Mary, Mother of God, pray for us now and at the time of our death. Amen.)

We know from the Psalms that this is indeed a concern. It should be our paramount concern. When we approach death the enemies will meet us at the gate and try to spoil us. Death is the most trying moment, but if we have learned to recognise the Face of Her Son, St. Joseph (who is known by his Latin title ‘Custos’) who guards the (Felix Coeli Porta) Blessed Gate of Heaven, Mary Herself, will take care of the demons and allow you to pass through Her and into Her Son’s Sacred Heart where your purification will begin in the Lake of Fire of His Love.

Classic book on the Rosary by St Louis De Montfort

I don’t think there is an exact formula to follow. It’s not like Mary is in Heaven with a large book and says, “Jimmy only prayed the Joyful and Luminous Mysteries this week, so he only qualifies for half of my promises.” I personally try to have a goal of praying all 20 mysteries each week. I think that falls into making the rosary an important part of my life and having a devotion to the rosary. And when I’m not praying the rosary, I’m often writing about it (see my signature).

Good luck with that.


From the official Rosary Confraternity website:



Each member strives to pray fifteen mysteries of the Rosary each week (this does not bind under sin), and must have his/her name inscribed in the register of the Confraternity. There are no meetings, no dues.

Since the Holy Father has recently added the five luminous mysteries, it would seem that members of the Confraternity should strive to include that extra weekly Rosary. However, we have as yet received no official statement regarding this matter. Those who recite only the fifteen traditional mysteries will continue to share in the benefits of the Confraternity until some official source declares the contrary.

This is followed by the Fifteen Promises.

So the Rosary is still all the traditional 15 mysteries, with or without the additional five Luminous Mysteries.

I’m in the Rosary Confraternity. I pray the traditional 15 mysteries, and include the 5 Luminous Mysteries on Thursdays. Before each Rosary I pray for the intentions of my brothers and sisters in the Confraternity, along with the intentions of the Holy Father, Praying the Rosary daily, and wearing the Brown Scapular has changed my spiritual life. Satan is all but gone from my life. Just about all my prayers have been answered. Do I believe in Mary’s Promises? Yes I do without even a little hesitation. Jesus never said to trust in him. He said to Believe and Love him with all our hearts. Faith in Jesus and Mary is what I have. Faith and Love is what is expected of me.

I would think most of us do exactly this. And feel the same way also. In fact I agree with the entire post.

Without a doubt it makes a difference. As to the promise’s. What does Jesus tell you in the Bible? “As you believe so it will be!”

In any case it is certain that in the course of the twelfth century and before the birth of St. Dominic, the practice of reciting 50 or 150 Ave Marias had become generally familiar. The most conclusive evidence of this is furnished by the “Mary-legends”, or stories of Our Lady, which obtained wide circulation at this epoch. The story of Eulalia, in particular, according to which a client of the Blessed Virgin who had been wont to say a hundred and fifty Aves was bidden by her to say only fifty, but more slowly, has been shown by Mussafia (Marien-legenden, Pts I, ii) to be unquestionably of early date. Not less conclusive is the account given of St. Albert (d. 1140) by his contemporary biographer, who tells us: “A hundred times a day he bent his knees, and fifty times he prostrated himself raising his body again by his fingers and toes, while he repeated at every genuflexion: ‘Hail Mary, full of grace, the Lord is with thee, blessed art thou amongst women and blessed is the fruit of thy womb’.” This was the whole of the Hail Mary as then said, and the fact of all the words being set down rather implies that the formula had not yet become universally familiar. Not less remarkable is the account of a similar devotional exercise occurring in the Corpus Christi manuscripts of the Ancren Riwle. This text, declared by Kölbing to have been written in the middle of the twelfth century (Englische Studien, 1885, P. 116), can in any case be hardly later than 1200. The passage in question gives directions how fifty Aves are to be said divided into sets of ten, with prostrations and other marks of reverence. (See The Month, July, 1903.) When we find such an exercise recommended to a little group of anchorites in a corner of England, twenty years before any Dominican foundation was made in this country, it seems difficult to resist the conclusion that the custom of reciting fifty or a hundred and fifty Aves had grown familiar, independently of, and earlier than, the preaching of St. Dominic. On the other hand, the practice of meditating on certain definite mysteries, which has been rightly described as the very essence of the Rosary devotion, seems to have only arisen long after the date of St. Dominic’s death. It is difficult to prove a negative, but Father T. Esser, O.P., has shown (in the periodical “Der Katholik”, of Mainz, Oct., Nov., Dec., 1897) that the introduction of this meditation during the recitation of the Aves was rightly attributed to a certain Carthusian, Dominic the Prussian. It is in any case certain that at the close of the fifteenth century the utmost possible variety of methods of meditating prevailed, and that the fifteen mysteries now generally accepted were not uniformly adhered to even by the Dominicans themselves. (See Schmitz, “Rosenkranzgebet”, p. 74; Esser in "Der Katholik for 1904-6.) To sum up, we have positive evidence that both the invention of the beads as a counting apparatus and also the practice of repeating a hundred and fifty Aves cannot be due to St. Dominic, because they are both notably older than his time. Further, we are assured that the meditating upon the mysteries was not introduced until two hundred years after his death. What then, we are compelled to ask, is there left of which St. Dominic may be called the author?

Why would anyone not want to include the Luminous Mysteries? They are the public ministry of Christ.


Because there are those who think the authority of the Bishop of Rome is beneath the authority of certain Marian apparitions and popular devotions. :shrug:

Actually the luminous mysteries are old as well and something that Pope John resurrected from the past that were not being said. I read that somewhere but I can’t remember where.

Just a passing thought

Are you suggesting that the Rosary is more powerful or more important than the Divine Mercy Chaplet? Has Jesus really never said to trust in Him?

I’ve been meaning also to ask – but thought I already had asked in another thread – whether one should pray the Rosary or the Liturgy of the Hours, if one has time for only one of the two.

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