When I Pray, and I pray all through the day, I use slightly different words. For example in the "Our Father " I say Please forgive us our trespasses… instead of and forgive us our trespasses… I often say in the “Hail Mary” You are truly full of Grace…Blessed are you above all women… I can go on and on with Prayers that I slip in different words. Just making it more personal for me and God because I speak to Him about so much. When I do this is it not really a rosary? Or the Divine Chaplet of Mercy I add words. For the sake of Jesus and his Most sorrowful passion… is it not the same prayer when I add different words?
In your examples, it does not appear to actually change the meaning. Besides, prayer is talking to the Trinity and I believe what your doing is fine. Keep on praying.
Re the Rosary: In order to gain the indulgences attached, one can’t alter the prayers.
I agree with Ann_Stanton that the examples you give don’t sound like you’re altering the meaning of the prayers, so you’re probably fine.
If you’re concerned about getting the indulgence for the prayers, it’s better to stick to the approved wording of the prayer. For the Rosary, the indulgence requires 5 decades consisting of 1 Our Father and 10 Hail Marys. Other prayers or Scripture reflections or whatever can be added to those, but aren’t required. For example, I say all my rosaries with the Flame of Love wording addition, which is a devotion approved by Archbishop Chaput, so it’s “approved”, but other than that I do not change around words in the Hail Mary and Our Father.
I remember a saint wanted to write a beautiful prayer to Mary but in futility ,then Mary appeared and said, just say the Hail Mary that give me more joy and happiness.i think following as it is,is best, you can always speak to Jesus and Mary and build a personal relationship with them.
INTRODUCTION: The value of good advice is, in some instances, simply priceless. When God in his Eternal Wisdom sent an angel to greet Mary, the angel addressed Mary not by a name, but by a title, saying: “Hail, full of grace” (Luke 1:28). Nothing could be more assured, therefore, than the fact that Mary is a vessel of tremendous grace. The advice given by Saint Louis De Montfort (set forth below) is that devotion to the Hail Mary prayer is of incalculable value. In other words, to love to say the Hail Mary prayer with devotion and love for Mary is a Heavenly dew certain to bring you many blessings and draw you closer to Mary’s son, Jesus Christ. Here, then, is the wonderful advice given by Father De Montfort about the immense value of the Hail Mary prayer:
“[You] ought also to have a great devotion to saying the Hail Mary (the Angelical Salutation). Few Christians, however enlightened, know the real price, merit, excellence, and necessity of the Hail Mary. It was necessary for the Blessed Virgin to appear several times to great and enlightened Saints, to show them the merit of it. She did so to St. Dominic, St. John Capistran, and the Blessed Alan de la Roche. They have composed entire works on the wonders and efficacy of that prayer for converting souls. They have loudly published and openly preached that, salvation having begun with the Hail Mary, the salvation of each one of us in particular is attached to that prayer. They tell us that it is that prayer which made the dry and barren earth bring forth the fruit of life; and that it is that prayer well said which makes the Word of God germinate in our souls, and bring forth Jesus Christ, the Fruit of life. They tell us that the Hail Mary is a heavenly dew for watering the earth, which is the soul, to make it bring forth its fruit in season; and that a soul which is not watered by that prayer bears no fruit, and brings forth only thorns and brambles, and is ready to be cursed. (Hebrews 6:8).
… it is an equally universal experience, that those who have… great marks of predestination about them love and relish the Hail Mary, and delight in saying it. We always see the more a man is for God, the more he likes that prayer. This is what our Lady said also to the Blessed Alan, after the words which I have recently quoted.
I do not know how it is, nor why, but nevertheless I well know that it is true; nor have I any better secret of knowing whether a person is for God than to examine if he likes to say the Hail Mary and the Rosary. I say, if he likes; for it may happen that a person may be under some natural inability to say it, or even a supernatural one; yet nevertheless he likes it always, and always inspires the same liking into others.
Matthew 5:17 “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. 18 For truly I tell you, until heaven and earth pass away, not one letter,[c] not one stroke of a letter, will pass from the law until all is accomplished. 19 Therefore, whoever breaks[d] one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
Revelation 22:18 I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to that person the plagues described in this book;
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St. John Paul II had a method of praying the Rosary when he added a phrase in the Hail Mary, after “blessed is the fruit of your womb, Jesus.” for each mystery, such as, “blessed is the fruit of your womb, Jesus praying in the garden.” for the first Sorrowful Mystery. I find adding these phrases help me stay focused on the mystery, and if JPII says it’s ok, it must be ok!
Well he was just copying St. Louis de Montfort, who says the same thing in “The Secret of The Rosary.”
II. THE RELATIONSHIP BETWEEN TRADITION AND SACRED SCRIPTURE
One common source. . .
80 "Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal."40 Each of them makes present and fruitful in the Church the mystery of Christ, who promised to remain with his own “always, to the close of the age”.41
. . . two distinct modes of transmission
81 "Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit."42
"And [Holy] Tradition transmits in its entirety the Word of God which has been entrusted to the apostles by Christ the Lord and the Holy Spirit. It transmits it to the successors of the apostles so that, enlightened by the Spirit of truth, they may faithfully preserve, expound and spread it abroad by their preaching."43
82 As a result the Church, to whom the transmission and interpretation of Revelation is entrusted, "does not derive her certainty about all revealed truths from the holy Scriptures alone. Both Scripture and Tradition must be accepted and honored with equal sentiments of devotion and reverence."44
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