Sanctity Through the Rosary

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EPUB generated from [the text posted by Scott Bailey, C.Ss.R on his blog](https://eveningdevotions.blogspot.com/2008/10/sanctity-through-rosary-by-edouard.html).transl. of 1948 [*Le rosaire et la sainteté*](https://isidore.co/calibre#panel=book_details&book_id=4231)* * *Ch. 1 is called "Le rosaire et le Sacré-Cœur de Jésus"! > ref:1.24: The Rosary is the true revelation of the Sacred Heart which it always represents united to the Third Divine Person and from which it can never be separated. > Le Rosaire est la véritable révélation du Sacré-Cœur, parce qu'il le considère dans le Tout divin dont ce Cœur est inséparable.Fr. Hugon speaks of gracious vs. sublime beauty, a distinction I have never heard of before. The Joyful Mysteries are about "gracious beauty," and the other two sets are of sublime beauty. The depths of the ocean, natural beauty, and even "le cœur des vierges" are "gracious beauty". The Sacred Heart contains both types. Fr. Hugon in that chapter also speaks about how friendship can only be between equals, so that's why the 2nd Person incarnated and why He deifies us. I like his parallels between beauty and the sacraments, and beauty and virginity (like St. Gregory of Nyssa's *De virginitate* ).Specie tua et pulchritudine Sua intende, prospere procede, et regna, propter veritatem, et mansuetudinem, et justitiam.the school of the 15 Mysteries of the Rosary and growth in sanctity, and thus also growth in union with the Sacred Heart of Jesus do very much imply each other. The distinction the author highlights between “gracious” and “sublime beauty” reminds me of the scriptural connection between what is said of YHWH Himself in His divine might and glorious beauty/splendor (אַדִיר, which is that of the Sacred Heart too!) as עֶלִיוֹן (e.g. Psalm 9:2 -> Lat. 9:3, *Altissime* , in reference to His divine preeminence and majesty, which elevated things are reminiscent of), and of His judgments and relation vis-à-vis His rational creatures (מרום, e.g. Psalms 10:5 [Heb]; 92:8 [= Lat. 91:9], 93:4 [= Latin 92:4, *in altis* ], Isaiah 57:15; גבה, e.g. Isaiah 5:16); and also as רַב חֶסֶד/רַב חֵן (grace-full, gracious, lit. abundant with grace), true likewise of those who, adorned with the beauty of virtues, are like unto Him. Interestingly, “sublime” ( *sublimis* ≡ *excelsis* ≡ *altis* ) actually entails a limit laying “under,” *sub-* , the “doorway” or “threshold,” *limen* , and thus opening to what it simultaneously reveals. In this paramount instance of the sublime beauty/splendor of the Sacred Heart of Jesus, that which is laying “under the doorway” (being as such “sub-lime”) opens to the glorious beauty (אַדִיר) of divine nature. And this is akin to saying that the glorious beauty/splendor of divinity is dwelling in, thus veiled by, but also revealed through the sublimity of Christ’s sacred humanity (cf. Colossians 2:9: *“quia in ipso inhabitat omnis plenitudo divinitatis corporaliter.”* ). *Specie tua* (הֲדָרְךָ, “your glorious beauty/splendor,” which is indeed based on אַדִיר הדרה)…* * *"The Rosary & Mary":> In predestinating a virgin God contemplates Mary! The examplar of all virgins is the Adorable Trinity, so in predestinating Mary, the Trinity contemplated itself; but in predestinating all other virgins it wills to take Mary for its model. The Church entertains the greatest respect for her virgins. As if virtue alone did not suffice to set them apart from the rest of men, she prescribes a solemn ceremony for the consecration of a spouse of Christ. She has for a virgin, by reason of her state, the same respect and reverence which she has for the chalice of the altar. She consecrates a religious just as she consecrates a chalice.> But God treats His virgins with even still more respect. He puts into their souls something angelic and beautiful which makes them mirror forth here below in a special way the image and likeness of Mary; in short, they go through the world under the protection of the purity of the Mother of God. They are innumerable, this chaste and immaculate generation. We find them in every nation and among every people. They are ready to alleviate all distress, both spiritual and temporal. They instruct the ignorant; they comfort the sick; they sweeten the bitterness of unfilled desires. How wonderful indeed is their vocation! They are destined to reflect in themselves the image of Mary during time and eternity.