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In Marialis Cultus (1974), Pope Paul VI proposed principles for the renewal of Marian devotion,
speaking at length on the Rosary. Since that time, practical suggestions have come from a number of groups.
The German Liturgical Institute was eventually asked its opinion about instituting a fourth
series of Rosary mysteries, The Public Life of Jesus. A Marian group in Leutsdorf, Germany
then requested permission to officially institute a fourth series of mysteries that had been
suggested by Rev. Benno Mikocki of Vienna, the head of the Rosary/Reparation Way of the Cross movement.
The letter of the Liturgical Institute noted that an attempt had been made to promote these
mysteries over twenty years ago in the national German prayerbook, Gotteslob. This
attempt had found little echo from the people. The letter indicated that such devotions have to
come from among the people rather than "from the top down." Dr. Elmar Nubold, director of the
Liturgical Institute, commented that the three sets of mysteries, with their concise
formulations, had proven effective over the years. Nevertheless, new suggestions should be
taken into account. Rev. Josef Schultheiss concluded from the Liturgical Institute's
response that it was now up to the individual communities and movements to
do what they could to further this intention in order to achieve their aim over a longer period of time.
In Rosarium Virginis Mariae (2002), John Paul II proposed the
Luminous mysteries below as an "addition to the traditional pattern." (RVM, 19)
The mysteries of light are placed between the Joyful and sorrowful mysteries. Each
one of the Luminous mysteries sheds light on an important aspect of
Christ's mission: He is son of the Father, the miracle worker, announcer
of the Kingdom, the transfigured Son of god, and living bread or
Eucharistic presence. He is God's light for this world. These
new mysteries are extensively treated in John Paul II's letter on the rosary.
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The Baptism of the Lord in the Jordan
Then Jesus came from Galilee to the Jordan to John, to be baptized by him. John
tried to refuse him with the protest, "I need to be baptized by
you, and yet you come to me!" Jesus answered him, "Give in for now; we
must do this if we are to fulfill all of God�s demands." So John gave
in. After Jesus was baptized, he came directly out of the water. Suddenly,
the sky opened and he saw the Spirit of God descend like a dove, and hover
over him. With that, a voice from the heavens said, "This is my beloved
Son. My favor rests on Him." The Baptism in the Jordan is first of all a
mystery of light. Here, as Christ descends into the waters, the innocent
one who became 'sin' for our sake (cf. 2Cor 5:21), the heavens open
wide and the voice of the Father declares him the beloved Son (cf. Mt 3:17
and parallels), while the Spirit descends on him to invest him with the mission which he is to carry out.
(RVM, 21)
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The Self-revelation of the Lord at the Wedding Feast of Cana
The second mystery of light is the first of the signs,
given at Cana (cf. Jn 2:1- 12), when Christ changes water into wine and
opens the hearts of the disciples to faith, thanks to the intervention of
Mary, the first among believers.
He reveals himself as Lord and miracle worker.
In the mystery of light, apart from the miracle at Cana, the presence of
Mary remains in the background. The Gospels make only the
briefest reference to her occasional presence at
one moment or other during the preaching of Jesus (cf.
Mk 3:31-5; John 2:12), and they give no indication that she was present at
the Last Supper and the institution of the Eucharist. Yet the role she
assumed at Cana in some way accompanies Christ throughout his ministry.
The revelation made directly by the Father at the Baptism in the Jordan
and echoed by John the Baptist is placed upon Mary's lips
at Cana, and it becomes the great maternal counsel which
Mary addresses to the Church of every age: "Do whatever he tells
you." (Jn 2:5) This counsel is a fitting introduction to the words and signs
of Christ's public ministry and it forms the Marian foundation of all
the 'mysteries of light'. (RVM, 21)
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The Lord Jesus Proclaims the Coming of the Kingdom
After John's arrest, Jesus appeared in Galilee proclaiming the good news of
God. "This is the time of fulfillment. The reign of God is at hand!
Reform your lives and believe in the Gospel!" Another mystery of light
is the preaching by which Jesus proclaims the coming of the Kingdom of
God, calls to conversion (cf. Mk 1:15) and forgives the sins of all who
draw near to him in humble trust (cf. Mk 2:3-13; Lk 7:47- 48): the
inauguration of that ministry of mercy which he continues to exercise
until the end of the world, particularly through the Sacrament of
Reconciliation which he has entrusted to his Church. (cf. John 20:22-23) (RVM, 21)
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The Transfiguration of Our Lord
About eight days after saying this, he took Peter, John, and James, and went up
onto a mountain to pray. While he was praying, his face changed in
appearance and his clothes became dazzling white. Suddenly two men were
talking with him, Moses and Elijah. They appeared in glory and spoke of
his passage, which he was about to fulfill in Jerusalem. Peter and those
with him had fallen into a deep sleep; but awakening, they saw his glory
and likewise saw the two men who were standing with him. When these
were leaving, Peter said to Jesus, "Master, how good it is for us to be
here. Let us set up three booths, one for you, one for Moses, and one for Elijah." (He did
not really know what he was saying.) While he was speaking, a cloud came
and overshadowed them, and the disciples grew fearful as they entered it.
Then from the cloud came a voice which said, "This is my Son, my Chosen
One. Listen to him." When the voice fell silent, Jesus was there alone.
The disciples kept quiet, telling nothing of what they had seen at that
time to anyone. The mystery of light par excellence is the
Transfiguration, traditionally believed to have taken place on Mount
Tabor. The glory of the Godhead shines forth from the face of Christ as
the Father commands the astonished Apostles to 'listen to him' (cf. Lk
9:35 and parallels) and to prepare to experience with him the agony of the
Passion, so as to come with him to the joy of the Resurrection and a life
transfigured by the Holy Spirit. (RVM, 21)
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The Institution of the Eucharist
During the meal Jesus took bread, blessed it, broke it, and gave it to his
disciples. "Take this and eat it," he said. "This is my body."
Then he took a cup, gave thanks, and gave it to them. "All of you must
drink from it," he said, "for this is my blood, the blood of the
covenant, to be poured out in behalf of many for the forgiveness of sins.
I tell you, I will not drink this fruit of the vine from now until the day
when I drink it new with you in my Father�s reign." Then, after
singing songs of praise, they walked out to the Mount of Olives. A final
mystery of light is the institution of the Eucharist, in which Christ
offers his body and blood as food under the signs of bread and wine, and
testifies 'to the end' his love for humanity (Jn 13:1), for whose
salvation he will offer himself in sacrifice. (RVM, 21)
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