Every third mystery of the Rosary — from the Joyful, Luminous, Sorrowful and Glorious — reveals Jesus Christ’s identity as king and the establishment of his heavenly kingdom.
The Joyful mysteries focus on Christ’s incarnation, birth and childhood: but the third, ‘The Nativity,’ proclaims that the infinite, merciful Son of God entered into the world not as a fully-grown man — of which, he could have done — but as a vulnerable, impoverished baby, wrapped in swaddling clothes. His birth coincides with the rise of Caesar Augustus, the first Roman emperor who citizens called “Divi filius” — or “son of god.” His empire extended to the Middle East, and in the Gospel of Luke, the emperor issued a decree that “all the world should be enrolled,” which obligated the Holy Family to journey from Nazareth to Bethlehem in the first place. His power was nearly omnipresent in the ancient world.
Jesus’ birth, then, supersedes Caesar’s rule, demonstrating that true power did not reside in the ‘eternal city’ of Rome, but in a manger thousands of miles away. Indeed, Christ fulfilled Micah’s prophecy, which proclaimed that Bethlehem, who “are little to be among the clans of Judah,” would produce a “ruler in Israel, whose origin is from of old, from ancient days.” This place, once seen as small and lowly, served as the birthplace for the kings of kings.
By comparing Christ to Caesar in his gospel, Luke is demonstrating Jesus’ true, eternal kingship, as opposed to Augustus’ finite rule. As Bishop Robert Barron, founder of Word on Fire, suggests, “The only reason that Augustus Caesar was able to dominate the world is that he had the biggest army, but Luke is saying that the baby king actually possesses a bigger army, though it is one that fights, not with the weapons (arma) of the world, but with those of heaven.”
With the establishment of the Luminous mysteries (or ‘Mysteries of Light’) by St. John Paul II in 2002, the pontiff providentially selected Christ’s “proclamation of the Kingdom of God, with his call to conversion” as the third mystery. Although his miracle of turning water into wine at the wedding feast in Cana marked his first step into public ministry, Christ did not publicize his kingly identity then. However, he authoritatively did so after John the Baptist’s arrest, preaching, “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mark 1:14-15). No more did he dwell in the “hidden life in Nazareth,” as the Holy Father described in Rosarium Virginis Mariae, but revealed that God’s kingdom was “now present in the very person of Jesus.” Christ’s decree in Galilee that day was more consequential than any before, such as Caesar’s thirty years prior, or since.
The declaration signaled a turning point in Jesus’ life, which still echoes through the centuries, solidifying that the long awaited messiah — and God’s justice — was and is present. This third Luminous mystery also allows the faithful to delve into his public ministry before the fourth reflection, the Transfiguration. Within that time, Christ taught his disciples how to pray, which includes a call for “Thy kingdom come,” which is a spiritual and physical request. In the ‘Our Father,’ the faithful are asking not only for Christ to rule our hearts, but for the “final coming of the reign of God and for his plan of salvation to come to fruition,” according to The Catechism in a Year podcast.
In truth, Jesus is both the Word incarnate, and God’s kingdom incarnate.
Christ’s identity is further displayed during the third Sorrowful mystery, the crowning of thorns. Before his crucifixion, Roman soldiers plaited a crown, which they placed on his head; after which, they mockingly kneeled before him — genuflecting as if before royalty — and said, “Hail, King of the Jews” (Matthew 27:27-31). Yet, through the humiliation, the Romans inadvertently identified Jesus correctly: as their king.
Throughout his Passion, Christ’s persecutors confront his kingship. In John’s gospel, Pontius Pilate straightforwardly asks Jesus, “Are you the King of the Jews,” to which Christ, in turn, questions, “Do you say this of your own accord, or did others say it to you about me?” Eventually, during the dialogue, Christ clearly states, “My kingdom is not of this world” and “For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice.” This is one of the few instances when Jesus uses a personal pronoun (“My”) when referring to his kingly authority — and when he is crowned with thorns, no less.
Before Christ carries the cross (the fourth Sorrowful mystery), Pilate presents him as the crowd’s king and he writes “Jesus of Nazareth, the King of the Jews” as his title, again, accurately pronouncing his authority as such for the ages — though much to the ire and chagrin of the Jews.
Yet Christ’s full heavenly, kingly glory is revealed after his resurrection. He conquered sin and death on the battlefield (on Calvary), defeating the spiritual and physical enemies plaguing humanity. However, he cannot stay; yet he entrusts his disciples — who hid in the upper room, “for fear of the Jews” and persecution — with a mission: “As the Father has sent me, even so I send you.”
And what is that mission? For the Apostles to “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19) — or build the kingdom of heaven. By the power vested in Christ, he gives his own authority to the Apostles on Pentecost, the third Glorious mystery. The descent of the Holy Spirit appeared to “them as tongues as of fire, distributed and resting on each one of them” (Acts 2:3). This seminal moment has been commonly defined as the “birthday of the Church.” Though Christ’s kingdom can reside within the soul, if we allow him, his kingship is manifested in the physical sphere — in churches and communities spread across the globe. This is what the third Glorious mystery calls us to reflect on: how Christ’s authority, through the Holy Spirit, emboldened the Apostles — and disciples today — to preach the Gospel, and lead weary souls to him.
However, Christ does not reserve this kingly identity to himself, alone. In baptism, the faithful are called priest, prophet, and king. What does this mean? For us, as Bishop Barron describes, a “king is someone who orders the charisms within a community so as to direct that community toward God.” In the end, as the Book of Revelation prophesizes, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign for ever and ever” (Revelation 11:15). Through the gift of the Holy Spirit, we play a significant role in building this kingdom, of which we will reside in.
From his birth, proclamation, crowning, and sending his disciples “out,” the third Rosary mysteries align to Christ’s kingship; but they also should cause us to reflect on our own kingly identity — for we are not his servants, but his friends. If we are his friends, our lives should mirror Christ’s own path to glory: for all are born as vulnerable babes; we all must declare ourselves for God (if we are believers); we all will endure mockery, humiliation, and suffering; and, hopefully, our own lives inspire others to “go out” and spread the good news.
This may be no accident or mere coincidence — Christ’s kingship is both central in the rosary mysteries and must be central in our hearts, minds, and actions.
Andrew Fowler is the Editor of RealClearReligion and the Communications Specialist at Yankee Institute. He also is the author of "The Condemned," a novella about a Catholic priest fighting off the cartel to save the residents of a small desert town (which you can find here).
