"V. Pray for us, O holy Mother of God.
" K. That we may be made worthy of the promises of Christ."
In saying the five Sorrowful Mysteries, the clauses sub- stituted in the H;iil Marys for the italicized clause are: (1) "Who sireateii blood for us;" (2) "Who was scourged for us;" (3) "U7/0 iras crowned with thorns for lis ;" (4) "Who carried the henry cross for us;" (.5) " Who wa-s crucified and died for us." In saying the five Glorious Mysteries, sub- stitute for the italicized clause: (\)"Who arose from the dead;" (2) " Who a.fcended into heaven;" (3) "117(0 sent the Holy Ghost;" (4) " lf7io as.iumed thee [or took thee u]>] into heaven ;" (5) " Who crowned thee in heaven."
The term rosurg is variously explained by Roman
ROSARY, BROTHERS OF THE 127
ROSCELIN"
Catholic writers : as derived from Rosa mystica, an ec- clesiastical predicate of the Virgin ; from St. Rosalia, who is represented with a wreath formed of gold and roses; from the fact that the beads are made of rose- wood, etc. Steitz (in Herzog, Real - Kncykiop. s. v.) suggests that it may be derived from a rose-garden {ro- sarium), after the manner in which devotional manuals were in the Middle Ages termed Hortidus Aniime.
ROSARY, BuoTHERS of the. The troubles which came upon Europe in the 14th and 15th centuries led to the forming of pious associations which sought to secure the averting of such evils by means of prayer to God ; and the brotherhoods of the rosary were among the ear- liest of these unions. Pope Leo's bull Pastoris ^Elerni, of Oct. 6, 1520, shows that they had then become old. The popes Sixtus IV, Innocent VIII, and Clement VII conferred on them valuable exemptions, which were confirmed by Sixtus V. The Brothers of the Rosary displayed great zeal during the contests of Western Eu- rope with the Turks, and aided the warriors with their prayers; and after the victory of Lepanto they insti- tuted processions in honor of the Virgin Mar}'. The festival instituted by Pius V in commemoration of that victory was consequently called " the Feast of the Ro- sary."
A modern organization called " the Living Rosary" consists of unions of fifteen persons each, who severally pray the decades of the rosary which have been assigned to them respectively. — Wetzer u.Welte, Kirchen-Lex. s. v.
ROSARY, Ceremony of the, a ceremony practiced among the Mohammedans on special occasions, called in the Arabic Suhhat, and usually performed on the night succeeding a burial. The soul is then supposed to remain in the body, after which it departs to Hades, there to await its final doom. The ceremony is thus described: "At night fikts, sometimes as many as fifty, assemble, and one brings a rosary of 1000 beads, each as large as a pigeon's egg. They begin with the 67th chap- ter of the Koran, then say three times, ' God is one ;' then recite the last chapter but one and the first, and then say three times, 'O God, favor the most excellent and most happy of thy creatures, our lord Mohammed, and his fam- ily and companions, and preserve them.' To this thej' add, 'All who commemorate thee are the mindful, and those who omit commemorating thee are the negligent.' They next repeat 3000 times, 'There is no God but God,' one holding the rosary and counting each repeti- tion. After each thousand they sometimes rest, and take coffee ; then 100 times, ' (I extol) the perfection of God with his praise:' then the same number of times, 'I beg forgiveness of God the great;' after which fifty times, 'The perfection of the Lord, the Eternal;' then, 'The perfection of the Lord, the Lord of might,' etc. (Koran, ch. xxxvii, last three verses). Two or three then recite three or four more verses. This done, one asks his companions, ' Have ye transferred (the merit of) what ye have recited to the soul of the deceased'?' They reply, ' We have ;' and add, ' Peace be on the apos- tles.' This concludes the ceremony, which, in the houses of the rich, is repeated the second and third nights." See Macbride, Mohammedan Religion Explained ; Gard ner. Faiths of the World, s. v.
ROSARY, Fraternity of the. See Rosary, Broth- ers of the.
Rosbrugh, John, a Presbyterian minister, was born in Irclanilin 1717, emigrated to the LInited States in 1735, and graduated at the College of New Jersey in 1761. He stmlied theology under the Rev. John Blair, then of Fagg's jManor, and was taken on trial by the New Brunswick Presbytery INIay 22, 1762. He was licensed to preach Aug. 18, 1763, and was ordained at Green- wich, N. J., Dec. 11, 176-4, having charge of Mansfield, (ireenwich, and Oxford. He was dismissed from the three congregations April 18, 1769, and on the same day was called to the Forks of Delaware (now Allentown and Mount Bethel). He was installed pastor of these con-
gregations Oct. 28, 1772, and continued such nntil his death, in January, 1777, at the hands of the Hessians, near Trenton. See Sprague, Annals of the Amer. Pul- pit, iii, 254.
Rosceliii (also Rocelin, Rucei.in, or Ruzelin), Jean, a scholastic theologian of the 11th century, who ranks in the common estimation as the originator of the Nominalist theory in philosophy and as a Tritheist in theology. The circumstances of his life are shrouded in obscurity, however, and the particular views he ad- vocated are not well determined. His place in history was achieved chiefly through controversies with Anselm and Abelard (see the respective articles) in which he became engaged. He first arrested attention by ex- pressing opinions concerning the Trinity which were deemed heretical, at a time when he was canon at Com- piegne. As he claimed that Anselm shared his views, the latter interposed a denial, and was about nndertak- ing a refutation of Roscelin's teaching, when the Synod of Soissons (1092) compelled a retraction of the heresy. The course of Roscelin's life becomes doubtful again at this point, and such facts as are known to have occurred are variously combined by students. The following seems to be the view now generally preferred. Rosce- lin soon recalled his retraction, according to Anselm, because his action at Soissons had been governed by fear of the populace. Anselm consequently wrote the refutation previously begun (De Fide Trinitat. et In- carnaf.), and Roscelin went to England, where he at- tempted to injure Anselm by treating him with con- tumely, but was himself compelled to return to the Continent, partly because of his relations with Anselm, then archbishop of Canterbury, and partly because he had offended the English clergy by denouncing abuses which existed among them. He then addressed an un- successful application for refuge to Ivo of Chartres (q. v.), and from that time was lost to notice for some years. The name of Roscelin is next mentioned in connec- tion with a controversy with Abelard. The latter had been Roscelin's pupil ; but the publication of his Intro- ductio ad Theologiam (1119), in which he emphasized the divine unity in three persons, and in such a way as to reflect on the position Roscelin had occupied at Sois- sons, caused an open rupture between them. Abelard's language savored of Sabellianism, and Roscelin prepared to bring the new heresy to the notice of the bishop of Paris. Each of the parties contributed a letter to this controversy, which documents are still extant ; antl with the issuing of the Epistola ad Abcelard. Roscelin passes definitely from our view.