Santuário San Rafael Church of Antioch

An independent ministry in the Catholic Tradition

Chaplet of the Seven Signs

A Rosary-Style Meditation on the

Gospel of St. John

The Chaplet

of the

Seven Signs

©MMVIII

Santuário San Rafael

Church of Antioch

Rev. Robert J. Foss, Pastor

www.santuariosanrafael.org.

Also known as:

The Crown of St. John

Prayed on a seven decade rosary

(Franciscan Crown)

Make the Sign of the Cross and pray on the Cross:

+In the Beginning was the Word

And the Word was with God

And the Word was God.

Glory to you O God, Living One, Word and Spirit. Now and for all ages and aeons. Amen.

On the first Large Bead:

The Word was made flesh

And dwelt among us

And we have seen your glory

O First-born of the Fullness,

O Image of the Living One,

Grant us the light of your grace. Amen.

On the next three beads:

From your fullness

We have all received

Grace upon grace.

Light and truth have come

through Jesus Christ your Holy One.

Bring us near to your heart, O God. Amen.

On the chain:

Glory to you O God, Living One, Word and Spirit, now and for all ages and aeons. Amen.

God is Love

When we abide in Love

We abide in God

And God in us.

Let us love one another. Amen.

Icon of St. John

the Evangelist

The Seven Signs of the Canonical Gospel of John

Careful readers of the Gospel of John have often noticed that instead of miracles, John refers to the miraculous deeds of Jesus as “signs” which suggest that they are not just entertaining demonstrations of miraculous power meant to awe the believer, but that they contain a hidden message, and in some way point beyond themselves to another, deeper truth. Many scholars have suggested that the theology of these signs in John is to point to the identity of Jesus as the Christos, the Anointed One of God, and ultimately to point to the divinity of the Savior.

The number of signs in the gospel text we have today is traditionally numbered at seven, though some count the resurrection narrative as the ultimate and definitive sign. There is also reflection about the connection between the signs of John and the sacraments, or Holy Mysteries, and the suggestion that the way the disciples experienced Jesus was an initiation into the divine presence, and thus a sacrament as well as a sign.

Textual and critical scholars have long seen the seven signs of John as an important literary structure in the gospel itself which says something important about the main message of the gospel. Furthermore, the presence of the signs, as well as other literary markers, suggest an evolutionary development of the gospel text which we have today. Those who practice the historical-critical method discern in this structure an underlying literary work, or collection of miracle stories, perhaps part of an early Christian baptismal catechism, which may have formed the original core text for what became the canonical gospel of John. Until we actually find a manuscript of the so-called “signs gospel” we will not have compelling proof of this theory, but the textual evidence for it is indeed substantial. Interested readers should begin to explore this by reading the excellent works of Fr. Raymond Brown.

From the perspective of prayer and mysticism, the signs of the gospel of John can become deep points of meditation which can actually impart spiritual energy or grace to the soul in order to grow in faith, love, and understanding of the message and teaching of the Christ. And just as the signs point to the divine identity of the Christ, so too Jesus points to an intimate relationship with God, whom he names as “father.” The Chaplet of the Seven Signs is one approach to opening the portals of divine grace as hidden in the canonical gospel of John; further study of the text reveals perhaps even more, deeper and hidden structures which are filled with mystical graces.

Each one of you is invited through this process to begin your own deep and prayerful study of the text, and I recommend such study and meditation to you, fully confident that the Spirit will indeed guide the willing heart to insights which are deeper and more profound than any we may offer here.

Many modern believers are troubled by the patriarchal and sexist implications of naming God as “father.” This discomfort has its roots in many millennia of patriarchal abuse of women, cultural injustice, and misogyny. Reading the feminist scholars is an important eye opener for the beginner who is just embarking on the spiritual, mystical quest. Another reason that “father” is troubling for us is that our society does not seem to have been able to construct or retain a positive, loving vision of fatherhood. Other, neo-conservative thinkers, answer that one should not discard the intimate insights of Jesus (who almost certainly called God “father”) simply due to modern ideology. The rejoinder is that such discomfort is not mere ideology, but a profound experience of human suffering, the likes of which Jesus would have certainly recognized, and even did recognize.

Such discussions can be fruitful and provocative, or they can be distracting and alienating. Here at Santáurio San Rafael, we encourage all to engage in this dialogue with sincere energy and respect, and find it a positive experience.

One helpful insight from a cross-cultural perspective is to reflect on the language used in other cultures. Among the Maya of Guatemala, for example, the head of a spiritual lineage, whether a man or a woman can be referred to by the term “Mother-Father” expressing that in the end, the mystery of the Spiritual Path is beyond all human gender. While such language is unusual in a Catholic Christian context, it is not unprecedented, and as we grow and change we may want to adapt the words we use to more deeply express our current insight. In the light of that wisdom, please feel free to re-write any or all of the prayers you see on this website to more deeply express that which in the end has no words to express it.