Mary is the image of all of us: in her we see what happens to every believer. She, like us, are parts of a mystery: we have perceived, in faith, that God enters our lives. The Holy Spirit also descended on us, as on Mary, and made us conceive: Mary conceives in the womb, we conceive in the heart, but both she and we conceive the same Jesus, believed by us, generated by her. The Lord's mercy did not allow us to live without Him, but there was a day, or perhaps several days, in which, so to speak, the sky opened above us, and we received, without seeing it, the visit of an Angel, who brought us a word, the word that God wanted to give us, and we opened the door of our life to Him who wanted to enter.

We can, in these ten Hails, bless the Lord, who has sanctified his name in us, because the Name of the Father is sanctified by loving sinners, seeking us, welcoming us; we can say, with Mary, "thy will be done", again and always, in me, in us, in the individual people for whom we want to pray. Mary said this even before her Son explicitly taught us to ask for it with the "Our Father", and she teaches us to say "thy will be done" not passively or as if by compulsion, but with trust, knowing that there is no nothing better for us than that will. 

it is interesting to observe that Mary prays like this in her annunciation, before Jesus teaches the Our Father, but that Jesus also prays like this, with the same words, in Gethsemane: "not my will, but your will be done". We can say "thy will be done" in the joy of the beginnings of our faith, in the spring of our life, but also in the trials and darkness of our existence, when our obedience will have led us to higher and more generous forms of offering . Let us learn to trust God, to entrust ourselves to Him: "faith" in fact is not a set of truths that we know with the mind, but a trust in Him by whom we know we are loved, even if we know this only by faith. 

Faith is the beginning of eternal life in us, the door through which we pass to enter a world where there is not only what we see, but many other things that are not seen, but are expected and hoped for.

We can then also ask for forgiveness for all those times that the word of God came upon us, but we did not notice, or wanted to notice, or for all those times that we closed the door, or let Jesus knock while remaining closed. outside, without having opened the door. We can ask for the grace that our prayer is "true" prayer, that is, a listening to God and an offering of ourselves, free, authentic, generous, and not a mechanical repetition of formulas or a performance of more or less recited rites. You can actually be a non-believer, even if you are a churchgoer: it seems like a paradox, but it's not that strange, and it happens too frequently.

For this reason we can also pray for all those people who do not want to believe, hope, love, who are closed in a world in which there is no longer room for God, or for whom God is only a memory, a stranger, a faded and distant figure: every Hail that we say, let us always remember, is a part of Satan's kingdom that is destroyed, because, just as the salvation of the whole world began from that first greeting of the Angel, so the salvation of each one begins and continues with the same greeting. And with the Rosary we can not only pray for each other, but also in place of each other: it is the mystery of the communion of saints that opens up to us in prayer.

We ask that His word be fulfilled in us: "just as the rain and snow come down from the sky and do not return without having fertilized and made the earth sprout, so will the word that comes from my mouth: it will not return to me without effect, without having accomplished what I sent her to do,” says the prophet Isaiah. The word we hear in Scripture must become flesh in us, a life lived, every day.