Why do we pray for the conversion of Russia during the rosary?

The vision of the three peasants at Fatima, Portugal, took place in 1917. It was during the closing World War I. Communism had recently taken over Russia. Christianity (mainly in the form of Russian Orthodoxy, the state religion up to that time) was brutally suppressed. Hundreds of thousands of priests and religious were forcibly removed from their churches, monasteries, and homes. Religious art, architecture and churches were desecrated. Europe was reeling from the War and from the violence of the Russian revolution. In the midst of this, Mary appeared to speak words of hope and comfort. One of her three messages concerned the prayer for the conversion of Russia, understandable in that climate.
Now that communism has fallen, religion is once again flourishing in Russia and the former soviet republics. While Russian Orthodoxy is predominant—and there seems to be widespread prejudice against evangelical and Catholic missionaries—there are still many millions of people who have never heard the Gospel. It may seem somewhat arrogant to call for the conversion of Russia at the present moment, and I believe that discretion is called for, but the message of Fatima is still relevant today.

I believe there is still a place to specifically pray for in the conversion of the un-churched in Russia. Some of the prayer books are more adroit in how they handle this issue; others seem to come across a bit disrespectful of the patrimony of faith for the Russian people. But we can follow the example of Pope John Paul II who was instrumental in the downfall of the Soviet Union. His own experiences of a persecuted Church in Poland made him long for a time when all could live their faith openly and freely. His desire that communism fall was not just because of their oppressive political regime, but most importantly that they were a Godless state that denied a fundamental right and aspect of human nature: worship of God.


I think it is still appropriate to pray the rosary for the conversion of those who do not know Christ. Central to the mystery of the rosary is that the life, death and resurrection of Jesus is how God has saved humanity. We meditate on these mysteries so that we may live them out more fully in our lives. It is not only fitting, but a necessary task of the church to evangelize.

Perhaps we can even move on in our devotional life to newer territory. Many of our devotions are rooted in a time and a past that doesn’t quite speak as loudly to the present generation. That isn’t to say that devotions to Our Lady of Fatima or novenas to the Immaculate Heart of Mary are wrong. It’s just that there are newer realities that deserve our prayers and attention too. For example, China is a big question mark when it comes to the future of religion. What are we doing about it? Other world realities or personal and social issues require our attention too. Much of our traditional devotional life was concerned with our own salvation and eternal life. We certainly should work out our salvation in fear and trembling as Paul says. But we also should find ways to pray for the salvation of others who are in danger.

I believe that the prayer vigils outside abortion clinics and prisons where capital punishment is carried out also are worthy devotions that should be just as much a part of our prayer life as First Fridays and devotion to the Immaculate Heart of Mary. At the heart of devotion is the word vow. That implies we promise to say certain prayers on certain occasions for some spiritual or material good. Cast your eyes around the world and look at the major evils that beset humanity. Where you encounter evil, you will also encounter those living saints who have been moved by God to bring Christ to the darkness of sin. Mother Teresa of Calcutta saw so many dying alone, un-mourned and abandoned. She vowed, and made it her life’s work, to bring dignity to the final moments of those forgotten by society.