A Pope and a Zionist
Thomas A. Droleskey
"Go kill yourselves!" shouted an angry man at what was supposed to be a prayerful recitation of Our Lady's Most Holy Rosary along Fifth Avenue on June 24, 1990, during the annual "parade" of perverts. "Go kill yourselves!" the man shouted repeatedly. As the Rosary had been interrupted as a result of the man's shouts, I shouted back at him, "What's wrong with you? Our Lord loves these people. He wills their good, which is the salvation of their immortal souls as members of the Catholic Church. He hates what it is they are doing. He wants us to oppose the evil that they do. But He died for them on the wood of the Holy Cross. He wants them in Heaven with Him for all eternity. So does His Most Blessed Mother. We are praying this Rosary in reparation for their sins and for their conversion to the practice of the true Faith that so many of them have abandoned." The man shouted a nasty expletive at me and told me to shut up, coming very close to spitting on my clothing.
A similarly angry reception awaited me some twenty months later, in February on 1992, when I appeared on a cable television program called Lawyers Live! in the Borough of Manhattan in the City of New York. The program featured a discussion of then New York City Schools Chancellor Joseph Fernandez's infamous "Rainbow Curriculum," about which I had testified at several hearings at the City of New York Board of Education's headquarters at 110 Livingston Street, Brooklyn, New York, between 1991 and 1994.
The panelists included a man who was dying of auto-immune deficiency syndrome, who asked me very pointedly during the program why he had to suffer the effects of the disease that would soon take his life. I explained that all human suffering is the consequence of Original Sin and of our own Actual Sins, noting that there are frequently bodily as well as spiritual consequences for committing certain types of sins, especially those of a perverse nature. Nothing we suffer, I tried to tell him as patiently as I could, is the equal of what one of our least Venial Sins caused the Second Person of the Blessed Trinity made Man in Our Lady's Virginal and Immaculate Womb by the power of the Holy Ghost at the Annunciation to suffer in His Sacred Humanity during His Passion and Death. Suffering, apart from being what we must endure as a matter of strict justice to what we owe God for our sins, is a great mercy from God to unite us more fully with His Holy Cross--and thus to offer it up to His Most Sacred Heart through the Sorrowful and Immaculate Heart of Mary in reparation for our own sins and those of the whole world, aiding also the conversion of all sinners to the true Faith. I exhorted the man to convert to the Catholic Church before he died.
The man to whom I addressed myself on that program fifteen and one-half years ago now actually listened to me, more so than a Catholic lawyer who did not say a word as I was discussing the nature of redemptive suffering. This Catholic attorney, who was not associated then nor would be associated in the future with any sort of Catholic publication, whether conservative or traditional or quasi-traditional, was more or less impassive when I asked him why he had joined in the discussion so as to help the soul of the man I was addressing. "I'm not running for pope," the man stated rather bluntly. Flabbergasted by the response, I reminded the lawyer that each of us has an obligation to seek the conversion of all men to the Catholic Church, outside of which there is no salvation. (Yes, I was laboring under the delusion at the time that the counterfeit church of conciliarism was the Catholic Church, although I was an outspoken critic even in those days of liturgical "abuses," not realizing that the Novus Ordo service is the liturgical abuse par excellence, and of the cesspool of heterodoxy in chancery offices and in the institutions under their control.) The lawyer was unmoved and unbent. He had been taught to believe that he could be a Catholic privately but that it was not necessary to speak as one at all times and in all circumstances. It wasn't his job to seek the conversion of the dying man, no less to do so on a television program viewed by lots of unbelievers.
These two incidents demonstrate how easy it is for people to lose sight of the fact that our principal task in life is to save our own souls and to help all of those whom God places in our paths to do so. None of us is running for "pope." Each of us, however, is seeking the Divine favor by reminding others that the path to Heaven runs through a rocky road and a very narrow gate, through which one can negotiate safely only as a member of the Catholic Church that Our Blessed Lord and Saviour Jesus Christ founded upon the Rock of Peter, the Pope. We must be ever mindful of the Divine election to which we called in the Sacrament of Baptism. Our Lord wants every person on the face of this earth to think and to speak and to act as a Catholic at all times without any exception whatsoever. He wants us to seek the conversion of all others to the Catholic Church. He wants us to promote true devotion to His Most Blessed Mother, especially by means of total consecration to her Sorrowful and Immaculate Heart (which was taught by Saint Louis de Montfort and by Father Maximilian Kolbe). He wants all men everywhere to entrust their salvation to His Immaculate Mother, making sure that public honor is given to her by men and by their nations.
Our Lord gave the Eleven the mission to preach His Gospel to all men in all nations. This missionary work of the Catholic Church is universal and eternal. It admits of no exceptions. No one loves others authentically unless he wills their eternal good, the ultimate expression of which is the salvation of that person's immortal soul as a member of the Catholic Church. No one loves his country authentically unless he will her good, which is its absolute and unconditional Catholicization in all aspects of her social life. The very first Pope, Saint Peter, began the missionary work of the Catholic Church on Pentecost Sunday following the descent of the Third Person of the Blessed Trinity, God the Holy Ghost, in tongues of flame on the Apostles and our dear Blessed Mother in the same Upper Room in Jerusalem where Our Lord Himself had instituted the Holy Priesthood and the Eucharist at the Last Supper some fifty-three days before. He sought the conversion of the Jews on that Pentecost Sunday, something that is discouraged by the counterfeit church of conciliarism, if not forbidden in its entirety in many circumstances.
These words of Saint Peter have not been spoken by any of the "pontiffs" of the counterfeit church of conciliarism:
But Peter standing up with the eleven, lifted up his voice, and spoke to them: Ye men of Judea, and all you that dwell in Jerusalem, be this known to you, and with your ears receive my words. For these are not drunk, as you suppose, seeing it is but the third hour of the day:
But this is that which was spoken of by the prophet Joel: And it shall come to pass, in the last days, (saith the Lord,) I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. And upon my servants indeed, and upon my handmaids will I pour out in those days of my spirit, and they shall prophesy. And I will shew wonders in the heaven above, and signs on the earth beneath: blood and fire, and vapour of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and manifest day of the Lord come.
And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved. Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you, by miracles, and wonders, and signs, which God did by him, in the midst of you, as you also know: This same being delivered up, by the determinate counsel and foreknowledge of God, you by the hands of wicked men have crucified and slain. Whom God hath raised up, having loosed the sorrows of hell, as it was impossible that he should be holden by it. For David saith concerning him: I foresaw the Lord before my face: because he is at my right hand, that I may not be moved.
For this my heart hath been glad, and any tongue hath rejoiced: moreover my flesh also shall rest in hope. Because thou wilt not leave my soul in hell, nor suffer thy Holy One to see corruption. Thou hast made known to me the ways of life: thou shalt make me full of joy with thy countenance. Ye men, brethren, let me freely speak to you of the patriarch David; that he died, and was buried; and his sepulchre is with us to this present day. Whereas therefore he was a prophet, and knew that God hath sworn to him with an oath, that of the fruit of his loins one should sit upon his throne.
Foreseeing this, he spoke of the resurrection of Christ. For neither was he left in hell, neither did his flesh see corruption. This Jesus hath God raised again, whereof all we are witnesses. Being exalted therefore by the right hand of God, and having received of the Father the promise of the Holy Ghost, he hath poured forth this which you see and hear. For David ascended not into heaven; but he himself said: The Lord said to my Lord, sit thou on my right hand, Until I make thy enemies thy footstool.
Therefore let all the house of Israel know most certainly, that God hath made both Lord and Christ, this same Jesus, whom you have crucified. Now when they had heard these things, they had compunction in their heart, and said to Peter, and to the rest of the apostles: What shall we do, men and brethren? But Peter said to them: Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins: and you shall receive the gift of the Holy Ghost. For the promise is to you, and to your children, and to all that are far off, whomsoever the Lord our God shall call. And with very many other words did he testify and exhort them, saying: Save yourselves from this perverse generation.
They therefore that received his word, were baptized; and there were added in that day about three thousand souls. And they were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers. And fear came upon every soul: many wonders also and signs were done by the apostles in Jerusalem, and there was great fear in all. And all they that believed, were together, and had all things common. Their possessions and goods they sold, and divided them to all, according as every one had need.
And continuing daily with one accord in the temple, and breaking bread from house to house, they took their meat with gladness and simplicity of heart; Praising God, and having favour with all the people. And the Lord increased daily together such as should be saved. (Acts 2: 14-47.)
It is a supreme act of Supernatural Charity to seek with urgency the unconditional conversion of all men to the Catholic Church. The Apostles and the missionaries who were commissioned by them and the ones who continued the work of the Apostolic era through the centuries prior to the dawning of the age of conciliarism in 1958 understood this. Saint Vincent Ferrer worked wonders on the Iberian Peninsula in effecting the conversions of thousands of Talmudic Jews and Mohammedans at the end of Fourteenth and the beginning of the Fifteenth Centuries. His work would be proscribed today by the counterfeit church of conciliarism, as would the work of Saint Francis Xavier, who sought the unconditional conversion of scores of thousands of pagans on the island of Goa, noting quite pointedly in a letter to Saint Ignatius of Loyola that,
"All the invocations of the pagans are hateful to God because all their gods are devils.”
Conciliarism rejects the necessity of seeking with urgency the unconditional conversion of all men to the Catholic Church, implying, therefore, that those who are in false religions are more or less assured of their salvation. No "official" conciliar document has stated that the "universal salvation" error of the late Father Hans Urs von Balthasar is now the de fide dogma of the conciliarism. "Unofficial" documents, such as the recent report of the International Theological Commission on the fate of unbaptized infants and Karol Wojtyla/John Paul II's Crossing the Threshold of Hope, as well as many other "papal" allocutions and addresses, come close to stating this, nuanced just a bit by referring to "God's universal salvific will." There is thus no need to seek with urgency the conversion of anyone, save for traditionally-minded Catholics who reject conciliarism.
Furthermore, conciliarism does not believe that God hates--that is correct, hates--all false religions. Yes, God hates each and every false religion. He wants those false religions to be eradicated by the conversion of their adherents to the true Faith and by the utter destruction of their places of false worship, which are nothing other than dens of the devil himself. Places of false worship are not "sacred," as Joseph Ratzinger/Benedict XVI wrote of Mount Hiei in Japan on August 4, 2007, the Feast of Saint Dominic, mind you, who was given the Holy Rosary by Our Lady herself to eradicate the Albigenses heresy from the face of this earth.
Ratzinger does not believe that God hates false religions. He does not believe that God wants the destruction of their places of false worship, stating in God and the World, which was published in the year 2000, that there were "in fact Christian hotheads
and fanatics who destroyed temples, who were unable to see paganism as anything
more than idolatry that had to be radically eliminated.” (My thanks to Father Francisco Radecki, C.M.R.I. for providing me his "library" of books by Joseph Ratzinger when we visited him at Saint Joseph's Church in Wayne, Michigan, a little over five months ago now.)
The great Saint Benedict of Nursia, who lived on Mount Subiaco before he established his monastery at Monte Cassino, after whom Ratzinger has taken his "papal" name, mind you, must have been one of those "hotheads" who did not consider pagan idols to be sacred. Pope Pius XII, writing in Fulgens Radiatur, March 21, 1947, explained in the most admiring of terms how Saint Benedict himself burned a tample of Apollo to the ground!
But while things started very favorably, as We said, and yielded rich and salutary results, promising still greater in the future, Our saint with the greatest grief of soul, saw a storm breaking over the growing harvest, which an envious spirit had provoked and desires of earthly gain had stirred up. Since Benedict was prompted by divine and not human counsel, and feared lest the envy which had been aroused mainly against himself should wrongfully recoil on his followers, "he let envy take its course, and after he had disposed of the oratories and other buildings -- leaving in them a competent number of brethren with superiors -- he took with him a few monks and went to another place". Trusting in God and relying on His ever present help, he went south and arrived at a fort "called Cassino situated on the side of a high mountain . . .; on this stood an old temple where Apollo was worshipped by the foolish country people, according to the custom of the ancient heathens. Around it likewise grew groves, in which even till that time the mad multitude of infidels used to offer their idolatrous sacrifices. The man of God coming to that place broke the idol, overthrew the altar, burned the groves, and of the temple of Apollo made a chapel of St. Martin. Where the profane altar had stood he built a chapel of St. John; and by continual preaching he converted many of the people thereabout".
Saint Boniface, the great apostle to the German people, showed the same kind of "respect" for a pagan symbol about two centuries after Saint Benedict:
A bold deed which he [Saint Benedict] performed at this time greatly increased his prestige and led to numerous conversions. At Geismar, near Fritzlar, there was a gigantic oak, called the "Tree of Thor," which the pagans of the whole country regarded with the deepest veneration. Mighty as the God of the Christians was, over the oak of Geismar, so they boasted, He had no power, and none of His followers would are destroy it. This tree the Christians advised Boniface to cut down, assuring him that its fall would shake the faith of the pagans in the power of their gods. Boniface consented, and on the appointed day undertook to lay the ax to the tree with his own hands. A vast crowd of pagans stood around, intently watching to see some dire misfortune overwhelm the desecrator of their shrine. But when the mighty tree fell to the ground under the strokes of the Bishop's ax, they with one accord praised the God of the Christians and asked to be received among the number of His followers. Boniface baptized them, and out of the wood of the tree built a little oratory, which he dedicated to St. Peter. (Father John Laux, Church History, published originally by Benziger Brothers, in 1930, republished by TAN Books and Publishers, 1980, p. 149.)
Not very ecumenical of Saint Boniface, now was it?
Saint Francis Xavier must have been another one of those "hotheads," a missionary who believed that it was necessary to spend himself tirelessly in the baptizing of the heathens and in the utter destruction of everything to do with the false religions from which they were converted. Although a little over one thousand years separated Saint Benedict and Saint Francis Xavier, both were driven by the same, immutable sensus Catholicus that understands God's own revulsion of false religions and His desire to rescue people from them by means of their unconditional conversion to the Catholic Church, His own true Church:
As to the numbers who become Christians, you may understand them from this, that it often happens to me to be hardly able to use my hands from the fatigue of baptizing: often in a single day I have baptized whole villages. Sometimes I have lost my voice and strength altogether with repeating again and again the Credo and the other forms. The fruit that is reaped by the baptism of infants, as well as by the instruction of children and others, is quite incredible. These children, I trust heartily, by the grace of God, will be much better than their fathers. They show an ardent love for the Divine law, and an extraordinary zeal for learning our holy religion and imparting it to others. Their hatred for idolatry is marvellous. They get into feuds with the heathen about it, and whenever their own parents practise it, they reproach them and come off to tell me at once. Whenever I hear of any act of idolatrous worship, I go to the place with a large band of these children, who very soon load the devil with a greater amount of insult and abuse than he has lately received of honor and worship from their parents, relations, and acquaintances. The children run at the idols, upset them, dash them down, break them to pieces, spit on them, trample on them, kick them about, and in short heap on them every possible outrage. (St. Francis Xavier: Letter from India, to the Society of Jesus at Rome, 1543.)
Saint Francis Xavier went on to explain that the Brahmins in India were people of malice and cunning, not people to be admired:
We have in these parts a class of men among the pagans who are called Brahmins. They keep up the worship of the gods, the superstitious rites of religion, frequenting the temples and taking care of the idols. They are as perverse and wicked a set as can anywhere be found, and I always apply to them the words of holy David, "from an unholy race and a wicked and crafty man deliver me, O Lord." They are liars and cheats to the very backbone. Their whole study is, how to deceive most cunningly the simplicity and ignorance of the people. They give out publicly that the gods command certain offerings to be made to their temples, which offerings are simply the things that the Brahmins themselves wish for, for their own maintenance and that of their wives, children, and servants. Thus they make the poor folk believe that the images of their gods eat and drink, dine and sup like men, and some devout persons are found who really offer to the idol twice a day, before dinner and supper, a certain sum of money. The Brahmins eat sumptuous meals to the sound of drums, and make the ignorant believe that the gods are banqueting. When they are in need of any supplies, and even before, they give out to the people that the gods are angry because the things they have asked for have not been sent, and that if the people do not take care, the gods will punish them by slaughter, disease, and the assaults of the devils. And the poor ignorant creatures, with the fear of the gods before them, obey them implicitly. These Brahmins have barely a tincture of literature, but they make up for their poverty in learning by cunning and malice. Those who belong to these parts are very indignant with me for exposing their tricks. Whenever they talk to me with no one by to hear them they acknowledge that they have no other patrimony but the idols, by their lies about which they procure their support from the people. They say that I, poor creature as I am, know more than all of them put together.
They often send me a civil message and presents, and make a great complaint when I send them all back again. Their object is to bribe me to connive at their evil deeds. So they declare that they are convinced that there is only one God, and that they will pray to Him for me. And I, to return the favor, answer whatever occurs to me, and then lay bare, as far as I can, to the ignorant people whose blind superstitions have made them their slaves, their imposture and tricks, and this has induced many to leave the worship of the false gods, and eagerly become Christians. If it were not for the opposition of the Brahmins, we should have them all embracing the religion of Jesus Christ. (St. Francis Xavier: Letter from India, to the Society of Jesus at Rome, 1543.)
Saint Francis Xavier wrote a letter to Saint Ignatius of Loyola in 1549 about the effects of paganism on the character of the Indian people:
My own and only Father in the Heart of Christ, I think that the many letters from this place which have lately been sent to Rome will inform you how prosperously the affairs of religion go on in these parts, through your prayers and the good bounty of God. But there seem to be certain things which I ought myself to speak about to you; so I will just touch on a few points relating to these parts of the world which are so distant from Rome. In the first place, the whole race of the Indians, as far as I have been able to see, is very barbarous; and it does not like to listen to anything that is not agreeable to its own manners and customs, which, as I say, are barbarous. It troubles itself very little to learn anything about divine things and things which concern salvation. Most of the Indians are of vicious disposition, and are adverse to virtue. Their instability, levity, and inconstancy of mind are incredible; they have hardly any honesty, so inveterate are their habits of sin and cheating. We have hard work here, both in keeping the Christians up to the mark and in converting the heathen. And, as we are your children, it is fair that on this account you should take great care of us and help us continually by your prayers to God. You know very well what a hard business it is to teach people who neither have any knowledge of God nor follow reason, but think it a strange and intolerable thing to be told to give up their habits of sin, which have now gained all the force of nature by long possession.
Saint Francis Xavier, Letter on the Missions, to St. Ignatius de Loyola, 1549.)
Conciliarism does not speak thus of barbarians and their false religions, many of whose evil practices have been incorporated into the context of the Protestant and Masonic Novus Ordo service in the name of of the slogan of the "inculturation of the Gospel." Conciliarism speaks of "elements of truth" that are possessed by false religions, leaving several billion people around the world to fend for themselves throughout their lives without knowing the wonders of the true God as He has revealed Himself exclusively through the Catholic Church, without knowing how to order themselves and their societies by submitting themselves in a spirit of humility and docility to the Deposit of Fa th that God has entrusted to that Catholic Church, and without having belief in, access to or cooperation with Sanctifying Grace. "All people go to Heaven" is a commonly-held belief now amongst ordinary Catholics, including many, although not all, conciliar "bishops" and the lion's share of conciliar "priests.
Among those who go automatically to Heaven without any doubt whatsoever are members of the various Talmudic sects spread around the world. Mr. John Vennari, the editor of Catholic Family News who is not, of course, a sedevacantist and rejects the position entirety, wrote a very good analysis of the late Karol Wojtyla/John Paul II's belief that the New and Eternal Covenant of Our Lord did not supersede the Old Covenant that God had made with Moses. Here is but a brief excerpt from that article, which was entitled "The Secret of Pope John Paul II's Success," which appeared in Catholic Family News in May, 2005:
In what appears to be an attempt to make “explicit” what was “implicit” in the Council Document Nostra Aetate, Pope John Paul II said the following in a speech to a Jewish Community in Mainz, Germany on November 17, 1980:
“The first dimension of this dialogue, that is, the meeting between the people of the Old Covenant, never revoked by God, and that of the New Covenant, is at the same time a dialogue within our Church, that is to say, between the first and second part of her Bible ... Jews and Christians, as children of Abraham, are called to be a blessing to the world. By committing themselves together for peace and justice among all men and peoples.”
This statement of the Pope, in fact, is now quoted in modern Church documents to reinforce the new, post-Conciliar teaching against “supersessionism”.
In 1985, the Vatican issued its Notes on the Correct Way to Present the Jews and Judaism in Preaching and Catechesis of the Roman Catholic Church. The document’s introduction bids the reader to take “special note” of Paragraph 3 “which speaks about Judaism as a present reality and not only as a historical (and thus superseded) reality.” When we turn to Paragraph 3, we see that the Notes quotes the above speech where John Paul speaks of “the people of God of the Old Covenant” which has “not been revoked.”
Far from claiming that the Notes misinterpreted his words, John Paul spoke of his unqualified support of the document. On October 28, 1985, John Paul II said “[The] Notes on the Correct Way to Present the Jews and Judaism in Preaching and Catechesis of the Roman Catholic Church” is “proof of the Holy See’s continued interest in and commitment to this renewed relationship between the Catholic Church and the Jewish people,” and that the Notes “will greatly help toward freeing our catechetical and religious teaching of a negative or inaccurate presentation of Jews and Judaism in the context of the Catholic Faith”.
Thus it is demonstrable that what the Jews say of John Paul II is true; the words they quote from John Paul II are found in Vatican documents with John Paul II’s approval.
Yet we know from Saint Peter’s sermon on the first Pentecost, that the Old Covenant is not still in force, not acceptable to God, not capable of providing salvation. We know from the words of Our Lord Jesus Christ that those who will not accept Him will die in their sins. We know from Saint John’s Epistle that he who denies that Jesus is the Christ, is anti-Christ. We know from Saint Paul’s Letter to the Hebrews that the New Covenant has made obsolete the Old. And we know from the infallible Council of Florence that the Old Covenant ceased with the establishment of the New Covenant by Jesus Christ. (John Vennari,
The Secret of Pope John Paul II's Success)
The Old Convenant ended when Our Blessed Lord and Saviour Jesus Christ breathed His last breath on the wood of the Holy Cross and the curtain in the Temple in Jerusalem was torn in two from top to bottom. Over. Done with. Finished. Ended. The dispersal of the Jews in the year 70 A.D. following the destruction of the Temple in Jerusalem by the Romans was a public ratification by God of the fact that the Old Covenant indeed had been superseded by the New and Eternal Covenant instituted by Our Lord at the Last Supper and and consummated as He, the Paschal Lamb Who takest away the sins of the world, shed every single drop of His Most Precious Blood on the wood of the Holy Cross to redeem us.
Joseph Ratzinger/Benedict XVI believes in the "enduring validity" of the "Sinai Covenant," placing him at odds, among many others, with the first pope, Saint Peter, Saint John the Evangelist, Saint Paul, and Saint Justin Martyr, who wrote the following in the Second Century:
CHAPTER XXV -- THE JEWS BOAST IN VAIN THAT THEY ARE SONS OF ABRAHAM.
"Those who justify themselves, and say they are sons of Abraham, shall be desirous even in a small degree to receive the inheritance along with you; as the Holy Spirit, by the mouth of Isaiah, cries, speaking thus while he personates them: 'Return from heaven, and behold from the habitation of Thy holiness and glory. Where is Thy zeal and strength? Where is the multitude of Thy mercy? for Thou hast sustained us, O Lord. For Thou art our Father, because Abraham is ignorant of us, and Israel has not recognised us. But Thou, O Lord, our Father, deliver us: from the beginning Thy name is upon us. O Lord, why hast Thou made us to err from Thy way? and hardened our hearts, so that we do not fear Thee? Return for Thy servants' sake, the tribes of Thine inheritance, that we may inherit for a little Thy holy mountain. We were as from the beginning, when Thou didst not bear rule over us, and when Thy name was not called upon us. If Thou wilt open the heavens, trembling shall seize the mountains before Thee: and they shall be melted, as wax melts before the fire; and fire shah consume the adversaries, and Thy name shall be manifest among the adversaries; the nations shall be put into disorder before Thy face. When Thou shall do glorious things, trembling shall seize the mountains before Thee. From the beginning we have not heard, nor have our eyes seen a God besides Thee: and Thy works, the mercy which Thou shall show to those who repent. He shall meet those who do righteousness, and they shall remember Thy ways. Behold, Thou art wroth, and we were sinning. Therefore we have erred and become all unclean, and all our righteousness is as the rags of a woman set apart: and we have faded away like leaves by reason of our iniquities; thus the wind will take us away. And there is none that calleth upon Thy name, or remembers to take hold of Thee; for Thou hast turned away Thy face from us, and hast given us up on account of our sins. And now return, O Lord, for we are all Thy people. The city of Thy holiness has become desolate. Zion has become as a wilderness, Jerusalem a curse; the house, our holiness, and the glory which our fathers blessed, has been burned with fire; and all the glorious nations have fallen along with it. And in addition to these [misfortunes], O Lord, Thou hast refrained Thyself, and art silent, and hast humbled us very much.'"
And Trypho remarked, "What is this you say? that none of us shall inherit anything on the holy mountain of God?"
CHAPTER XXVI -- NO SALVATION TO THE JEWS EXCEPT THROUGH CHRIST.
And I replied, "I do not say so; but those who have persecuted and do persecute Christ, if they do not repent, shall not inherit anything on the holy mountain. But the Gentiles, who have believed on Him, and have repented of the sins which they have committed, they shall receive the inheritance along with the patriarchs and the prophets, and the just men who are descended from Jacob, even although they neither keep the Sabbath, nor are circumcised, nor observe the feasts. Assuredly they shall receive the holy inheritance of God. For God speaks by Isaiah thus: 'I, the Lord God, have called Thee in righteousness, and will hold Thine hand, and will strengthen Thee; and I have given Thee for a covenant of the people, for a light of the Gentiles, to open the eyes of the blind, to bring out them that are bound from the chains, and those who sit in darkness from the prison-house.' And again: 'Lift up a standard s for the people; for, lo, the Lord has made it heard unto the end of the earth. Say ye to the daughters of Zion, Behold, thy Saviour has come; having His reward, and His work before His face: and He shall call it a holy nation, redeemed by the Lord. And thou shalt be called a city sought out, and not forsaken. Who is this that cometh from Edom? in red garments from Bosor? This that is beautiful in apparel, going up with great strength? I speak righteousness, and the judgment of salvation. Why are Thy garments red, and Thine apparel as from the trodden wine-press? Thou art full of the trodden grape. I have trodden the wine-press all alone, and of the people there is no man with Me; and I have trampled them in fury, and crushed them to the ground, and spilled their blood on the earth. For the day of retribution has come upon them, and the year of redemption is present. And I looked, and there was none to help; and I considered, and none assisted: and My arm delivered; and My fury came on them, and I trampled them in My fury, and spilled their blood on the earth.'"
This is what the Catholic Church taught from time immemorial, always urging her sons to seek the conversion of the Jews while at the same time reaffirming the simple dogmatic truth that the Mosaic Covenant has ceased. It can save no one, as the Council of Florence taught dogmatically in the Bull Cantate Domino that was issued by Pope Eugene IV:
It firmly believes, professes, and teaches that the matter pertaining to the law of the Old Testament, of the Mosaic law, which are divided into ceremonies, sacred rites, sacrifices, and sacraments, because they were established to signify something in the future, although they were suited to the divine worship at that time, after our Lord's coming had been signified by them, ceased, and the sacraments of the New Testament began; and that whoever, even after the passion, placed hope in these matters of the law and submitted himself to them as necessary for salvation, as if faith in Christ could not save without them, sinned mortally. Yet it does not deny that after the passion of Christ up to the promulgation of the Gospel they could have been observed until they were believed to be in no way necessary for salvation; but after the promulgation of the Gospel it asserts that they cannot be observed without the loss of eternal salvation. All, therefore, who after that time observe circumcision and the Sabbath and the other requirements of the law, it declares alien to the Christian faith and not in the least fit to participate in eternal salvation, unless someday they recover from these errors. Therefore, it commands all who glory in the name of Christian, at whatever time, before or after baptism, to cease entirely from circumcision, since, whether or not one places hope in it, it cannot be observed at all without the loss of eternal salvation. Regarding children, indeed, because of danger of death, which can often take place, when no help can be brought to them by another remedy than through the sacrament of baptism, through which they are snatched from the domination of the Devil and adopted among the sons of God, it advises that holy baptism ought not to be deferred for forty or eighty days, or any time according to the observance of certain people, but it should be conferred as soon as it can be done conveniently, but so ,that, when danger of death is imminent, they be baptized in the form of the Church, early without delay, even by a layman or woman, if a priest should be lacking, just as is contained more fully in the decree of the Armenians. . . .
It firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart "into everlasting fire which was prepared for the devil and his angels" [Matt. 25:41], unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church.
These truths cannot be finessed away in a cloud of illogic and Modernist obscurity, as has been attempted by Joseph Ratzinger in an endless array of books. Just consider one brief passage from his Many Religions--One Covenant (Ignatius Press, 1999):
It follows, therefore, that the figure of Christ both both links and separates Israel and the Church. It is not within our power to overcome this separation; but it keeps both of us to the path that leads to the One who comes. To that extent the relationship between us must not be one of enmity. (p. 106.)
Not possible for us to "overcome this separation"? How about exhorting Jews to convert to the true Faith? It is, after all, a tried and true method, one used by the very first pope himself on Pentecost Sunday, one used by two Jewish converts to Catholicism in the Nineteenth Century, Fathers Alphonse and Theodore Ratisbonne, who went to the Holy Land to try to convert their brethern to the true Church. No one is a friend to any non-Catholic friend or acquaintance if he does not try to plant the seeds for his conversion to the Catholic Faith, if only by giving him Our Lady's Green Scapular and praying "Immaculate Heart of Mary, pray for us now and at the hour of our death" for that person until he converts.
Pope Saint Pius X understood the necessity of seeking the conversion of all men, including Talmudic Jews, mincing no words with the founder of International Zionism, Theodore Herzl, when the latter met with him on January 25, 1904. There is perhaps no better way to contrast Catholicism with conciliarism that by presenting Theodore Herzl's own diary account of his meeting with Pope Saint Pius X, which was sent to me by Mr. James B. Phillips, of Chicago, Illinois, so that you, the readers of this site, could see this for yourselves. We owe Mr. Phillips a debt of gratitude for providing this text, which displays how a true pope deals with one who is outside of the Catholic Church:
THEODOR HERZL MEETS POPE PIUS X (From The Diaries of Theodore Herzl, edited by Marvin Lowenthal):
THEODORE HERZL (1860-1904) is commonly acknowledged to be the visionary founder of
modern political Zionism that led to the establishment of a Jewish state in Palestine. A secular
Jew educated in the high culture of Vienna, Austria, having received a doctorate in law in 1884,
Herzl’s confrontation with European anti-Semitism led to the eventual conclusion that the only
solution was the establishment of a distinct nation for this distinctive people. At first Herzl would
consider any location, but then he concluded that only relocation in Palestine was a satisfactory
solution. His pamphlet, The Jewish Sate (De Judenstaat), published in 1896, was catalytic in
leading to the first Zionist Congress in Basle, Switzerland, in 1897. As a result, the World Zionist
Organization was established with Herzl as its first elected president. Having died in 1904 with his dream unfulfilled, in 1949 his remains were transferred to a mountain in western Jerusalem which became Mount Herzl, and is today a major military cemetery.
Much of Herzl’s remaining time was spent in courting world leaders, both Jewish and non-
Jewish, with the goal of enlisting financial and political support for his dream of a Jewish state. In
1904 he became acquainted with a Papal Count, B. Lippay, who assured Herzl that should he
visit Rome, he could arrange an audience with Pope Pius X. In a short while, such a meeting was
arranged, and the following account of this meeting is taken from The Diaries of Theodore Herzl by Marvin Lowenthal. The relevance of the conversation that took place between this secular Jew and a professed world Christian leader, will become obvious.
In an early entry of Herzl’s diary there is an interesting confession in which, at the age of 35,
he reflects upon his earlier encounter with Christianity.
At first the Jewish question [of European anti-Semitism] vexed me bitterly. There was perhaps a time
when I would have gladly slipped over into some corner of the Christian fold. But, in any case, this was
only a faint vagary born of adolescent weakness. For I can say to myself with the honesty demanded by
this diary—which would be utterly worthless if I played the hypocrite with myself—that I never thought
seriously of becoming baptized or changing my name. In the light of this, it would not seem unreasonable to speculate what might have been the effect
of Christianity upon Herzl had he grown up in a Gentile Christian society that had seriously
taken into account the Apostle Paul’s admonition, to “not be arrogant toward the [Jewish]
branches [under discipline]; but if you are arrogant, remember that it is not you who supports the
root, but the root supports you. . . . Do not be conceited, but fear” (Rom. 11:18, 20). But further,
even as Herzl is now close to his judicial encounter with Jehovah, how better it would have been
that a more merciful, Christ-like witness had been conveyed by the supposed vicar of Jesus Christ. How profoundly sad it is that a harsh and most un-Christ-like witness was communicated.
1 Rome. January 26, .
HERZL: Yesterday I was with the Pope [Pius X]. . . .
I arrived ten minutes ahead of time, and
without having to wait I was conducted
through a number of small reception rooms to
He received me standing and held out his
hand, which I did not kiss. Lippay had told
me I had to do it, but I didn’t. I believe this
spoiled my chances with him, for everyone
who visits him kneels and at least kisses his
hand. This hand kiss had worried me a great deal and I was glad when it was out of the way.
He seated himself in an armchair, a throne
for minor affairs, and invited me to sit by his side. He smiled in kindly anticipation. I began:
HERZL: I thank Your Holiness for the favor of granting me this audience. [I begged him to excuse my miserable Italian, but he said:
POPE: No, Signor Commander, you speak very well.
HERZL: [He is an honest, rough-hewn village
priest, to whom Christianity has remained a
living thing even in the Vatican. I briefly laid
my request before him. But annoyed perhaps by my refusal to kiss his hand, he answered in a stern categorical manner.
POPE: We are unable to favor this movement
[of Zionism]. We cannot prevent the Jews
from going to Jerusalem—but we could never
sanction it. The ground of Jerusalem, if it
were not always sacred, has been sanctified by
the life of Jesus Christ. As the head of the
Church I cannot answer you otherwise. The Jews have not recognized our Lord, therefore we cannot recognize the Jewish people.
HERZL: [The conflict between Rome and
Jerusalem, represented by the one and the
other of us, was once again under way. At the
outset I tried to be conciliatory. I said my
little piece. . . . It didn’t greatly impress him. Jerusalem was not to be placed in Jewish hands.] And its present status, Holy Father?
POPE: I know, it is disagreeable to see the
Turks in possession of our Holy Places. We
simply have to put up with it. But to sanction the Jewish wish to occupy these sites, that we cannot do.
HERZL: [I said that we based our movement solely on the sufferings of the Jews, and wished to put aside all religious issues].
POPE: Yes, but we, but I as the head of the
Catholic Church, cannot do this. One of two
things will likely happen. Either the Jews will
retain their ancient faith and continue to
await the Messiah whom we believe has
already appeared—in which case they are
denying the divinity of Jesus and we cannot
assist them. Or else they will go there with no
religion whatever, and then we can have
nothing at all to do with them.
The Jewish faith was the foundation of our
own, but it has been superceded by the
teachings of Christ, and we cannot admit that
it still enjoys any validity. The Jews who should have been the first to acknowledge Jesus Christ have not done so to this day.
HERZL: [It was on the tip of my tongue to
remark, “It happens in every family: no one
believes in his own relative.” But, instead, I
said:] Terror and persecution were not
precisely the best means for converting the Jews. [His reply had an element of grandeur in its simplicity:]
POPE: Our Lord came without power. He
came in peace. He persecuted no one. He was
abandoned even by his apostles. It was only
later that he attained stature. It took three
centuries for the Church to evolve. The Jews
therefore had plenty of time in which to
accept his divinity without duress or pressure. But they chose not to do so, and they have not done it yet.
HERZL: But, Holy Father, the Jews are in a
terrible plight. I do not know if Your Holiness is aware of the full extent of their tragedy. We need a land for these harried people.
POPE: Must it be Jerusalem?
HERZL: We are not asking for Jerusalem, but
for Palestine—for only the secular land.
POPE: We cannot be in favor of it.
[Editor Lowenthal interjects here] Here unrelenting replacement theology is plainly
upheld as the norm of the Roman Catholic
Church. Further, this confession, along with the
whole tone of the Pope in his meeting with Herzl,
indicates the perpetuation of a doctrinal emphasis
that has resulted in centuries of degrading
behavior toward the Jews.
However, this response has the “grandeur” of
total avoidance of that which Herzl had intimated,
namely that the abusive reputation of Roman
Catholicism toward the Jews was unlikely to
foster conversion. Further, if, “It took three
centuries for the Church to evolve,” it was that
very same period of time that it took for the Church to consolidate and launch its thrust of anti-Semitism through the following centuries.
HERZL: Does Your Holiness know the situation of the Jews?
POPE: Yes, from my days in Mantua, where
there are Jews. I have always been in friendly
relations with Jews. Only the other evening
two Jews were here to see me. There are other
bonds than those of religion: social
intercourse, for example, and philanthropy.
Such bonds we do not refuse to maintain with
the Jews. Indeed we also pray for them, that
their spirit see the light. This very day the
Church is celebrating the feast of an
unbeliever who became converted in a
miraculous manner—on the road to
Damascus. And so if you come to Palestine
and settle your people there, we will be ready with churches and priests to baptize all of you.
HERZL: [At this point Conte Lippay had
himself announced. The Pope bade him be
admitted. The Conte kneeled, kissed his hand,
and joined in the conversation by telling of
our “miraculous” meeting in the Bauer beerhall
at Venice. The miracle was that he had
originally intended to stay overnight in Padua, and instead, it turned out that he was given to
hear me express the wish to kiss the Holy
At this the Pope made no movement, for I
hadn’t even kissed his hand. Lippay
proceeded to tell how I had expiated on the
noble qualities of Jesus Christ. The Pope
listened, and now and then took a pinch of
snuff and sneezed into a big red cotton
handkerchief. It is these peasant touches
which I like about him best and which most
of all compel my respect.
Lippay, it would appear, wanted to account for his introducing me, and perhaps ward off a word of reproach. But the Pope
POPE: On the contrary, I am glad you brought me the Signor Commendatore.
HERZL: [As to the real business, he repeated what he had told me, until he dismissed us:]
POPE: Not possible!
HERZL: [Lippay stayed on his knees for an
unconscionable time and never seemed to tire
of kissing his hand. It was apparent that this
was what the Pope liked. But on taking leave,
I contented myself with shaking his hand
warmly and bowing deeply. The audience
lasted about twenty-five minutes.
While spending the last hour in the
Raphael gallery, I saw a picture of an
Emperor kneeling before a seated Pope and
receiving the crown from his hands. That’s how Rome wants it.] (Marvin Lowenthal, Diaries of Theodore Herzl, pp. 427-
Theodore Herzl could not recognize the fact that Count Lippay was kissing Pope Saint Pius X's hand as it belonged to the Vicar of Christ on earth. We kiss a bishop's ring, which is placed on the fourth finger of the right hand, as he represents Our Lord, a Successor of the Apostles. Indeed, as His Excellency Bishop Daniel Dolan explained to us last year, there is a vein in the ring finger on the right hand that runs straight to the heart. A bishop's heart represents and must be patterned after the Most Sacred Heart of Jesus. Count Lippay knew this. Poor Theodore Herzl did not as he was challenged to convert to the true Faith. (Herzl died later in 1904, by the way!)
Joseph Ratzinger would never speak in such plain terms to an adherent of Talmudic Judaism as had Pope Saint Pius X. There is a reason for this: Pope Saint Pius X was a Catholic. Joseph Ratzinger is not. As Pope Leo XIII noted in Satis Cognitum, June 29, 1896, one falls from the Faith if he dissents from even one thing contained in the Deposit of Faith. Joseph Ratzinger does not believe that there is an urgent necessity to seek the conversion of anyone, including Talmudic Jews, to the Catholic Church. What Pope Saint Pius X said to Theodore Herzl might have been true in 1904. Circumstances have intervened, however. As truth is only perceived in the mind and is subject to reinterpretation at different times, one can no longer speak to a Jew about conversion.
An unfair characterization of Ratzinger's position Well, his own "preacher," Father Raniero Cantalamessa, O.F.M., Cap., said this in 2005 without his, Ratzinger's, ever contradicting him:
If Jews one day come (as Paul hopes) to a more positive judgment of Jesus, this must occur through an inner process, as the end of a search of their own (something that in part is occurring). We Christians cannot be the ones who seek to convert them. We have lost the right to do so by the way in which this was done in the past. First the wounds must be healed through dialogue and reconciliation. (Zenit, September 30, 2005.)
Indeed, Ratzinger himself played both ends against the middle in 2000 following the publication of Dominus Iesus by his own Congregation for the Doctrine of the [Conciliar] Faith. An out-of-print book, one that rejected sedevacantism while criticizing much of the conciliarist ethos, explained the sequences of events this way:
Cardinal Ratzinger himself began backpedaling almost immediately at the September 5  press conference itself. According to the Italian bishops' newspaper Avvenire, when asked whether DI [Dominus Iesus] taught that the Jews could not be saved without faith in Christ, Ratzinger offered the following non-answer: "Every Catholic theologian recognizes the salvific role of that people." Granted that "salvation is of the Jews," as our Lord taught us (John 4:22), but as He says immediately afterward: "But the hour is coming, and now is, when the true adorers shall adore the Father in spirit and in truth"--that is, the Messiah has arrived and shall be adored by those who worship truly. Having rejected the Messiah, however, what "salvific role" does modern Israel play today? When pressed on whether an individual Jew could be saved without recognizing Christ, the Cardinal replied that "it is not necessary that he recognize Christ the savior, and it is not given to us to explore how salvation, the gift of God, can come even for him." Ratzinger went on to say that "Christ is a reality that changes history, even for those who do not recognize him." Are we to take from this that Christ saves the Jews whether they recognize him or not, simply because His existence "changes history"?
However, it appears that at the same press conference Ratzinger gave a more nuanced answer, apparently in response to another questioner:
[We]e are in agreement that a Jew, and this is true for believers of other religions, does not need to know or acknowledge Christ as the Son of God in order to be saved, if there are insurmountable impediments, of which he is not blameworthy, to preclude it. However...Christian history affects us all, even those who are opposed or cannot encounter Christ. This is a reality that transforms history; it is something important for others, without violating their conscience.
Now, which is it--that a Jew need not recognize Christ in order to be saved, or that a Jew need not recognize Christ if there is an "insurmountable impediment"? Note also that Cardinal Ratzinger here repeats the suggestion that the mere presence of Christ in history "affects" Jews who reject him. What does this mean? One thing all these remarks mean is a diminution of the impact of DI's teaching that Christ is the sole mediator of the only way of salvation for all men--a teaching DI itself nuances nearly to the point of irrelevance.
Since the publication of DI was supposed to be the occasion for clarifying confusion about Christ and salvation, why not end a long period of postconciliar confusion by stating forthrightly what the Church always taught before the Council: "Yes, objectively speaking, a Jew must come to Christ and be baptized in order to be saved, just like everyone else in the human race; for Christ is God and He commissioned His Church to make disciples of all nations. This is what the Catholic Church has always taught and always will teach." Instead, Cardinal Ratzinger immediately focused on "insurmountable impediments." And what is an "insurmountable impediment" in the first place? Is this notion something even broader than the ever-expanding category of "invincible ignorance"? Cardinal Ratzinger gave no indications. However, if one of Rabbi Toaff's own predecessors as chief rabbi of Rome, Rabbi Israel Zolli, was able to follow God's grace into the Roman Catholic Church immediately after World War II, then why not Rabbi Toaff himself or any other Jew alive today--especially after thirty-five years of "Jewish-Christian" dialogue," which was supposed to engender greater understanding of the Church on the part of Jews?
Or is the mere fact of being a Jew, immersed in Jewish religion and culture, and facing ostracism if one converts, now to be considered an "insurmountable impediment" to conversion? If so, then no Jew from St. Paul to the present day has ever been subjectively obliged to join the Church; nor has anyone else in religious, emotional or cultural circumstances that would make conversion difficult. But this would mean that the only people obliged to become Catholics are those who would not find conversion unduly burdensome. Everyone else has an "insurmountable impediment." That is the very thesis being promoted by some of the more liberal exponents of "invincible ignorance," who speak of "unconscious psychological blocks" and other elaborate pseudo-scientific excuses for not becoming a Catholic that have proliferated since Vatican II. There is very little place for the power of God's grace in this kind of semi-Pelagian thinking. We are not here contending that Cardinal Ratzinger himself actually teaches anything like this, but in view of the veiled nature of his remarks it is difficult to know what he is teaching. A clarification of DI's "clarifications" is already urgently needed. (pp. 369-372.)
One thing is clear, however: Pope Saint Pius X understood that the Catholic Church had to seek the conversion of all men and all nations to her maternal bosom. The "inter-religious dialogue" of conciliarism rejects this, thereby implying, as noted above, that those outside of the true Faith are indeed pretty much assured of their salvation, demonstrate in a de facto manner that it is indeed the heresy of "universal salvation" that prevails in the counterfeit church of conciliarism.
Yesterday was the Feast of Our Lady of Ransom, also known as Our Lady of Mercy. We need Our Lady to ransom us from the clutches of the spiritual robber barons who have seized control of the buildings and offices and parishes and schools that belong to the Catholic Church and which must defend the Catholic Faith without any taint of corruption or compromise. Dom Prosper Gueranger's prayer to Our Lady, contained in his The Liturgical Year, applies just as much to the ecclesiastical events of our own day today as they did to civil events in the time of this great Benedictine monk:
Blessed be thou, O Mary, the honour and the joy of thy people! On the day of thy glorious Assumption, thou didst take possession of thy queenly dignity for our sake; and the annals of the human race are a record of thy merciful interventions. The captives whose chains thou has broken, and whom thou hast set free from the degrading yoke of the Saracens, may be reckoned by millions. We are still rejoicing in the recollection of thy dear birthday; and thy smile is sufficient to dry our tears and chase away the clouds of grief. And yet, what sorrows there are still upon the earth, where thou thyself didst drink such long draughts from the cup of suffering! Sorrows are sanctifying and beneficial to some; but there are other and unprofitable griefs, springing from social injustice, the drudgery of the factory, or the tyranny of the strong over the weak, may be worse than slavery in Algiers or Tunis. Thou alone, O Mary, canst break the inextricable chains, in which the cunning prince of darkness entangles the dupes he has deceived by the high-sounding names of equality and liberty. Show thyself a Queen, by coming to the rescue. The whole earth, the entire human race, cries out to thee, in the words of Mardochai: "Speak to the king for us, and deliver us from death!"
We need to ask Our Lady every day to help us to break the chains of our own sins by making a good Confession of them every week and by striving to cooperate more fervently with the graces that have been won for us by the shedding of her Divine Son's Most Precious Blood and that flow into our hearts and souls through her own loving hands, she who is the Mediatrix of All Graces. We can, as Bishop Dolan noted yesterday morning in a sermon at Queen of All Saints Church in Brooksville, Florida, know true liberty, that of her Divine Son, by enslaving ourselves to her Sorrowful and Immaculate Heart in order to be instruments of the Divine Mercy of her Divine Son's Most Sacred Heart. It is in losing our liberty to Our Lady that we gain it for all eternity. The troubling times, both ecclesiastical and civil, in which we live remind us to rely upon her maternal patronage as we offer her our prayers and sufferings and sacrifices and humiliations to help plant the seeds for the restore when, as Pope Saint Pius X noted at the beginning of his pontificate, in E Supremi, October 4, 1903, to restore all things in Christ.
Vivat Christus Rex! Viva Cristo Rey! Vivat Maria Regina Immaculata!
Omnia instaurare in Christo.
Our Lady of Ransom, pray for us!
Immaculate Heart of Mary, pray for us now and at the hour of our deaths. Amen.
All to you, Blessed Mother. All to your Sorrowful and Immaculate Heart. Jesus, Mary, and Joseph, we love you. Save souls!
Viva Cristo Rey! Vivat Christus Rex!
Our Lady of Fatima, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Pope Saint Linus, pray for us.
Saint Peter Nolasco, pray for us.
Saint Raymond Pennafort, pray for us.
Saint Raymond Nonnatus, pray for us.
Saint Thecla, pray for us.
Saint Matthew, pray for us.
Saint Eustachius and Family, pray for us.
Saint Leonard of Port Maurice, pray for us.
Saint Joseph Cupertino, pray for us.
Saint Januarius, pray for us.
Saint Francis of Assisi, pray for us.
Saints Cornelius and Cyprian, pray for us.
Pope Saint Pius X, pray for us.
Saint Giles, pray for us.
Saint Stephen of Hungary, pray for us.
Saint Rose of Lima, pray for us.
Saint Nicomedes, pray for us.
Saint Joseph Calasanctius, pray for us.
Pope Saint Zephyrinus, pray for us.
Saint Louis IX, King of France, pray for us.
Saint Jane Frances de Chantal, pray for us.
Saint Bartholomew, pray for us.
Saint Philip Benizi, pray for us.
Saint Bernard of Clairvaux, pray for us.
Saint John Eudes, pray for us.
Saint Hyacinth, pray for us, pray for us.
Saint Agapitus, pray for us.
Saint Helena, pray for us.
Saints Joachim and Anne, pray for us.
Saint Clare of Assisi, pray for us.
Saint Athanasius, pray for us.
Saint Irenaeus, pray for us.
Saints Monica, pray for us.
Saint Jude, pray for us.
Saint John the Beloved, pray for us.
Saint Francis Solano, pray for us.
Saint John Bosco, pray for us.
Saint Dominic Savio, pray for us.
Saint Scholastica, pray for us.
Saint Benedict, pray for us.
Saint Joan of Arc, pray for us.
Saint Antony of the Desert, pray for us.
Saint Francis of Assisi, pray for us.
Saint Thomas Aquinas, pray for us.
Saint Bonaventure, pray for us.
Saint Augustine, pray for us.
Saint Francis Xavier, pray for us.
Saint Peter Damian, pray for us.
Saint Turibius, pray for us.
Saint Francis Solano, pray for us.
Saint Frances Xavier Cabrini, pray for us.
Saint Lucy, pray for us.
Saint Monica, pray for us.
Saint Agatha, pray for us.
Saint Anthony of Padua, pray for us.
Saint Basil the Great, pray for us.
Saint Philomena, pray for us.
Saint Cecilia, pray for us.
Saint John Mary Vianney, pray for us.
Saint Vincent de Paul, pray for us.
Saint Vincent Ferrer, pray for us.
Saint Athanasius, pray for us.
Saint Margaret Mary Alacoque, pray for us.
Saint Isaac Jogues, pray for us.
Saint Rene Goupil, pray for us.
Saint John Lalonde, pray for us.
Saint Gabriel Lalemont, pray for us.
Saint Noel Chabanel, pray for us.
Saint Charles Garnier, pray for us.
Saint Anthony Daniel, pray for us.
Saint John DeBrebeuf, pray for us.
Saint Alphonsus de Liguori, pray for us.
Saint Therese Lisieux, pray for us.
Saint Lucy, pray for us.
Saint Dominic, pray for us.
Saint Hyacinth, pray for us.
Saint Basil, pray for us.
Saint Benedict, pray for us.
Saint Bernard of Clairvaux, pray for us.
Saint Vincent Ferrer, pray for us.
Saint Sebastian, pray for us.
Saint Tarcisius, pray for us.
Saint Bridget of Sweden, pray for us.
Saint Gerard Majella, pray for us.
Saint John of the Cross, pray for us.
Saint Teresa of Avila, pray for us.
Saint Bernadette Soubirous, pray for us.
Saint Genevieve, pray for us.
Saint Vincent de Paul, pray for us.
Pope Saint Pius V, pray for us.
Saint Rita of Cascia, pray for us.
Saint Louis de Montfort, pray for us.
Blessed Humbeline, pray for us.
Venerable Anne Catherine Emmerich, pray for us.
Venerable Pauline Jaricot, pray for us.
Father Miguel Augustin Pro, pray for us.
Francisco Marto, pray for us.
Jacinta Marto, pray for us.
Juan Diego, pray for us.
Father Maximilian Kolbe,M.I., pray for us.
Father Frederick Faber, pray for us.
The Longer Version of the Saint Michael the Archangel Prayer, composed by Pope Leo XIII, 1888
O glorious Archangel Saint Michael, Prince of the heavenly host, be our defense in the terrible warfare which we carry on against principalities and powers, against the rulers of this world of darkness, spirits of evil. Come to the aid of man, whom God created immortal, made in His own image and likeness, and redeemed at a great price from the tyranny of the devil. Fight this day the battle of our Lord, together with the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in heaven. That cruel, that ancient serpent, who is called the devil or Satan who seduces the whole world, was cast into the abyss with his angels. Behold this primeval enemy and slayer of men has taken courage. Transformed into an angel of light, he wanders about with all the multitude of wicked spirits, invading the earth in order to blot out the Name of God and of His Christ, to seize upon, slay, and cast into eternal perdition, souls destined for the crown of eternal glory. That wicked dragon pours out. as a most impure flood, the venom of his malice on men of depraved mind and corrupt heart, the spirit of lying, of impiety, of blasphemy, and the pestilent breath of impurity, and of every vice and iniquity. These most crafty enemies have filled and inebriated with gall and bitterness the Church, the spouse of the Immaculate Lamb, and have laid impious hands on Her most sacred possessions. In the Holy Place itself, where has been set up the See of the most holy Peter and the Chair of Truth for the light of the world, they have raised the throne of their abominable impiety with the iniquitous design that when the Pastor has been struck the sheep may be scattered. Arise then, O invincible Prince, bring help against the attacks of the lost spirits to the people of God, and give them the victory. They venerate thee as their protector and patron; in thee holy Church glories as her defense against the malicious powers of hell; to thee has God entrusted the souls of men to be established in heavenly beatitude. Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church. Offer our prayers in the sight of the Most High, so that they may quickly conciliate the mercies of the Lord; and beating down the dragon, the ancient serpent, who is the devil and Satan, do thou again make him captive in the abyss, that he may no longer seduce the nations. Amen.
Verse: Behold the Cross of the Lord; be scattered ye hostile powers.
Response: The Lion of the Tribe of Juda has conquered the root of David.
Verse: Let Thy mercies be upon us, O Lord.
Response: As we have hoped in Thee.
Verse: O Lord hear my prayer.
Response: And let my cry come unto Thee.
Verse: Let us pray. O God, the Father of our Lord Jesus Christ, we call upon Thy holy Name, and as suppliants, we implore Thy clemency, that by the intercession of Mary, ever Virgin, immaculate and our Mother, and of the glorious Archangel Saint Michael, Thou wouldst deign to help us against Satan and all other unclean spirits, who wander about the world for the injury of the human race and the ruin of our souls.