Another Dimension Beyond Time, Space--and Truth
Thomas A. Droleskey
The very first days of the false pontificate of Joseph Ratzinger/Benedict XVI began with elegies of praise about the false ecumenism that was brought to birth at the "Second" Vatican Council after a Modernist gestation of about fifty to seventy-five years. Here are words of his that were spoken in his first "papal" Mass on Wednesday, April 20, 2005:
The current Successor of Peter feels himself to be personally implicated in this question and is disposed to do all in his power to promote the fundamental cause of ecumenism. In the wake of his predecessors, he is fully determined to cultivate any initiative that may seem appropriate to promote contact and agreement with representatives from the various Churches and ecclesial communities. Indeed, on this occasion too, he sends them his most cordial greetings in Christ, the one Lord of all.
Ah, one sees here that the nomenclature used to refer to the heretical and schismatic sects of Orthodoxy ("churches") and the panoply of sects that have risen from Protestantism (ecclesial communities) that is contained in the June 29, 2007, document of the Congregation for the Doctrine of the Conciliar Faith that has been critiqued so superbly by His Excellency Bishop Donald Sanborn,
Ratzinger's Subsistent Error, and that was reviewed very briefly on this site in
Free to Lead Souls Astray. Joseph Ratzinger, whose mind is so clouded by the Hegelianism of his late mentor, Father Hans Urs von Balthasar, rejects the fact the Catholic Church has a mission to seek with urgency the conversion of all men and all nations to the Catholic Church, outside of which there is no salvation.
Like his not-so-saintly predecessor as the head of the counterfeit church of conciliarism before him, Ratzinger believes that unity is lacking in the "Church of Christ" at present, necessitating a "dialogue" with other "churches" and "ecclesial communities" to bring about that which is lacking at present. Although apologists for the conciliar Vatican and its various errors, including the new ecclesiology and ecumenism, protest loudly that this is not the case, the plain truth of the matter is that Joseph Ratzinger/Benedict XVI believes that one of the Four Marks of the Catholic Church, Unity, is lacking, thus making a mockery of the the Church's Divine Constitution. Other "churches" and "ecclesial communities" have "elements of truth" and the "means of sanctification," leading the conciliarists to contend that "the Spirit of Christ" has not refused to use these "churches" and "ecclesial communities" as means of sanctification and salvation.
As was noted on this site a little over two years ago now when "Brother" Roger Schutz of the Taize Ecumenical Community was murdered by one of his devoted followers, Joseph Ratzinger placed his murdered friend, to whom he gave what was purported to be Holy Communion in the hand to "Brother" Roger Schutz at the funeral "Mass" of John Paul II on April 8, 2005, in Heaven by saying that he, Roger Schutz, had attained "eternal joy." Joseph Ratzinger is totally unfazed by the fact that Roger Schutz never converted to the Catholic Faith. A huge "funeral Mass" was "offered" for Schutz by the nefarious Walter "Cardinal" Kasper, the President of the Pontifical Council for Promoting the Unity of Christians. A reporter for The New York Times wrote the following about the influence of Joseph Ratzinger's praise of his syncretist friend:
Petra Simmert, a schoolteacher from southern Germany, came with her husband and two children. She is Protestant, he Catholic; one child is Catholic, the other Protestant. "We're an ecumenical family," she said, with a laugh. Watching the funeral of Pope John Paul II on television, they saw Cardinal Joseph Ratzinger, now Pope Benedict XVI, give communion to Brother Roger, even though he was not Catholic. "That struck us," she said. (The New York Times, August 24, 2005.)
Millions upon millions of people worldwide have been influenced by the words and actions of the conciliar antipopes into believing that there is indeed an almost guaranteed salvation for everyone in the world, the heresy of universal salvation, and that it does not make any difference what religion one "belongs to" as one is a good person. Oh, the apparatchiks of the Vatican, which is now held in conciliar captivity, and their apologists complain that this is an unfair characterization, that Joseph Ratzinger, for example, is really Catholic to the core of his being and is simply trying to use "new approaches" to bring others into the Catholic Church. That this is not so can be seen quite plainly the fact that Ratzinger, who despises the precision and accuracy provided to the Church by her official philosophy, Scholasticism, praised Mount Hiei, a place upon which the Tendei sect of Buddhism got its start in Japan, as "sacred." Why is there any need for those who "worship" on a "sacred" mount to convert to the Catholic Church?
It's logical inconsistencies such as this one that Ratzinger simply does not recognize or consider important as he propagandizes over and over and over again in behalf of each and every error of conciliarism that has been condemned by the true Popes of the Catholic Church, especially the Popes from Gregory XVI through Pius XI, whose condemnations of religious liberty and ecumenism, for example, Ratzinger believes, do not "bind' future generations as the "substantial anchorage" of the truths these condemnations contained is "lifted up" and anchored in another place more suitable to the "needs" of the mythical entity known as "modern" man. Pope Saint Pius X critiqued this rejection of the Catholic Faith most exactingly in the following passage of his Pascendi Dominici Gregis, September 8, 1907:
So, too, the philosopher regards it as certain that the representations of the object of faith are merely symbolical; the believer has likewise affirmed that the object of faith is God in himself; and the theologian proceeds to affirm that: The representations of the divine reality are symbolical. And thus we have theological symbolism. These errors are truly of the gravest kind and the pernicious character of both will be seen clearly from an examination of their consequences. For, to begin with symbolism, since symbols are but symbols in regard to their objects and only instruments in regard to the believer, it is necessary first of all, according to the teachings of the Modernists, that the believer does not lay too much stress on the formula, as formula, but avail himself of it only for the purpose of uniting himself to the absolute truth which the formula at once reveals and conceals, that is to say, endeavors to express but without ever succeeding in doing so. They would also have the believer make use of the formulas only in as far as they are helpful to him, for they are given to be a help and not a hindrance; with proper regard, however, for the social respect due to formulas which the public magisterium has deemed suitable for expressing the common consciousness until such time as the same magisterium shall provide otherwise.
Only those who are willfully blind and/or intellectually dishonest can assert that this passage, along with most of the other passages of Pascendi Dominci Gregis, does not refer to the beliefs of Joseph Ratzinger and his fellow conciliarists. Only those who have come to belief of late that Ratzinger wants to restore a sense of Catholic Tradition that he has rejected throughout the course of his entire priesthood can refuse to recognize that the following passage from Pope Pius XI's Mortalium Animos, January 6, 1928, refers to the Modernist mind of Joseph Ratzinger and his fellow conciliarists:
A similar object is aimed at by some, in those matters which concern the New Law promulgated by Christ our Lord. For since they hold it for certain that men destitute of all religious sense are very rarely to be found, they seem to have founded on that belief a hope that the nations, although they differ among themselves in certain religious matters, will without much difficulty come to agree as brethren in professing certain doctrines, which form as it were a common basis of the spiritual life. For which reason conventions, meetings and addresses are frequently arranged by these persons, at which a large number of listeners are present, and at which all without distinction are invited to join in the discussion, both infidels of every kind, and Christians, even those who have unhappily fallen away from Christ or who with obstinacy and pertinacity deny His divine nature and mission. Certainly such attempts can nowise be approved by Catholics, founded as they are on that false opinion which considers all religions to be more or less good and praiseworthy, since they all in different ways manifest and signify that sense which is inborn in us all, and by which we are led to God and to the obedient acknowledgment of His rule. Not only are those who hold this opinion in error and deceived, but also in distorting the idea of true religion they reject it, and little by little. turn aside to naturalism and atheism, as it is called; from which it clearly follows that one who supports those who hold these theories and attempt to realize them, is altogether abandoning the divinely revealed religion.
But some are more easily deceived by the outward appearance of good when there is question of fostering unity among all Christians.
Is it not right, it is often repeated, indeed, even consonant with duty, that all who invoke the name of Christ should abstain from mutual reproaches and at long last be united in mutual charity? Who would dare to say that he loved Christ, unless he worked with all his might to carry out the desires of Him, Who asked His Father that His disciples might be "one." And did not the same Christ will that His disciples should be marked out and distinguished from others by this characteristic, namely that they loved one another: "By this shall all men know that you are my disciples, if you have love one for another"? All Christians, they add, should be as "one": for then they would be much more powerful in driving out the pest of irreligion, which like a serpent daily creeps further and becomes more widely spread, and prepares to rob the Gospel of its strength. These things and others that class of men who are known as pan-Christians continually repeat and amplify; and these men, so far from being quite few and scattered, have increased to the dimensions of an entire class, and have grouped themselves into widely spread societies, most of which are directed by non-Catholics, although they are imbued with varying doctrines concerning the things of faith. This undertaking is so actively promoted as in many places to win for itself the adhesion of a number of citizens, and it even takes possession of the minds of very many Catholics and allures them with the hope of bringing about such a union as would be agreeable to the desires of Holy Mother Church, who has indeed nothing more at heart than to recall her erring sons and to lead them back to her bosom. But in reality beneath these enticing words and blandishments lies hid a most grave error, by which the foundations of the Catholic faith are completely destroyed.
Admonished, therefore, by the consciousness of Our Apostolic office that We should not permit the flock of the Lord to be cheated by dangerous fallacies, We invoke, Venerable Brethren, your zeal in avoiding this evil; for We are confident that by the writings and words of each one of you the people will more easily get to know and understand those principles and arguments which We are about to set forth, and from which Catholics will learn how they are to think and act when there is question of those undertakings which have for their end the union in one body, whatsoever be the manner, of all who call themselves Christians.
Consider, for example, how the "Second" Vatican Council, at which Joseph Ratzinger was a peritus, an "expert," who helped to shape the direction of its proceedings, including the text of Lumen Gentium that is the subject of Bishop Sanborn's recent article, did express the belief that adherents of false religions can make "positive" contributions to the "betterment" of society:
In addition, it comes within the meaning of religious freedom that religious communities should not be prohibited from. freely undertaking to show the special value of their doctrine in what concerns the organization of society and the inspiration of the whole of human activity. Finally, the social nature of man and the very nature of religion afford the foundation of the right of men freely to hold meetings and to establish educational, cultural, charitable and social organizations, under the impulse of their own religious sense. (Dignitatis Humanae, December 7, 1965.)
Far from avoiding the evil of ecumenism, however, Joseph Ratzinger continues to promote it, doing so yesterday, September 5, 2007, in a message he sent to an ecumenical meeting taking place in the country of Romania:
BENEDICT XVI HAS SENT A MESSAGE to delegates and participants in the Third European Ecumenical assembly, called by the Council of European Episcopal Conferences and by the Conference of European Churches, which is being held in Sibiu, Romania, on the theme: "The light of Christ shines over all mankind. The hope for renewal and unity in Europe." In his Message, the Pope expresses the hope that the meeting will "create meeting spaces for unity within [a context of] legitimate diversity. In an atmosphere of mutual trust, and with the awareness that our shared roots are much deeper than our divisions, it will be possible to overcome a false sense of self-sufficiency and ... spiritually to experience the shared foundation of our faith." Vatican Information Service
As my dear wife has just noted upon my reading this passage to you, "Doesn't your brain hurt when you read something like this?" You just cannot make this stuff up, ladies and gentlemen. "Meeting spaces for unity within [a context of] legitimate diversity"? "Overcome a false sense of self-sufficiency"? Huh? Apart from the obviously complete and total commitment to the new ecclesiology that has been critiqued so well by Bishop Sanborn, the very language of this message is rife with Orwellian double-speak, which is itself a sign of its opposition to the Catholic Faith. Meeting spaces? Self-sufficiency? The Catholic Church is completely self-sufficient, thank you. She is complete in and of herself, lacking nothing of what she has been given by her Divine Founder and Mystical Bridegroom, Our Blessed Lord and Saviour Jesus Christ. Meeting spaces? Self-sufficiency?
Pope Leo XIII wrote about the unicity of the Catholic Church in Satis Cognitum, June 29, 1896, wherein he mentioned noting about "meeting spaces" and the overcoming of a "false sense of self-sufficiency:"
It is so evident from the clear and frequent testimonies of Holy Writ that the true Church of Jesus Christ is one, that no Christian can dare to deny it. But in judging and determining the nature of this unity many have erred in various ways. Not the foundation of the Church alone, but its whole constitution, belongs to the class of things effected by Christ's free choice. For this reason the entire case must be judged by what was actually done. We must consequently investigate not how the Church may possibly be one, but how He, who founded it, willed that it should be one. But when we consider what was actually done we find that Jesus Christ did not, in point of fact, institute a Church to embrace several communities similar in nature, but in themselves distinct, and lacking those bonds which render the Church unique and indivisible after that manner in which in the symbol of our faith we profess: "I believe in one Church." "The Church in respect of its unity belongs to the category of things indivisible by nature, though heretics try to divide it into many parts...We say, therefore, that the Catholic Church is unique in its essence, in its doctrine, in its origin, and in its excellence...Furthermore, the eminence of the Church arises from its unity, as the principle of its constitution - a unity surpassing all else, and having nothing like unto it or equal to it" (S. Clemens Alexandrinus, Stronmatum lib. viii., c. 17). For this reason Christ, speaking of the mystical edifice, mentions only one Church, which he calls His own - "I will build my church; " any other Church except this one, since it has not been founded by Christ, cannot be the true Church. This becomes even more evident when the purpose of the Divine Founder is considered. For what did Christ, the Lord, ask? What did He wish in regard to the Church founded, or about to be founded? This: to transmit to it the same mission and the same mandate which He had received from the Father, that they should be perpetuated. This He clearly resolved to do: this He actually did. "As the Father hath sent me, I also send you" (John xx., 21). "Ad thou hast sent Me into the world I also have sent them into the world" (John xvii., 18). (emphases supplied.)
Self-sufficiency? Consider Pope Leo's Praeclara Gratulationis Publicae, June 20, 1894, wherein he invited the Orthodox into returning unconditionally to the one and only true Church:
Therefore, Our mouth is open to you, to you all of Greek or other Oriental Rites who are separated from the Catholic Church, We earnestly desire that each and every one of you should meditate upon the words, so full of gravity and love, addressed by Bessarion to your forefathers: "What answer shall we give to God when He comes to ask why we have separated from our Brethren: to Him Who, to unite us and bring us into One Fold, came down from Heaven, was Incarnate, and was Crucified? What will our defense be in the eyes of posterity? Oh, my Venerable Fathers, we must not suffer this to be, we must not entertain this thought, we must not thus so ill provide for ourselves and for our Brethren."
Weigh carefully in your minds and before God the nature of Our request. It is not for any human motive, but impelled by Divine Charity and a desire for the salvation of all, that We advise the reconciliation and union with the Church of Rome; and We mean a perfect and complete union, such as could not subsist in any way if nothing else was brought about but a certain kind of agreement in the Tenets of Belief and an intercourse of Fraternal love. The True Union between Christians is that which Jesus Christ, the Author of the Church, instituted and desired, and which consists in a Unity of Faith and Unity of Government.
Nor is there any reason for you to fear on that account that We or any of Our Successors will ever diminish your rights, the privileges of your Patriarchs, or the established Ritual of any one of your Churches. It has been and always will be the intent and Tradition of the Apostolic See, to make a large allowance, in all that is right and good, for the primitive Traditions and special customs of every nation. On the contrary, if you re-establish Union with Us, you will see how, by God's bounty, the glory and dignity of your Churches will be remarkably increased. May God, then, in His goodness, hear the Prayer that you yourselves address to Him: "Make the schisms of the Churches cease," and "Assemble those who are dispersed, bring back those who err, and unite them to Thy Holy Catholic and Apostolic Church." May you thus return to that one Holy Faith which has been handed down both to Us and to you from time immemorial; which your forefathers preserved untainted, and which was enhanced by the rival splendor of the Virtues, the great genius, and the sublime learning of St. Athanasius and St. Basil, St. Gregory of Nazianzum and St. John Chrysostom, the two Saints who bore the name of Cyril, and so many other great men whose glory belongs as a common inheritance to the East and to the West.
Meeting spaces? Consider the words of Pope Pius XI's Mortalium Animos:
This being so, it is clear that the Apostolic See cannot on any terms take part in their assemblies, nor is it anyway lawful for Catholics either to support or to work for such enterprises; for if they do so they will be giving countenance to a false Christianity, quite alien to the one Church of Christ. Shall We suffer, what would indeed be iniquitous, the truth, and a truth divinely revealed, to be made a subject for compromise?. . .
So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. During the lapse of centuries, the mystical Spouse of Christ has never been contaminated, nor can she ever in the future be contaminated, as Cyprian bears witness: "The Bride of Christ cannot be made false to her Spouse: she is incorrupt and modest. She knows but one dwelling, she guards the sanctity of the nuptial chamber chastely and modestly." The same holy Martyr with good reason marveled exceedingly that anyone could believe that "this unity in the Church which arises from a divine foundation, and which is knit together by heavenly sacraments, could be rent and torn asunder by the force of contrary wills. For since the mystical body of Christ, in the same manner as His physical body, is one, compacted and fitly joined together, it were foolish and out of place to say that the mystical body is made up of members which are disunited and scattered abroad: whosoever therefore is not united with the body is no member of it, neither is he in communion with Christ its head
Mind you, the focus of this particular article is not on Joseph Ratzinger's recent eco-mania, a subject to be explored at some point soon, but on his ecu-mania, although there comes a point when the language used in both manias takes one to another dimension beyond time, space--and truth, a "space" of absurdity after absurdity, a "space" that is anything but Catholic. The absurdity is so patent that it must be pointed out with absurdity, as Bishop Sanborn did in
Ratzinger's Subsistent Error:
The truth is that the Greek Orthodox and
similar Photian sects are just as much sects as the
Protestant sects. They are both organized groups
of heretics and schismatics. The fact that the
Photian sects have retained a valid episcopacy,
priesthood, and Holy Eucharist — which is true
in most cases — does not ennoble them in any
way. The fact that thieves have been prudent
enough to hold onto the jewels and money that
they stole from your house does not ennoble
them. It does not make them “venerable,” to use
the term which this document gives to the
Photian sects. They are still thieves, and have no
right to possess or use what they have taken.
Imagine if you saw a car thief go by in your
brand new Cadillac. Would you say: “There goes
that venerable thief. What a beautiful car he has!”
Would you sign over to him the title of your car?
Of course not.
But this is exactly what Ratzinger is doing in his Frankenchurch heresy, repeated for the umpteenth
time in this recent document. It is to say to
these thieving organizations of schismatics: “You
have the title of Church, because you have retained
possession of the things you stole from the
Catholic Church. The Protestants do not have the
title of Church, because they lost the things that
they stole from the Catholic Church.” Is such not Is such not
the raving of a lunatic?
Joseph Ratzinger really believes that the "Church of Christ" is "larger" than the Catholic Church. This is what he said in an interview published in the Frankfurter Allgemeine in 2000 following the issuance of Dominus Iesus by his Congregation for the Doctrine of the Conciliar Faith:
"When the Council Fathers replaced the word "is" with the word "subsistit," they did so for a very precise reason. The concept expressed by "is" (to be) is far broader than that expressed by "to subsist." "To subsist" is a very precise way of being, that is, to be as a subject, which exists in itself. Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church, but within the latter it acquires, in an incomparable way, the character of a true and proper subject ."
This statement cannot be reconciled with Pope Pius XII's Mystici Corporis, June 29, 1943, wherein the last true Pope stated:
If we would define and describe this true Church of Jesus Christ -- which is the One, Holy, Catholic, Apostolic Roman Church -- we shall find nothing more noble, more sublime, or more divine than the expression "the Mystical Body of Jesus Christ" - an expression which springs from and is, as it were, the fair flowering of the repeated teaching of the Sacred Scriptures and the holy Fathers.
Aware that the progenitors of the warmed-over version of Modernism masquerading itself at the "New Theology" (men such as Henri de Lubac, Yves Congar, Hans Urs von Balthasar, Karl Rahner, and Jean Danielou, each and every single one exercising an influence at that very time upon the mind of seminarian Joseph Ratzinger) were disparaging this reiteration of Catholic truth, Pope Pius XII used Humani Generis, August 12, 1950, to denounce those who put into the question the fact that the Church of Christ and the Roman Catholic Church are one and the same thing:
Some say they are not bound by the doctrine, explained in Our Encyclical Letter of a few years ago, and based on the sources of revelation, which teaches that the Mystical Body of Christ and the Roman Catholic Church are one and the same thing. Some reduce to a meaningless formula the necessity of belonging to the true Church in order to gain eternal salvation. Others finally belittle the reasonable character of the credibility of Christian faith.
People are going to believe what they want to believe, trying to read Catholicism into absurdity. We, however, must cling to the truths of the true Faith in the catacombs where no concessions are made to the absurdities of conciliarism or to those masters of absurdity posing as "shepherds" but whose defections from the Faith have deprived of the title of Catholic, no less deprived them of their right to hold ecclesiastical office in the true Church:
The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavour than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine: they abandoned only a certain portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).
The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. "No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88).
The need of this divinely instituted means for the preservation of unity, about which we speak is urged by St. Paul in his epistle to the Ephesians. In this he first admonishes them to preserve with every care concord of minds: "Solicitous to keep the unity of the Spirit in the bond of peace" (Eph. iv., 3, et seq.). And as souls cannot be perfectly united in charity unless minds agree in faith, he wishes all to hold the same faith: "One Lord, one faith," and this so perfectly one as to prevent all danger of error: "that henceforth we be no more children, tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness, by which they lie in wait to deceive" (Eph. iv., 14): and this he teaches is to be observed, not for a time only - "but until we all meet in the unity of faith...unto the measure of the age of the fullness of Christ" (13). But, in what has Christ placed the primary principle, and the means of preserving this unity? In that - "He gave some Apostles - and other some pastors and doctors, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ" (11-12). (Pope Leo XIII, Satis Cognitum, June 29, 1896.)
Our Lady will see us through this dark night of the Mystical Death and Burial of her Divine Son. We must, therefore, continue our acts of reparation to the Most Sacred Heart of Jesus through her own Sorrowful and Immaculate Heart, especially as we prepare to commemorate her own Nativity in but two days. With the help of Our Lady, relying upon the mantle of the Brown Scapular and the sure defense of against all heresies that is her Most Holy Rosary, and of her Most Chaste Spouse, Saint Joseph, we will be able to live in joy and in peace as we protect ourselves and our children from all influences of conciliarism, accepting the penances of the present day as having been perfectly fitted for us from all eternity by the very hand of God Himself, who wills us to make our own these words of Pope Pius XI, contained in Quas Primas, December 11, 1925:
Not least among the blessings which have resulted from the public and legitimate honor paid to the Blessed Virgin and the saints is the perfect and perpetual immunity of the Church from error and heresy. We may well admire in this the admirable wisdom of the Providence of God, who, ever bringing good out of evil, has from time to time suffered the faith and piety of men to grow weak, and allowed Catholic truth to be attacked by false doctrines, but always with the result that truth has afterwards shone out with greater splendor, and that men's faith, aroused from its lethargy, has shown itself more vigorous than before.
I believe it's time to pray a Rosary. Do you agree?
Omnia instaurare in Christo.
Our Lady of Sorrows, 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 Pius X, pray for us.
Saint Giles, pray for us.
Saint Lawrence Justinian, pray for us.
Saint Hadrian, pray for us.
Saint Stephen of Hungary, pray for us.
Saint Rose of Lima, 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 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.
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.
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.