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                                   November 14, 2005

By Way of Amplification

by Thomas A. Droleskey

The harm of our inherently anti-Catholic culture is sometimes difficult for us to see because we are so completely immersed in it. This was the essential point of the article I posted about a week ago, Be Not Excited About Trees. It is one that I want to amplify in this particular commentary as it is my firmly held belief that more than a handful of traditional Catholics are making the exact same mistakes culturally that were made in the 1950s. That is, many traditional Catholics believe that simply "having the Mass" is all that we need to safeguard the Faith, that we are strong enough and clever enough to avoid being influenced the rot of the culture around us.

Truth to told, however, we are not strong enough and clever enough to avoid being influenced by the rot of the culture around us. We are sensible beings. The sights we see and the sounds we hear each day do indeed influence our bodies and our souls. We are fools if we think that we are strong enough and clever enough to avoid the many subtle, to say nothing of the overt, influences inspired by the devil that bombard our senses every single day. Let me illustrate this point a bit.

Although the Traditional Latin Mass was the bulwark that made it possible for Catholics in this country to sanctify and thus save their souls prior to the liturgical revolution that gave us all of the Bugnini-inspired changes in the Mass even prior to the concoction of the synthetic entity known as the Novus Ordo Missae, generations of Catholics were being seduced by the allure of a religiously indifferentist and culturally pluralistic society into thinking that the Faith was a matter of one's private personal belief and practice that did have much application in the midst of popular culture and politics. This was not the case with all Catholics, to be sure. It was the case with enough Catholics by the end of the Nineteenth Century, however, to prompt Pope Leo XIII to issue the following very prophetic warning in Testem Benevolentiae, an apostolical letter written to James Cardinal Gibbons, the Archbishop of Baltimore, on January 22, 1899:

But, beloved son, in this present matter of which we are speaking, there is even a greater danger and a more manifest opposition to Catholic doctrine and discipline in that opinion of the lovers of novelty, according to which they hold such liberty should be allowed in the Church, that her supervision and watchfulness being in some sense lessened, allowance be granted the faithful, each one to follow out more freely the leading of his own mind and the trend of his own proper activity. They are of opinion that such liberty has its counterpart in the newly given civil freedom which is now the right and the foundation of almost every secular state.

That is, Pope Leo XIII was warning Cardinal Gibbons that Catholics were in a position of far greater danger to their Faith over the course of the long-term by living in a country whose culture was at odds with the Deposit of Faith. Catholics were being convinced by many of their prelates in the Nineteenth Century that everything in the American Founding was compatible with the Faith and they could indeed participate in the culture that surrounded them without endangering their souls. Pope Leo XIII, as well as many wise priests in this country in the latter part of the Nineteenth Century, it should be noted, saw it otherwise. The Holy Father knew that the souls of Catholics are always greater at risk when the dangers are unseen or minimized.

For example, the Faith had been attacked head on in Europe by various of the devils minions from the time of Martin Luther and John Calvin and Henry VIII forward. Those Catholics who saw the evils posed by these attacks resisted, sometimes to the point of shedding their own blood. Sure, many Catholics also apostatized in the aftermath of the Protestant Revolt, succumbing to peer pressure and/or the coercive power of the State, as was the case in England, especially during the reign of Queen Elizabeth I. However, the battle lines had been drawn quite sharply. People knew who lived on which side of the fence. They made their choices accordingly, either to defend or to abandon the true Faith.

It is quite different here in the United States. The Declaration of Independence was promulgated and the Constitution was drafted and adopted at a time when Catholics were still persecuted in England and Ireland. The small minority of Catholics who populated the English colonies before 1776 and thus made up some of the first citizens of the United States of America were grateful to be in land where they could practice their Faith openly, although anti-Catholic prejudice was still strong and sometimes quite violent. The appearance of religious freedom, an eerie foreshadowing of that pernicious heresy's prominence in the Second Vatican Council and its aftermath, convinced many of the first Catholics in this nation that they could indeed practice their Faith while they got along with their Protestant or unbelieving neighbors in peace, thereby establishing a modus vivendi that would serve to undermine the Faith over the course of time. For the belief that religious indifferentism and cultural pluralism could be a boon to the Faith was not Catholic. No, it was born of the ethos of Judeo-Masonry.

Very few people saw this clearly at the time. Orestes Brownson did. So did a handful of others. The overwhelming concern on the part of many of the American bishops in the Nineteenth Century, though, was to have Catholic immigrants from Europe learn the ways of the United States and adapt to them as far as was possible without endangering their Faith. The problem was, though, that the ways of the United States were then and remain to this day completely antithetical to the Faith and were bound to erode the sensus fidei to such an extent that Catholics would come over the course of time to view the Church through the lens of American constitutionalism rather than viewing the world in which they lived through the eyes of the true Faith.

Yes, as noted above, Catholics saved their souls. Some were outspoken in defense of the Faith. Others, including a lot of priests, defended the Faith with their very fists. Not atypical, however, of the subtle influences of the evils of Calvinist materialism and capitalism upon Catholics was the pride of the late Father John J. Sullivan, who was for many years a legendary pastor of souls in Connecticut before teaching dogmatic theology at Holy Apostles Seminary, who boasted incessantly that his father was the first Catholic executive in the Aetna Insurance Company and that his father, Jerry J. Sullivan, was the first Catholic to be admitted to the West Hartford Country Club. Mind you, Father Sullivan was an exemplary priest who did indeed defend the Faith with his fists and with the eloquent tongue that God had given him. So thoroughly immersed was Father Sullivan in the culture, though, that all talk of the immutable doctrine of the Social Reign of Christ the King was foreign to him. His eyes glazed over and he would turn his attention to something of greater interest to him, like the New York Mets (about which I could converse just a little, you understand), never to bring up that uncomfortable subject again. For as great a pastor as souls as he was, Father Sullivan never once preached about the Social Reign of Christ the King. He had been taught that everything in American c culture was perfectly compatible with the Faith.

Father Sullivan came from the stratum of the upper middle class. My own stock on my father's side is that of blue-collar Catholics. My late paternal grandfather, Edward Martin Droleskey, was a New York City police detective. His wife, Adrienne Delfausse Droleskey, was the daughter of a typesetter for The New York Times. I spent a lot of time with my grandparents and their contemporaries, each of whom was a practicing Catholic. Although they went to Mass and said their prayers, not one of these many people who grew up in and around the New York City metropolitan area ever spoke about the Catholic Faith in any of their conversations. They spoke about politics and sports and radio and television and the movies. They did not speak about the Faith at all.

Were they representative of all Catholics in this country. By no means. Millions upon millions of Catholics brought children into this world and did their very best to raise those children to be saints, teaching them about the lives of the saints and to be totally consecrated to Our Lady's Sorrowful and Immaculate Heart. However, my paternal grandparents and their friends were representative of a not insignificant number of Catholics in this country. Remembering that a copy is always weaker than the original barring a miracle of grace, it was no accident that my own father, who grew up in a very secular, worldly, materialistic environment, had next to no understanding of how the Faith had to be lived with every beat of his heart. He stopped practicing the Faith when he went off on his own to study veterinary medicine at the then named Agricultural and Mechanical College of Texas (now Texas A and M University) in early 1938 and really did not return fully to the practice of the Faith until he remarried nine months after my late mother's death in 1982. My father had never been taught to live the Faith when he was growing up. His brother, who preceded my father at Texas A and M in the study of veterinary medicine, met a Baptist woman, who took him to a Billy Graham Crusade (ah, yes, the joys of religious liberty), and he left the Faith entirely, ultimately changing his last name so as to signify a total break with his Catholic origins.

Oh, the story is even worse than that. My paternal grandmother's brother, Albert Delfausse, after whom my father was named, was a successful toy broker who managed to move from Woodhaven, Queens, to fashionable and then quite Protestant Rockville Centre, New York, shortly after World War I. Wanting to rise in social circles there, my great-uncle, who died before I was born, joined the Congregational Church in Rockville Centre and never looked back. At least one of his sons, my late father's first cousin, is still alive, now approaching ninety years of age. An attempt to discuss the Faith with him five years ago was met with mystification. No one in  Albert Delfausse's line practices the Catholic Faith.

While it is the case that millions of converts were made to the Faith in the Nineteenth and early Twentieth Centuries, it is also true that many Catholics left the Faith. Millions more, like my own grandparents and their friends who remained Catholics to the day they died, were seduced by a culture that the devil used to turn their thoughts away from the pursuit of Heaven and to immerse them incommensurately in the events of this passing world. It is not an unfair thing to say that they were trying to have their Heaven on earth.

When I write about the harm of the American culture on Catholics, therefore, I am not adverting to Manicheanism or Jansenism. Not at all. I am writing from the first-hand, lived experience of the harmful effects of American religious indifferentism, cultural pluralism and the ugly materialism of Calvinist capitalism. Indeed, I was born into a very typical American Catholic household in 1951. Neither one of my parents really understood the Faith. It was nothing other than a miracle of grace that I was brought to the baptismal font and then sent in 1956 to a Catholic elementary school at a time when the Baltimore Catechism was used as the basis of teaching Christian doctrine. I learned the truths of the Faith very well. Those basic catechetical truths have stayed with me my entire life. I have never for one moment doubted an article in the Creed. This does not mean that I have always lived the Faith well. No, sadly, I have not. However, I have always known what is right.

What was lacking in my childhood formation was something that my parents could not give me as they did not have it themselves: a desire to pursue sanctity. Oh, they had many wonderful natural gifts, the residue of Catholicism in the world and the reside of their own childhoods, I am sure. They taught their two sons to be polite and courteous and to be well-behaved, especially in public. They were hard-working and self-sacrificing, materially generous to their sins and to others, almost to a fault. And they saw so very clearly the horrors of rock-and-roll music from the very beginning. Their discussion of these horrors at the dinner table made a lasting impression upon me. Coupled with my understanding that I had been confirmed on March 21, 1961, to be a soldier in the Army of Christ, my parents' natural insights about the trends of contemporary culture help me to resist that culture during my high school and college years.

Unfortunately, though, those aspects of culture which appeared to be innocent and inoffensive pervaded our homes in Queens Village, Great Neck, and Oyster Bay Cove, New York, between the time I was born in 1951 and the time my parents moved from Long Island in 1973 after I had graduated from college. Television, then in its infancy, was king. We watched it morning and night. I shudder to think how much time I wasted watching television when I could have been reading about the lives of the saints. Conservative Republican politics was the way to resolve the problems of the world. Current events were discussed at the dinner table, not how to pursue sanctity. I am still trying to undo the harm of all of that wasted time and all of those seemingly "innocent" and "inoffensive" cultural influences. It is solely because of God's ineffable graces and Our Lady's intercessory power that I was preserved from becoming a father until after I had turned fifty years of age as I was not even remotely prepared prior to that time to assume the duties of authentic Catholic fatherhood and to try to create, along with my wonderful wife, whose understanding of the depth to which the Faith is meant to permeate every aspect of our existence is nothing short of inspirational, the sort of household that existed in Christendom.

It is with all of this in mind, ladies and gentlemen, that I write on the necessity of eschewing an anti-Catholic culture and of insulating our children as far as is possible from that culture. My parents didn't know any better. Many others did not know any better. Those of us who have been the beneficiaries of the prayers and the sacrifices of others, including those in the Church Suffering and in the Church Triumphant, have an obligation to do better than those who have gone before us. We have an obligation to remove ourselves and our children from any and all influences that could deter us and them from the pursuit of sanctity. This is not Manicheanism or Jansenism. It is Catholicism. Louis Martin went to great lengths to insulate his daughters from French culture in the latter part of the Nineteenth Century. What was the result? A canonized saint and a four other vocations to the consecrated religious life, that's all.

I mean, if a traditional Catholic thinks at this late date that all of the evils that have stemmed from the diabolical thing known as "rock" music can be "dealt" with on a "selective" basis, then why in the world don't we just throw in the towel and go to the Novus Ordo Missae and World Youth Day and have a non-stop hootenanny? It was nothing less than shocking and disturbing to hear that wretched music being played loudly outside of a traditional chapel earlier this year as maintenance work was being done by adults and their teenaged children! Get over it, folks. The sixties are over. Cut off the pony-tails, gentlemen. Get rid of the "Mister Clean" earrings. Ladies, stop wearing anything masculine, including pants. Our Lady never wore anything masculine. Why should you? The children of the fifties and the sixties, that is, the children of my own baby-boom generation, have got to grow up and stop pretending that all we need is the Traditional Latin Mass. We need a Catholic culture to support and to feed into the beauty of the Traditional Latin Mass and thus to cooperate with the graces that flow therefrom. Enough of arrested development. How can we say that we oppose the novelties of the Second Vatican Council when we embrace the secular expressions of those novelties in our popular culture? How can we say that a "selective" participation in the culture does not harm us when teenaged boys and girls at traditional chapels speak to each other in highly suggestive ways in public places, scandalizing parents who want to protect the innocence of their children and even discouraging some of them from continuing to seek out the fullness of the Immemorial Mass of Tradition without compromise. Please tell me that this is not diabolically inspired.

The state of things in the State of California was the subject of Be Not Excited About Trees. I did mention in that piece, however, that the problems we face are everywhere. Indeed, they are. It was about six weeks ago that I overheard two grown women talking outside of a traditional chapel in Virginia about some television program called The Apprentice. Huh? I was not trying to listen to their conversation, intent on making G.I.R.M. Warfare and Restoring Christ as the King of All Nations available for purchase after Mass. However, these ladies were very loud. One went on to talk about Donald Trump, who is evidently the "star" of the program in question, had made this or that decision. Huh? Are we that clueless at this late date about the harm of television? Yes, I am a former childhood television addict. It took some time, well, about thirty years to stop watching "entertainment" programming on a regular basis and another twenty years to stop watching news and talking head shows and baseball, but I got over it. I know the harm now. Donald Trump? How many Rosaries are not being said because traditional Catholics, who are supposed to know better, are wasting their time in the passivity of watching television of any sort at any time?

Additionally, there is a priest who says the Traditional Latin Mass exclusively in a heartland state. Blessed with the unstinting zeal of the Cure of Ars, Saint Jean-Marie Vianney, this priest has given sermon after sermon in the past four years to try to get men and women to dress modestly, to get women to wear chapel veils, to urge the members of his flock not to participate in the popular culture so as to help them get home to Heaven. "If you don't make it, I don't make it," he tells his parishioners. Sadly, he gets reported to the chancery office for being such a spoilsport. One group of parishioners even went so far as to ask him what his "agenda" was for their parish. He replied that his agenda was to get them home to Heaven. Unconvinced, at least one family left the Traditional Latin Mass entirely to return to the sloth of the Novus Ordo Missae, wherein they are reaffirmed in the comfortable ways of the world.

Oh, yes, the problems are indeed everywhere. They are more pronounced in some areas, usually those areas that are more affluent and thus more infected with the ways of the world. However, the problems wrought by our religiously indifferentist and culturally pluralistic culture are everywhere. That is why we need our priests to lovingly but firmly challenge their people to speak and to think and to act as Catholics at all times without exception. As I have noted in so many articles over the years, there are many ways for us to enjoy the good of the created world that God has given us without having to support Hollywood or to jeopardize our own souls or those of our children by exposing them to movies or video games or television or to the rot of "computer games, which are gigantic wastes of time and involve considerable immersion in wretched images and a desire in some instances to "kill" others, and professional sports of any sort whatsoever (with all of their degrading advertising and soul-piercing music and images). We are not called to be like other people. We are called to be counter-cultural signs of contradiction who imitate the Sign of Contradiction, Our Blessed Lord and Saviour Jesus Christ. The first Catholics eschewed the bread and circuses popular in the Roman Empire as it was in the midst of internal self-destruction. Don't we have something to learn from them? Just a little something? Maybe?

We must lift high the Cross of the Divine Redeemer in all aspects of our life. Father Lawrence C. Smith, who sees the harm of popular culture more clearly than almost any other priest in this country, continues to challenge Catholics by means of his preaching and writing to live authentically as Catholics without compromise. As one who has always eschewed some parts of popular culture while being immersed in far too many others, let me tell you that there is a real liberation that comes from withdrawing from an artificial world of "fun" and "relaxation" that does nothing but disturb and agitate the soul as we move close to the point of our Particular Judgments. Father Smith's words of wisdom are not anything he has made up. He is simply reiterating Catholic truths without regard for how unpopular this will make him. His advice is timeless. It is worthy of Saint Jean-Marie Vianney himself. We cannot simply turn the clock back liturgically to the 1950s as today's children become immersed in a culture that will surely rob them of their Faith just as the culture of the 1960s robbed so many of my own generation of theirs.

Pope Leo XIII had this exhortation to make at the end of Sapientiae Christianae in 1890:

This is a suitable moment for us to exhort especially heads of families to govern their households according to these precepts, and to be solicitous without failing for the right training of their children. The family may be regarded as the cradle of civil society, and it is in great measure within the circle of family life that the destiny of the States is fostered. Whence it is that they who would break away from Christian discipline are working to corrupt family life, and to destroy it utterly, root and branch. From such an unholy purpose they allow not themselves to be turned aside by the reflection that it cannot, even in any degree, be carried out without inflicting cruel outrage on the parents. These hold from nature their right of training the children to whom they have given birth, with the obligation super-added of shaping and directing the education of their little ones to the end for which God vouchsafed the privilege of transmitting the gift of life. It is, then, incumbent on parents to strain every nerve to ward off such an outrage, and to strive manfully to have and to hold exclusive authority to direct the education of their offspring, as is fitting, in a Christian manner, and first and foremost to keep them away from schools where there is risk of their drinking in the poison of impiety. Where the right education of youth is concerned, no amount of trouble or labor can be undertaken, how great soever, but that even greater still may not be called for. In this regard, indeed, there are to be found in many countries Catholics worthy of general admiration, who incur considerable outlay and bestow much zeal in founding schools for the education of youth. It is highly desirable that such noble example may be generously followed, where time and circumstances demand, yet all should be intimately persuaded that the minds of children are most influenced by the training they receive at home. If in their early years they find within the walls of their homes the rule of an upright life and the discipline of Christian virtues, the future welfare of society will in great measure be guaranteed.

And now We seem to have touched upon those matters which Catholics ought chiefly nowadays to follow, or mainly to avoid. It rests with you, venerable brothers, to take measures that Our voice may reach everywhere, and that one and all may understand how urgent it is to reduce to practice the teachings set forth in this Our letter. The observance of these duties cannot be troublesome or onerous, for the yoke of Jesus Christ is sweet, and His burden is light. If anything, however, appear too difficult of accomplishment, you will afford aid by the authority of your example, so that each one of the faithful may make more strenuous endeavor, and display a soul unconquered by difficulties. Bring it home to their minds, as We have Ourselves oftentimes conveyed the warning, that matters of the highest moment and worthy of all honor are at stake, for the safeguarding of which every most toilsome effort should be readily endured; and that a sublime reward is in store for the labors of a Christian life. On the other hand, to refrain from doing battle for Jesus Christ amounts to fighting against Him; He Himself assures us "He will deny before His Father in heaven those who shall have refused to confess Him on earth."[44] As for Ourselves and you all, never assuredly, so long as life lasts, shall We allow Our authority, Our counsels, and Our solicitude to be in any wise lacking in the conflict. Nor is it to be doubted but that especial aid of the great God will be vouchsafed, so long as the struggle endures, to the flock alike and to the pastors.

Referring specifically to the influences of popular culture, Pope Pius XI wrote the following in Divini Illius Magistri in 1929:

It is no less necessary to direct and watch the education of the adolescent, "soft as wax to be moulded into vice,"[58] in whatever other environment he may happen to be, removing occasions of evil and providing occasions for good in his recreations and social intercourse; for "evil communications corrupt good manners."

More than ever nowadays an extended and careful vigilance is necessary, inasmuch as the dangers of moral and religious shipwreck are greater for inexperienced youth. Especially is this true of impious and immoral books, often diabolically circulated at low prices; of the cinema, which multiplies every kind of exhibition; and now also of the radio, which facilitates every kind of communications. These most powerful means of publicity, which can be of great utility for instruction and education when directed by sound principles, are only too often used as an incentive to evil passions and greed for gain. St. Augustine deplored the passion for the shows of the circus which possessed even some Christians of his time, and he dramatically narrates the infatuation for them, fortunately only temporary, of his disciple and friend Alipius. How often today must parents and educators bewail the corruption of youth brought about by the modern theater and the vile book!

Worthy of all praise and encouragement therefore are those educational associations which have for their object to point out to parents and educators, by means of suitable books and periodicals, the dangers to morals and religion that are often cunningly disguised in books and theatrical representations. In their spirit of zeal for the souls of the young, they endeavor at the same time to circulate good literature and to promote plays that are really instructive, going so far as to put up at the cost of great sacrifices, theaters and cinemas, in which virtue will have nothing to suffer and much to gain.

This necessary vigilance does not demand that young people be removed from the society in which they must live and save their souls; but that today more than ever they should be forewarned and forearmed as Christians against the seductions and the errors of the world, which, as Holy Writ admonishes us, is all "concupiscence of the flesh, concupiscence of the eyes and pride of life." Let them be what Tertullian wrote of the first Christians, and what Christians of all times ought to be, "sharers in the possession of the world, not of its error."

Pope Pius XI expanded on this point in his encyclical letter on motion pictures, Vigilianti Cura, 1936:

The films are exhibited to spectators who are sitting in darkened theatres, and whose mental faculties and spiritual forces are for the most part dormant. We do not have to go far to find these theatres; they are near our houses, our churches and our schools, so that the influence they exercise and the power they wield over our daily life is very great.

Moreover stories and actions are presented, through the cinema, by men and women whose natural gifts are increased by training and embellished by every known art, in a manner which may possibly become an additional source of corruption, especially to the young. To this are added musical accompaniments, expensive settings, extravagant presentations, and novelty in its most varied and exciting form. Wherefore especially the minds of boys and young people are affected and held by the fascination of these plays; so that the cinema exercises its greatest strength and power at the very age at which the sense of honour is implanted and develops, at which the principles of justice and goodness emerge from the mind, at which the notions of duty and all the best principles of perfection make their appearance.

But alas! this power, in the present state of affairs, is too often used for harm. Wherefore when we consider the ruin caused among youths and children, whose innocence and chastity is endangered in these theatres, We remember that severe word spoken against the corrupters of youth by Jesus Christ: "But who so shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea" (Matth. xviii. 6-7).

The dangers described above by Pope Pius XI are now in our very living rooms, for those, that is, who still have televisions and actually watch them on a regular basis. Oh, you know better than Pope Pius XI? You are a fool if you think you do. The Popes of Tradition saw the dangers coming. Some Catholics listened for a while. The Legion of Decency exerted a fair amount of influence over the popular culture for about twenty years. The vigilance was relaxed at about the same time that the Second Vatican Council threw open its doors to a world full of pollution and corruption. Traditional Catholics simply cannot be partakers in that pollution and corruption.

By way of amplification of the points made in Be Not Excited About Trees, therefore, we must take all steps necessary to protect ourselves and our children from the anti-Catholic culture around us. Sure, many Catholics around the country, including in California, have done this admirably, including some who have done so without the support of their more earthly-minded spouses. The graces won for us by Our Lord on the wood of the Holy Cross work everywhere without discrimination. It simply takes a greater effort on our parts in metropolitan areas to cooperate with those graces and to see the dangers posed by the anti-Catholic culture around us, which is why it is most advisable to flee from those areas if at all humanly possible. Less urbanized areas have their own particular challenges that must be recognized and met. We live in a fallen word. Granted.

I will tell you this, though: I never thought I would live to see the day when I would be repulsed by my own native place, Long Island and the greater New York City metropolitan area. The degree of degeneration, as I alluded to in More Than a Matter of Demography, is astounding. Simply walking the streets of Manhattan reminds one that the innocence and purity of his daughter's immortal soul is just one overheard conversation, one loudly uttered profanity, from being sullied. No more chances. As I noted last week, there are places where like-minded traditional Catholics are gathering to protect them as far as is possible in this veil of tears from being pulled in the direction of worldliness and thus away from priestly and religious vocations, away from the universal vocation of all men and women: sanctity. Back to the land is more than a slogan. It is a necessity in a world, far, far more dangerous than perhaps ever before because of the prevalence of the mass media, where Christ is not recognized confessionally as King and Our Lady is not honored publicly and solemnly as Queen.

Once again, the state of the Church and thus of the world depends upon some pope doing a simple thing: simply obeying Our Lady's Fatima Message by consecrating Russia to her Sorrowful and Immaculate Heart with all of the world's bishops. We must remain steadfast in prayer every day before the Blessed Sacrament and to the Mother of God, especially through her Most Holy Rosary, to bring about this fulfillment, thus making it more possible for safe spiritual refuges to be found in this vale of tears, more possible for all things to be restored in Christ, more possible for one and all to live in the shadow of the Holy Cross.

Our Lady of Fatima, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint Philomena, pray for us.

Saint Rita, pray for us.

Saint Jude, pray for us.

Saint Padre Pio, pray for us.

Saint Maximilian Kolbe, pray for us.

Saint Gertrude, pray for us.

Saint Josaphat, pray for us.










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