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December 30, 2007

Disbelieve in the Nature of Truth, Disbelieve in God Himself

by Thomas A. Droleskey

So many well-meaning Catholics, eager to find excuses for the undeniably horrific statements made by the "pontiffs" of the counterfeit church of conciliarism, want to focus only on the "good," as they see it. That is, grasping at straws and hoping for the best, many well-meaning Catholics who dearly love the Blessed Trinity and are so tenderly and deeply devoted, if not totally consecrated, to the Mother of God herself want to ignore anything and everything that might force them to consider the simple fact that the conciliar "pontiffs" defected from the Faith long before their putative "elections," that the "church" they have headed is a counterfeit, an "ape," if you will, of the Catholic Church that has denied them true priests and true sacraments and the authentic teaching of the Catholic Church.

The issuance of Summorum Pontificum on July 7, 2007, has swelled the ranks of those yet attached to the structures of the counterfeit church of conciliarism who seek to ignore or to downplay "bad news" while trumpeting what appears to be, at least to newfound "papal" enthusiasts, the "good news." A state of utter delusion is produced by such self-censorship of reality, providing others with a grossly distorted view of the actual state of things as they exist in the counterfeit church of conciliarism.

To cite just one example of this one can look at the statement that Joseph Ratzinger/Benedict XVI issued on August 4, 2007, prior to an "inter-religious" meeting that took place on Mount Hiei in Japan. Mount Hiei is the location on which the Tendei sect of the false religion known as Buddhism got its first "stronghold." Joseph Ratzinger said the following in his statement:

I am glad to greet you and all the religious leaders gathered on the occasion of the Twentieth Anniversary of the Religious Summit Meeting on Mount Hiei. I wish also to convey my best wishes to Venerable Eshin Watanabe, and to recall your distinguished predecessor as Supreme Head of the Tendai Buddhist Denomination, Venerable Etai Yamada. It was he who, having participated in the Day of Prayer for Peace in Assisi on that memorable day of 27 October 1986, initiated the “Religious Summit Meeting” on Mount Hiei in Kyoto in order to keep the flame of the spirit of Assisi burning. I am also happy that Cardinal Paul Poupard, President of the Pontifical Council for Interreligious Dialogue, is able to take part in this meeting.

From the supernatural perspective we come to understand that peace is both a gift from God and an obligation for every individual. Indeed the world’s cry for peace, echoed by families and communities throughout the globe, is at once both a prayer to God and an appeal to every brother and sister of our human family. As you assemble on the sacred Mount Hiei, representing different religions, I assure you of my spiritual closeness. May your prayers and cooperation fill you with God’s peace and strengthen your resolve to witness to the reason of peace which overcomes the irrationality of violence!

Upon you all I invoke an abundance of divine blessings of inspiration, harmony and joy.” Benedict XVI sends message to interreligious meeting in Japan


This one statement contains a synopsis of much, although far from all, that is wrong with the ethos of conciliarism.

First of all, consider the fact that Joseph Ratzinger/Benedict XVI called Mount Hiei "sacred." It is nothing of the sort. God hates false religions. He loathes them. There is nothing "sacred" about giving false worship. To praise a place "sacred" to a false religion is to blaspheme God. No true pope of the Catholic Church has ever called a place of "worship" of a false religion "sacred." The antipopes of conciliarism have done so repeatedly.

Was there any outrage expressed by those who in the past were relentless--and quite rightly so--for their criticism of Karol Wojtyla/John Paul II's endless praise of false religions and the honor he extended to false places of worship, going so far as to kiss the Koran, which blasphemes Our Lord  and denies His Sacred Divinity, and to place a petition of forgiveness in the Wailing Wall in Jerusalem?

No, the voices that were formerly raised in a justifiable righteous indignation during the false pontificate of Karol Wojtyla have, at least for the most part, admitting exceptions here and there, fallen silent since the issuance of Summorum Pontificum. Oh, there will be criticisms leveled against various conciliar Vatican officials, stopping short, however, of criticizing the man who is responsible for keeping these officials in their positions, thereby adopting the very "neo-Catholic" mentality that many traditionally-minded Catholics criticized with such great cogency, particularly in the last fifteen years of Wojtyla's false pontificate. The Wanderer's "everyone's responsible but the pope" or "if only the pope, who is surrounded by bad people, knew about these things" positions have metastasized well beyond the limits of "conservative" Catholics, silencing the voices of those who want to ignore "bad" news because of Summorum Pontificum.

To say that Mount Hiei in Japan is "sacred" is to commit blasphemy. It is to commit a Mortal Sin against the First Commandment. It is to reaffirm people in a false, thereby evil, religion until the point of their deaths, which gives the clear signal that people in false religions are not at all at risk of losing their immortal souls for all eternity and that the Catholic Church, of which Joseph Ratzinger believes himself to be the visible head on earth, does not have a mission given her by her Divine Founder and Invisible Head to seek with urgency the unconditional conversion of all people to her maternal bosom. No one can claim that Joseph Ratzinger/Benedict XVI believes that this is the mission of the Catholic Church.

Indeed, as is indicated in Ratzinger's statement above and in Paul "Cardinal" Poupard's address at the Mount Hiei conference, seeking the unconditional conversion of those in false religions to the true Faith has been replaced with the "obligation" of "inter-religious" dialogue, which, it is claimed, avoids religious indifferentism while at the same time giving respect to the "universal brotherhood" of all men. Judeo-Masonry writ large is what this is, not Catholicism. Apostasy is what this is, not fidelity to the mission that Our Blessed Lord and Saviour Jesus Christ gave to the Eleven before He Ascended to the Father's right hand in glory on Ascension Thursday to seek the conversion of all men everywhere until the end of time.

Furthermore, both Ratzinger's August 4, 2007, statement and "Cardinal" Poupard's Mount Hiei address contend that "peace" is possible if the various religions of the world renounce violence and work together. This is not why Our Blessed Lord died on the wood of the Holy Cross. This is not why Our Lady suffered through her Divine Son's Passion and Death, having Seven Swords of Sorrow pierced through her Sorrowful and Immaculate Heart. This is not why the first martyrs of the Church died at the hands of the Roman emperors and their minions. This is not how Saint Patrick evangelized Ireland or Saint Boniface evangelized Germany or Saint Augustine of Canterbury evangelized England. Peace, as will be discussed once again in an end of the year article to be published tomorrow, December 31, 2007, the Feast of Pope Saint Sylvester I, is the result of the working of right ordering of individual souls in cooperation with the graces won for us by Our Lord on Calvary and that flow into our hearts and souls through the loving hands of Our Lady, the Mediatrix of All Graces.

At the heart of everything to do with conciliarism, including the example of the scandal associated with calling Mount Hiei "sacred," passed over as unimportant and/or not worth reporting by so many who jumped up and down like Yosemite Sam during Wojtyla's false reign when similar things were uttered, is the attack on the nature of truth itself. The attack on the nature of truth is at the very heart of the apostasies of conciliarism. And this is why much of my own work in the past twenty months or so has focused on the condemned theological and philosophical views held by Joseph Ratzinger. For while the doctrinal and canonical principles underlying the sedevacantist position apply to the overall ethos of conciliarism, which others far more conversant in these principles than yours truly have explicated with great eloquence and conviction for a long, long time before the scales were lifted my own stubborn, blinded eyes, Joseph Ratzinger exemplifies everything about the ethos of conciliarism, especially as regards the attack on the nature of truth, which is really, if you think about it, an attack on the very nature of God Himself.

Although the points below have been made endless numbers of times on this site and applied to almost each of the apostasies of conciliarism, it is worth reviewing Joseph Ratzinger's rejection of the fundamental nature of truth, including dogmatic truth, that he has exhibited throughout the course of the fifty-six and one-half years of his priesthood.

Once again, therefore, here are two of Ratzinger's denials of the nature of truth, which winds up convincing people that God Himself is mutable--or, at the very least, so obscurant in His Revelation that it is possible for men to arrive at different conclusions at different times given the "complexity" of what and how He has Revealed:

The text [of the Second Vatican Council] also presents the various forms of bonds that rise from the different degrees of magisterial teaching. It affirms -- perhaps for the first time with this clarity -- that there are decisions of the Magisterium that cannot be a last word on the matter as such, but are, in a substantial fixation of the problem, above all an expression of pastoral prudence, a kind of provisional disposition. Its nucleus remains valid, but the particulars, which the circumstances of the times have influenced, may need further ramifications.

“In this regard, one may think of the declarations of Popes in the last century about religious liberty, as well as the anti-Modernist decisions at the beginning of this century, above all, the decisions of the Biblical Commission of the time. As a cry of alarm in the face of hasty and superficial adaptations, they will remain fully justified. A personage such as Johann Baptist Metz said, for example, that the Church's anti-Modernist decisions render the great service of preserving her from immersion in the liberal-bourgeois world. But in the details of the determinations they contain, they become obsolete after having fulfilled their pastoral mission at the proper moment.” (L'Osservatore Romano, July 2, 1990)

It is precisely in this combination of continuity and discontinuity at different levels that the very nature of true reform consists. In this process of innovation in continuity we must learn to understand more practically than before that the Church's decisions on contingent matters - for example, certain practical forms of liberalism or a free interpretation of the Bible - should necessarily be contingent themselves, precisely because they refer to a specific reality that is changeable in itself. It was necessary to learn to recognize that in these decisions it is only the principles that express the permanent aspect, since they remain as an undercurrent, motivating decisions from within.

On the other hand, not so permanent are the practical forms that depend on the historical situation and are therefore subject to change. (Christmas Address to Curia, December 22, 2005.)


These beliefs have been condemned by the authority of the Catholic Church. Condemned. No one can hold this condemned beliefs and remain a Catholic in good standing. One who holds these positions has fallen from the Faith by violating the Divine Positive Law. One who asserts these things publicly commits grave crimes against the Faith, misrepresenting the nature of God Himself and thus misleading souls into believing that God is mutable or at least so obscure in His Revelation that we can know nothing about Him with certainty on a permanent basis, making  a mockery of the Act of Faith.

Here are some simple reminders of how the positions held by Joseph Ratzinger, who exemplifies in his very person the apostate ethos of conciliarism, have  been condemned by the Catholic Church:

Hence, that meaning of the sacred dogmata is ever to be maintained which has once been declared by Holy Mother Church, and there must never be an abandonment of this sense under the pretext or in the name of a more profound understanding.... If anyone says that it is possible that at some given time, given the advancement of knowledge, a sense may be assigned to the dogmata propounded by the Church which is different from that which the Church has always understood and understands: let him be anathema. [Vatican Council, 1870.]

Hence it is quite impossible to maintain that they [dogmatic statements and papal pronouncements] absolutely contain the truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sense in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sense. But the object of the religious sense, as something contained in the absolute, possesses an infinite variety of aspects, of which now one, now another, may present itself. In like manner he who believes can avail himself of varying conditions. Consequently, the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. Here we have an immense structure of sophisms which ruin and wreck all religion

It is thus, Venerable Brethren, that for the Modernists, whether as authors or propagandists, there is to be nothing stable, nothing immutable in the Church. Nor, indeed, are they without forerunners in their doctrines, for it was of these that Our predecessor Pius IX wrote: "These enemies of divine revelation extol human progress to the skies, and with rash and sacrilegious daring would have it introduced into the Catholic religion as if this religion were not the work of God but of man, or some kind of philosophical discovery susceptible of perfection by human efforts." On the subject of revelation and dogma in particular, the doctrine of the Modernists offers nothing new. We find it condemned in the Syllabus of Pius IX, where it is enunciated in these terms: ''Divine revelation is imperfect, and therefore subject to continual and indefinite progress, corresponding with the progress of human reason"; and condemned still more solemnly in the Vatican Council: ''The doctrine of the faith which God has revealed has not been proposed to human intelligences to be perfected by them as if it were a philosophical system, but as a divine deposit entrusted to the Spouse of Christ to be faithfully guarded and infallibly interpreted. Hence also that sense of the sacred dogmas is to be perpetually retained which our Holy Mother the Church has once declared, nor is this sense ever to be abandoned on plea or pretext of a more profound comprehension of the truth." Nor is the development of our knowledge, even concerning the faith, barred by this pronouncement; on the contrary, it is supported and maintained. For the same Council continues: "Let intelligence and science and wisdom, therefore, increase and progress abundantly and vigorously in individuals, and in the mass, in the believer and in the whole Church, throughout the ages and the centuries -- but only in its own kind, that is, according to the same dogma, the same sense, the same acceptation." [Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.]

Moreover, in order to check the daily increasing audacity of many modernists who are endeavoring by all kinds of sophistry and devices to detract from the force and efficacy not only of the decree "Lamentabili sane exitu" (the so-called Syllabus), issued by our order by the Holy Roman and Universal Inquisition on July 3 of the present year, but also of our encyclical letters "Pascendi dominici gregis" given on September 8 of this same year, we do by our apostolic authority repeat and confirm both that decree of the Supreme Sacred Congregation and those encyclical letters of ours, adding the penalty of excommunication against their contradictors, and this we declare and decree that should anybody, which may God forbid, be so rash as to defend any one of the propositions, opinions or teachings condemned in these documents he falls, ipso facto, under the censure contained under the chapter "Docentes" of the constitution "Apostolicae Sedis," which is the first among the excommunications latae sententiae, simply reserved to the Roman Pontiff. This excommunication is to be understood as salvis poenis, which may be incurred by those who have violated in any way the said documents, as propagators and defenders of heresies, when their propositions, opinions and teachings are heretical, as has happened more than once in the case of the adversaries of both these documents, especially when they advocate the errors of the modernists that is, the synthesis of all heresies. [Pope Saint Pius X, Praestantia Scripturae, November 18, 1907.]

Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. . . .

Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way. [Pope Saint Pius X, The Oath Against Modernism, September 1, 1910.]

Many believe in or claim that they believe in and hold fast to Catholic doctrine on such questions as social authority, the right of owning private property, on the relations between capital and labor, on the rights of the laboring man, on the relations between Church and State, religion and country, on the relations between the different social classes, on international relations, on the rights of the Holy See and the prerogatives of the Roman Pontiff and the Episcopate, on the social rights of Jesus Christ, Who is the Creator, Redeemer, and Lord not only of individuals but of nations. In spite of these protestations, they speak, write, and, what is more, act as if it were not necessary any longer to follow, or that they did not remain still in full force, the teachings and solemn pronouncements which may be found in so many documents of the Holy See, and particularly in those written by Leo XIII, Pius X, and Benedict XV.

There is a species of moral, legal, and social modernism which We condemn, no less decidedly than We condemn theological modernism.

It is necessary ever to keep in mind these teachings and pronouncements which We have made; it is no less necessary to reawaken that spirit of faith, of supernatural love, and of Christian discipline which alone can bring to these principles correct understanding, and can lead to their observance. This is particularly important in the case of youth, and especially those who aspire to the priesthood, so that in the almost universal confusion in which we live they at least, as the Apostle writes, will not be "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." (Ephesians iv, 14) [Pope Pius XI, Ubi Arcano Dei Consilio, December 22, 1923.]

These new opinions, whether they originate from a reprehensible desire of novelty or from a laudable motive, are not always advanced in the same degree, with equal clarity nor in the same terms, nor always with unanimous agreement of their authors. Theories that today are put forward rather covertly by some, not without cautions and distinctions, tomorrow are openly and without moderation proclaimed by others more audacious, causing scandal to many, especially among the young clergy and to the detriment of ecclesiastical authority. Though they are usually more cautious in their published works, they express themselves more openly in their writings intended for private circulation and in conferences and lectures. Moreover, these opinions are disseminated not only among members of the clergy and in seminaries and religious institutions, but also among the laity, and especially among those who are engaged in teaching youth.

In theology some want to reduce to a minimum the meaning of dogmas; and to free dogma itself from terminology long established in the Church and from philosophical concepts held by Catholic teachers, to bring about a return in the explanation of Catholic doctrine to the way of speaking used in Holy Scripture and by the Fathers of the Church. They cherish the hope that when dogma is stripped of the elements which they hold to be extrinsic to divine revelation, it will compare advantageously with the dogmatic opinions of those who are separated from the unity of the Church and that in this way they will gradually arrive at a mutual assimilation of Catholic dogma with the tenets of the dissidents.

Moreover they assert that when Catholic doctrine has been reduced to this condition, a way will be found to satisfy modern needs, that will permit of dogma being expressed also by the concepts of modern philosophy, whether of immanentism or idealism or existentialism or any other system. Some more audacious affirm that this can and must be done, because they hold that the mysteries of faith are never expressed by truly adequate concepts but only by approximate and ever changeable notions, in which the truth is to some extent expressed, but is necessarily distorted. Wherefore they do not consider it absurd, but altogether necessary, that theology should substitute new concepts in place of the old ones in keeping with the various philosophies which in the course of time it uses as its instruments, so that it should give human expression to divine truths in various ways which are even somewhat opposed, but still equivalent, as they say. They add that the history of dogmas consists in the reporting of the various forms in which revealed truth has been clothed, forms that have succeeded one another in accordance with the different teachings and opinions that have arisen over the course of the centuries. [Pope Pius XII, Humani Generis, August 12, 1950.]


There is no "wiggle" room here. Joseph Ratzinger's denial of the nature of truth is pure Modernism. It has been condemned by pope after pope, condemned by the dogmatic authority of the Vatican Council (1869-1870).  If Joseph Ratzinger, the poster priest for conciliarism, is correct, you see, then God is so mutable and/or so obscure in His Revelation that men in each succeeding generation must seek to come to grips anew with Its meaning to suit the "needs" of the men of that particular age. In either case, therefore, the Modernist conception of truth and of God denies His Omnipotence and His Omniscience, making of Him a mass of complexity when He is, in all truth, the essence of simplicity (no parts outside of parts).

In this warped, condemned view of truth and of God Himself that is held by Modernists and their conciliar progeny, God can permit one pope, Saint Pius X, to state in 1906 that the separation of Church and State is a "thesis absolutely false" and that the civil state has a duty to aid man in the pursuit of his Last End only to inspire another "pope" a century later to endorse the very proposition condemned by Pope Saint Pius X. God can, according to the Modernist heresy that is at the foundation of conciliarism, permit Pope Gregory XVI to condemn "freedom of speech" and "freedom of press" and "freedom of religion" only to have those very condemned propositions hailed as "human rights" by the conciliar "pontiffs." God can, according to the Modernist/conciliarist apostasy, permit Pope Pius XI to call for the return of Protestants and the Orthdox to the Catholic Church in 1928 without for one second tolerating their errors and then permit another "pontiff" to specifically and categorically reject "the theology of the return." God is, for the Modernist, such an obscurant that only those with special "insights" an understand him. Modernism has much, you see, in common with gnosticism, which is, after all, one of the cornerstones of Judeo-Masonry.

Conciliarism's attack on the nature of truth is thus an attack on the very nature of God Himself. How many references are there in the Collects of the Protestant and Masonic Novus Ordo service to a God Who judges us, to a God Who punishes us, to the possibility of the loss of one's immortal soul for all eternity, to the sufferings that deserved to be meted out to us erring sinners? Almost none, as in zero. How many references remain to the prodigies wrought by the saints? Very few. How many saints whom Holy Mother Church honored for centuries have been removed from the universal calendar in the Novus Ordo because they are said to legendary, meaning that the Church had it "wrong" for most of her life? Too many. Conciliarism is all about contradicting the Catholic Faith in large and small ways, convincing ordinary Catholics that truth does indeed contain within itself the seeds of its own contradicting, meaning that we really cannot know too many things with certainty about God on a permanent basis.

It is no accident that nearly four months have passed since the centenary of Pope Saint Pius X's Pascendi Dominci Gregis without a word of praise emanating forth from the mouth of Joseph Ratzinger/Benedict XVI. One must remember when considering the state of apostasy and betrayal that has deceived so many hundreds upon hundreds of millions of Catholics in the past forty years that the counterfeit church of conciliarism is founded above all else in a denial of the very nature of truth that winds up, all strenuous and self-righteous protestations to the contrary notwithstanding, making God out to be nothing other than the sort of evolutionary "force" conjured up by the late Father Pierre Teilhard de Chardin, S.J. There is no reconciling conciliarism's attack on the nature of truth with even logic on the natural level, no less the Deposit of Faith that Our Blessed Lord and Saviour Jesus Christ has entrusted exclusively to the Catholic Church for Its eternal safekeeping and infallible explication.

We cling, of course, to Our Lady and to her Most Chaste Spouse, Saint Joseph, the Patron of the Universal Church and the Protector of the Faithful, in these times of apostasy and betrayal. We are living in precisely the time that God has ordained from all eternity for us. The crosses that we are asked to bear, both personally and ecclesiastically, have been perfectly fashioned for us by His own hand from all eternity. This means that there is work for us to do in planting seeds to help souls see themselves and the world more clearly through the eyes of the Catholic Faith as the sophisms of Modernism held dear by the conciliarists (and which were enumerated by Pope Saint Pius X in Pascendi Dominici Gregis) are exposed for the absurdities that they are.

We must believe that our prayers, our penances, our sufferings, our mortifications, our humiliations, our hardships, our joys, our consolations will be of some use in the restoration of the Church Militant on earth if we offer them all up to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary, keeping ourselves unspotted by conciliarism from hereon out while we pray for our fellow Catholics who are yet in the structures of conciliarism (as so many of us, myself included, were for so very long). We must bear ourselves charitably toward our fellow Catholics as we never compromise on points of the Faith and as we invite them to look at the hard facts of how conciliarism denies the nature of truth and thus the nature of God, spending time before the Blessed Sacrament in prayer, accusing ourselves on a weekly basis, if possible, in the Sacred Tribunal of Penance, passing our blessed Rosaries and Miraculous Medals and Green Scapulars to those whom God's Providence places in our paths on a daily basis, praying as many Rosaries each day as our states-in-life permit.

The Apostles began changing the world on Pentecost Sunday, vivified by the fruits and the gifts of the Third Person of the Blessed Trinity, God the Holy Ghost, and sustained by the prayers of the Mother of God. Relying upon that same Blessed Mother, therefore, we can plant a few seeds in our own lives, begging her to ask her Divine Son to bring these seeds to fruition in His good time so that the hearts of all men, consecrated to the her own Sorrowful and Immaculate Heart and that of her Divine Son's Most Sacred Heart, will exclaim with joy:


Viva Cristo Rey!

Our Lady of Fatima, pray for us.

Our Lady of Loreto, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

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Pope Saint Sylvester I, pray for us.

The Holy Innocents, pray for us.

Saint Elizabeth, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Frances Xavier Cabrini, pray for us.

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Saint Francis Xavier, pray for us.

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Pope Saint Melchiades, pray for us.

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Saint Scholastica, pray for us.

Saint Margaret of Scotland, pray for us.

Saint Peter Lombard, pray for us.

Saint Albert the Great, pray for us.

Saint Augustine, pray for us.

Saint Monica, pray for us.

Saint Augustine of Canterbury, pray for us.

Saint Anselm, pray for us.

Saint Canute, pray for us.

Saint Clotilde, pray for us.

Saint Brendan the Navigator, pray for us.

Saint Coleman, pray for us.

Saint Maria Goretti, pray for us.

Saint Mary Magdalene, pray for us.

Saint Joan of Arc, pray for us.

Saint Ignatius of Antioch, pray for us.

Blessed Father Vincent Pallotti, pray for us.

Saint Josaphat, pray for us.

Saint Anthony Mary Claret, pray for us.

Saint Bernadette Soubirous, pray for us.

Blessed Edmund Campion, pray for us.

Saint Saturninus, pray for us.

Saint Gerard Majella, pray for us.

Saint Alphonsus Liguori, pray for us.

Venerable Juan Diego, pray for us.

Venerable Junipero Serra, pray for us.

Venerable Miguel Augustin Pro, pray for us.

Servant of God Pauline Jaricot, pray for us.

Venerable Anne Catherine Emmerich, pray for us.

Jacinta Marto, pray for us.

Francisco Marto, pray for us.

O Mary conceived without sin, pray for us who have recourse to thee.


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. 

Response:  Amen.  


© Copyright 2007, Thomas A. Droleskey. All rights reserved.