Forty-five Years a Solider

by Thomas A. Droleskey

Forty-five years ago today, on the Feast of Saint Benedict, the founding Bishop of Rockville Centre, the Most Reverend Walter P. Hellene, administered the Sacrament of Confirmation to fourth and fifth grade students at Saint Aloysius School in Great Neck, New York. I was among the fourth graders to be confirmed, just nine years, 116 days old. Although only in the first third of my tenth year, I understood that I was being confirmed to be a solider in the Army of Christ to do battle with the forces of the world, the flesh, and the devil, thus better equipping me to defend the truths of the Catholic Faith in the midst of a world that is manifestly hostile to the Faith.  Each of us is confirmed to do battle in the midst of our daily lives for Christ the King, recognizing the devil might win some perhaps, including some fairly significant ones, now and again, but ever resolving to rise up once more and to cooperate with the graces received in the Sacrament of Penance to persevere despite our battle wounds as soldiers in the King's Army until the moment of our dying breaths.

The age at which the Sacrament of Confirmation has been administered has varied. It has long been the practice in the Eastern rites of the Catholic Church that the the Sacrament of Confirmation to be administered at the same time as infant Baptism. The Council of Trent recommended that it be given shortly after the age of reason, that is, seven years of age. Pope Leo XIII was in favor of the administration of the sacrament as soon as possible after children had reached that age of reason. Sadly, the practice in the rot of conciliarism has been to delay the administration of the Sacrament of Confirmation until children are in eighth grade. It is not uncommon now in some dioceses for the administration of the Sacrament of Confirmation to be delayed until the high school years. The delay of the administration of this sacrament, which strengthens the soul for spiritual combat, has been coupled with all  manner of instruction in scatological subjects, forcing many "conservative" Catholics to bypass their local bishops in order to spirit their children, including infants, outside of the country in some instances, where it has been the practice for the past decade or so for a retired archbishop to administer the Sacrament of Confirmation in a Novus Ordo ceremony.

That's right, the very people who wag their fingers and scold their traditional Catholic friends to "Obey the bishop! Obey the bishop! Obey the bishop!" take flight to the underground when they believe necessity requires them to do so, admitting, albeit indirectly, that there is a state of emergency in the Church in her human elements and that it is necessary to flee from the harm of what passes for Catholic "religious instruction." Even some traditional Catholics who assist at "approved" chapels have taken their children out of their own diocese elsewhere, sometimes to a foreign country (by the way, this is not exactly a state secret any more) to be confirmed, fearful that their local bishop might mandate the same horrible programs in their chapels as are in place in regular diocesan parishes. Without condemning anyone who has sought to protect his children from harmful novelties imposed by diocesan authorities, what sense does it make for a traditional Catholic to participate in anything smacking of the Novus Ordo Missae? To be sure, the sense of urgency is understandable. The "solution," though, is an admission that the Society of Saint Pius X is indeed correct in its taking extraordinary measures to protect the transmission of the Faith and the administration of the sacraments. As I, who used to think that the " Confirmation bypass" described above was a good idea, have come to learn in the past five years, why not entrust one's children to priests of the Society--or to those other priests who pray for the Vicar of Christ in their Masses and who are providing the fullness of the Church's perennial Tradition in their chapels? (Please, no letters on this one. I am, once again, condemning no one who believed that circumstances demanded them to protect their children in the manner described above. I am only pointing out that the sure way to defend our children is in the fullness of Tradition without compromise, something  that I, most of all, had to learn after years of refusing to see that this was indeed the case. A lot of us had a lot longer of a learning curve that those who were given the graces by Our Lady to see the situation clearly from the beginning and who acted accordingly.)

Yes, the best way to assure the proper instruction of one's children for the reception of the Sacrament of Confirmation is to cleave fully and unconditionally to the fullness of Tradition without compromise--and without any concessions to the unjust and illicit conditions imposed by the Holy See in the past twenty-two years on the "approved" offering of the Immemorial Mass of Tradition. One can be assured that one's children will be prepared for the worthy reception of the Sacrament of Confirmation if they are prepared by the priests of the Society of Saint Pius X--and by such priests as Monsignor Raymond Ruscitto and Fathers Patrick Perez, Paul Sretenovic, Raymond Dunn, Lawrence C. Smith, Graham Walters, Ronald Ringrose, Paul Petko, and Hector Bolduc, among many others. Children will receive from these good priests, each of whom spends himself tirelessly for souls, nothing other than what the Sisters of Mercy taught me at Saint Aloysius School in Great Neck, New York: Catholicism. I was very blessed to have been among the last group of students in the Diocese of Rockville Centre untouched by anything to do with the Second Vatican Council and the synthetic religion that was spawned in its Modernist wake. We were taught well to resist peer pressure in order to show forth our loyalty to Christ the King, and that was a very good lesson to be taught at the beginning of the turbulent 1960s, let me tell you.

The Catechism of the Council of Trent teaches us the following about the Sacrament of Confirmation:

First, it is necessary to teach that this Sacrament is not so necessary as to be utterly essential to salvation. Although not essential, however, it ought to be omitted by no one, but rather, on the contrary, in a manner so full of holiness through which the divine gifts are so liberally bestowed, the greater care should be taken to avoid all neglect. What God has proposed in common unto all for their sanctification, all should likewise most earnestly desire.

St Luke, indeed, describing this admirable infusion of the Holy Ghost, says: And suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house, where they were sitting; and a little after: And they were all filled with the Holy Ghost. From these words we may understand that, as that house was a type and figure of the Church, the Sacrament of Confirmation, which took its beginning from that day, appertains to all the faithful.

This may also be easily inferred from the nature of the Sacrament itself. For they ought to be confirmed with the sacred chrism who have need of spiritual increase., and who are to be led to the perfection of the Christian religion. But this is, without exception, suited to all; because as nature intends that all her children should grow up and attain full maturity, although she does not always realize her wishes; so the Catholic Church, the common mother of all, earnestly desires that, in those whom she has regenerated by Baptism, the perfection of Christian manhood be perfected. Now as this is accomplished through the Sacrament of mystic Unction, it is clear that Confirmation belongs alike to all the faithful.

Hence it is to be observed that, after Baptism, the Sacrament of Confirmation may indeed be administered to all; but that, until children shall have attained the use of reason, its administration is inexpedient. If it does not seem well to defer (Confirmation) to the age of twelve, it is most proper to postpone this Sacrament at least to that of seven years.

Confirmation has not been instituted as necessary to salvation, but that by virtue thereof we may be found well armed and prepared when called upon to fight for the faith of Christ; and for this conflict no one assuredly will consider children who as yet lack the use of reason to be qualified.

From this, therefore, it follows that persons of mature age, who are to be confirmed, must, if they desire to obtain the grace and gifts of this Sacrament, not only bring with them faith and piety, but must also grieve from their hearts for the serious sins which they have committed.

The pastor should take care that they have previous recourse to the confession of their sins; should exhort them to fasting and other works of piety; and admonish them of the propriety of receiving that laudable practice of the ancient Church, of receiving this Sacrament fasting. It is to be presumed that to this the faithful may be easily persuaded, if they but understand the gifts and admirable effects of this Sacrament.

Pastors, therefore, should teach that, in common with the other Sacraments, Confirmation unless some obstacle be present on the part of the receiver, imparts new grace. For we have shown that these sacred and mystical signs are of such a character as to indicate and produce grace.

But besides these thins, which are common to his and the other (Sacraments) it is peculiar to Confirmation first to perfect the grace of Baptism. For those who have been made Christians by Baptism, still have in some sort the tenderness and softness, as it were, of new-born infants, and afterwards become, by means of this Sacrament of chrism, stronger to resist all the assaults of the world, the flesh, and the devil, while their minds are fully confirmed in faith to confess and glorify the name of our Lord Jesus Christ. Hence, also, originated, the very name (Confirmation), as no one will doubt. for the world Confirmation is not derived, as some not less ignorantly than impiously have pretended, from the circumstance that persons baptized in infancy, when arrived at mature years, were of old brought to the Bishop, in order to confirm their faith in Christ, which they had embraced in Baptism, so that Confirmation would seem not to differ from catechetical instruction. Of such practice no reliable testimony can be adduced. On the contrary, the name has been derived from the fact that by virtue of this Sacrament God confirms us in the work He commenced in Baptism, leading us to the perfection of solid Christian virtue.

But not only does it confirm, it also increase (divine grace), as says Melchiades: The Holy Ghost, whose salutary descent upon the waters of Baptism, imparts in the font fulness to the accomplishment of innocence, in Confirmation gives an increase of grace; and not only an increase, but an increase after a wonderful manner. This the Scriptures beautifully express by a metaphor taken from clothing: Stay you in the city, said our Lord and Saviour, speaking of this Sacrament, until you be clothed with power from on high.

If pastors wish to show the divine efficacy of this Sacrament--and this, no doubt, will have great influence in affecting the minds of the faithful--will be sufficient if they explain what occurred to the Apostles themselves. So weak and timid were they before, and even at the very time of the Passion, that no sooner was our Lord apprehended, than they instantly fled; and Peter, who had been designated the rock and foundation of the Church, and who had displayed unshaken constancy and exalted magnanimity, terrified at the voice of one weak woman, denied, not once nor twice only, but a third time, that he was a disciple of Jesus Christ; and after the Resurrection that they all remained shut up at home for fear of the Jews. But, on the day of Pentecost, so great was the power of the Holy Ghost with which they were all filled that , while they boldly and freely disseminated the Gospel confided to them, not only through Judea, but throughout the world, they thought no greater happiness could await them than that of being accounted worthy to suffer contumenly, chains, torments and crucifixion, for the name of Christ.

Confirmation has also the effect of impressing a character. Hence, as we have said before of Baptism, and as will be more fully explained in its proper place with regard to the Sacrament of Orders also, it can on no account ever be repeated.

If, then, these things be frequently and accurately explained by pastors, it will be almost impossible that the faithful, having known the utility and dignity of this Sacrament, should not use every exertion to receive it with purity and devotion.

Pope Leo XIII, who favored the administration of the Sacrament of Confirmation as soon as possible, after the attainment of the age of reason, wrote the following in his encyclical letter on the Holy Ghost, Divinum Illud Munus, May 9, 1887:

The beginnings of this regeneration and renovation of man are by Baptism. In this sacrament, when the unclean spirit has been expelled from the soul, the Holy Ghost enters in and makes it like to Himself. "That which is born of the Spirit, is spirit" john iii., 6). The same Spirit gives Himself more abundantly in Confirmation, strengthening and confirming Christian life; from which proceeded the victory of the martyrs and the triumph of the virgins over temptations and corruptions. We have said that the Holy Ghost gives Himself: "the charity of God is poured out into our hearts by the Holy Ghost who is given to us" (Rom. v., 5). For He not only brings to us His divine gifts, but is the Author of them and is Himself the supreme Gift, who, proceeding from the mutual love of the Father and the Son, is justly believed to be and is called "Gift of God most High."

As noted above, the Sacrament of Confirmation imparts upon us the same gifts and fruits of the Holy Ghost that were imparted upon the Apostles and our dear Blessed Mother on Pentecost Sunday. The Baltimore Catechism, Number Three, which is what I used to prepare for the Sacrament of Confirmation forty-five years ago today, explained the gifts of the Holy Ghost as follows:

Q. 699. Which are the gifts of the Holy Ghost?

A. The gifts of the Holy Ghost are Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety, and Fear of the Lord.

Q. 700. Why do we receive the gift of Fear of the Lord?

A. We receive the gift of Fear of the Lord to fill us with a dread of sin.

Q. 701. Why do we receive the gift of Piety?

A. We receive the gift of Piety to make us love God as a Father, and obey Him because we love Him.

Q. 702. Why do we receive the gift of Knowledge?

A. We receive the gift of Knowledge to enable us to discover the will of God in all things.

Q. 703. Why do we receive the gift of Fortitude?

A. We receive the gift of Fortitude to strengthen us to do the will of God in all things.

Q. 704. Why do we receive the gift of Counsel?

A. We receive the gift of Counsel to warn us of the deceits of the devil, and of the dangers to salvation.

Q. 705. How is it clear that the devil could easily deceive us if the Holy Ghost did not aid us?

A. It is clear that the devil could easily deceive us if the Holy Ghost did not aid us, for just as our sins do not deprive us of our knowledge, so the devil's sin did not deprive him of the great intelligence and power which he possessed as an angel. Moreover, his experience in the world extends over all ages and places, while ours is confined to a few years and to a limited number of places.

Q. 706. Why do we receive the gift of Understanding?

A. We receive the gift of Understanding to enable us to know more clearly the mysteries of faith.

Q. 707. Why do we receive the gift of Wisdom?

A. We receive the gift of Wisdom to give us a relish for the things of God, and to direct our whole life and all our actions to His honor and glory.

Having received the Gifts of the Holy Ghost we are enabled more fully to cooperate with the twelve fruits (Charity, Joy, Peace, Patience, Benignity, Goodness, Long-Suffering, Mildness, Faith, Continency and Chastity) that flow therefrom to eschew all human respect and to seek only the honor and glory of God as we give everything to Him through the Sorrowful and Immaculate Heart of Mary as her consecrated slaves. Our cooperation with the graces received in the Sacrament of Confirmation makes it possible for us to remain steadfast in the Faith and to bear a visible, tangible witness to it when it is under assault. Indeed, Pope Leo XIII wrote Sapientiae Christianae, January 10, 1890, to call confirmed Catholics to arms against the errors of Modernity in the world:

Under such evil circumstances therefore, each one is bound in conscience to watch over himself, taking all means possible to preserve the faith inviolate in the depths of his soul, avoiding all risks, and arming himself on all occasions, especially against the various specious sophisms rife among non-believers. In order to safeguard this virtue of faith in its integrity, We declare it to be very profitable and consistent with the requirements of the time, that each one, according to the measure of his capacity and intelligence, should make a deep study of Christian doctrine, and imbue his mind with as perfect a knowledge as may be of those matters that are interwoven with religion and lie within the range of reason. And as it is necessary that faith should not only abide untarnished in the soul, but should grow with ever painstaking increase, the suppliant and humble entreaty of the apostles ought constantly to be addressed to God: "Increase our faith.''

But in this same matter, touching Christian faith, there are other duties whose exact and religious observance, necessary at all times in the interests of eternal salvation, become more especially so in these our days. Amid such reckless and widespread folly of opinion, it is, as We have said, the office of the Church to undertake the defense of truth and uproot errors from the mind, and this charge has to be at all times sacredly observed by her, seeing that the honor of God and the salvation of men are confided to her keeping. But, when necessity compels, not those only who are invested with power of rule are bound to safeguard the integrity of faith, but, as St. Thomas maintains: "Each one is under obligation to show forth his faith, either to instruct and encourage others of the faithful, or to repel the attacks of unbelievers.'' To recoil before an enemy, or to keep silence when from all sides such clamors are raised against truth, is the part of a man either devoid of character or who entertains doubt as to the truth of what he professes to believe. In both cases such mode of behaving is base and is insulting to God, and both are incompatible with the salvation of mankind. This kind of conduct is profitable only to the enemies of the faith, for nothing emboldens the wicked so greatly as the lack of courage on the part of the good. Moreover, want of vigor on the part of Christians is so much the more blameworthy, as not seldom little would be needed on their part to bring to naught false charges and refute erroneous opinions, and by always exerting themselves more strenuously they might reckon upon being successful. After all, no one can be prevented from putting forth that strength of soul which is the characteristic of true Christians, and very frequently by such display of courage our enemies lose heart and their designs are thwarted. Christians are, moreover, born for combat, whereof the greater the vehemence, the more assured, God aiding, the triumph: "Have confidence; I have overcome the world." Nor is there any ground for alleging that Jesus Christ, the Guardian and Champion of the Church, needs not in any manner the help of men. Power certainly is not wanting to Him, but in His loving kindness He would assign to us a share in obtaining and applying the fruits of salvation procured through His grace.

The chief elements of this duty consist in professing openly and unflinchingly the Catholic doctrine, and in propagating it to the utmost of our power. For, as is often said, with the greatest truth, there is nothing so hurtful to Christian wisdom as that it should not be known, since it possesses, when loyally received, inherent power to drive away error. So soon as Catholic truth is apprehended by a simple and unprejudiced soul, reason yields assent. Now, faith, as a virtue, is a great boon of divine grace and goodness; nevertheless, the objects themselves to which faith is to be applied are scarcely known in any other way than through the hearing. "How shall they believe Him of whom they have not heard? and how shall they hear without a preacher? Faith then cometh by hearing, and hearing by the word of Christ." Since, then, faith is necessary for salvation, it follows that the word of Christ must be preached. The office, indeed, of preaching, that is, of teaching, lies by divine right in the province of the pastors, namely, of the bishops whom "the Holy Spirit has placed to rule the Church of God.'' It belongs, above all, to the Roman Pontiff, vicar of Jesus Christ, established as head of the universal Church, teacher of all that pertains to morals and faith.

No one, however, must entertain the notion that private individuals are prevented from taking some active part in this duty of teaching, especially those on whom God has bestowed gifts of mind with the strong wish of rendering themselves useful. These, so often as circumstances demand, may take upon themselves, not, indeed, the office of the pastor, but the task of communicating to others what they have themselves received, becoming, as it were, living echoes of their masters in the faith. Such co-operation on the part of the laity has seemed to the Fathers of the Vatican Council so opportune and fruitful of good that they thought well to invite it. "All faithful Christians, but those chiefly who are in a prominent position, or engaged in teaching, we entreat, by the compassion of Jesus Christ, and enjoin by the authority of the same God and Savior, that they bring aid to ward off and eliminate these errors from holy Church, and contribute their zealous help in spreading abroad the light of undefiled faith.'' Let each one, therefore, bear in mind that he both can and should, so far as may be, preach the Catholic faith by the authority of his example, and by open and constant profession of the obligations it imposes. In respect, consequently, to the duties that bind us to God and the Church, it should be borne earnestly in mind that in propagating Christian truth and warding off errors the zeal of the laity should, as far as possible, be brought actively into play.

The faithful would not, however, so completely and advantageously satisfy these duties as is fitting they should were they to enter the field as isolated champions of the faith. Jesus Christ, indeed, has clearly intimated that the hostility and hatred of men, which He first and foremost experienced, would be shown in like degree toward the work founded by Him, so that many would be barred from profiting by the salvation for which all are indebted to His loving kindness. Wherefore, He willed not only to train disciples in His doctrine, but to unite them into one society, and closely conjoin them in one body, "which is the Church,'' whereof He would be the head. The life of Jesus Christ pervades, therefore, the entire framework of this body, cherishes and nourishes its every member, uniting each with each, and making all work together to the same end, albeit the action of each be not the same. Hence it follows that not only is the Church a perfect society far excelling every other, but it is enjoined by her Founder that for the salvation of mankind she is to contend "as an army drawn up in battle array.'' The organization and constitution of Christian society can in no wise be changed, neither can any one of its members live as he may choose, nor elect that mode of fighting which best pleases him. For, in effect, he scatters and gathers not who gathers not with the Church and with Jesus Christ, and all who fight not jointly with him and with the Church are in very truth contending against God.

Pope Pius XI reiterated these words in Quas Primas, issued on December 11, 1925:

It would be the duty of Catholics to do all they can to bring about this happy result. Many of these, however, have neither the station in society nor the authority which should belong to those who bear the torch of truth. This state of things may perhaps be attributed to a certain slowness and timidity in good people, who are reluctant to engage in conflict or oppose but a weak resistance; thus the enemies of the Church become bolder in their attacks. But if the faithful were generally to understand that it behooves them ever to fight courageously under the banner of Christ their King, then, fired with apostolic zeal, they would strive to win over to their Lord those hearts that are bitter and estranged from him, and would valiantly defend his rights.

We should pray to the Holy Ghost every day that we will cooperate more fully with the gifts and fruits that he imparted upon us in the Sacrament of Confirmation to be zealous defenders of the Catholic Faith at all times and in all circumstances. This essential truth was taught very well years ago. Indeed, we were prepared at Saint Aloysius to receive a slap in the face from Bishop Kellenberg (who looked very much like Ole' King Cole in his ermine cloak although was just a little over two months shy of his sixtieth birthday) to forewarn us that we would be slapped around by the world just as the martyrs had been in the past. At a time when it takes great fortitude to defend the Faith against the Modernist war being waged by the theological and liturgical revolutionaries who hold ecclesiastical power at present we need to summon up all of the graces we received in the Sacrament of Confirmation to defend the Faith in its entirety and to call novelties by their proper names.

One of the most efficacious things that we can do for the good of Holy Mother Church, apart from praying that we remain steadfast in our commitment to the fullness of Tradition without compromise, is to pray for all those who are preparing to receive the Sacrament of Confirmation, all those who to receive it on any particular day (the Sacrament of Confirmation is administered in danger of death to those who need it even on days when its administration might otherwise be precluded liturgically), and all of those who have received it recently. And we must pray--by name--for each of our own Confirmation Godchildren if we have been sponsors for others as they received the Sacrament of Confirmation (as I have been on four occasions). The same obligation applies to Confirmation sponsors as applies to Baptismal Godparents.

I would like to extend anniversary wishes to each of my fellow confirmandi who were confirmed with me on this day forty-five years ago at the majestic Saint Aloysius Church, which remains relatively untouched, save for the Cranmer table placed in the middle of the sanctuary, from that day, March 21, 1961. May Saint Benedict, the father of Western Monasticism who kept learning as his monks planted seeds for the further growth and flowering of Christendom, help each one of us to work and pray and to pray and to work ceaselessly for our own salvation as Catholics and that we will permit ourselves to be used as instruments, consecrated to Our Lady's Sorrowful and Immaculate Heart, to restore all things Christ, taking to heart the words of Pope Saint Pius X in his first encyclical letter, E Supremi, October 4, 1903:

But, Venerable Brethren, we shall never, however much we exert ourselves, succeed in calling men back to the majesty and empire of God, except by means of Jesus Christ. "No one," the Apostle admonishes us, "can lay other foundation than that which has been laid, which is Jesus Christ." (I. Cor., iii., II.) It is Christ alone "whom the Father sanctified and sent into this world" (Is. x., 36), "the splendor of the Father and the image of His substance" (Hebr. i., 3), true God and true man: without whom nobody can know God with the knowledge for salvation, "neither doth anyone know the Father but the Son, and he to whom it shall please the Son to reveal Him." (Matth. xi., 27.) Hence it follows that to restore all things in Christ and to lead men back to submission to God is one and the same aim. To this, then, it behoves Us to devote Our care -- to lead back mankind under the dominion of Christ; this done, We shall have brought it back to God. When We say to God We do not mean to that inert being heedless of all things human which the dream of materialists has imagined, but to the true and living God, one in nature, triple in person, Creator of the world, most wise Ordainer of all things, Lawgiver most just, who punishes the wicked and has reward in store for virtue.

Now the way to reach Christ is not hard to find: it is the Church. Rightly does Chrysostom inculcate: "The Church is thy hope, the Church is thy salvation, the Church is thy refuge." ("Hom. de capto Euthropio," n. 6.) It was for this that Christ founded it, gaining it at the price of His blood, and made it the depositary of His doctrine and His laws, bestowing upon it at the same time an inexhaustible treasury of graces for the sanctification and salvation of men.

You see, then, Venerable Brethren, the duty that has been imposed alike upon Us and upon you of bringing back to the discipline of the Church human society, now estranged from the wisdom of Christ; the Church will then subject it to Christ, and Christ to God. If We, through the goodness of God Himself, bring this task to a happy issue, We shall be rejoiced to see evil giving place to good, and hear, for our gladness, " a loud voice from heaven saying: Now is come salvation, and strength, and the kingdom of our God and the power of his Christ." (Apoc. xii., 10.) But if our desire to obtain this is to be fulfilled, we must use every means and exert all our energy to bring about the utter disappearance of the enormous and detestable wickedness, so characteristic of our time -- the substitution of man for God; this done, it remains to restore to their ancient place of honor the most holy laws and counsels of the gospel; to proclaim aloud the truths taught by the Church, and her teachings on the sanctity of marriage, on the education and discipline of youth, on the possession and use of property, the duties that men owe to those who rule the State; and lastly to restore equilibrium between the different classes of society according to Christian precept and custom. This is what We, in submitting Ourselves to the manifestations of the Divine will, purpose to aim at during Our Pontificate, and We will use all our industry to attain it. It is for you, Venerable Brethren, to second Our efforts by your holiness, knowledge and experience and above all by your zeal for the glory of God, with no other aim than that Christ may be formed in all.

The service we spend as foot-soldiers in the Army of Christ the King has an excellent retirement and pension program, eternal life in the glory of the Beatific Vision of Father, Son, and Holy Ghost. Let us, therefore, continue to be earnest about the work we have been assigned to do, praying fervently that there will be, perhaps in our own lifetimes, the Triumph of the Immaculate Heart of Mary and the restoration of the Social Reign of Christ the King in the world and of Tradition within the Church.

Vivat Christus Rex!

Our Lady of Fatima, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint Benedict, pray for us.

Saint Meinrad, pray for us.

Saint Ambrose, pray for us.

Saint Augustine, pray for us.

Saint Athanasius, pray for us.

Saint Joan of Arc, pray for us.

Saint Genevieve, pray for us.

Saint Philomena, pray for us.

Saint Lucy, pray for us.

Saint Agnes, pray for us.

Saint Agatha, pray for us.

Saints Perpetua and Felicity, pray for us.

Saint Eustacius and Companions, pray for us.

Saints Fabian and Sebastian, pray for us.

Saints Gervase and Protase, pray for us.

Saint Tarcisius, pray for us.

Saint Lawrence the Deacon, pray for us.

Saint Stephen, the Protomartyr, pray for us.

Saint Maximilian Mary Kolbe, pray for us.

Saint Paul Mikki and Companions, pray for us.

Saint Lorenzo Ruiz and Companions, pray for us.

Saint Isaac Jogues, pray for us.

Saint Rene Goupil, pray for us.

Saint John DeBrebeuf, pray for us.

Saint John Lalonde, pray for us.

Saint Gregory Lalamont, pray for us.

Saint Charles Garnier, pray for us.

Saint Noel Chabanel, pray for us.

Saint Anthony Daniel, pray for us.

Saint John Fisher, pray for us.

Saint Thomas More, pray for us.

Saint John Jones (aka John Griffith), pray for us.

Saint Philip Lloyd, pray for us.

Saint Oliver Plunkett, pray for us.

Saint Edmund Campion, pray for us.

Blessed Francisco, pray for us.

Blessed Jacinta, pray for us.

Sister Lucia, pray for us.