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                November 19, 2013

Jorge Says Party Hearty (or Hardy)

Part One

by Thomas A. Droleskey

The words "hardy" and "hearty" sound alike. However, each is pronounced differently. Each carries a different meaning.

The word "hardy" means sturdy enough to withstand all manner of harsh living conditions. For example, "He was hardy enough to brave the winters of the farthest reaches of northern North Dakota.

The word "hearty" means full of enthusiasm and to engage in robust enjoyment of life. It would also be used in the context of a "hearty tomato sauce," meaning full of robust taste.

Although the word "hardy" is used more frequently than "hearty" in association with the word "party," "hearty" has been chosen for the title of this article as it describes the spirit of unrestrained, nonstop joy without stopping for penance and reparation that Jorge Mario Bergoglio let loose in the world in the last eight months, six days. Catholics and non-Catholics alike have taken note of his false religion that demands nothing other than a desire to "belong" and to feel "accepted"  without having anything "imposed" upon them, and have responded in a most hearty manner indeed.

Jorge Mario Bergoglio's religion of "do whatever you want," as long as one is not a "restorationist," that is, in the assurance that what he contends is the Catholic Church will never "judge" you and "loves" you just as you are is resonating with those Catholics who want to have their lives of sin without amending their lives yet feel "welcomed" one what can be called "Jorge's Big Conciliar Tent:"

Pope Francis has caused a surge in church attendance and confessions within the Catholic Church. This marks a turning point after decades of decline, the Sunday Times reports, referring to the results of a survey on Catholics across England and Wales.

In the eight months since Francis began his pontificate, British cathedrals “have seen a rise of about 20% in congregations, drawing in both new and lapsed members.” It goes on to add that over half the priests surveyed in Italy said they had noticed a rise in support for the Church.

Spain too seems to be experiencing this turnaround. Catholic leaders in the US, France and Latin America have also witnessed a rise in attendance. In the Pope’s homeland, Argentina, 12% more people define themselves as believers compared to before.

The results suggest that Francis’ “electrifying appeal”, has breathed new life into a Church that has been badly tainted by a number of scandals. Yesterday evening the Archbishop of Westminster, Vincent Nichols, explicitly referred to this change as the “Francis effect”.  (Britain: The Francis effect is drawing Catholics back to church.)

Yes, the "people" who have been away because they believed that the counterfeit church of conciliarism was "too harsh" on their "lifestyle decisions" are flocking back because Jorge Mario Bergoglio has been tickling their itching ears with messages such as the one he delivered "in a video message to participants at a four-day pilgrimage-encounter in Mexico" on Saturday, November 16, 2013, the Feast of Saint Gertrude the Great:

It is vital for the Church not to close in on itself, not to feel already satisfied and sure with what it has accomplished,” he said. “If this happens, the Church will get sick, it will get sick with imaginary abundance… in a certain sense it will ‘get indigestion’ and will weaken.”

All pastoral activity is oriented by the missionary impulse to reach everyone, he continued. “It is necessary to go out of one’s community and to have the boldness to go to the existential peripheries, which need to feel God’s closeness,” he said.

Evangelization is not exclusive and it considers the circumstances in which people find themselves. Christians must share the joy of having encountered Christ and not impose new obligations, reprimand others or complain about that which they consider to be lacking.

“The work of evangelization demands much patience,” he said. It also presents the “Christian message in manner that is serene and gradual… as did the Lord”.

It privileges that which is “essential and most necessary, that is, the beauty of the love of God, communicated in Christ, who died and resurrected.”

He urged Christians to step outside of their usual ways of doing things. “We must force ourselves to be creative in our methods,” he said. “We cannot remain confined in our common space of ‘it was always done this way’.”

The Pope also addressed the role of clerics and religious in the Church. He said a bishop leads the pastoral life of the Church with tenderness and patience, “manifesting the maternity of the Church and the mercy of God”. The attitude of the true pastor must not be that of a prince or of a bureaucrat. Instead, a bishop must care for his people, knowing how to discern the movement of the Holy Spirit.

Pope Francis also addressed the need to deal with clericalism. “The temptation of clericalism, which does much damage to the Church in Latin America, is an obstacle to the development of maturity and Christian responsibility of a good part of the laity,” he said.

He described clericalism as a “group attitude” that is “self-referential” and which impoverishes encounter with Christ, which is what creates disciples.

“Therefore, I believe it is important, urgent, to form ministers capable… of encounter, who know how to enflame the hearts of people, walk with them, enter into dialogue with their hopes and fears,” he said.

He added that today’s culture requires good priestly formation, and he questioned whether the Church had “sufficient capacity to be self-critical in order to evaluate the results of very small seminaries, which have a shortage of formative staff”.

The Pope also said consecrated life is leaven for the Church and urged consecrated men and women to be faithful to their communities’ charisms, which are a “great prophecy… for the good of the Church”.

The Pope concluded by urging his listeners to live their baptismal call in faith and to share it with others. (Missionary outreach is paradigm for pastoral action.)

This is not the first time that Jorge Mario Bergoglio has spoken to Latin Americans about being "creative" and avoiding the ways of the past in order to avoid a "sick" church. He made similar remarks to the leadership of the conciliar bishops of Latin America (CELAM) when he was visiting Rio di Janiero at the end of July:

d) The Pelagian solution. This basically appears as a form of restorationism. In dealing with the Church’s problems, a purely disciplinary solution is sought, through the restoration of outdated manners and forms which, even on the cultural level, are no longer meaningful. In Latin America it is usually to be found in small groups, in some new religious congregations, in tendencies to doctrinal or disciplinary “safety”. Basically it is static, although it is capable of inversion, in a process of regression. It seeks to “recover” the lost past. (Address of Francis the Pied-Piper of Antichrist to CELAM leadership.)

How can one not get sick when a man who belongs to a false church that is indeed very sick speaks of the possibility of what he thinks is the spotless, virginal mystical spouse of her Divine Founder, Invisible Head and Mystical Spouse, Our Blessed Lord and Saviour Jesus Christ, is herself capable of getting "sick" because she cleaves to the "past."

Jorge Mario Bergoglio believes that there is, incredibly enough, there is too much of the "past" yet left in the counterfeit church of conciliarism, especially in parts of his own native Latin America where good Catholics have tried to hold on to the traditions that have been handed down to them from the time that Our Lady of Guadalupe appeared to Juan Diego in December of 1531, resulting in the conversion of over nine million of their ancestors to the true Faith. Our Lady of Guadalupe sought the conversion of the Americas. She was not an instrument in conciliarism's "new evangelization."

Although Jose Mario Bergoglio's constant efforts to condition Catholics for more and more revolutionary changes represent a personal crusade that has much to do with "settling scores" with "conservative" curial officials and even some "conservative" "bishops" in his own Argentina, something that a new book, written by a close friend of his, fellow Argentine Elisabetta Pique, on the secrets of the conclave in which he was chosen to be the new universal public face of apostasy on Wednesday, March 13, 2013, makes very clear:

The book also looks at the difficult relationship Bergoglio had with the Roman Curia before his election. Piqué writes of a group of people who “start to act against him” and names the former Nuncio TO Argentina, Adriano Bernardini (currently Nuncio to Italy) and the former Secretary of State, Angelo Sodano, among the men. Most problems were to do with bishop nominations because Rome rejected the candidates put forward by the Argentinean Episcopal Conference. “The group which took a stance against Bergoglio included the Archbishop of La Plata, Mgr. Héctor Aguer some bishops and priestly and lay institutes and some UCA professors. The former ambassador to the Holy See, Esteban Caselli, a Menem supporter and highly controversial figure, worked in the background and could easily access the Vatican buildings because of his friendship with Cardinal Sodano. He was even nominated papal “gentleman” in 2003, the book says.

Bergoglio was accused of not defending the doctrine, of going for pastoral actions that were too bold and of not showing more determination in his public discussions with the Argentinean government. He was also criticised for baptising children born out of wedlock.

The future Pope’s relations with a section of the Roman Curia became more complicated over the past two years. Mgr. Víctor Manuel Fernández - who had helped Bergoglio prepare the final document that sealed the meeting at Aparecida - also got involved. The cardinal fought for years to get the Holy See to make his nomination as rector of the Catholic University of Argentina (UCA), official. Fernández flew to Rome and despite the fact the audience had been scheduled and Bergoglio’s letter of presentation, he was refused the meeting in the relevant Vatican congregation, at the last minute. The UCA rector whom (as he says himself) the Vatican showed conceit and contempt towards, was the first Argentinean bishop Francis nominated. He knew how to grin and bear this kind of attitude in silence, following the motto: “Time prevails over space.” Which is precisely what happened on 13 March 2013. (Last Conclave's secrets.)

Just by the way, you understand, who is responsible for revealing the "secrets" of the conclave to Elisabetta Pique? Could it be a man took an oath to keep those secrets, maybe Jorge Mario Bergoglio himself?

Direct to the point, though, the brief description of Elisabetta Pique's book as found on the Vatican Insider website provides a specific glimpse into what has motivated Bergoglio these past eight months to denounce the "past" so constantly as he encourages Catholics to accept "change" while denigrating the Divine Constitution of Holy Mother Church in the process. For all of the talk in the past few days of Bergoglio's providing a pro forma endorsement a book that attempted to "Joseph Ratzinger/Benedict XVI's philosophically absurd and dogmatically condemned "hermeneutic of continuity," Jorge Mario Bergoglio does not care about reconciling anything about the "Second" Vatican Council with the "past" as he believes that the "past" has been one gigantic mistake authored by a "no church" that was too "self-referential" and "closed-in-on-itself."

Let the "people" party hearty.

Those who reject the immutability of Catholic doctrine must reject the immutability of God Himself Who has revealed it and Who safeguards its transmission by Holy Mother Church infallibly without any stain of error or ambiguity or contradiction. There was no need for the Fathers of the [First] Vatican Council to "reconcile" their work with that of the Fathers of the Council of Trent. There was no need for the Fathers of the Council of Trent to "reconcile" their work with the Fathers of the Council of Florence. God is unchanging. So are His doctrine and the traditions that flow from it.

Doctrine might "scare" people off, Bergoglio believes, which is why there must be an appeal to emotions, to fellowship, to joy without mentioning a word of amending one's life or to making reparation for one's sins. It is less important for human minds to know and accept Catholic doctrine than it is to have what Jean-Louis "Cardinal" Tauran,President of the "Pontifical" Council for Interreligious Dialogue," said recently at an "interreligious" meeting yesterday morning in Vienna, Austria, where Christoph "Cardinal" Schonborn recently received an award from the Masonic B'Nai B'rith chapter (see Schonborn receives B'nai B'rith award) for "outstanding humanitarian achievement," is an "intelligence of the heart:"

Interreligious dialogue teaches us: to be careful not to present the religion of the other in a bad light in schools, universities, the mass media and, in particular, in the religious discourse; not to demean the religious convictions of the others, especially when they are not present; to consider diversity – ethnical, cultural, vision of the world – as richness, not as a threat.

Interreligious dialogue impels us: to listen and to better know each other; to think before judging; to present the content of our faith and our reasons for living with “kindness and respect".

Therefore, interreligious dialogue can contribute to: give to God again the place which He deserves; to inspire fraternity; to give the wisdom and courage to act.

To look at the theme "The Image of the Other" is also to look within ourselves in order to purify all that makes us closed to what is new and true; to look at the other means also to accept being questioned by him about our faith and to be ready to give an account of it; to look at the other is to be available to work with all persons of good will for the common good.

One of the tasks of KAICIID could be the promotion of what I dare to call, "the intelligence of the heart", which inspires us to respect what God is accomplishing in every human being and at the same time to respect the mystery that every human person represents. What we have to avoid absolutely is that religions engender fear, attitudes of exclusion or of superiority in people.

In concluding, I express my heartfelt wishes for the success of this meeting. It will send a very significant message if KAICIID can become a place where we can take time to look at each other, to better know each other and to share all our abilities in order to make this world more secure and enlightened, with all its inhabitants living in the spirit of respect and friendship that Pope Francis has repeatedly said, "To encounter all because we all have in common our having been created in the image and likeness of God." (To Participants in the Plenary of the Pontifical Council for Promoting the New Evangelization, 14 October 2013)” (Apostate calls for ‘intelligence of heart’ at interreligious forum.)

Our saints and martyrs did not listen with "kindness and respect" to the beliefs of false religions. They sought with urgency to convert adherents of false religions to the one and only true religion, the Catholic Faith, as they declared firmly that no other religion pleases God or can be any kind of means to human sanctification and salvation. Each false religion is an instrument of the devil, including that of conciliarism itself.

Let me provide a reminder to those who may not have memorized the following texts by now:


St. Paul also exhorts us to "give thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light, who hath delivered us from the power of darkness, and hath translated us into the kingdom of His beloved Son." (Col. 1:12) Where it is manifest that as the true Faith of Jesus Christ is the only light that conducts to salvation, and that it is only in His Kingdom — that is, in His Church — where that heavenly light is to be found, so all false religions are darkness; and that to be separated from the Kingdom of Christ is to be in darkness as to the great affair of eternity. And indeed what greater or more miserable darkness can a soul be in than to be led away by seducing spirits, and "departing from the faith of Christ, give heed to the doctrine of devils". (1 Tim. 4:1) St. Paul, deploring the state of such souls, says that they "have their understandings darkened, being alienated from the life of God, through the ignorance: that is in them, because of the blindness of their hearts". (Eph. 4:18)

On this account the same holy apostle exhorts us in the most pressing manner to take care not to be seduced from the light of our holy Faith by the vain words and seducing speeches of false teachers, by which we would certainly incur the anger of God; and, to prevent so great a misery, He not only exhorts us to walk as children of the light in the practice of all holy virtues, but expressly commands us to avoid all communication in religion with those who walk in the darkness of error. "Let no man deceive you with vain words, for because of these things cometh the anger of God upon the children of unbelief; be ye not, therefore, partakers with them. For ye were theretofore darkness; but now light in the Lord; walk ye as the children of the light, . . . and have no fellowship with the unfruitful works of darkness". (Eph. 5:6)

Here, then, we have an express command, not only not to partake with the unfruitful works of darkness — that is, not to join in any false religion, or partake of its rites or sacraments — but also, not to have any fellowship with its professors, not to be present at their meetings or sermons, or any other of their religious offices, lest we be deceived by them, and incur the anger of the Almighty, provoke Him to withdraw His assistance from us, and leave us to ourselves, in punishment of our disobedience. (The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)

Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God. (Pope Leo XIII, Custodi di Quella Fede, December 8, 1892.)

We wish to draw your attention, Venerable Brethren, to this distortion of the Gospel and to the sacred character of Our Lord Jesus Christ, God and man, prevailing within the Sillon and elsewhere. As soon as the social question is being approached, it is the fashion in some quarters to first put aside the divinity of Jesus Christ, and then to mention only His unlimited clemency, His compassion for all human miseries, and His pressing exhortations to the love of our neighbor and to the brotherhood of men. True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors. Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one's personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1919.)

Behold the man-centered religion of conciliarism that is not and can never be mistaken for Catholicism.

Many saints braved great tortures in order to defend the Holy Faith against the attacks of unbelievers. The conciliarists surrender to unbelievers, reassuring them that the Catholic Church has much to "learn" from them without "imposing" anything upon them.

This is in contrast, for example, to the heroic example of the Japanese martyrs, whose excruciating tortures at the hands of the savage Japanese were described in great detail by Saint Alphonsus de Liguori in Victories of the Martyrs. Saint Alphonsus explained why he had provided the extent of their suffering, which included the branding of a martyr's hand with a red hot iron that rendered him completely unrecognizable, to a reading audience that might find such accounts repulsive, including those that follow of the martyrdom suffered by Catholics in the Kingdom of Arima in 1627:

We must also mention another man of Sucori, named Thomas Soxin, who was sixty-eight years old, and had a son called John Tempei. The latter was at first solicited to renounce the Christian religion, and as he could not be gained over, he as well as his father was told to prepare himself to undergo the chastisement that the governor would inflict upon him. John informed his father of what was going on. The good old man seemed at that moment to be marvellously fortified by grace; and he said to his friends: " Help me to thank God, and to employ well the time that remains to me to live."

The governor made renewed efforts to seduce John; but finding him immovable he delivered him into the hands of the judges to be put to the torture with his father and several others. A gridiron was placed upon burning coals, and the good old man Thomas was stretched thereupon; two executioners held his hands, and two others his feet; they turned his body in every way until it was entirely roasted. The martyr bore this torture with admirable courage and without uttering a word.

At last they released him so as to make room for his son, who was present. The fire also penetrated him so thoroughly that his bones were laid bare. While he was thus tormented, John did nothing but bless the Lord.

Having been thus roasted on the gridiron, both were fastened to stakes, their ears were cut off, and the name Qiiirixitan was impressed on the forehead with hot irons so that they could not longer be recognized.

If any one should blame me for holding up a picture of these horrible torments, fearing that while reading this narrative one might happen to lose confidence in case one should find one's self under similar trials, I would beg leave to answer him that the strength to endure torments during the time of persecution is not to come from ourselves, but it must be given by God, who is all-powerful, and who has promised to hear him who prays with confidence: He shall cry to me and I will hear him. He who is wanting in confidence in God, is also wanting in faith, when he says that he has not enough strength; for every one who in a case of necessity recommends himself to God, trusting in his promises, will surely be victorious, as he is strengthened by him who has said to his servants that his help will render them capable of all things: / can do all things in him who strengtheneth me? In this way the saints surmounted all their torments. But let us continue the narrative of the cruelties exercised against those of whom we have been speaking.

The other Christians in whose presence Thomas and John had been so horribly maltreated were asked whether they had the courage to endure similar tortures. Bartholomew Sanniemon, who had been arrested with his wife and four of his children, approached and fearlessly placed himself in front of the fire. Thereat the executioners became so enraged that they struck him with sticks in such a manner that he fell to the ground like one dead. His daughters were then put to the torture.

One of them, named Regina, as beautiful in mind as she was in body, having been strongly solicited to deny her faith, answered that she wished to die for Jesus Christ; whereupon she was suspended by her feet to a stake, and her whole body was burnt by a torch.

At this moment the governor was informed that Thomas, who had been put in prison, was about to expire in consequence of his wounds. The barbarous tyrant wished to profit by the remainder of his life to torture him still more. By his orders the saintly old man was put into a boat. Then after four fingers of his hand had been cut off, he was plunged four times into the sea; into which he was finally thrown with a stone around his neck. He underwent these last cruelties be fore the eyes of his son, whose anguish was thereby increased.

The martyrs were afterwards transported to other cities to frighten the Christians by the spectacle of their sufferings; and as John's body was entirely burnt, he was put into a coffin made of reeds, that two men carried upon their shoulders. He was continually a prey to more violent pains; for his numerous wounds became as many centres of corruption that had now- begun to mortify. This however did not prevent him from being always cheerful and from encouraging others to suffer for Jesus Christ. Finally, May 5, in his thirty-seventh year he consummated his sacrifice on the cross which he was bound, head downward.

Among a crowd of other glorious athletes of the faith there was Peter, a boy, aged thirteen, whom the idolaters wished to force to yield to their request by suspending him naked to a tree and burning him with torches; yet he endured all this with invincible constancy. The executioners knowing no more what cruelty to invent, heated an earthen vessel and put it all burning as it was into his hand, saying that if he let it fall, it would be a sign of apostasy. The young hero held the vessel, and did not flinch, although the fire penetrated to his very bones.

Simon Keisaiemon, an old man of sixty-two years, showing himself immovable in his faith, was summoned by the governor either to abjure or to be thrown naked upon a fire of live-coals. The good old man accepted this order as coming from God. Fearing that he would be giving a sign of infidelity if he did not obey, he immediately disrobed, and boldly stretched himself upon the burning coals, where he even turned himself, now upon one side, now upon the other; afterwards on his face, then on his back, according to the orders that were given to him. The tyrant, who was put to shame by so heroic conduct, left the place; but those who were present took the martyr from the fire and carried him into a house, where they gave him every care. Having thus been overcome by the father, the tyrant began to torment his sons in a horrible manner; but the holy old man had the consolation of seeing them come forth victorious like himself from the combat. He told them that he would die contented, since he had seen their fidelity towards God. Full of this joy, he died in consequence of the wounds that had been inflicted upon him, February 23, after ten days of suffering. (Saint Alphonsus de Liguori, Victories of the Martyrs, pp. 404-408.)

What is our excuse for complaining about being rejected by friends and relatives for refusing to have anything to do with conciliarism. Can the loss of human respect or even close family ties or financial hardships even begin to compare with the sufferings of the Japanese Martyrs as detailed by Saint Alphonsus de Liguori? Their strength in the midst of suffering came from the graces won for us by Our Blessed Lord and Saviour Jesus Christ by the shedding of every single drop of His Most Precious Blood during his Passion and Death on the wood of the Holy Cross and that flowed into their souls through the loving hands of Our Lady, she who is the Mediatrix of All Graces. Are those ineffable graces any less efficacious today than four centuries ago?

Those who "party hearty" (or "party hardy") now will find that the fun they have had in this life by ignoring Catholic teaching will result in an eternity of torment far greater than those experienced by any of our martyrs. To choose to ignore, if not blaspheme, Catholic teaching is the path to undergo the greatest torment of all, yes, even greater than the undeniable pains of eternal hellfire and all of the other tortures the damned experience in Hell, namely, the loss of the glory of the Beatific Vision of God the Father, God the Son and God the Holy Ghost for all eternity.


With Our Lady as our sure guide and intercessor, may we indeed be ever earnest about making reparation for our own many sins, each of has contributed to the worsening of the state of the Church Militant here on earth and of the world-at-large. Once again, make no mistake about it: our own sins and our ingratitude and our lukewarmness have exacerbated, that is, worsened, the state of the Church Militant on earth. We cannot be content to wallow in spiritual mediocrity. We must accept whatever penances and humiliations that God chooses to send us so that we can give them back to His Most Sacred Heart through the Sorrowful and Immaculate Heart of His Most Blessed Mother as her consecrated slaves, especially by means of praying as many Rosaries as our states-in-life permit.

Our Lady stands by the tomb of her Divine Son, Who has been buried mystically by the conciliarists' contempt for the truths that He has revealed exclusively through His Catholic Church and have been taught infallibly by her without any hint or shadow of change from Pentecost Sunday. We must keep her company at that tomb in our prayers, being ever willing to take on more penances and to renounce our own comfort and convenience and all attachment to human respect in order to help to usher in the day when the Triumph of the Immaculate Heart of Mary will make it possible for the enemies of her Divine Son in the modern world and in the grips of Modernism will be vanquished, permitting the restoration of all things in Christ the King as we honor her as our Immaculate Queen.

Vivat Christus Rex! Viva Cristo Rey!

Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.

Saint Elizabeth of Hungary, pray for us.

Pope Saint Pontianus, pray for us.


© Copyright 2013, Thomas A. Droleskey. All rights reserved.