Thomas A. Droleskey
Giants of the Catholic Faith have walked amongst us in the past forty to fifty years. Most of these giants have been unheralded by the world. Many of them have been hated by their fellow Catholics, excoriated sometimes for their daring to defend the Faith despite attacks from the conciliar revolutionaries and despite attacks from egregious, hateful, self-proclaimed experts who do not have the grace of Holy Orders and whose disordered pride and megalomania are such that they are incapable of recognizing genuine Catholic scholarship when it is presented to them. The giants of the Catholic Faith who have endured such attacks by the world and the conciliarists and home-schooled, self-proclaimed theological "experts" have not considered themselves as giants. No, quite the opposite. These courageous Catholics who have stood fast in the face of attacks from all sides have been the most humble and self-effacing of souls, men and women who have been content just to defend the Faith, men and women who would not have stood out as exceptional in any other age of the Church.
We have been privileged to meet such giants in the past seven years. Some of the older priests we have met accepted the legitimacy of the conciliar "pontiffs," considering it either impossible or too terrifying to consider the fact that these apostates had expelled themselves from the Catholic Church and were incapable of holding ecclesiastical office or exercising power in her holy name. Others did come to accept the simple canonical doctrine of the Catholic Church as stated quite succinctly by the late Mario Francesco "Cardinal" Pompedda, the former head of the Apostolic Signatura in conciliar captivity:
It is true that the canonical doctrine states that the see would be vacant in the case of heresy. ... But in regard to all else, I think what is applicable is what judgment regulates human acts. And the act of will, namely a resignation or capacity to govern or not govern, is a human act. (Cardinal Says Pope Could Govern Even If Unable to Speak, Zenit, February 8, 2005.)
There are Catholics who argue, despite all of the objective evidence to the contrary, that the conciliar "pontiffs" and their appointees have not expelled themselves from the Catholic Church because of heresy. Such people--and I used to be one of them for far, far too long--are wrong, of course. There are other Catholics who don't even accept the truth of the canonical doctrine stated by the late "Cardinal" Pompedda, people who look for every possible reason to disparage Pope Paul IV's Cum Ex Apostolatus Officio, February 15, 1559, as standing the mind of Holy Mother Church (regardless of its legal standing, which is a matter of dispute even in some sedevacantist circles) and who must close their eyes to the simple Catholic doctrine stated so clearly by Pope Leo XIII in paragraph number nine of Satis Cognitum, June 29, 1896:
The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavour than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine: they abandoned only a certain portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).
The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. "No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88).
The need of this divinely instituted means for the preservation of unity, about which we speak is urged by St. Paul in his epistle to the Ephesians. In this he first admonishes them to preserve with every care concord of minds: "Solicitous to keep the unity of the Spirit in the bond of peace" (Eph. iv., 3, et seq.). And as souls cannot be perfectly united in charity unless minds agree in faith, he wishes all to hold the same faith: "One Lord, one faith," and this so perfectly one as to prevent all danger of error: "that henceforth we be no more children, tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness, by which they lie in wait to deceive" (Eph. iv., 14): and this he teaches is to be observed, not for a time only - "but until we all meet in the unity of faith...unto the measure of the age of the fullness of Christ" (13). But, in what has Christ placed the primary principle, and the means of preserving this unity? In that - "He gave some Apostles - and other some pastors and doctors, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ" (11-12).
Although we were very slow to recognize the truth of our ecclesiastical situation and thus slow to recognize the wisdom possessed by the giants who did indeed recognize the fact that apostates expel themselves from the Catholic Faith by virtue of having violated the Divine Positive Law regardless of any canonical declaration of their having done so, we have nevertheless profited immensely in the past twenty-seven months by meeting true giants, each of whom is humble to a fault.
One of these great giants is Father Martin Stepanich, O.F.M., S.T.D., whose own Order of Friars Minor treated him with the same sort of cruelty and humiliation to which their founder, the matchless Saint Francis of Assisi, was subjected by his own father, Pietro di Bernadone. And although Father Martin (his religious name was taken in honor of the family name of the Little Flower, Saint Therese of the Child Jesus and the Holy Face, Saint Therese of Lisieux) once wrote beautiful articles on theological matters and on the lives of the saints for both The Wanderer and The Remnant, he has been "radioactive," a veritable non-person since he became known as a sedevacantist. None of his earlier work matters or can even be acknowledged, which is exactly what the Soviets did to those who dared to oppose the Bolshevik party line.
Father Martin Stepanich has been unafraid to tackle the difficult theological issues of the day, possessing an earned doctorate in Sacred Theology, something that the mean-mouthed, self-proclaimed theological "experts" who have such a wide followings today do not consider at all important to consider or to acknowledge. People who have never studied theologically formally in their lives in a preconciliar Catholic setting are the "experts." Sadder still is the fact that loads of people who have themselves never studied theologically formally a day in their lives believe the self-styled "experts" and self-professed religious "brothers," who consider themselves the grand inquisitors of all other Catholics, rather than even consider for a single moment that it is the true priest and formally trained Catholic scholar who is correct.
A true priest with the graces of Holy Orders who has never dissented from one whit of anything contained in the Deposit of Faith must be disparaged by the likes of the "Dimond brothers" and insulted and judged by them as one destined to Hell simply because he holds to the true teaching of the Catholic Church about the doctrine of Extra Ecclesiam Nulla Salus. Father Martin Stepanich has written extensively on the true teaching of the Catholic Church on the doctrine of Extra Ecclesiam Nulla Salus, including a recently published article in The Four Marks, which has been run on this site, The "UnBaptized Saints" Deception. To say that Father Martin Stepanich does not hold to the doctrine of the Catholic Church that there is no salvation outside of her maternal bosom is misrepresenting, whether wittingly or unwittingly, the truth of the doctrine, while at the same indicative of a lack of the humility even to listen to man who holds an earned doctorate in Sacred theology.
In addition to Father Martin's excellent scholarly work on the true teaching of the Catholic Church on the doctrine of Extra Ecclesiam Nulla Salus, much of which was published in The Remnant in 1973, others who have defended the true teaching about this doctrine since it has come under attack in the last six decades include Father Anthony Cekada (Baptism of Desire: An Exchange,
Baptism of Desire and Theological Principles,
Was Fr. Feeney's Excommunication Doubtful?) and His Excellency Bishop Daniel Dolan (Baptism Of Blood And Desire). Additionally, Mr. Griff Ruby has a continuing series of articles on this matter on the Daily Catholic website (The Art of Scholastic Dishonesty, Part 1, The Art of Scholastic Dishonesty, Part 2, and Part 3,
Part Three, Three who dare challenge Church Teaching.) There is also the excellent pamphlet published by Our Lady of Guadalupe Press in Spokane, Washington, Father Feeney, Rome Has Spoken.
I urge the readers of this site interested in the truth to take the time to read these articles (or, in the case of Bishop Dolan, an audio sermon) and to put aside passion and to pray to God the Holy Ghost for the ability to read these scholarly articles dispassionately and with a recognition of our need to rely upon the expertise of those who are truly trained formally in Catholic theology.
To wit, while I have some degree of such formal training in theology, mostly from true priests who were true believers (always a plus!), many of the articles on this site are submited to episcopal and/or clerical review before they are published. Such websites as this would have no right to exist without ecclesiastical approbation if the Church Militant on earth had not undergone her Mystical Passion, Death and Burial. Each of us must be under the authority of a true shepherd, which is why the "home alone" movement is so insidious and entirely from the devil himself, who wants Catholics to separated from true sacraments and to be the sole judges of all things theological without any formal training in theology or principles of canonical interpretation, no less canon law itself.
The venomous use of invective to attempt to rebut Father Martin Stepanich's solid Catholic scholarship might make for good "theater" with the uninformed who do not follow true Scholastic reasoning well, people who prefer the emotion of the ready snakebite, excuse me, sound bite. Such invective, however, is from the adversary and is aimed to blow smoke in the faces of those who might be able see Catholic truth on the doctrine of Extra Ecclesiam Nulla Salus for the first time in their lives. (Oh, yes, there are others who use the same methods to attack true bishops and true priests who make no concessions to conciliarism or to the nonexistent legitimacy of its false shepherds whose pastoral judgments they believe are within the purview of their own judgment and self-proclaimed "expertise," and it is precisely this neo-anticlericalism, as it can be called, that gives sedevacantism such a bad name and keeps so many Catholics who are scandalized by the words and deeds of the conciliar revolutionaries stuck in the conciliar structures.)
"Brother" Peter Dimond wrote to me on Saturday to challenge to a "freewheeling" debate on this issue. As their vicious, odious attacks on Father Martin Stepanich demonstrate once again the hideous nature of the way in which human beings are tried, sentenced and judged by the "tribunal" of Most Holy Family Monastery, I declined. Here is the exchange of notes:
To Tom Droleskey:
I'm writing to challenge you to a debate/discussion on the issue of whether the Catholic Church teaches baptism of desire. If you are interested, it would be a recorded telephone conversation - a free-wheeling discussion where you can make your points, and I can make mine. You can ask your questions, and I can ask mine.
I doubt you will take me up on this challenge or will be willing to defend your position in this setting, but I figured I'd extend the offer to you anyway.
Let me know if you are willing to accept.
Sincerely, Bro. Peter Dimond
To Brother Peter Dimond:
Given the reprehensible manner in which you have stirred hatred and invective from your claque of sycophants, people who have the great misfortune to be your "followers," against a true priest, Father Martin Stepanich, O.F.M., S.T.D., ordained on May 18, 1941, any conversation with you on any subject is out of the question.
You have had the temerity to assert that Father Martin Stepanich "claims to be a Franciscan?" What arrogant disrespect. What a crime against the Eighth Commandment, a Commandment that is violated regularly and with ready abandon by the omniscient, infallible "brothers," who make grand pronouncements on the Particular Judgments of others, to lead your claque of sycophants into thinking that Father Stepanich's vows as a member of the Order of Friars Minor in the 1930s, and a matter of public record as they were made in public in front of witnesses, is somehow suspect. God alone will be your judge for such temerity.
Father Martin, who was suffering at the hands of the revolutionaries before you were born, has written on the doctrine of the Catholic Church with clarity and charity. You would do well to listen to him, who has an earned doctorate in Sacred Theology and the graces that have flowed from his sixty-seven years of priesthood, offering the Immemorial Mass of Tradition with exquisite perfection. The doctrine of the Catholic Church is not subject to debate.
Many people are praying for your return to the Catholic Faith. I, for one, want nothing to do with one outside of the fold of Holy Mother Church, and whose abominable hatred for a true son of Saint Francis and a devoted client of the Mother of God is leading many other people into committing grave sins against Charity and Justice.
With an assurance of prayers for your own conversion, I remain,
Sincerely yours in Christ the King and Mary our Immaculate Queen,
Thomas A. Droleskey, Ph.D.
Those who engage in such vituperative behavior as the Dimond "brothers" place themselves as the infallible judges of the subjective states of the souls of others. The Catholic Church teaches that the fate of any particular soul after he has died is known to God alone (save for some genuine mystics who have been given private revelations from time to time) until and unless she proclaims that soul to be canonized and thus in Heaven, an infallible act of hers.
What about Judas Iscariot, you ask? Well, we do have the testimony of Our Blessed Lord and Saviour Jesus Christ on this one, do we not? Consider this excerpt from an article by Father Regis Scanlon, O.F.M., Cap., that was highlighted a few times when I was beginning to write articles for posting on this site in early 2006 that would lead to the logical conclusion considering the true state of our ecclesiastical situation of apostasy and betrayal:
Thus, even though the Magisterium has not yet condemned Judas by name or the mere ‘hope’ for universal salvation, the Church is not in doubt about this matter. Scripture, Tradition, and the Magisterium certify that Judas and others have perished. Consequently, Balthasar's ‘hope’ for universal salvation would necessarily be a ‘hope’ that contradicts Scriptures, Tradition, and Magisterium.
“A look at Hegelian philosophy will help us understand why Balthasar thought that he could contradict Jesus' statement that Judas is ‘lost’ by hoping that Judas is saved. Eighteenth-century philosopher Georg Wilhelm Friedrich Hegel claimed that no religious statement or concept is absolutely true. All are false or relative in some way. Only God is absolute truth. Therefore, according to Hegel's understanding, religious statements, concepts, or dogmas can be contradictory and only find their resolution or synthesis in God who is Absolute Truth. Hegel said that every concept contained a ‘Negative, which it carries within itself.’ For Hegel this positive-negative opposition within the concept was called the dialectic and it was ‘a necessary procedure of reason.’ Webster's Ninth New Collegiate Dictionary defines ‘dialectic’ as ‘the Hegelian process of change in which a concept or its realization passes over into and is preserved and fulfilled by its opposite.’ Thus, Hegel maintained ‘the Necessity of Contradiction’ for all thought to develop toward the Absolute, which is God.
“Similarly, Balthasar believed that contradiction is a part of truth. As he explained in Word and Revelation, he believed that expressions of' ‘worldly truth,’ like ‘worldly Being,’ can be ‘contradictory’ and even expressions of scriptural truths can be opposites or ‘contrary.’ Balthasar agreed with Hegel that ‘”only God is 'the absolute truth'" and "'all truth is not, negation itself is in God' " (emphasis added). Thus, statements in the Bible are not absolutely true but each is relative and in some way negative or false, and these statements will find their synthesis only when we come to the Father who is absolute truth. But, for now, one cannot have complete confidence even in the words of Christ. Balthasar stated: ‘The word of Christ, who spoke as no other had spoken, who alone spoke as one having power, is nonetheless an insecure bridge between the wordlessness of the world and the superword of the father’ (emphasis added).
“Thus, Balthasar argued in Dare We Hope, beside the condemnatory scriptural statements that teach that there are people in Hell, there are also redemptive scriptural statements that ‘hold out the prospect of universal redemption.’ He used this example: ‘God wills that all men be saved’ (1 Tim. 2:4). Balthasar claimed that these redemptive scriptural statements are "seemingly opposed" to the condemnatory scriptural statements such as ‘many ... will not be able... to enter.’ He maintained that, ‘we neither can nor may bring [them] into synthesis.’ Since these ‘contradictory’ statements can only be resolved in eternal life, we don't know the outcome. So, for Balthasar, we can still hope that Judas is saved.
“But these statements appear contradictory only because Balthasar interpreted God's statements of desire, such as ‘God wills that all men be saved,’ as if they were statements of future realities, like ‘many ... will not be able ... to enter.’ But, we cannot treat God's statements of desire as if they were statements about future realities. Just as we know that God willed or desired Adam and Eve not to eat of the ‘fruit of the tree in the middle of the Garden’ (Gen. 3:3), so we know for certain that God desires that no one sin. But, Adam and Eve ate of the tree and sinned. Consequently, hoping that all will be saved -- when Scripture says that some are lost -- is like hoping that no one ever sins when we know that Adam and Eve have sinned. The hope is an absurdity.
“More importantly, however, Balthasar's philosophy of truth violates the first self-evident principle of the speculative reason (the natural law), which states that the same thing cannot be affirmed and denied at the same time (the principle of noncontradiction). One cannot say that Judas is ‘lost’ and that Judas is ‘not lost’ (saved) at the same time. And to ‘hope’ that Judas is saved when Scripture says that he is already lost is to hope for a contradiction in Scripture and in the Church's teachings. But, this violates the Church's defined teaching that ‘God cannot... ever contradict truth with truth’ (Denz. No. 1797), which guarantees that the meaning of Jesus' teachings in the New Testament and the Church's dogmas can never be different but always remain the same (Denz. No.1818).” (The Inflated Reputation of Hans Urs von Balthasar.)
God alone is the judge of souls. Holy Mother Church is led by the Third Person of the Most Holy Trinity, God the Holy Ghost, to discern His Mind on the state of souls in the authentic process of canonization (not the same "saint factory" process that takes place in the counterfeit church of conciliarism). The Mother of God herself showed Jacinta and Francisco Marto and Lucia dos Santos Hell itself on July 13, 1917. There are souls in Hell, among then is Judas Iscariot, as noted above, a conclusion we can draw because we have the testimony of God Himself on the matter. Other than that, however, no mere mortal acting on his own powers has any authority to declare definitively what has happened--or will happen--to a soul after death. Not even a mystic's private revelation is a definitive judgment of Holy Mother Church on the state of a given soul after death.
We are called to pray for all men, to will their good, both during their lives and after their deaths. No prayer is ever wasted. None. Our Lady will direct the fruit of our prayers to some other deserving soul if the person whose soul for which we are praying had no need of our prayers, either because that soul is in Heaven or in Hell. We simply keep praying, Period. None of us knows the subjective state of another's soul at any time, including after death. While we can warn others about the eternal perils into which they have placed themselves by their false beliefs and/or immoral or apostate actions, God alone knows subjective culpability.
It is, therefore, rather daring and the height of arrogance for any person to claim to know, barring some genuine private revelation from God or His Most Blessed Mother or another saint, that any other mere mortal on the face of this earth will "be cast into Hell immediately upon death." I don't even say that about Joseph Ratzinger/Benedict XVI, or even about his predecessors. God alone knows the extent to which they were subjectively culpable for their words and actions.
It is an abomination beyond all telling for arrogant, pretentious overlords of the Particular Judgments of individual souls to mislead the poor misguided dupes who follow after their rantings and ravings to claim that a holy priest such as Father Martin Stepanich is destined for Hell.
Shame on such people. Shame on them for lacking the humility to recognize Catholic scholarship when it is right under their turned up noses. Shame on them for the harm that they do with their false doctrines and their hateful harangues and their omniscient judgments on others. God alone will be their judge, which is why we must pray that He has mercy on them just as we want Him to be merciful to each of us us erring sinners, who have enough on our own souls to answer for without making "definitive" judgments about others, including the hateful, vindictive and venomous Dimond "brothers," that belong exclusively--as in totally--to God.
My own sins are responsible for dulling my intellect and weakening my will. I see true beauty--spiritual beauty--"dimly." I appreciate it superficially, even hurriedly. However, the graces won for us by the shedding of every single drop of the Most Precious Blood of Our Blessed Lord and Saviour Jesus Christ and that flow into my soul through the loving hands of Our Lady, the Mediatrix of All Graces, do permit me to "see" beauty and to appreciate it, however dimly and superficially or indistinctly.
Even my own self-dulled intellect, however, can grasp the exquisite beauty with which Father Martin Stepanich, O.F.M., S.T.D., offers the Holy Sacrifice of the Mass and the childlike simplicity of his Franciscan demeanor. Father Martin pronounces each word in the Mass slowly and distinctly, understanding that he is an alter Christus, re-presenting in an unbloody manner the very Sacrifice of the Son to the Father in Spirit and in Truth that was offered on the wood of the Holy Cross on Good Friday. His offering of Holy Mass takes between forty-five and fifty minutes. Nothing is deliberately slowed, although he does pause for a sufficient amount of time at the Mementos for the Living and the Dead to permit those of us privileged to assist at his Mass to remember a number of persons in each category, something for which we are most grateful. There is no "rush" to get to the Quam Oblationem in the Canon of the Mass. (His Excellency Bishop Robert F. McKenna, O.P., offers Masses at a similar pace and with similar exquisiteness in the Dominican Rite.)
The care with which Father Martin offers Holy Mass should come as no surprise. A meticulous botanist, Father Martin has for many decades now taken care of the "lilies of the field" in gardens, whether when he was living on the grounds of the Franciscan order or at the residences at which he has lived in the decades since that time, including in the garden he keeps at this time in Bolingbrook, Illinois, well into his ninety-third year of life. Imagine the skill and the patience to do such meticulous, back-breaking work with one's hands. Imagine having an encyclopedic knowledge of the origins of each flower one plants and the exact care that each needs to highlight the beauty with which God Himself has adorned it. Imagine the simplicity of soul that is able to look at the radiant beauty of each type of flower planted and to give glory to the Most Holy Trinity through the Sorrowful and Immaculate Heart of Mary. Yes, you see, Father Martin Stepanich is a gardener after the Gardener, Our Blessed Lord and Saviour Jesus Christ, Who tills the soil of our souls in order that they might blossom beautiful flowers unto eternity.
A priest who has such gifts of perception and knowledge is able to use the graces of Holy Orders to see every single detail of the Faith with exactitude and to appreciate it as much and as purely and devotedly as it can be appreciated in this passing, mortal vale of tears. Listen to any one of Father Martin's well-thought out sermons and you will know that he has been given the same gifts as were possessed by the late Father Frederick Faber in penetrating the depths of the Faith. Here are just several listed on the Archives page of Traditional Catholic Sermons.org: Our Lady Of La Salette,
Our Lady Of Sorrows Model Of Reparations,
The Divine Message Of Guadalupe,
The Rosary In Modern Marian Apparitions,
Total Consecration To Jesus Through Mary,
Outside The Church There Is No Salvation,
Humani Generis: Encyclical On Modern Errors,
Because Of Jesus And Mary, St. Joseph, The Man Of Sorrows, and
The Chair Of Peter, among so many others. Take the time to listen to Father Martin Stepanich. Listen to this faithful son of the Catholic Church. Do not be misled by theologically untrained deceivers who must--as in without exception--resort to the use of the ad hominem to denounce persons while they skirt substantive issues. Listen for yourselves.
Father Martin Stepanich is direct and to the point, using an economy of words to express himself. Readers will discover in the next commentary, which will deal with several issues (Our Lady's Fatima Message, modesty, the liturgical changes of the 1950s, brain death, the case of Mrs. Theresa Maria-Schindler Schiavo, the "home alone" movement, and the validity of the Thuc line, about which Father Stepanich wrote in Father Kevin Vaillancourt's The Answers), that a wonderful Catholic resource has been given us to us in the person of Father Martin Stepanich, O.F.M., S.T.D., a true son of Saint Francis of Assisi and of the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary.
Father Martin Stepanich is a true son of Saint Francis of Assisi, who was rejected and calumniated by his own father and set upon by thieves and spat upon by those from whom he begged alms. He accepts calumnies and invectives with these two words: Deo gratias!, offering all to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary. And although he read an original draft of this article and wrote to say that I could print it, he did so by saying the following to the person who communicated his handwritten note to me via e-mail:
Dr. Droleskey sure did spread the peanut butter of praise on me plenty thick. But let him write it up as he sees it. I am no "giant." I am just a small potato.
Well, this "small potato" named Father Martin Stepanich, O.F.M., S.T.D., suffers all for the Faith without compromise as a devoted son of Saint Francis and a consecrated slave of the Sorrowful and Immaculate Heart of Mary.
Please join me in praying a Rosary right now for Father Martin Stepanich in gratitude for his years of fidelity to the Catholic Faith despite all of the persecutions and calumnies to which he has been--and continues to be--subjected, both from the conciliar revolutionaries and from the likes of the "brothers" who pronounce their grand judgments on others, in between their basketball games, from Fillmore, New York.
We must, however, pray also for these misguided men, and thus it is that I ask you, in your Charity, to pray a Rosary for the Dimond "brothers" for their return to the Catholic Faith, and for their return to some semblance of treating other humans as they would want to treat Our Blessed Lord and Saviour Jesus Christ Himself.
The intentions of all hearts will be revealed only on the Last Day, at the General Judgment of the Living and the Dead. Those who think themselves so omniscient and infallible in this life concerning the Particular Judgments of other human beings might be in for a few surprises at that time, including the fact that God is the sole judge of the subjective state of souls, not themselves, who are but mere dust to be judged themselves.
Our Lady of Mount Carmel, pray for us!
Viva Cristo Rey!
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, 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 Bonaventure, pray for us.
Saint Henry the Emperor, pray for us.
See also: A Litany of Saints