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                 April 9, 2009

Promote Personal Sin, Live In Social Violence

by Thomas A. Droleskey

This is the day on which Our Blessed Lord and Saviour Jesus Christ instituted the Priesthood and the Eucharist for our sanctification and salvation. It was shortly after Our Lord instituted this two Sacraments at the Last Supper that He suffered His fearful Agony in the Garden of Gethsemane, wherein He suffered in His Sacred Humanity as He saw the sins of all men--yours, mine, everyone's--who had lived before Him, who lived on earth contemporaneously with Him, and who would live until the end of time.

Sin is no joking matter. Sin is a deadly serious matter. Our attitude about sin is a deadly serious matter of eternal life and eternal death. No one can say that he loves Our Blessed Lord and Saviour Jesus Christ, Who became Incarnate in His Most Blessed Mother's Virginal and Immaculate Womb by the power of the Third Person of the Most Blessed Trinity, God the Holy Ghost, at the Annunciation.if he is determined to persist in his own personal sins, no less to protect them under cover of the civil law and/or to promote them in every aspect of popular culture.

The horror of man's rebellion against God represented by Original Sin and our own Actual Sins is what is responsible for imposing the most unspeakable suffering on the God-Man in His Sacred Humanity during His Passion and Death and it is what is responsible for imposing thrusting those Seven Swords of Sorrow through and through Our Lady's Sorrowful and Immaculate Heart. Let me reiterate the point made just above in a slightly different way: no one can have any true understanding of Who Our Blessed Lord and Saviour Jesus Christ is and what He suffered in order to redeem us on the wood of the Holy Cross if he minimizes the horror of his own personal sins and/or is indifferent to the promotion of personal sin under cover of civil law and in every aspect of popular culture.

Every problem in the world is caused by the sins of men. The entirety of social order is dependent upon order in the souls of men. And order within the souls of men is entirely dependent upon their being in states of Sanctifying Grace. Many men who have never known--or who have forgotten--the simple fact that they are fallen creatures whose disordered natures incline them to sin and that they are in need of reforming their lives on a constant basis in cooperation with Sanctifying Grace will spend their entire lives attempting to "discover" why human beings do evil things and how human behavior can be "reformed" by purely naturalistic means. Other men who have never known--or who have forgotten--the simple fact that they are fallen creatures whose disordered natures incline them to sin will live in sin without a clue or a care as to how they are offending the true God and how they are wounding their own immortal souls, made in the image and likeness of the Most Blessed Trinity and redeemed by the shedding of every single drop of the Most Precious Blood on the wood of the Holy Cross.

Social violence must abound in a world that is suffering the after-effects of the overthrow of the Social Reign of Christ the King wrought by the Protestant Revolt and the rise of Judeo-Masonry. True, the vestigial after-effects of Original Sin and the effects of the Actual Sins of men caused many problems during the era of Christendom, something that both Pope Pius XI and Pope Pius XII noted in their respective first encyclical letter. It is also true, however, that the men of the Middle Ages knew that their sins were responsible for each and every problem, personal and social, in the world. Most men today have no such knowledge:

When, therefore, governments and nations follow in all their activities, whether they be national or international, the dictates of conscience grounded in the teachings, precepts, and example of Jesus Christ, and which are binding on each and every individual, then only can we have faith in one another's word and trust in the peaceful solution of the difficulties and controversies which may grow out of differences in point of view or from clash of interests. An attempt in this direction has already and is now being made; its results, however, are almost negligible and, especially so, as far as they can be said to affect those major questions which divide seriously and serve to arouse nations one against the other. No merely human institution of today can be as successful in devising a set of international laws which will be in harmony with world conditions as the Middle Ages were in the possession of that true League of Nations, Christianity. It cannot be denied that in the Middle Ages this law was often violated; still it always existed as an ideal, according to which one might judge the acts of nations, and a beacon light calling those who had lost their way back to the safe road.

There exists an institution able to safeguard the sanctity of the law of nations. This institution is a part of every nation; at the same time it is above all nations. She enjoys, too, the highest authority, the fullness of the teaching power of the Apostles. Such an institution is the Church of Christ. She alone is adapted to do this great work, for she is not only divinely commissioned to lead mankind, but moreover, because of her very make-up and the constitution which she possesses, by reason of her age-old traditions and her great prestige, which has not been lessened but has been greatly increased since the close of the War, cannot but succeed in such a venture where others assuredly will fail. (Pope Pius XI, Ubi Arcano Dei Consilio, December 23, 1922):

The Holy Gospel narrates that when Jesus was crucified "there was darkness over the whole earth" (Matthew xxvii. 45); a terrifying symbol of what happened and what still happens spiritually wherever incredulity, blind and proud of itself, has succeeded in excluding Christ from modern life, especially from public life, and has undermined faith in God as well as faith in Christ. The consequence is that the moral values by which in other times public and private conduct was gauged have fallen into disuse; and the much vaunted civilization of society, which has made ever more rapid progress, withdrawing man, the family and the State from the beneficent and regenerating effects of the idea of God and the teaching of the Church, has caused to reappear, in regions in which for many centuries shone the splendors of Christian civilization, in a manner ever clearer, ever more distinct, ever more distressing, the signs of a corrupt and corrupting paganism: "There was darkness when they crucified Jesus" (Roman Breviary, Good Friday, Response Five).

Many perhaps, while abandoning the teaching of Christ, were not fully conscious of being led astray by a mirage of glittering phrases, which proclaimed such estrangement as an escape from the slavery in which they were before held; nor did they then foresee the bitter consequences of bartering the truth that sets free, for error which enslaves. They did not realize that, in renouncing the infinitely wise and paternal laws of God, and the unifying and elevating doctrines of Christ's love, they were resigning themselves to the whim of a poor, fickle human wisdom; they spoke of progress, when they were going back; of being raised, when they groveled; of arriving at man's estate, when they stooped to servility. They did not perceive the inability of all human effort to replace the law of Christ by anything equal to it; "they became vain in their thoughts" (Romans i. 21).

With the weakening of faith in God and in Jesus Christ, and the darkening in men's minds of the light of moral principles, there disappeared the indispensable foundation of the stability and quiet of that internal and external, private and public order, which alone can support and safeguard the prosperity of States.

It is true that even when Europe had a cohesion of brotherhood through identical ideals gathered from Christian preaching, she was not free from divisions, convulsions and wars which laid her waste; but perhaps they never felt the intense pessimism of today as to the possibility of settling them, for they had then an effective moral sense of the just and of the unjust, of the lawful and of the unlawful, which, by restraining outbreaks of passion, left the way open to an honorable settlement. In Our days, on the contrary, dissensions come not only from the surge of rebellious passion, but also from a deep spiritual crisis which has overthrown the sound principles of private and public morality. (Pope Pius XII, Summi Pontificatus, October 10, 1939.)


Most men today, including most, although not all, Catholics attached as of yet to the structures of the counterfeit church of conciliarism, are utterly oblivious to the simple truth that Catholicism is the one and only foundation of personal and social order. They recoil in horror when a man steeped, objectively speaking, in the ravages of his personal sins (and/or steeped in captivity to the devil by means of Original Sin) opens fire on innocent human beings and winds up killing himself, as happened six days ago now in Binghamton, New York, and as happened nearly two years ago on the campus of Virginia Tech University in Blacksburg, Virginia, but live in perfect peace with the daily slaughter of the preborn, both by chemical and surgical means, under cover of the civil law.,

Most men today are so steeped the irrationality and illogic of Protestanatism and naturalism that they do not have a whit of understanding concerning the wrath of God that is aroused by the public promotion of the each of the four sins that cry out to Heaven for vengeance (willful murder, the sin of Sodom, defrauding widows, withholding the day laborer's wages), actually paying money to participate in these sins in many instances and to watch with approval as they are glorified on television and in motion pictures and in magazines. There is almost no appreciation of how human sins have wounded Our Lord once in time and have wound the world in which we live today.

Most men today, including most, although not all, Catholics attached as of yet to the structures of the counterfeit church of conciliarism, are concerned primarily, if not exclusively, about material well-being and sensual pleasures, oblivious to their responsibilities to live in accord with the Deposit of Faith that Our Blessed Lord and Saviour Jesus Christ has entrusted exclusively to His Catholic Church for Its eternal safekeeping and infallible explication. They are also oblivious to the patrimony of the Catholic Faith about the disordered nature of materialism as summarized by Pope Leo XIII in Exeunte Iam Anno, December 25, 1888:

In this way We daily see the numerous ills which afflict all classes of men. These poisonous doctrines have utterly corrupted both public and private life; rationalism, materialism, atheism, have begotten socialism, communism, nihilism-evil principles which it was not only fitting should have sprung from such parentage but were its necessary offspring. In truth, if the Catholic religion is willfully rejected, whose divine origin is made clear by such unmistakable signs, what reason is there why every form of religion should not be rejected, not upheld, by such criteria of truth? If the soul is one with the body, and if therefore no hope of a happy eternity remains when the body dies, what reason is there for men to undertake toil and suffering here in subjecting the appetites to right reason? The highest good of man will then lie in enjoying life's pleasures and life's luxuries. And since there is no one who is drawn to virtue by the impulse of his own nature, every man will naturally lay hands on all he can that he may live happily on the spoils of others. Nor is there any power mighty enough to bridle the passions, for it follows that the power of law is broken, and that all authority is loosened, if the belief in an ever-living God, Who commands what is right and forbids what is wrong is rejected. Hence the bonds of civil society will be utterly shattered when every man is driven by an unappeasable covetousness to a perpetual struggle, some striving to keep their possessions, others to obtain what they desire. This is wellnigh the bent of our age.

There is, nevertheless, some consolation for Us even in looking on these evils, and We may lift up Our heart in hope. For God "created all things that they might be: and He made the nations of the earth for health." But as all this world cannot be upheld but by His providence and divinity, so also men can only be healed by His power, of Whose goodness they were called from death to life. For Jesus Christ redeemed the human race once by the shedding of His blood, but the power of so great a work and gift is for all ages; "neither is there salvation in any other." Hence they who strive by the enforcement of law to extinguish the growing flame of lawless desire, strive indeed for justice; but let them know that they will labor with no result, or next to none, as long as they obstinately reject the power of the gospel and refuse the assistance of the Church. Thus will the evil alone be cured, by changing their ways, and returning back in their public and private life to Jesus Christ and Christianity.

Now the whole essence of a Christian life is to reject the corruption of the world and to oppose constantly any indulgence in it; this is taught in the words and deeds, the laws and institutions, the life and death of Jesus Christ, "the author and finisher of faith." Hence, however strongly We are deterred by the evil disposition of nature and character, it is our duty to run to the "fight proposed to Us," fortified and armed with the same desire and the same arms as He who, "having joy set before him, endured the cross." Wherefore let men understand this specially, that it is most contrary to Christian duty to follow, in worldly fashion, pleasures of every kind, to be afraid of the hardships attending a virtuous life, and to deny nothing to self that soothes and delights the senses. "They that are Christ's, have crucified their flesh, with the vices and concupiscences" -- so that it follows that they who are not accustomed to suffering, and who hold not ease and pleasure in contempt belong not to Christ. By the infinite goodness of God man lived again to the hope of an immortal life, from which he had been cut off, but he cannot attain to it if he strives not to walk in the very footsteps of Christ and conform his mind to Christ's by the meditation of Christ's example. Therefore this is not a counsel but a duty, and it is the duty, not of those only who desire a more perfect life, but clearly of every man "always bearing about in our body the mortification of Jesus." How otherwise could the natural law, commanding man to live virtuously, be kept? For by holy baptism the sin which we contracted at birth is destroyed, but the evil and tortuous roots of sin, which sin has engrafted, and by no means removed. This part of man which is without reason -- although it cannot beat those who fight manfully by Christ's grace -- nevertheless struggles with reason for supremacy, clouds the whole soul and tyrannically bends the will from virtue with such power that we cannot escape vice or do our duty except by a daily struggle. "This holy synod teaches that in the baptized there remains concupiscence or an inclination to evil, which, being left to be fought against, cannot hurt those who do not consent to it, and manfully fight against it by the grace of Jesus Christ; for he is not crowned who does not strive lawfully." There is in this struggle a degree of strength to which only a very perfect virtue, belonging to those who, by putting to flight evil passions, has gained so high a place as to seem almost to live a heavenly life on earth. Granted; grant that few attain such excellence; even the philosophy of the ancients taught that every man should restrain his evil desires, and still more and with greater care those who from daily contact with the world have the greater temptations -- unless it be foolishly thought that where the danger is greater watchfulness is less needed, or that they who are more grievously ill need fewer medicines.

But the toil which is borne in this conflict is compensated by great blessings, beyond and above heavenly and eternal rewards, particularly in this way, that by calming the passions nature is largely restored to its pristine dignity. For man has been born under this law, that the mind should rule the body, that the appetites should be restrained by sound sense and reason; and hence it follows that putting a curb upon our masterful passions is the noblest and greatest freedom. Moreover, in the present state of society it is difficult to see what man could be expected to do without such a disposition. Will he be inclined to do well who has been accustomed to guide his actions by self-love alone? No man can be high-souled, kind, merciful, or restrained, who has not learnt selfconquest and a contempt for this world when opposed to virtue. And yet it must be said that it seems to have been pre-determined by the counsel of God that there should be no salvation to men without strife and pain. Truly, though God has given to man pardon for sin, He gave it under the condition that His only begotten Son should pay the due penalty; and although Jesus Christ might have satisfied divine justice in other ways, nevertheless He preferred to satisfy by the utmost suffering and the sacrifice of His life. Thus he has imposed upon His followers this law, signed in His blood, that their life should be an endless strife with the vices of the age. What made the apostles invincible in their mission of teaching truth to the world; what strengthened the martyrs innumerable in their bloody testimony to the Christian faith, but the readiness of their soul to obey fearlessly His laws? And all who have taken heed to live a Christian life and seek virtue have trodden the same path; therefore We must walk in this way if We desire either Our own salvation or that of others. Thus it becomes necessary for every one to guard manfully against the allurements of luxury, and since on every side there is so much ostentation in the enjoyment of wealth, the soul must be fortified against the dangerous snares of riches lest straining after what are called the good things of life, which cannot satisfy and soon fade away, the soul should lose "the treasure in heaven which faileth not." Finally, this is matter of deep grief, that free-thought and evil example have so evil an influence in enervating the soul, that many are now almost ashamed of the name of Christian -- a shame which is the sign either of abandoned wickedness or the extreme of cowardice; each detestable and each of the highest injury to man. For what salvation remains for such men, or on what hope can they rely, if they cease to glory in the name of Jesus Christ, if they openly and constantly refuse to mold their lives on the precepts of the gospel? It is the common complaint that the age is barren of brave men. Bring back a Christian code of life, and thereby the minds of men will regain their firmness and constancy. But man's power by itself is not equal to the responsibility of so many duties. As We must ask God for daily bread for the sustenance of the body, so must We pray to Him for strength of soul for its nourishment in virtue. Hence that universal condition and law of life, which We have said is a perpetual battle, brings with it the necessity of prayer to God. For, as is well and wisely said by St. Augustine, pious prayer flies over the world's barriers and calls down the mercy of God from heaven. In order to conquer the emotions of lust, and the snares of the devil, lest we should be led into evil, we are commanded to seek the divine help in these words, "pray that ye enter not into temptation." How much more is this necessary, if we wish to labor for the salvation of others? Christ our Lord, the only begotten Son of God, the source of all grace and virtue, first showed by example what he taught in word: "He passed the whole night in the prayer of God," and when nigh to the sacrifice of his life, "He prayed the longer."


How many men today, including Catholics all across and up and down the vast expanse of the ecclesiastical divide, have read any part of Pope Leo XIII's Exeunte Iam Anno and meditated upon the Catholic truths contained therein? And it is because the Catholic truths reiterated by Pope Leo XIII in Exeunte Iam Anno are unknown to most men today, including most Catholics, that they are panic-stricken at this or that event reported by news agencies that happens to catch their attention. Men without the true Faith and/or without a comprehension that the Faith is to define every single circumstance of our lives, both personally and socially, will be huddled together in dark corners as they are filled with fear over a breakdown in social order that has only one cause: the promotion of personal sin under cover of law and in every aspect of popular culture.

Most men today are very much like the Jews who cried out for the release of Barabbas on Good Friday, preferring to cast their Divine Redeemer aside in favor some naturalistic "strategy" for the "betterment' of their own lives and of the world. The men of today tend to place their trust in politicians and political parties and political ideologies, whether of the false opposite of the naturalist "left" or the false opposite of the naturalist "right," oblivious to the fact that almost every candidate for public office would recoil in horror at the truths enunciated so clearly by the late Silvio Cardinal Antoniano in the Sixteenth Century:

The more closely the temporal power of a nation aligns itself with the spiritual, and the more it fosters and promotes the latter, by so much the more it contributes to the conservation of the commonwealth. For it is the aim of the ecclesiastical authority by the use of spiritual means, to form good Christians in accordance with its own particular end and object; and in doing this it helps at the same time to form good citizens, and prepares them to meet their obligations as members of a civil society. This follows of necessity because in the City of God, the Holy Roman Catholic Church, a good citizen and an upright man are absolutely one and the same thing. How grave therefore is the error of those who separate things so closely united, and who think that they can produce good citizens by ways and methods other than those which make for the formation of good Christians. For, let human prudence say what it likes and reason as it pleases, it is impossible to produce true temporal peace and tranquillity by things repugnant or opposed to the peace and happiness of eternity. (Silvio Cardinal Antoniano, quoted by Pope Pius XI in Mortalium Animos, December 31, 1929.)


Our Blessed Lord and Saviour Jesus Christ suffered His Agony in the Garden of Gethsemane as He contemplated each one of our sins. He gave us the means to confess our sins and to receive Absolution for them from a true bishop or a true priest in the Sacred Tribunal of Penance. We must avail ourselves of this great gift, made possible for us by His perfect obedience to the Will of His Co-Equal and Co-Eternal Father as He offered Himself up in atonement for our sins on the wood of the Holy Cross, if we do not want to spend our own lives awash in the misery of unrepentant sin and if we do not want to spend our lives steeped in the darkness and the stupor produced by naturalism. The violence of the world in which we live is the logical, inexorable fruit of Modernity's overthrow of the Social Reign of Christ the King and of Modernism's "reconciliation" with the false, naturalistic, anti-Incarnational, religiously indifferentist and semi-Pelagian principles of Modernity.

There can be no peace in a world where men are at war with Christ the King, Who suffered His Agony in the Garden this every night, by means of unrepentant sins. 

Pope Pius XI made this clear in Ubi Arcano Dei Consilio, December 23, 1922:

There exists an institution able to safeguard the sanctity of the law of nations. This institution is a part of every nation; at the same time it is above all nations. She enjoys, too, the highest authority, the fullness of the teaching power of the Apostles. Such an institution is the Church of Christ. She alone is adapted to do this great work, for she is not only divinely commissioned to lead mankind, but moreover, because of her very make-up and the constitution which she possesses, by reason of her age-old traditions and her great prestige, which has not been lessened but has been greatly increased since the close of the War, cannot but succeed in such a venture where others assuredly will fail.

It is apparent from these considerations that true peace, the peace of Christ, is impossible unless we are willing and ready to accept the fundamental principles of Christianity, unless we are willing to observe the teachings and obey the law of Christ, both in public and private life. If this were done, then society being placed at last on a sound foundation, the Church would be able, in the exercise of its divinely given ministry and by means of the teaching authority which results therefrom, to protect all the rights of God over men and nations.

It is possible to sum up all We have said in one word, "the Kingdom of Christ." For Jesus Christ reigns over the minds of individuals by His teachings, in their hearts by His love, in each one's life by the living according to His law and the imitating of His example. Jesus reigns over the family when it, modeled after the holy ideals of the sacrament of matrimony instituted by Christ, maintains unspotted its true character of sanctuary. In such a sanctuary of love, parental authority is fashioned after the authority of God, the Father, from Whom, as a matter of fact, it originates and after which even it is named. (Ephesians iii, 15) The obedience of the children imitates that of the Divine Child of Nazareth, and the whole family life is inspired by the sacred ideals of the Holy Family. Finally, Jesus Christ reigns over society when men recognize and reverence the sovereignty of Christ, when they accept the divine origin and control over all social forces, a recognition which is the basis of the right to command for those in authority and of the duty to obey for those who are subjects, a duty which cannot but ennoble all who live up to its demands. Christ reigns where the position in society which He Himself has assigned to His Church is recognized, for He bestowed on the Church the status and the constitution of a society which, by reason of the perfect ends which it is called upon to attain, must be held to be supreme in its own sphere; He also made her the depository and interpreter of His divine teachings, and, by consequence, the teacher and guide of every other society whatsoever, not of course in the sense that she should abstract in the least from their authority, each in its own sphere supreme, but that she should really perfect their authority, just as divine grace perfects human nature, and should give to them the assistance necessary for men to attain their true final end, eternal happiness, and by that very fact make them the more deserving and certain promoters of their happiness here below.

It is, therefore, a fact which cannot be questioned that the true peace of Christ can only exist in the Kingdom of Christ -- "the peace of Christ in the Kingdom of Christ." It is no less unquestionable that, in doing all we can to bring about the re-establishment of Christ's kingdom, we will be working most effectively toward a lasting world peace.


We enter today deep into the Sacred Mysteries of the Paschal Triduum of Our Blessed Lord and Saviour Jesus Christ's Passion, Death and Resurrection. We must make more and more sacrifices to show our gratitude to Our Lord and to make reparation to His Most Sacred Heart through the Sorrowful and Immaculate Heart of Mary for our own many sins, which have contributed mightily to the worsening of the state of the Church Militant on earth and of the world-at-large, praying as many Rosaries each day as our states-in-life will permit.

Saint Augustine, writing in his commentary on Psalm 54, explained the importance of making this voluntary sacrifices:

"Voluntarily I will sacrifice to You" (ver. 6). Who can even understand this good thing of the heart, at another's speaking thereof, unless in himself he has tasted it? What is, "Voluntarily I will sacrifice to You"?... For what sacrifice here shall I take, brethren? or what worthily shall I offer to the Lord for His mercy? Victims shall I seek from flock of sheep, ram shall I select, for any bull in the herds shall I look out, frankincense indeed from the land of the Sabæans shall I bring? What shall I do? What offer; except that whereof He speaks, "Sacrifice of praise shall honour Me"? Wherefore then "voluntarily"? Because truly I love that which I praise. I praise God, and in the self-same praise I rejoice: in the praise of Himself I rejoice, at whom being praised, I blush not. For He is not praised in the same manner as by those who love the theatrical follies is praised either by a charioteer, or a hunter, or actor of any kind, and by their praisers, other praisers are invited, are exhorted, to shout together: and when all have shouted, ofttimes, if their favourite is overcome, they are all put to the blush. Not so is our God: be He praised with the will, loved with charity: let it be gratuitous (or voluntary) that He is loved and that He is praised. What is "gratuitous"? Himself for the sake of Himself, not for the sake of something else. For if you praise God in order that He may give you something else, no longer freely do you love God. You would blush,if your wife for the sake of riches were to love you, and perchance if poverty should befall you, should begin to think of adultery. Seeing that therefore you would be loved by your partner freely, will you for anything else love God? What reward are you to receive of God, O covetous man? Not earth for you, but Himself He keeps, who made heaven and earth. "Voluntarily I will sacrifice to You:" do it not of necessity. For if for the sake of anything else you praise God, out of necessity you praise. These things also which He has given, because of the Giver are good things. For He gives entirely, He gives these temporal things: and to certain men to their good, to certain men to their harm, after the height and depth of His judgments.... "Voluntarily I will sacrifice to You." Wherefore"voluntarily"? Because gratis. What is gratis? "And I will confess to Your name, Colored, for it is a good thing:" for nothing else, but because a "good thing" it is. Doth he say, "I will confess to Your name, O Lord," because Thou givest me fruitful manors, because Thou givest me gold and silver, because Thou givest me extended riches, abundant money, most exalted dignity? Nay. But what? "For it is a good thing." Nothing I find better than Your name." (St. Augustine Exposition on the Psalms)


Yes, we must make many voluntary sacrifices in these days of the Paschal Triduum out of love for God and gratitude for the fact that He has seen fit to redeem us and to forgive us so readily and so frequently despite our poor efforts at reforming our lives.

Our Lady, who is the Queen of Martyrs, will help us to make these sacrifices. She will keep us close to her Divine Son at the foot of the Cross in the Holy Sacrifice of the Mass and in the Mass of the Presanctified on Good Friday as we venerate His Holy Cross. She will help us to realize once and for all that Catholicism is the one and only path to personal and social order and that each man must come to hate his sins and to make reparation for them to God through her Immaculate Heart so that men can live together in peace as redeemed creatures who refer each of their actions, undertaken in light of their First Cause, to their Last End, the possession of an unending Easter Sunday of glory in Heaven.

Vivat Christus Rex! Viva Cristo Rey!

Isn't it time to pray a Rosary now?

Immaculate Heart of Mary, triumph soon!

Sorrowful and Immaculate Heart of Mary, pray for us now and at the hour of our death.

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, especially on your feast day today!

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

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

See also: A Litany of Saints


© Copyright 2009, Thomas A. Droleskey. All rights reserved.