As Though the Past Never Happened

by Thomas A. Droleskey

Revolutionaries usually outline their plans for their seizure of power and implementation of their ideologies with great care. Vladimir Lenin, building on his interpretation of Karl Marx, did so quite clearly in a number of books and articles prior to the Bolshevik Revolution of November 7, 1917.Lenin's What Is to be Done?, published in 1902, was a most thorough revolutionary program of implementing his interpretation of Marxism. Other of his tracts also detailed his revolutionary programs of total control of the Russian state by the Bolsheviks. All of this meant nothing to the Masons who controlled Germany in 1917 during World War I, who thought that Lenin, then in exile in Switzerland, would be able to foment enough unrest in Imperial Russia to distract the Russians from continuing the fight against German military forces. So what if Lenin wrote about the implementation of Marxism? He couldn't possible mean such a thing, could he?

Similar diffidence greeted Adolf Hitler's Mein Kampf in 1928. Mere philosophical "ruminations" couldn't possibly be the basis of what Hitler actually would do if he ever acquired political power. It couldn't be the case the Martin Luther's virulent anti-Semitism and anti-Catholicism was the foundation of much of what Hitler believed and how he would govern once in office.

Oh, yes, the human capacity for self-delusion is infinite. Revolutionaries give us exact blueprints as to what they believe and how they are going to act yet people who believe in nothing except their own material comfort, convenience or career success prefer denial and self-delusion to facing the hard truth about the reality of the situations in which they live. Fallen human nature. Oh, yes, it was quite an expensive bite out of the fruit of the Tree of the Knowledge of Good and Evil, wasn't it?

Well, the doctrinal and liturgical revolutionaries who had infiltrated the Catholic Church prior to the ecclesiogenesis that spawned the counterfeit church of conciliarism during the false pontificate of Angelo Roncalli/John XXIII and his "Second" Vatican Council also signaled their true intentions decades before the rotund Rosicrucian Roncalli emerged with a white cassock onto the portico of the Basilica of Saint Peter in the State of Vatican City on October 28, 1958.

Consider how Annibale Bugnini, the principle architect of the Protestant and Masonic Novus Ordo service, boldly proclaimed on March 19, 1965, that everything too "Catholic" in the liturgy must be "stripped" away in order to appeal to the heretical Protestant sects:

We must strip from our Catholic prayers and from the Catholic liturgy everything which can be the shadow of a stumbling block for our separated brethren that is for the Protestants." (L'Osservatore Romano, March 19, 1965.)

 

Those who planned the Novus Ordo saw it as a fundamental break from the Catholic "past." It is nothing short of amazing that many of those who used to criticize the Novus Ordo as being precisely such a break have muted their voices about this truth because of Summorum Pontificum.

Furthermore, The Permanent Instruction of the Alta Vendita explained how the scions of Judeo-Masonry would infiltrate the Catholic Church. Pope Saint Pius X saw the infiltration and took the battle head-on to the Modernists throughout his pontificate, especially by means of Lamentabili Sane, Pascendi Dominici Gregis, Praestantia Scripturae, and the Oath Against Modernism. Numerous articles on this site have explained how the ethos of conciliarsm in general--and one of its chief protagonists in particular, Joseph Ratzinger--reject the binding nature of dogmatic truth in exactly the same sense and with the same meaning as it has had throughout the ages. Joseph Ratzinger/Benedict XVI believes that truth can never be apprehended by the human mind accurately at any one time, consisting of a series of complexities, if not outright internal contradictions, that make it difficult for men in any one age to come to an "understanding" of truth that might be binding at a later time as the historical/environmental/technological/sociological/ecclesiastical circumstances in which men live are subject to the vicissitudes of the times.

Joseph Ratzinger has spelled all of this out for us. Once again, it is important to turn to his own words:

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

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

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

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

 

This view cannot be reconciled with the [First] Vatican Council and with Pope Saint Pius X's Pascendi Dominci Gregis, September 8, 1907, and his Oath Against Modernism, September 1, 1910:

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

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

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

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

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

 

Some people who are now imbibed with the spirit of Summorum Pontificum, whose text will be "clarified" by the conciliar Vatican soon ("clarifications," of course, have become the norm over the course of the thirty-eight years since the Protestant and Masonic Novus Ordo service as promulgated by Giovanni Montini/Paul VI), used to recognize the irreconcilability of Ratzinger's Modernist views with the Faith before Ratzinger's "elevation" to be conciliarism's successor to Karol Wojtyla/John Paul II. These people wrote about Ratzinger's Modernist bent about the nature of truth quite openly. Whole passages of various books were dedicated to critiquing Ratzinger's Modernist view of truth and comparing it to the dogmatic pronouncements of the [First] Vatican Council and the encyclical letters of various true popes (Gregory XVI, Pius IX, Leo XIII, St. Pius X, Pius XI, and Pius XII). No more. Former critics of Joseph Ratzinger have joined the conciliarists in a truly revolutionary view of the world in which the past is erased and flushed down the Orwellian memory hole. Truth is the first casualty of this revisionist history, which subordinates the good of souls, who are entitled to the immutable truths of the Catholic Faith without any taint of Modernism and its ill-begotten progeny, conciliarism, to the necessity of justifying the legitimacy of the conciliarists as Catholics entitled to hold ecclesiastical office to exercise authority in the name of the Catholic Church.

Pope Leo XIII, however, noted in Satis Cognitum, June 29, 1896, that no one who dissents from a single article contained in the Deposit of Faith is a member of the Catholic Church. Such a person is a heretic who needs to abjure his errors in order to save his immortal soul and to start repairing the damage done by his embrace of various errors. One falls from the state of Sanctifying Grace not as a result of canonical censure imposed by the authority of the Catholic Church. One falls from the state of Sanctifying Grace when one commits culpably even a private Mortal Sin (grave matter, sufficient reflection on the gravity of the matter, full consent of the will). One falls from the Faith when one holds even privately, no less propagates publicly, propositions condemned by the Catholic Church or at variance with her immutable teaching. No canonical censure is necessary for a person to have fallen from the Faith by means of violating the Divine Positive Law:

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).

The conciliarists themselves are the past masters of pretending that the past has never happened. They are, as I have written before, the true sedevacantists, pretending as though nothing that happened prior to 1958 binds their consciences. How did Joseph Ratzinger/Benedict XVI, who commemorated and celebrated the fortieth anniversary last year of Giovanni Montini/Paul VI's socialist manifesto entitled Populorum Progresso, observe the centenary of Pope Saint Pius X's Pascendi Dominci Gregis on September 8 of last year? He ignored it. He had to. The text of Pascendi Dominci Gregis condemns his view of the Faith.

Remember, Joseph Ratzinger used his own quite explicit revolutionary blueprint, Principles of Catholic Theology, to call the [Second] Vatican Council a veritable "counter-syllabus of errors," thereby disparaging The Syllabus of Errors that was promulgated by Pope Pius IX in 1864. Joseph Ratzinger rejects, completely and categorically, the irreformable Catholic teaching that the civil state must recognize the Catholic Church as the true religion and defer to her infallible teaching authority in all that pertains to the good of souls. Ratzinger rejects Pope Saint Pius X's clear denunciation in Vehementer Nos, February 11, 1906, of the separation of Church and State as a thesis that is "absolutely false," rejecting also Pope Saint Pius X's call in Notre Charge Apostolique, August 15, 1910, for the restoration of the Catholic City as the only foundation of social order, believing instead in the interdenominational principles of The Sillon that were condemned by Pope Saint Pius X in Notre Charge Apostolique.

Joseph Ratzinger/Benedict XVI believes that false religions have the right to propagate themselves in civil society and that their false ideas can "contribute" to the "betterment" of domestic social order and to world "peace," a proposition condemned explicitly by Pope Pius VII in Post Tam Diuturnas, April 29, 1814, and Pope Gregory XVI in Mirari Vos, August 15, 1832, and Pope Pius IX, Quanta Cura, December 8, 1864, and Pope Leo XIII, Immortale Dei, November 1, 1885, and Libertas, June 20, 1888, to name just a few true popes and their encyclicals that dealt with what Pope Pius VII termed the heresy of religious liberty.

There is hardly an aspect of the Catholic Faith that Ratzinger accepts as it has been passed down to us over the centuries under the infallible guidance of the Third Person of the Blessed Trinity, God the Holy Ghost. Everything is subject to reinterpretation, including Sacred Scripture and the writings of the Church Fathers, the latter of which must be viewed outside of the "prison" of Scholasticism, an approach to Patristics condemned by Pope Saint Pius X in Pascendi Dominci Gregis and by Pope Pius XII in Humani Generis, August 12, 1950. Even the dogmatic consequences of the Blessed Virgin Mary's Immaculate Conception can be placed into doubt by means of the conciliar Vatican's endorsement in 2006 of The Nativity Story, which portrayed Our Lady blasphemously as a sulky, moody teenager, thereby denying her perfect Integrity of body and soul as a result of her having been preserved from all stain of Original and Actual Sin. The Nativity Scene itself can be subjected to "reinterpretation" and shown to have taken place in Nazareth rather than Bethlehem. It's all of matter of interpretation and focus, right?

No.

As a Modernist, Joseph Ratzinger/Benedict XVI fits almost neatly into this description of Modernism offered by Pope Saint Pius X in Pascendi Dominic Gregis:

In all Catholicism there is absolutely nothing on which it does not fasten.

 

No one who is intellectually honest will deny that this statement of Pope Saint Pius X has been applicable to the Modernist mind of Joseph Ratzinger throughout his fifty-six years as a priest. Ratzinger's mind of paradox and contradiction and ambiguity and complexity can reconcile the irreconcilable, although even it, Ratzinger's mind, does not even attempt to make the effort of "reconciliation" in such clear cases as Pascendi Dominci Gregis. Forgetting about such things entirely is the order of the day as the conciliarists attempt to convince traditionally-minded Catholics yet attached to their illegitimate structures that they should be content with a corner in their One World Ecumenical Church along with Focolare and Cursillo and Communion and Liberation and the "Catholic Charismatic Renewal" and countless other "movements" that have given vent to trends or thoughts condemned by one pope after another.

It remains to be seen whether the encyclical letter issued eighty years ago today by Pope Pius XI, Mortalium Animos, will be ignored by Joseph Ratzinger/Benedict XVI, who had done much to contradict everything contained in Mortalium Animos throughout his priesthood, including the nearly three years that he has served as the false "pope" of the counterfeit church of conciliarism. The man who boasts of the "Second" Vatican Council's having been an official "reconciliation" with the "principles of 1789" might be up to the "challenge" of attempting to square Mortalium Animos with the apostasies of conciliarism's false ecumenism. It would be mighty unlikely for him to do so, however, given the fact that Pope Pius XI wrote the following in absolutely no uncertain terms in Mortalium Animos:

So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. During the lapse of centuries, the mystical Spouse of Christ has never been contaminated, nor can she ever in the future be contaminated, as Cyprian bears witness: "The Bride of Christ cannot be made false to her Spouse: she is incorrupt and modest. She knows but one dwelling, she guards the sanctity of the nuptial chamber chastely and modestly." The same holy Martyr with good reason marveled exceedingly that anyone could believe that "this unity in the Church which arises from a divine foundation, and which is knit together by heavenly sacraments, could be rent and torn asunder by the force of contrary wills." For since the mystical body of Christ, in the same manner as His physical body, is one, compacted and fitly joined together, it were foolish and out of place to say that the mystical body is made up of members which are disunited and scattered abroad: whosoever therefore is not united with the body is no member of it, neither is he in communion with Christ its head.

Furthermore, in this one Church of Christ no man can be or remain who does not accept, recognize and obey the authority and supremacy of Peter and his legitimate successors. Did not the ancestors of those who are now entangled in the errors of Photius and the reformers, obey the Bishop of Rome, the chief shepherd of souls? Alas their children left the home of their fathers, but it did not fall to the ground and perish for ever, for it was supported by God. Let them therefore return to their common Father, who, forgetting the insults previously heaped on the Apostolic See, will receive them in the most loving fashion. For if, as they continually state, they long to be united with Us and ours, why do they not hasten to enter the Church, "the Mother and mistress of all Christ's faithful"? Let them hear Lactantius crying out: "The Catholic Church is alone in keeping the true worship. This is the fount of truth, this the house of Faith, this the temple of God: if any man enter not here, or if any man go forth from it, he is a stranger to the hope of life and salvation. Let none delude himself with obstinate wrangling. For life and salvation are here concerned, which will be lost and entirely destroyed, unless their interests are carefully and assiduously kept in mind."

Let, therefore, the separated children draw nigh to the Apostolic See, set up in the City which Peter and Paul, the Princes of the Apostles, consecrated by their blood; to that See, We repeat, which is "the root and womb whence the Church of God springs," not with the intention and the hope that "the Church of the living God, the pillar and ground of the truth" will cast aside the integrity of the faith and tolerate their errors, but, on the contrary, that they themselves submit to its teaching and government. Would that it were Our happy lot to do that which so many of Our predecessors could not, to embrace with fatherly affection those children, whose unhappy separation from Us We now bewail. Would that God our Savior, "Who will have all men to be saved and to come to the knowledge of the truth," would hear us when We humbly beg that He would deign to recall all who stray to the unity of the Church! In this most important undertaking We ask and wish that others should ask the prayers of Blessed Mary the Virgin, Mother of divine grace, victorious over all heresies and Help of Christians, that She may implore for Us the speedy coming of the much hoped-for day, when all men shall hear the voice of Her divine Son, and shall be "careful to keep the unity of the Spirit in the bond of peace."

You, Venerable Brethren, understand how much this question is in Our mind, and We desire that Our children should also know, not only those who belong to the Catholic community, but also those who are separated from Us: if these latter humbly beg light from heaven, there is no doubt but that they will recognize the one true Church of Jesus Christ and will, at last, enter it, being united with us in perfect charity. While awaiting this event, and as a pledge of Our paternal good will, We impart most lovingly to you, Venerable Brethren, and to your clergy and people, the apostolic benediction.

 

What did Joseph Ratzinger say in Cologne, Germany, in an address to Protestant and Orthodox leaders on August 19, 2005? Nothing other than a complete contradiction of Pope Pius XI:

We all know there are numerous models of unity and you know that the Catholic Church also has as her goal the full visible unity of the disciples of Christ, as defined by the Second Vatican Ecumenical Council in its various Documents (cf. Lumen Gentium, nn. 8, 13; Unitatis Redintegratio, nn. 2, 4, etc.). This unity, we are convinced, indeed subsists in the Catholic Church, without the possibility of ever being lost (cf. Unitatis Redintegratio, n. 4); the Church in fact has not totally disappeared from the world.

On the other hand, this unity does not mean what could be called ecumenism of the return:  that is, to deny and to reject one's own faith history. Absolutely not!

It does not mean uniformity in all expressions of theology and spirituality, in liturgical forms and in discipline. Unity in multiplicity, and multiplicity in unity:  in my Homily for the Solemnity of Sts Peter and Paul on 29 June last, I insisted that full unity and true catholicity in the original sense of the word go together. As a necessary condition for the achievement of this coexistence, the commitment to unity must be constantly purified and renewed; it must constantly grow and mature. Ecumenical meeting at the Archbishopric of Cologne English

 

This is at odds with the injunction of Pope Pius XI in Mortalium Animos. It is at odds with the injunction of Pope Pius IX in Iam Vos Omnes, September 13, 1868. It is at odds with the injunction of Pope Leo XIII in Praeclara Gratulationis Publicae, June 20, 1894. It is at odds with the entire patrimony of the Catholic Church, starting with the missionary work begun by the first Pope himself, Saint Peter, when he addressed the Jews gathered in Jerusalem on Pentecost Sunday and urged them to convert to the true Faith in order to be saved. Three thousand Jews were added to the Faith that very day, marking the beginning of Holy Mother Church's efforts to seek with urgency the unconditional conversion of all men to her maternal bosom, something that is completely rejected by conciliarsm as unnecessary, meaning that those in false religions are not in danger of losing their souls for all eternity and that there is no need to invite them into the Church when the opportunity presents itself. Indeed, adherents of false religions have been reaffirmed in their false beliefs by Giovanni Montini/Paul VI, Karol Wojtyla/John Paul II and Joseph Ratzinger/Benedict XVI.

Joseph Ratzinger/Benedict XVI does not believe that Jews must convert to the Catholic Faith to save their souls. His "papal preacher," Father Raniero Cantalamessa, O.F.M., Cap., was quoted by Zenit on September 30, 2005, as saying that the "Church has lost the right to do because the way this was done in the past." Did Ratzinger correct Cantalamessa for this statement of apostasy? Did he? Of course not. Ratzinger believes this himself, placing him in complete contradiction to the work begun by Saint Peter the other Apostles on Pentecost Sunday, placing him in complete contradiction to Pope Saint Pius X's true act of Supernatural Charity extended to the founder of Zionism, Theodore Herzl, when they met in the Apostolic Palace on January 25, 1904:

And so if you come to Palestine and settle your people there, we will be ready with churches and priests to baptize all of you.

 

There is no question but that Pope Saint Pius X spoke as a Catholic concerned about the salvation of the souls of the Jews. Karol Wojtyla and Joseph Ratzinger and their factotums, such as Cantalamessa, have spoken as apostates. The Catholic Church does not speak as the conciliarists have spoken. She is incapable of doing so, as Pope Pius XI noted in the passage from Mortalium Animos cited above:

During the lapse of centuries, the mystical Spouse of Christ has never been contaminated, nor can she ever in the future be contaminated, as Cyprian bears witness: "The Bride of Christ cannot be made false to her Spouse: she is incorrupt and modest. She knows but one dwelling, she guards the sanctity of the nuptial chamber chastely and modestly.

 

Today is Epiphany Sunday. We commemorate today three different manifestations of Our Blessed Lord and Saviour Jesus Christ to the world.

The first, of course, is Our Lord's manifestation of His Kingly dignity and royal prerogatives to the Gentiles, as represented by the Three Kings from the East, Saints Caspar, Melchior and  Balthasar (no, not that Balthasar, the mentor of Joseph Ratzinger, thank you.) Unlike King Herod the Great, who was jealous of the Baby King, the Three Kings from the East adored Him, kneeling before Him in an act of submission. King Herod the Great is symbolic of the civil potentates today who refuse to submit to the Social Reign of Christ the King. Saints Caspar, Melchior and Balthasar are symbolic of the great Kings of Christendom who did indeed submit themselves to the Social Reign of Christ the King, recognizing that the civil state does indeed has a positive obligation to render worship unto the true God by means of the true Faith and that said civil state has an obligation to aid man in the pursuit of his Last End, which is to die in a state of Sanctifying Grace as a member of the Catholic Church.

Conciliarism rejects such due submission of the civil state to the Catholic Church, choosing instead to preach a false gospel of "healthy secularity" and an "interdenominational" approach with heretics and infidels as the means to build the "better" world. The adoration offered by the Three Kings from the East was fine for them personally as an act of private worship and belief. It is not to be imitated by the civil potentates of Modernity. After all, the counterfeit church of conciliarism has made its "official reconciliation," remember, with the principles of 1789.

Those who reject the Social Reign of Christ the King and who reject also the simple truth that Catholicism is the one and only foundation of personal and social order are in league with conciliarism. They have no business calling themselves "traditional" Catholics. They are conciliarists. The Novus Ordo, which speaks not of the Social Reign of the Divine Redeemer, Our Blessed Lord and Saviour Jesus Christ, emphasizing His eschatological Kingship at the end of time on the Last Day, is the true ideological home for anyone who rejects the Social Reign of Christ the King, whether or not they realize it. They are in perfect agreement with Joseph Ratzinger and his view of Church-State relations--and his belief that the civil state does not need to worship Our Lord and be duly submissive to His Mystical Bride, Holy Mother Church, in all that pertains to the good of souls.

We, however, must understand that we have the duty to proclaim the Social Reign of Christ the King no matter how unpopular of impoverished that this makes us. So what if people don't like us. We must, despite our own sins and failings, make Our Blessed Lord and Saviour Jesus Christ manifest in this fallen world. We must plant the seeds for the day in which all men will come to adore Christ the King and to honor publicly with Rosary processions His Most Blessed Mother, Mary our Immaculate Queen. Who will make Our Lord's Social Rights manifest if we do not do so?

Secondly, the Feast of the Epiphany is the commemoration of the manifestation of Our Blessed Lord and Saviour Jesus Christ as the Redeemer of mankind to the Jews as his cousin, Saint John the Baptist, the last of the Old Testament Prophets, baptized Him symbolically in the waters of the Jordan River, thereby sanctifying all of the waters of the world for use in the sacramental Baptism that Our Lord Himself would institute for the liberation of the souls of men from the captivity to the devil by means of Original Sin. Although contained in the meaning of the Feast of the Epiphany, it is on the Octave Day of the Epiphany itself that special liturgical attention is paid to the Baptism of Our Lord.

Thirdly, the Feast of the Epiphany is the commemoration of the manifestation of Our Lord's Sacred Divinity to His own Apostles and disciples as He performed His first public miracle at the wedding feast in Cana, showing us also that it was at the behest of His own Most Blessed Mother that He performed the miracle of changing water into wine, a prefiguring of the miracle of the Eucharist Itself. This third manifestation of Our Lord is commemorated liturgically in the Second Sunday after the Epiphany, which is superseded this year by Sexagesima Sunday, January 27, 2008.

All men everywhere need to be reminded of these three different manifestations of Our Lord. It is apostasy to contend, as conciliarism does, that men can live their entire lives and know personal and social order without embracing the Sacred Divinity of the Second Person of the Blessed made Man 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, and without submitting entirely to the Deposit of Faith that He has entrusted to His Catholic Church without one iota of dissent. Conciliarism does not do this. We must.

Dom Prosper Gueranger, O.S.B., writing in The Liturgical Year, exhorts us to contemplate the mysteries of this most sacred day in the liturgical life of the Catholic Church, both of the West and of the East:

The day of the Magi, the day of the Baptism, the day of the Marriage Feast, has come; our divine Sun of Justice reflects upon the world these three bright rays of his glory. Material darkness is less than it was;. Night is losing her power; Light is progressing day by day. Our sweet Infant Jesus, who is still lying his humble crib, is each day gaining strength. Mary showed him to the shepherds, and now she is going to present him to the Magi. The gifts we intend to offer him should be prepared; let us, like the three Wise Men, follow the star, and go to Bethlehem, the House of the Bread of Life.

 

Indeed. Let us go to the House of the Bread of Life in the catacombs where no concessions whatsoever are made to conciliarism or to the absolutely nonexistent legitimacy of its false shepherds who are steeped in one apostasy after another. Let us beseech Our Lady, especially through her Most Holy Rosary, to be more eager to offer the trials of the present moment to her Most Divine Son's Most Sacred Heart through her own Sorrowful and Immaculate Heart, considering to be total gain to be despised by the world and to suffer humiliation, which many of us, myself included most especially, deserve so richly for our many sins and coldness and infidelities, for the sake of planting a few seeds for a day when the Faith will be restored whole and pure, when all men in the Latin Rite of the Catholic Church will worship exclusively at the Immemorial Mass of Tradition, when all men and their nations imitate the Three Kings of the East and adore the Baby King with these glorious words:

Viva Cristo Rey!

Our Lady of Fatima, pray for us.

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.

The Holy Innocents, pray for us.

Saint Stephen the Protomartyr, pray for us.

The Litany of the Holy Name of Jesus

Lord, have mercy on us R. Christ, have mercy on us.	Kyrie, eleison. R. Christe, eleison.
Lord, have mercy on us. Jesus, hear us. R. Jesus, graciously hear us.	Kyrie, eleison. Iesu, audi nos. R. Iesu, exaudi nos.
God the Father of Heaven, R. have mercy on us.	Pater de cælis, Deus, R. miserere nobis.
God the Son, Redeemer of the world, R. have mercy on us.	Fili, Redemptor mundi, Deus, R. miserere nobis.
God, the Holy Ghost, R. have mercy on us.	Spiritus Sancte, Deus, R. miserere nobis.
Holy Trinity, One God, R. have mercy on us.	Sancta Trinitas, unus Deus, R. miserere nobis.
Jesus, Son of the living God, R. have mercy on us.	Iesu, Fili Dei vivi, R. miserere nobis.
Jesus, splendor of the Father, R. have mercy on us.	Iesu, splendor Patris, R. miserere nobis.
Jesus, brightness of Eternal Light, R. have mercy on us.	Iesu, candor lucis æternæ, R. miserere nobis.
Jesus, King of glory, R. have mercy on us.	Iesu, rex gloriæ, R. miserere nobis.
Jesus, Sun of justice, R. have mercy on us.	Iesu, sol iustitiæ, R. miserere nobis.
Jesus, Son of the Virgin Mary, R. have mercy on us.	Iesu, Fili Mariæ Virginis, R. miserere nobis.
Jesus, most amiable, R. have mercy on us.	Iesu, amabilis, R. miserere nobis.
Jesus, most admirable, R. have mercy on us.	Iesu, admirabilis, R. miserere nobis.
Jesus, mighty God, R. have mercy on us.	Iesu, Deus fortis, R. miserere nobis.
Jesus, Father of the world to come, R. have mercy on us.	Iesu, pater futuri sæculi, R. miserere nobis.
Jesus, angel of great council, R. have mercy on us.	Iesu, magni consilii angele, R. miserere nobis.
Jesus, most powerful, R. have mercy on us.	Iesu potentissime, R. miserere nobis.
Jesus, most patient, R. have mercy on us.	Iesu patientissime, R. miserere nobis.
Jesus, most obedient, R. have mercy on us.	Iesu oboedientissime, R. miserere nobis.
Jesus, meek and humble of heart, R. have mercy on us.	Iesu, mitis et humilis corde, R. miserere nobis.
Jesus, Lover of Chastity, R. have mercy on us.	Iesu, amator castitatis, R. miserere nobis.
Jesus, lover of us, R. have mercy on us.	Iesu, amator noster, R. miserere nobis.
Jesus, God of peace, R. have mercy on us.	Iesu, Deus pacis, R. miserere nobis.
Jesus, Author of life, R. have mercy on us.	Iesu, auctor vitæ, R. miserere nobis.
Jesus, Model of virtues, R. have mercy on us.	Iesu, exemplar virtutum, R. miserere nobis.
Jesus, zealous for souls, R. have mercy on us.	Iesu, zelator animarum, R. miserere nobis.
Jesus, our God, R. have mercy on us.	Iesu, Deus noster, R. miserere nobis.
Jesus, our Refuge, R. have mercy on us.	Iesu, refugium nostrum, R. miserere nobis.
Jesus, Father of the poor, R. have mercy on us.	Iesu, pater pauperum, R. miserere nobis.
Jesus, Treasure of the faithful, R. have mercy on us.	Iesu, thesaure fidelium, R. miserere nobis.
Jesus, good Shepherd, R. have mercy on us.	Iesu, bone pastor, R. miserere nobis.
Jesus, true Light, R. have mercy on us.	Iesu, lux vera, R. miserere nobis.
Jesus, eternal Wisdom, R. have mercy on us.	Iesu, sapientia æterna, R. miserere nobis.
Jesus, infinite Goodness, R. have mercy on us.	Iesu, bonitas infinita, R. miserere nobis.
Jesus, our Way and our Life, R. have mercy on us.	Iesu, via et vita nostra, R. miserere nobis.
Jesus, joy of Angels, R. have mercy on us.	Iesu, gaudium Angelorum, R. miserere nobis.
Jesus, King of the Patriarchs, R. have mercy on us.	Iesu, rex Patriarcharum, R. miserere nobis.
Jesus, Master of the Apostles, R. have mercy on us.	Iesu, magister Apostolorum, R. miserere nobis.
Jesus, Teacher of Evangelists, R. have mercy on us.	Iesu, doctor Evangelistarum, R. miserere nobis.
Jesus, strength of Martyrs, R. have mercy on us.	Iesu, fortitudo Martyrum, R. miserere nobis.
Jesus, light of Confessors, R. have mercy on us.	Iesu, lumen Confessorum, R. miserere nobis.
Jesus, purity of Virgins, R. have mercy on us.	Iesu, puritas Virginum, R. miserere nobis.
Jesus, crown of all Saints, R. have mercy on us.	Iesu, corona Sanctorum omnium, R. miserere nobis.
Be merciful, R. spare us, O Jesus.	Propitius esto, R. parce nobis, Iesu.
Be merciful, R. graciously hear us, O Jesus.	Propitius esto, R. exaudi nos, Iesu.
From all evil, R. deliver us, O Jesus.	Ab omni malo, R. libera nos, Iesu.
From all sin, R. deliver us, O Jesus.	Ab omni peccato, R. libera nos, Iesu.
From Thy wrath, R. deliver us, O Jesus.	Ab ira tua, R. libera nos, Iesu.
From the snares of the devil, R. deliver us, O Jesus.	Ab insidiis diaboli, R. libera nos, Iesu.
From the spirit of fornication, R. deliver us, O Jesus.	A spiritu fornicationis, R. libera nos, Iesu.
From everlasting death, R. deliver us, O Jesus.	A morte perpetua, R. libera nos, Iesu.
From neglect of Thy inspirations, R. deliver us, O Jesus.	A neglectu inspirationum tuarum, R. libera nos, Iesu.
Through the mystery of Thy holy Incarnation, R. deliver us, O Jesus.	Per mysterium sanctæ Incarnationis tuæ, R. libera nos, Iesu.
Through Thy Nativity, R. deliver us, O Jesus.	Per nativitatem tuam, R. libera nos, Iesu.
Through Thine Infancy, R. deliver us, O Jesus.	Per infantiam tuam, R. libera nos, Iesu.
Through Thy most divine Life, R. deliver us, O Jesus.	Per divinissimam vitam tuam, R. libera nos, Iesu.
Through Thy Labors, R. deliver us, O Jesus.	Per labores tuos, R. libera nos, Iesu.
Through Thine Agony and Passion, R. deliver us, O Jesus.	Per agoniam et passionem tuam, R. libera nos, Iesu.
Through Thy Cross and abandonment, R. deliver us, O Jesus.	Per crucem et derelictionem tuam, R. libera nos, Iesu.
Through Thy Sufferings, R. deliver us, O Jesus.	Per languores tuos, R. libera nos, Iesu.
Through Thy Death and Burial, R. deliver us, O Jesus.	Per mortem et sepulturam tuam, R. libera nos, Iesu.
Through Thy Resurrection, R. deliver us, O Jesus.	Per resurrectionem tuam, R. libera nos, Iesu.
Through Thine Ascension, R. deliver us, O Jesus.	Per ascensionem tuam, R. libera nos, Iesu.
Through Thy institution of the Most Holy Eucharist, R. deliver us, O Jesus.	Per sanctissimæ Eucharistiæ institutionem tuam, R. libera nos, Iesu.
Through Thy Joys, R. deliver us, O Jesus.	Per gaudia tua, R. libera nos, Iesu.
Through Thy Glory, R. deliver us, O Jesus.	Per gloriam tuam, R. libera nos, Iesu.
Lamb of God, who takest away the sins of the world, R. spare us, O Jesus.	Agnus Dei, qui tollis peccata mundi, R. parce nobis, Iesu.
Lamb of God, who takest away the sins of the world, R. graciously hear us, O Jesus.	Agnus Dei, qui tollis peccata mundi, R. exaudi nos, Iesu.
Lamb of God, who takest away the sins of the world, R. have mercy on us, O Jesus.	Agnus Dei, qui tollis peccata mundi, R. miserere nobis, Iesu.
Jesus, hear us. R. Jesus, graciously hear us.	Iesu, audi nos. R. Iesu, exaudi nos.
Let us pray; O Lord Jesus Christ, who hast said, "Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you": grant we beseech Thee, unto us who ask, the gift of Thy most divine Love, that we may ever love Thee with our whole hearts, and in all our words and actions, and never cease from showing forth Thy praise.	Oremus; Domine Iesu Christe, qui dixisti: Petite, et accipietis; quærite, et invenietis; pulsate, et aperietur vobis: quæsumus, da nobis petentibus divinissimi tui amoris affectum, ut te toto corde, ore et opere diligamus, et a tua numquam laude cessemus.
Make us O Lord, to have a perpetual fear and love of Thy Holy Name; for Thou never failest to govern those who Thou dost solidly establish in Thy love. Thou who livest and reignest, world without end. Amen.	Sancti Nominis tui, Domine, timorem pariter et amorem fac nos habere perpetuum, quia numquam tua gubernatione destituis, quos in soliditate, tuæ dilectionis instituis: Qui vivis et regnas in sæcula sæculorum. Amen

 

Pope Saint Sylvester I, pray for us.

Saint Thomas a Becket, pray for us.

The Holy Innocents, pray for us.

Saint Elizabeth, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Frances Xavier Cabrini, pray for us.

Saint Thomas the Apostle, pray for us.

Saint Andrew the Apostle, pray for us.

Saint Barbara, pray for us.

Saint Francis Xavier, pray for us.

Saint Peter Chrysologus, pray for us.

Saint Bibiana, pray for us.

Saint Sabbas, pray for us.

Saint Nicholas, pray for us.

Saint Ambrose, pray for us.

Pope Saint Melchiades, pray for us.

Pope Saint Damasus, pray for us.

Pope Saint Pius V, pray for us.

Pope Saint Pius X, pray for us.

Saint Sylvester the Abbot, pray for us.

Saint Gertrude the Great, pray for us.

Saint Margaret Mary Alacoque, pray for us.

Saint Benedict, pray for us.

Saint Vincent Ferrer, pray for us.

Saint Dominic de Guzman, pray for us.

Saint Francis of Assisi, pray for us.

Saint Hyacinth, pray for us.

Saint Peter Nolasco, pray for us.

Saint John Matha, pray for us.

Saint John Bosco, pray for us.

Saint John of God, pray for us.

Saint Philip Neri, pray for us.

Saint Francis Solano, pray for us.

Saint Teresa of Avila, pray for us.

Saint Brendan the Navigator, pray for us.

Saints Caspar, Melchior and Balthasar, pray for us.

Saint Anthony of Padua, pray for us.

Saint Peregrine, pray for us.

Saint Leonard of Port Maurice, pray for us.

Saint John Fisher, pray for us.

Saint Thomas More, pray for us.

Saint Peter Canisius, pray for us.

Saint Ignatius of Loyola, pray for us.

Saint Francis Borgia, pray for us.

Saint John Francis Regis, pray for us.

Saint Genevieve, pray for us.

Saint Casimir, pray for us.

Saint Hedwig, pray for us.

Saint Louis IX, King of France, pray for us.

Saint Stephen of Hungary, pray for us.

Saint Bridget of Sweden, pray for us.

Saint Brigid of Kildare, pray for us.

Saint Patrick, pray for us.

Saint Martin of Tours, pray for us.

Pope Saint Leo the Great, pray for us.

Pope Saint Gregory the Great, pray for us.

Pope Saint Gregory VII, pray for us.

Saint Boniface, pray for us.

Saint Meinrad, pray for us.

Saint Catherine of Siena, pray for us.

Saint Bernardine of Siena, pray for us.

Saint Louis de Montfort, pray for us.

Saint Joseph Cupertino, pray for us.

Saint Joseph Calasanctius, pray for us.

Saint John Damascene, pray for us.

Saint Benedict Joseph Labre, pray for us.

Saints Isidore the Farmer and Maria de Cappella, pray for us.

Saint Elizabeth of Hungary, pray for us.

Pope Saint Damasus I, pray for us.

Saint Jerome, pray for us.

Saint Basil the Great, pray for us.

Saint Vincent de Paul, pray for us.

Saint Louise de Marillac, pray for us.

Saint Catherine of Alexandria, pray for us.

Saint Antony of the Desert, pray for us.

Saint Bonaventure, pray for us.

Saint Turibius, pray for us.

Saint Isaac Jogues, pray for us.

Saint Rene Goupil, pray for us.

Saint John Lalonde, pray for us.

Saint Gabriel Lalemont, pray for us.

Saint Noel Chabanel, pray for us.

Saint Charles Garnier, pray for us.

Saint Anthony Daniel, pray for us.

Saint John DeBrebeuf, pray for us.

Saint Irenaeus, pray for us.

Saint Polycarp, pray for us.

Blessed Rose Philippine Duchesne, pray for us.

Saint Rita, pray for us.

Saint Philomena, pray for us.

Saint Therese Lisieux, pray for us.

Saint Athanasius, pray for us.

Saint Bonaventure, pray for us.

Saint Philip Neri, pray for us.

Saint Peter Damian, pray for us.

Saint Peter of Alcantara, pray for us.

Saint Stanislaus, pray for us.

Saint Stanislaus Kostka, pray for us.

Saint Dominic Savio, pray for us.

Saint Stephen the Protomartyr, pray for us.

Saint Aloysius Gonzaga, pray for us.

Saint Adalbert, pray for us.

Saint Norbert, pray for us.

Saint John Chrysostom, pray for us.

Saint Cyril of Alexandria, pray for us.

Saint Cyril of Jerusalem, pray for us.

Saints Cosmas and Damian, pray for us.

Saints Gervase and Protase, pray for us.

Saint Cecilia, pray for us.

Pope Saint Clement I, pray for us.

Saint Tarcisius, pray for us.

Saints Fabian Sebastian, pray for us.

Saint Lawrence the Deacon, pray for us.

Saint Lawrence of Brindisi, pray for us.

Saint Eustachius and Companions, pray for us.

Saints Pontian and Hippolytus, pray for us.

Saint Clare of Assisi, pray for us.

Saint Agnes, pray for us.

Saint Agatha, pray for us.

Saints Perpetua and Felicity, pray for us.

Saint Rose of Lima, pray for us.

Saint Scholastica, pray for us.

Saint Margaret of Scotland, pray for us.

Saint Peter Lombard, pray for us.

Saint Albert the Great, pray for us.

Saint Augustine, pray for us.

Saint Monica, pray for us.

Saint Augustine of Canterbury, pray for us.

Saint Anselm, pray for us.

Saint Canute, pray for us.

Saint Clotilde, pray for us.

Saint Brendan the Navigator, pray for us.

Saint Coleman, pray for us.

Saint Maria Goretti, pray for us.

Saint Mary Magdalene, pray for us.

Saint Joan of Arc, pray for us.

Saint Ignatius of Antioch, pray for us.

Blessed Father Vincent Pallotti, pray for us.

Saint Josaphat, pray for us.

Saint Anthony Mary Claret, pray for us.

Saint Bernadette Soubirous, pray for us.

Blessed Edmund Campion, pray for us.

Saint Saturninus, pray for us.

Saint Gerard Majella, pray for us.

Saint Alphonsus Liguori, pray for us.

Venerable Juan Diego, pray for us.

Venerable Junipero Serra, pray for us.

Venerable Miguel Augustin Pro, pray for us.

Venerable Pauline Jaricot, pray for us.

Venerable Anne Catherine Emmerich, pray for us.

Jacinta Marto, pray for us.

Francisco Marto, pray for us.

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

 

The Longer Version of the Saint Michael the Archangel Prayer, composed by Pope Leo XIII, 1888

O glorious Archangel Saint Michael, Prince of the heavenly host, be our defense in the terrible warfare which we carry on against principalities and powers, against the rulers of this world of darkness, spirits of evil.  Come to the aid of man, whom God created immortal, made in His own image and likeness, and redeemed at a great price from the tyranny of the devil.  Fight this day the battle of our Lord, together with  the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in heaven.  That cruel, that ancient serpent, who is called the devil or Satan who seduces the whole world, was cast into the abyss with his angels.  Behold this primeval enemy and slayer of men has taken courage.  Transformed into an angel of light, he wanders about with all the multitude of wicked spirits, invading the earth in order to blot out the Name of God and of His Christ, to seize upon, slay, and cast into eternal perdition, souls destined for the crown of eternal glory.  That wicked dragon pours out. as a most impure flood, the venom of his malice on men of depraved mind and corrupt heart, the spirit of lying, of impiety, of blasphemy, and the pestilent breath of impurity, and of every vice and iniquity.  These most crafty enemies have filled and inebriated with gall and bitterness the Church, the spouse of the Immaculate Lamb, and have laid impious hands on Her most sacred possessions. In the Holy Place itself, where has been set up the See of the most holy Peter and the Chair of Truth for the light of the world, they have raised the throne of their abominable impiety with the iniquitous design that when the Pastor has been struck the sheep may be scattered.  Arise then, O invincible Prince, bring help against the attacks of the lost spirits to the people of God, and give them the victory.  They venerate thee as their protector and patron; in thee holy Church glories as her defense against the malicious powers of hell; to thee has God entrusted the souls of men to be established in heavenly beatitude.  Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church.  Offer our prayers in the sight of the Most High, so that they may quickly conciliate the mercies of the Lord; and beating down the dragon, the ancient serpent, who is the devil and Satan, do thou again make him captive in the abyss, that he may no longer seduce the nations.  Amen.

Verse: Behold the Cross of the Lord; be scattered ye hostile powers.

Response: The Lion of the Tribe of Juda has conquered the root of David.

Verse: Let Thy mercies be upon us, O Lord.

Response: As we have hoped in Thee.

Verse: O Lord hear my prayer.

Response: And let my cry come unto Thee.

Verse: Let us pray.  O God, the Father of our Lord Jesus Christ, we call upon Thy holy Name, and as suppliants, we implore Thy clemency, that by the intercession of Mary, ever Virgin, immaculate and our Mother, and of the glorious Archangel Saint Michael, Thou wouldst deign to help us against Satan and all other unclean spirits, who wander about the world for the injury of the human race and the ruin of our souls. 

Response:  Amen.