From Proportion to Pantheism

by Thomas A. Droleskey

Those who do not have the true Faith must invent "gods" to worship. This is so because our rational nature, implanted in our immortal souls by God Himself, seeks that which is above it, knowing, at least on some level, that it is not the cause of its own existence and that there must be something infinite for which to live. Man must invent a substitute for the true Faith when he does not have it, whether because he has never been given the gift of that true Faith or because He has lost it and rejected it. The results are truly catastrophic when the entire world is composed of billions upon billions of people who deify things, people, places and false ideas and beliefs as the means by which to "order" their lives and thus to "reform" the world in the warped, perverted, distorted images of the deification of created things and/or false beliefs.

The Catholic Faith alone gives meaning, purpose and direction to each human life and thus to the right ordering of the civil polity  There is no substitute. Our "salvation" is not to be found in "self-help" books or political ideologies or naturalistic political philosophies or materialistic economic theories or in the "bread and circuses" ("entertainment," professional and collegiate sports, "music," books, magazines, newspapers) of the popular culture. Any rational, sane observer of the world in which God's Providence has placed us can see that barbarism and hedonism and materialism, the fruits of the Calvinist capitalism spawned by the Protestant Revolt and sustained in large measure by the inter-related naturalistic forces of Judeo-Masonry, shape the lives of most people. Immodesty of dress, vulgarity of speech (women uttering profanities publicly in restaurants while reacting with shock and indignation when corrected), self-mutilation (tattoos, body-piercing) on parts of one's body that are exposed to full public view, producing what we call V.P. (Visual Pollution) of the grossest nature.

Most people today are, objectively speaking without for a moment seeking to know their subjective culpability, steeped in lives of unrepentant sin as they go about worshiping their panoply of false "gods," starting with the one that they see in the mirror every day. Those who are so steeped in lives of unrepentant sin, that is, people who are not seeking out the Mercy of the Divine Redeemer in the Sacred Tribunal of Penance and at least making some kind of an effort to root out the weeds of vice and sin in their lives by cooperating with the graces that were won for us on the wood of the Holy Cross by the shedding of every single drop of the Most Precious Blood of Our Blessed Lord and Saviour Jesus Christ and that flow into our hearts and souls through the loving hands of Our Lady, the Mediatrix of All Graces, do not even see the false "god" of themselves in the mirror accurately. As our Actual Sins darken the intellect and weaken our wills to the degree of the severity of their nature of those sins and in proportion to their number, people become less and less capable of seeing how utterly ugly and disgusting their displays of gross immodesty and of their acts of self-mutilation are to God and to those who are trying, despite their own sins, Who love Him as He has revealed Himself through His true Church and are trying to make reparation for their own sins.

The spiritual blindness induced by Original Sin and Actual Sins leads baptized Catholics to lose the Faith in many instances and to succumb to the various false blandishments of the world, the flesh, and the devil. Some of the most grossly immodest, openly self-mutilated and vulgar-speaking people in the world today are fallen away Catholics, many of whom have been driven away from everything to do with the Faith because the Protestant and Masonic Novus Ordo Missae enshrines the spirit of the world, starting with the use of the vulgar tongue, and does not remonstrate with people about the possibility of losing one's soul and thus going to Hell for all eternity. Why should Catholics resist the world when the liturgy of what is falsely considered to be the "ordinary form" Catholic Church's Roman Rite incorporates pagan ceremonies and barbarism into its putative "offerings," especially at well-attended and internationally-televised "papal" extravaganza "masses"? Most Catholics today are plunged headlong into barbarism today in large measure, although certainly not exclusively, because the counterfeit church of conciliarism has made its "peace" with the world and rejects the absolute, immutable necessity of restoring the Catholic City as the one and only foundation of personal and social order.

The world-at-large, however, suffers as it does because it has rejected the authority of the Catholic Church in its exercise of the Social Reign of Christ the King. This has given rise to the celebration of licentiousness in the name of "civil liberty" and to blasphemy in the name of "religious liberty." The rejection of the Social Reign of Christ the King as it must be exercised by the one and only true Church He founded upon the Rock of Peter, the Pope, has thus distorted and perverted the world by the fact that sin is no longer recognized for what it is, the privation of good that caused the God-Man to suffer unspeakably during His Passion and Death and grieved the Sorrowful and Immaculate Heart of His Most Blessed Mother, who had (and has in eternity) a perfect Communion of Love with the Heart that was formed out of her own Immaculate Heart, His own Most Sacred Heart. With sin being promoted under cover of law and glorified in every aspect of popular culture, either because Protestants of the Lutheran strain believe that they are "saved" by having made a profession of "faith" in the Holy Name of Our Blessed Lord and Saviour Jesus Christ or because of the outright naturalism of Judeo-Masonry, the average person has lost the compass that God Himself has given Him through the Catholic Church to know the purpose of human existence and to get home to Him safely by pursuing a life of holiness and of making reparation for his sins to His own Most Sacred Heart through the Sorrowful and Immaculate Heart of Mary.

The loss of the compass of the magisterial authority of the Catholic Church and the immutable nature of the Divine teaching entrusted to her by her Mystical Bridegroom extends, obviously, to the lion's share of Catholics yet attached to the structures of the counterfeit church of conciliarism, admitting that there are many so attached who retain the sensus Catholicus despite the best efforts of the revolutionaries to eradicate it, which is why one will find a fair number of Catholics entering Catholic churches, especially in major urban centers, currently in conciliar captivity to spend time before what they believe to be, albeit mistakenly, the Real Presence of Our Lord in the Most Blessed Sacrament. Most Catholics have plunged themselves into a celebration of themselves and their desires, oblivious to the fact that there is any need at all to make reparation for their sins, to say nothing of actually having avail themselves of the Sacred Tribunal of Penance on a regular basis. The ethos of "universal salvation," which is the logical extension of Martin Luther's sin of Presumption (although Luther himself, blinded by his own sins and prideful delusions, could never see the the antinomianism--the contention that one can be saved no matter what he believes or how he acts--was the logical extension of the heresy of his view of "Justification"), reassures the average Catholic that a "loving" God could never send anyone to Hell and that we have the "right" to live as we want. The simple fact that we do not create ourselves and that our bodies are destined for the corruption of the grave after our bodily deaths means nothing to those steeped in the errors of Modernity, which are responsible in large measure for the errors of Modernism as they have become institutionalized in the counterfeit church of conciliarism.

A strange thing happens, however, in some, although hardly all, people who rebel against God's laws and are steeped, objectively speaking, in lives of unrepentant Moral Sins. Some people actually feel guilt, however attenuated, or, at the very least, a sense of restlessness and dissatisfaction that they cannot recognize is the result of their own nature speaking to them about how it has rebelled against its Creator, Redeemer, and Sanctifier. One of the ways is assuage this guilt is to try to "prove" to oneself that he is truly a "good" person, that his immorality does not not matter in light of all of the charitable acts he performs.

One example of this can be found in the case of the late Raymond Burr (Perry Mason, which premiered on September 21, 1957, nearly fifty years ago now, and Ironside, which premiered as a regularly-scheduled television series forty years ago yesterday, on September 14, 1967). Burr, as has been revealed in recent years, was involved in perversity, which he kept (with the help of a friendly press, which covered up raucous "parties" held in Malibu, California) never celebrating it publicly. As is the case with so many steeped in various kinds of sins, Burr was involved in all manner of charitable organizations, devoting a great deal of whatever free time he had between breaks in the filming of his two major television series to various "humanitarian" projects. Burr even went to South Vietnam on an uncelebrated basis to visit American troops who were serving there in 1960s, suffering a dislocated shoulder once when the military helicopter he was riding in crashed. Burr even postponed cancer treatment in late-1992, just after completing The Return of Ironside in Denver, Colorado, to film one his last two-hour Perry Mason movies in order to donate his earnings to a charity for children. The delay caused his cancer to spread, expediting his death on September 12, 1993.

None of Raymond Burr's charitable works could redeem him or make up for the life of objective sin into which he was steeped. He assuaged whatever guilt, which could be evidenced by his heavy drinking at times and overeating, he felt by proving to himself to be a "good" person. There was some level, at which Raymond Burr was affected by the natural consequences of his perversity even though he did not recognize or admit this himself.

This is the case with many other prominent people. It is the case with professional "liberals" and other leftist naturalists, each of whom supports, if not being actively engaged in, an assortment of the evils of our day, who want to show how generous they are to the materially poor with the money of others, namely, taxpayers. It is the case with many athletes, especially after some ugly episode that has been widely publicized, as they seek to "rehabilitate" their image. It is the case with many married people who choose to be childless and thus use contraception (or have themselves sterilized), thereby depriving themselves of the joy of children, seeking solace in devoting their lives to pets or various hobbies (sail boating) or to the "bread and circuses." As it is of the nature of the human being to "worship" something above him, people are going to find "something" around which to organize their lives, if not to make them feel "good" about themselves.

To wit, I can't tell you how many young childless couples I saw over the years at William A. Shea Municipal Stadium in Flushing Meadows, Queens, who revolved their entire lives around the New York Metropolitans (aka Mets). One man came up to me, his wife in tow, once in the late-1990s at a time when catcher Mike Piazza, now with the Oakland Athletics, was injured and unable to play. "What are we doing to do?" the man ask plaintively. I told him the following, "The Mets will find a man to squat behind home plate. They will give him a catcher's mitt and a chest protector and a catcher's mask." The man was astonished by my answer, walking away silently as I told him, "Sir, this is a game. A diversion. This is not life and death. Your Particular Judgment does not depend upon the success of the New York Mets. Indeed, your Particular Judgment will be jeopardized if you put love of Mets above love of God as he has revealed Himself through His true Church." He did not know quite how to respond.

A lot of people feel "good" about themselves as a result of their immersion in the "joys" of Calvinist capitalism, pursuing monetary gain as an ultimate end in and of itself that defines the totality of human existence. The acquisition and retention of material wealth is a way in which one demonstrates his "saved" nature in the false ethos of Calvinism. Emptied of this false theological notion, the reside of Calvinist capitalism produces a world of individual self-seekers who believe that the "marketplace" should define all human activity. So what if they have to lie and cheat? They are "good" people, after all. Look at their bank accounts. Look at the money they give to Planned Parenthood or to The Federalist Society, to name two disparate groups that are the beneficiaries of the largesse of wealthy naturalists. Look at the number of "foundations," most of which support abject evils that are deemed by their founders to be indicative of their sense of "charity," that have been started by the robber barons of yesteryear (e.g. John D. Rockefeller) and the multinational corporation robber barons of present (e.g. The Bill and Melinda Gates Foundation, which gives lots of money to Planned Parenthood, thereby killing off Microsoft's future customers!).

Other so-called philanthropists, steeped in the support for this or that naturalist cause and/or the support of various social evils, give ostentatiously to colleges and universities and professional schools, receiving honorary degrees and/or getting various buildings named after them. Just look at the profit made by the usurious interest charged by banks and credit card companies and mortgage firms and other lending bodies. Part of that profit is quite ostentatiously donated to various naturalist causes, replete with requirements that employees participate in some kind of "matching" donations of their own to these same naturalist causes, many of which openly promote sin. The pro-death and pro-perversity movement could not have succeeded as well as they have in the United States of America and around the world unless they were funded very heavily by corporations and banks and celebrities in the name of "humanitarianism" and the effort to "create" a "better" world and to "improve" the "quality" of living.

Another refuge in which those who have lost (or never had or understood) the Catholic Faith can assuage themselves of their "goodness" despite their support for evils that caused Our Lord and Our Lady to suffer during the events that wrought our Redemption and that wound the souls purchased at such a high price is what is called "environmentalism." Although the Catholic Church does indeed teach us that the Seventh Commandment requires us to make just, proportionate use of the things of this earth as the nature of man's legitimate temporal needs require, she does not teach us that God and nature are one. In other words, the Catholic Church rejects pantheism, which deifies nature and everything in it, including man, to a greater or lesser extent. Indeed, pantheism results in the rise of some variations wherein the human being is considered no more important in the scheme of "matter" than a plant (see, for example, the "species-ism" of Dr. Peter Singer of Princeton, University).

Full-throated environmentalists argue that population must be "controlled" in order to protect natural resources and to provide "living space" for beasts, thus creating a better "quality of life" for man and beast alike. Contraception, sterilization and baby-killing, both chemical and surgical, become imperatives, both in the name of individual "rights" and in the name of "protecting" the environment. This unbalanced view of things is the result of not understanding that God created the world and that while, yes, we must use the things of this earth responsibly, never seeking to deliberately pollute natural resources, the planet is going to end when God Himself says so on the Last Day when He comes to judge the Living and the Dead at the General Judgment, not before. Pantheistic slogans such as "save the earth," which have been emanating with greater frequency from the conciliar Vatican, including Joseph Ratzinger/Benedict XVI, and that supporter of pro-abortion politicians and invoker of the name of "Allah" in the presence of King Abdullah of the Hashemite Kingdom of Jordan at The Catholic University of America two years ago, Theodore "Cardinal" McCarrick, the former conciliar "archbishop" of Washington, D.C. (and former conciliar "archbishop" of Newark, New Jersey, and the founding conciliar "bishop" of Metuchen, New Jersey).

McCarrick used the "save the planet" slogan recently, as was reported by Zenit:

NARSARSUAQ, Greenland, SEPT. 12, 2007 (Zenit.org).- The beauty of God's creation is being destroyed, and people of all faiths need to work together to stop the destruction, says Cardinal Theodore McCarrick.

The retired archbishop of Washington, D.C., spoke Tuesday with Vatican Radio about the need to protect the environment. His comments came as he participated in the seventh symposium organized by the nongovernmental organization Religion, Science and the Environment, which ended today.

The symposium was held under the patronage of Orthodox Patriarch Bartholomew I and gathered religious and social leaders in Greenland.

Cardinal McCarrick said that "this is a holy place, because this is God's work. The Lord gave us this world, this beauty, which has an extraordinary importance for the well-being of the entire world. Being here we can say thanks to God for this world, thanks for this place, thanks for the opportunity to live and inhabit these places, because this is his house."

"But," the 77-year-old cardinal added, "we also know that is necessary to do something so that the world's greatness will go on, the beauty of the world, the holiness of the world. We are here to say that we are a family and that we must safeguard the house of the family."

On Monday, the participants were in Nuuk, home of the only Catholic church in Greenland.

Cardinal McCarrick encouraged people of all religions to work together in protecting the environment.

"We can see this beauty, but we can also see, unfortunately, that all of this is being destroyed," he said. "I believe that we must participate and come together to be able to do something good in this moment for the future of the world and for future generations."

 

What Theodore McCarrick and his "boss" in the Vatican, Joseph Ratzinger, do not understand is that the way to order the natural world correctly is by ordering individual souls correctly by means of seeking their urgent and unconditional conversion to the Catholic Church. It is the sins of men that cause disturbances in the natural order of things. Indeed, as well be pointed out momentarily, it is the very sinful foundation of the modern economic system, which rejects the magisterial authority of the Catholic Church and seeks profit as an ultimate end in and of itself that defines individuals and the "progress" of their nations, that has produced a situation where leaders of corporations in the capitalist world, eager to show a profit to shareholders, and the managers of state-owned companies in the socialist world, both of whom have a naturalistic, if not outrightly atheistic, view of man, think nothing of poisoning the atmosphere and the land the water with a ready abandon.

The naturalistic lie that is the modern economic system has thus produced the lie that is environmentalism, which is nothing other than a variation of the same naturalistic theme. The problems caused by industrial pollution and the solution proposed by most so-called environmentalists are but two manifestations of the same rejection of the Catholic Faith, rejected by industrialists in the name of Calvinist materialism and an American sense of "libertarianism," rejected by environmentalists in the name of a veritable worship of dirt, that is, the earth, devoid of any understanding of who created the dirt and for whose use it was created, for the very people created out of its slime and Redeemed on the wood of the Holy Cross by Christ the King.

In this, you see, the conciliarists are demonstrating, whether or not they realize it, an effort to invert the purposes of the Catholic Faith and to assuage themselves for not fulfilling--and indeed betraying--the mission entrusted to the Apostles before Our Blessed Lord and Saviour Jesus Christ Ascended to the Father's right hand in glory on Ascension Thursday: to convert all men and all nations to the Catholic Faith. If, however, men are more or less saved as a result of the late Father Hans Urs von Balthasar's heresy of "universal salvation," then there is no need to seek with urgency the unconditional conversion of all men and all nations to the Catholic Faith. No, we must like together as brothers without seeking to divide people "unnecessarily" by having public recourse to "denominationalism" in how we speak and act. All "religions" must work together to "save the planet."

Lost in this descent into absurdity is the Catholic truth that the beauty of the earth is marred more and more as a result of the ugliness of the stain of sins that remain on human souls without being Absolved--and without an effort on the part of those who have been Absolved to amend their lives in cooperation with Sanctifying Grace and to seek to do reparation for their sins to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary. Our Lord Himself noted to Mother Mariana de Jesus Torres in 1628:

She saw that when this would happen, the beautiful dawn that each morning would break forth with refulgence over this land--so enchantingly spectacular that some persons would rise at daybreak just to see the day break--would lose some of its brilliance. Thus does earth reflect Heaven, and the earth's beauty and vitality diminish with sin and infidelity to grace. This favor of beautiful dawns should cease, Mother Mariana was given to understand, because the Republic [of Ecuador, which was then only a Spanish colony] would become corrupt and ungrateful for the benefits it received from God. (Marian Therese Horvat, Ph.D., Stories and Miracles of Our Lady of Good Success, Tradition in Action, Inc., 2002, p. 68.)

 

What is true for Ecuador is true for the whole world. Sin diminishes the beauty of souls, thus diminishing the beauty of the created world around us. To the extent, for example, that there have been problems caused by industrial and commercial pollution (Times Beach, Missouri, Love Canal, New York, are real instances where a pollutant, dioxin in Times Beach and toxic waste in Love Canal, caused real harm to real human beings, as did the thermal invasion layer of smog that caused the deaths of nearly seventy people in Donora, Pennsylvania, in 1948), this is the result of the unbridled lust for capital gain that, although an inherent part of fallen human nature, to be sure, was unleashed in all of its fury with the Protestant Revolt and the rise of Judeo-Masonry, to say nothing of attempting to change the very foundation of economic life in order to accommodate the unbridled lust for capital gain. The way to turn back the pollution of the physical earth is for human beings to turn away from polluting their souls by means of persisting in states of unrepentant Mortal Sins.What is good for the souls of individual men is good for the right ordering of the whole world, as Pope Leo XIII noted in Tametsi Futura Prospicientibus, November 1, 1900:

From this it may clearly be seen what con sequences are to be expected from that false pride which, rejecting our Saviour's Kingship, places man at the summit of all things and declares that human nature must rule supreme. And yet, this supreme rule can neither be attained nor even defined. The rule of Jesus Christ derives its form and its power from Divine Love: a holy and orderly charity is both its foundation and its crown. Its necessary consequences are the strict fulfilment of duty, respect of mutual rights, the estimation of the things of heaven above those of earth, the preference of the love of God to all things. But this supremacy of man, which openly rejects Christ, or at least ignores Him, is entirely founded upon selfishness, knowing neither charity nor selfdevotion. Man may indeed be king, through Jesus Christ: but only on condition that he first of all obey God, and diligently seek his rule of life in God's law. By the law of Christ we mean not only the natural precepts of morality and the Ancient Law, all of which Jesus Christ has perfected and crowned by His declaration, explanation and sanction; but also the rest of His doctrine and His own peculiar institutions. Of these the chief is His Church. Indeed whatsoever things Christ has instituted are most fully contained in His Church. Moreover, He willed to perpetuate the office assigned to Him by His Father by means of the ministry of the Church so gloriously founded by Himself. On the one hand He confided to her all the means of men's salvation, on the other He most solemnly commanded men to be subject to her and to obey her diligently, and to follow her even as Himself: "He that heareth you, heareth Me; and he that despiseth you, despiseth Me" (Luke x, 16). Wherefore the law of Christ must be sought in the Church. Christ is man's "Way"; the Church also is his "Way"-Christ of Himself and by His very nature, the Church by His commission and the communication of His power. Hence all who would find salvation apart from the Church, are led astray and strive in vain.

As with individuals, so with nations. These, too, must necessarily tend to ruin if they go astray from "The Way." The Son of God, the Creator and Redeemer of mankind, is King and Lord of the earth, and holds supreme dominion over men, both individually and collectively. "And He gave Him power, and glory, and a kingdom: and all peoples, tribes, and tongues shall serve Him" (Daniel vii., 14). "I am appointed King by Him . . . I will give Thee the Gentiles for Thy inheritance, and the uttermost parts of the earth for Thy possession" (Psalm ii., 6, 8). Therefore the law of Christ ought to prevail in human society and be the guide and teacher of public as well as of private life. Since this is so by divine decree, and no man may with impunity contravene it, it is an evil thing for the common weal wherever Christianity does not hold the place that belongs to it. When Jesus Christ is absent, human reason fails, being bereft of its chief protection and light, and the very end is lost sight of, for which, under God's providence, human society has been built up. This end is the obtaining by the members of society of natural good through the aid of civil unity, though always in harmony with the perfect and eternal good which is above nature. But when men's minds are clouded, both rulers and ruled go astray, for they have no safe line to follow nor end to aim at.

Just as it is the height of misfortune to go astray from the "Way," so is it to abandon the "Truth." Christ Himself is the first, absolute and essential "Truth," inasmuch as He is the Word of God, consubstantial and co-eternal with the Father, He and the Father being One. "I am the Way and the Truth." Wherefore if the Truth be sought by the human intellect, it must first of all submit it to Jesus Christ, and securely rest upon His teaching, since therein Truth itself speaketh. There are innumerable and extensive fields of thought, properly belonging to the human mind, in which it may have free scope for its investigations and speculations, and that not only agreeably to its nature, but even by a necessity of its nature. But what is unlawful and unnatural is that the human mind should refuse to be restricted within its proper limits, and, throwing aside its becoming modesty, should refuse to acknowledge Christ's teaching. This teaching, upon which our salvation depends, is almost entirely about God and the things of God. No human wisdom has invented it, but the Son of God hath received and drunk it in entirely from His Father: "The words which thou gavest me, I have given to them" john xvii., 8). Hence this teaching necessarily embraces many subjects which are not indeed contrary to reasonfor that would be an impossibility-but so exalted that we can no more attain them by our own reasoning than we can comprehend God as He is in Himself. If there be so many things hidden and veiled by nature, which no human ingenuity can explain, and yet which no man in his senses can doubt, it would be an abuse of liberty to refuse to accept those which are entirely above nature, because their essence cannot be discovered. To reject dogma is simply to deny Christianity. Our intellect must bow humbly and reverently "unto the obedience of Christ," so that it be held captive by His divinity and authority: "bringing into captivity every understanding unto the obedience of Christ" (2 Corinthians x., 5). Such obedience Christ requires, and justly so. For He is God, and as such holds supreme dominion over man's intellect as well as over his will. By obeying Christ with his intellect man by no means acts in a servile manner, but in complete accordance with his reason and his natural dignity. For by his will he yields, not to the authority of any man, but to that of God, the author of his being, and the first principle to Whom he is subject by the very law of his nature. He does not suffer himself to be forced by the theories of any human teacher, but by the eternal and unchangeable truth. Hence he attains at one and the same time the natural good of the intellect and his own liberty. For the truth which proceeds from the teaching of Christ clearly demonstrates the real nature and value of every being; and man, being endowed with this knowledge, if he but obey the truth as perceived, will make all things subject to himself, not himself to them; his appetites to his reason, not his reason to his appetites. Thus the slavery of sin and falsehood will be shaken off, and the most perfect liberty attained: "You shall know the truth, and the truth shall make you free" john viii., 32). It is, then, evident that those whose intellect rejects the yoke of Christ are obstinately striving against God. Having shaken off God's authority, they are by no means freer, for they will fall beneath some human sway. They are sure to choose someone whom they will listen to, obey, and follow as their guide. Moreover, they withdraw their intellect from the communication of divine truths, and thus limit it within a narrower circle of knowledge, so that they are less fitted to succeed in the pursuit even of natural science. For there are in nature very many things whose apprehension or explanation is greatly aided by the light of divine truth. Not unfrequently, too, God, in order to chastise their pride, does not permit men to see the truth, and thus they are punished in the things wherein they sin. This is why we often see men of great intellectual power and erudition making the grossest blunders even in natural science.

10. It must therefore be clearly admitted that, in the life of a Christian, the intellect must be entirely subject to God's authority. And if, in this submission of reason to authority, our self-love, which is so strong, is restrained and made to suffer, this only proves the necessity to a Christian of long-suffering not only in will but also in intellect. We would remind those persons of this truth who desire a kind of Christianity such as they themselves have devised, whose precepts should be very mild, much more indulgent towards human nature, and requiring little if any hardships to be borne. They do not properly under stand the meaning of faith and Christian precepts. They do not see that the Cross meets us everywhere, the model of our life, the eternal standard of all who wish to follow Christ in reality and not merely in name.

God alone is Life. All other beings partake of life, but are not life. Christ, from all eternity and by His very nature, is "the Life," just as He is the Truth, because He is God of God. From Him, as from its most sacred source, all life pervades and ever will pervade creation. Whatever is, is by Him; whatever lives, lives by Him. For by the Word "all things were made; and without Him was made nothing that was made." This is true of the natural life; but, as We have sufficiently indicated above, we have a much higher and better life, won for us by Christ's mercy, that is to say, "the life of grace," whose happy consummation is "the life of glory," to which all our thoughts and actions ought to be directed. The whole object of Christian doctrine and morality is that "we being dead to sin, should live to justice" (I Peter ii., 24)-that is, to virtue and holiness. In this consists the moral life, with the certain hope of a happy eternity. This justice, in order to be advantageous to salvation, is nourished by Christian faith. "The just man liveth by faith" (Galatians iii., II). "Without faith it is impossible to please God" (Hebrews xi., 6). Consequently Jesus Christ, the creator and preserver of faith, also preserves and nourishes our moral life. This He does chiefly by the ministry of His Church. To Her, in His wise and merciful counsel, He has entrusted certain agencies which engender the supernatural life, protect it, and revive it if it should fail. This generative and conservative power of the virtues that make for salvation is therefore lost, whenever morality is dissociated from divine faith. A system of morality based exclusively on human reason robs man of his highest dignity and lowers him from the supernatural to the merely natural life. Not but that man is able by the right use of reason to know and to obey certain principles of the natural law. But though he should know them all and keep them inviolate through life-and even this is impossible without the aid of the grace of our Redeemer-still it is vain for anyone without faith to promise himself eternal salvation. "If anyone abide not in Me, he shall be cast forth as a branch, and shall wither, and they shall gather him up and cast him into the fire, and he burneth" john xv., 6). "He that believeth not shall be condemned" (Mark xvi., 16). We have but too much evidence of the value and result of a morality divorced from divine faith. How is it that, in spite of all the zeal for the welfare of the masses, nations are in such straits and even distress, and that the evil is daily on the increase? We are told that society is quite able to help itself; that it can flourish without the assistance of Christianity, and attain its end by its own unaided efforts. Public administrators prefer a purely secular system of government. All traces of the religion of our forefathers are daily disappearing from political life and administration. What blindness! Once the idea of the authority of God as the Judge of right and wrong is forgotten, law must necessarily lose its primary authority and justice must perish: and these are the two most powerful and most necessary bonds of society. Similarly, once the hope and expectation of eternal happiness is taken away, temporal goods will be greedily sought after. Every man will strive to secure the largest share for himself. Hence arise envy, jealousy, hatred. The consequences are conspiracy, anarchy, nihilism. There is neither peace abroad nor security at home. Public life is stained with crime.

So great is this struggle of the passions and so serious the dangers involved, that we must either anticipate ultimate ruin or seek for an efficient remedy. It is of course both right and necessary to punish malefactors, to educate the masses, and by legislation to prevent crime in every possible way: but all this is by no means sufficient. The salvation of the nations must be looked for higher. A power greater than human must be called in to teach men's hearts, awaken in them the sense of duty, and make them better. This is the power which once before saved the world from destruction when groaning under much more terrible evils. Once remove all impediments and allow the Christian spirit to revive and grow strong in a nation, and that nation will be healed. The strife between the classes and the masses will die away; mutual rights will be respected. If Christ be listened to, both rich and poor will do their duty. The former will realise that they must observe justice and charity, the latter self-restraint and moderation, if both are to be saved. Domestic life will be firmly established ( by the salutary fear of God as the Lawgiver. In the same way the precepts of the natural law, which dictates respect for lawful authority and obedience to the laws, will exercise their influence over the people. Seditions and conspiracies will cease. Wherever Christianity rules over all without let or hindrance there the order established by Divine Providence is preserved, and both security and prosperity are the happy result. The common welfare, then, urgently demands a return to Him from whom we should never have gone astray; to Him who is the Way, the Truth, and the Life,-and this on the part not only of individuals but of society as a whole. We must restore Christ to this His own rightful possession. All elements of the national life must be made to drink in the Life which proceedeth from Him- legislation, political institutions, education, marriage and family life, capital and labour. Everyone must see that the very growth of civilisation which is so ardently desired depends greatly upon this, since it is fed and grows not so much by material wealth and prosperity, as by the spiritual qualities of morality and virtue.

 

The ethos of conciliarsm rejects this, content with its belief that it is possible for men to thrive temporally in the religiously indifferentist state, which provides a haven for the heresy of religious liberty, termed precisely that by Pope Pius VII in Post Tam Diuturnas, April, 29, 1814, and embraces the heresy of the separation of Church and State that has been condemned time and again by the true popes of the Catholic Church. Conciliarism, despite its protests in behalf of the inviolability of innocent human life and its disordered support of the pantheism of environmentalism, is a principal contributing agent to baby-killing and to environmental pollution by having made its diabolical "reconciliation" with the "principles of 1789," that is the anti-Incarnational "principles" of Modernity that are one of the chief building blocks of Modernism itself.

Just as it is part of our rational nature to seek to assuage our guilt when we are steeped in objective evils that we may not admit are such, so is it part of our super-nature by means of our Baptism to seek our assuage our supernatural guilt when we are not fulfilling our duties of Catholics. Like so many others, the late Raymond Burr immersed himself in charity work to try to compensate for his sins (Edith Efron wrote of him in a TV Guide profile, "A Cauldron of Frustrations," February 22, 1969, "He is Ironside: self-condemned for not being the Redeemer."). The conciliarists, conscious at least on some level that the work of the Catholic Church involves the salvation of souls, must prove to others that  they are saving something as they abandon billions of people to their own devices, never even once urging them of the necessity of seeking conversion to the true Church, outside of which there is no salvation. Why not the environment? The conciliarists use the terminology of salvation--"save"--to refer to the dirt, which is subordinate to man, as God Himself noted to Adam in The Book of Genesis:

And he said: Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth. And God created man to his own image: to the image of God he created him: male and female he created them. And God blessed them, saying: Increase and multiply, and fill the earth, and subdue it, and rule over the fishes of the sea, and the fowls of the air, and all living creatures that move upon the earth. And God said: Behold I have given you every herb bearing seed upon the earth, and all trees that have in themselves seed of their own kind, to be your meat: And to all beasts of the earth, and to every fowl of the air, and to all that move upon the earth, and wherein there is life, that they may have to feed upon. And it was so done. (Genesis 2: 26-30)

 

If people are "saved" without their converting to the true Faith, you see, the supernatural impulse of a Catholic will be to re-direct his missionary spirit to the same sort of naturalistic endeavors as the foundations established by wealthy individuals and/or multinational corporations. The bureaucratic machinery of the American bishops, both before and after the "Second" Vatican Council, has been in the hands of "leftist" naturalists ("left" and "right" are but naturalist illusions designed to create the myth of "opposing" forces in the world as each rejects the magisterial authority of the Catholic Church) who issue "policy statements" that have nothing to do with the Faith as souls are assaulted and aborted in parish pulpits and in confessionals and so-called Catholic "hospitals" and so-called Catholic institutions of education. Souls? Oh, everyone goes to Heaven, with the possible exception certain traditionally-minded Catholics who do not have "elements" of the "true faith," that is, conciliarism despite not dissenting from one iota of anything contained in the Deposit of Faith that Our Blessed Lord and Saviour entrusted exclusively to the Catholic Church. Ah, it is the "planet" that needs saving.

The conciliar revolutionaries cannot admit that the modern world has been shaped by the forces unleashed by Martin Luther and John Calvin and Thomas Cranmer and John Knox and John Wesley and John Locke and Adam Smith and David Ricardo and Thomas Hobbes and Immanuel Kant and Maximilian Robespierre and James Madison, who believed that the best way to guard against the "vice of factions" was to create the extended "commercial" republic. We must, however, listen to the sage analysis offered by Catholics about the shape of the modern world, which convinces men that they must be separated from their families for most of hours of the weeks and attempts to convince women that it unnatural for them to stay at home with their children, thereby maladjusting their children who want and need and deserve the loving attention of their mothers.

The late Father Vincent McNabb, O.P., writing in The Church and the Land, noted this exact phenomenon of the world created by the overthrow of the Social Reign of Christ the King:

(3) How many mothers (women?) go out to work?

Stated in terms of industrialism, the home is the most important factory in the Commonwealth. Other factories make commodities called (often by a courtesy title) boots, hose furniture, jam, margarine (the Lord preserve us!), Boxo, and the whole inferno of tinned beastliness whose name is legion. The home alone makes boys and girls, men and women, good men and women, good Englishmen and good Englishwomen. And without these human commodities of what use are even the finest "canned goods"/

(4) How many children are in the average family?

Read (3) over again. Yo will see that this efficient factory called the Home is the more efficient the more commodities it can produce, and the better the finish it can give them. Now the best of all training in the three essential civic virtues of Poverty, Chastity, Obedience, is in the large family. Experto credite Roberto. Trust Bob, at his job.

(5) How many mothers suckle their offspring?

To appreciate this question, read 3 and 4 over again. Then read a second time. If you don't see the point at the second reading--consult a doctor. (Father Vincent McNabb, O.P., The Church and the Land, published originally in London in 1925, republished in 2003 by IHS Press, pp. 40-41.)

 

Amintore Fanfani, who died in 1999 and had served as the Prime Minister of Italy, noted in Catholicism, Protestantism, and Capitalism, that the pre-capitalistic forces of the Middle Ages paved the way for the success of the above-named individuals once the authority of the Catholic Church had been overthrown openly and replaced with unrestrained self-seeking:

Those who have followed our argument cannot fail to conclude, as we do, that in the Middle Ages it was the international trade ventures that did most to favour the rise of the capitalist spirit. In light of these considerations, the conception of trade in St. Thomas, the champion of the Catholic social ideal, appears only logical, "For, "says St. Thomas, "the city that for its subsistence has need of much merchandise must necessarily submit to the presence of foreigners. Now relations with foreigners, as Aristotle says in his Politics, very often corrupt national customs: the foreigners who have been brought up under other laws and customs, in many cases act otherwise than is the use of the citizens, who, led by their example, imitate them and so bring disturbance into social life. Moreover, if the citizens themselves engage in commerce, they open the way to many vices. For since the aim of merchants is wholly one of gain, greed takes root in the heart of the citizens, by which everything, in the city, becomes venal, and, with the disappearance of good faith, the way is open to fraud; the general good is despised, and each man will seek his own particular advantage; the taste for virtue will be lost when the honour which is normally the reward of virtue is accorded to all. Hence, in such a city civil life cannot fail to grow corrupt."

When these words are understood, and we bear in mind the ideal of a Catholic society and the aspirations of capitalism, we can easily see why the friar noted a tendency to reason only in a "venal" manner and ("despising the general good") to seek only "particular advantage."

The characteristics of capitalism are precisely the following: the adoption of an economic criterion as criterion of order; failure to consider third persons; a quest for purely individual profit. Nor did Aquinas exaggerate when he saw in the merchant the greatest danger in "civil life," as he understood it. It is not by chance that the first capitalistic figures presented to us are merchants--God ri, later St. Godric, presented by Pirenne; the Mariano by Heynen; the Bardi, the Peruzzi, the Del Bene by Sapori; Datini by Bensa; the Fugger by Sreider. Nor is it by chance that though opinions differ as to whether capitalism sprang from land-owners or traders, all agree that even land-owners first showed themselves capitalistic in the quality of merchants. In mediaeval economic society the only individual who could easily and often find himself in a position to act otherwise than in conformity with pre-capitalistic ideals was the merchant. Having left his city, exposed to risks of every kind, free from such ties as the laws of country or the opinion of his acquaintances, surrounded by intriguing people who saw in him only someone to be cheated, he had to defend himself against the cheaters by cheating, against competitors by sharpening his wits to find new methods of competition, and against adverse circumstances by learning to overcome them. Although he may have been a God-fearing man, if it was urgent for him to take back to the warehouse at least the equivalent of what he had brought away, he was obligated to throw overboard something of his pre-capitalistic ideas, even if in paradaisal conditions they might have appealed to him.

In another part of the present work we have pointed out that in a pre-capitalistic society if a single individual breaks away from the norm, the others will be forced to follow his example if only in self-defence. Let th reader then consider the vast significance of encounters either with merchants of another religion, or with subtle, equivocal, and unscrupulous merchants, always ready to take advantage of any opportunity. Faced with these, men's faithfulness to their own ideals will have begun to waver; their consequent actions will have produced such remarkable results that we doubt whether their conviction of wrong-doing will have been reinforced. To reason in terms of utility means a tangible result; to reason in terms of Paradise means hope of a result of which the certainty vanishes if faith weakens. We must not forget how much the capitalistic ideal has the advantage in being concrete, and, remembering this, we can more easily understand how a profitable infraction of pre-capitalist normality would rather lead men to repeat such infractions than arouse in them such remorse as to lead them back to the old path. We hold it a very significant fact that among mediaeval merchants remorse led to notable conversion even when in no danger of death. It is enough to quote St. Godric, St. Francis, Blessed Colombini. It led also to death-bed restitutions, often complete, and which were the more wonderful the harder it had been for the dying man to scrape together his hoard, and the more reluctant he had been in his life to give a penny to anyone who had not earned it twice over. Such conversions, implying a return to pre-capitalistic modes of life, continue so long as there is faith, but when faith weakens there is no longer thought of reparation.

It is the waning of faith that explains the establishment of a capitalistic spirit in a Catholic world, but in a certain sense it is the establishment of the capitalistic spirit that brings about a waning of faith. The effect of the weakening of faith is that the material factors we have mentioned change from momentary circumstances to permanent ones. With the weakening of faith, remorse becomes rare; the "is" is no longer compared with the "should-be," and that which is accepted and exploited in accordance with its own standards; the world is judged by purely worldly criteria.

All the circumstances that, in the Middle Ages, led to a waning of faith explain the progressive establishment of the capitalistic spirit, for the pre-capitalistic spirit rests on facts that are not seen, but must be held by faith. Those faithful to it sacrifice a certain result for a result that is not guaranteed by faith; they eschew a certain mode of action in the certainty of losing riches, but believing that they will gain a future reward in heaven. Let man lose this belief, and nothing remains for him, rationally speaking, but to act in a capitalistic manner. If there are no longer religious ties uniting man to man, there will be a growing number of audacious men whose sole end, in the words of Villari, is to be ahead of their fellows. Such men existed before the modern era began, and of such men it has been said that they showed "a complete lack of scruples and contempt for every moral law."

Men were particularly encouraged to sharpen their wits to acquire wealth, and moral obstacles were removed by the fact that, by a subversion of ancient custom, the highest offices no loner fell to those summoned to them by law or custom, but to those who could win them either by their own or others' wit, by their own or others' material strength, or by their own ability and others' baseness. In each case the stair of ascent was provided by economic means, from the moment that economic difficulties made all feel the need of goods. The Emperor no loner sought homage but money, the Cities widened their domains more by gold than by arms. Bankers became masters of cities without striking a blow. Gold paved the way and opened the gates to the new tyrants. Even the man who, from lofty motives, had no need of money could not do without it, if he did not wish to cut a poor figure at banquets and ceremonies, or be behindhand in public largesse.

It is a vicious circle. A man seeks goods because he no longer believes in a faith that bounded his desires, and he no longer believes  because he has experienced the pleasures of possession and influence. We need not enquire at what moment the former or the latter of these causes came into operation; we know that their working varied from country to country, from individual to individual, and that now a man might be tempted to discount morality by the attraction of goods, and now might be tempted to enrich himself because, he is no loner believed in divine penalties and rewards. And if in the case of an individual it would be hard to say which cause came first, it would be impossible in the case of society. We may take it for granted that in society as a whole both causes worked simultaneously, each stimulated by the other.

There were other phenomena that encouraged either acquisition action or incredulity. Leaving aside the less important and local ones, and confining ourselves to those of which the action was most general at the close of the pre-capitalistic period, we may say that the greatest contribution to the new economic spirit informing fifteenth-century men was brought by the humanist conception of life, of which the exponents, such as Alberti, took the most significant step towards the capitalist spirit by detaching their conception of wealth from its moral setting, and withdrawing the acquisition and use of goods from the influence of the rules and restrictions of religious morality. The advent of similar tendencies in the political field had the result that the State ceased to oppose the new mode of thought and life, and instead itself threw off the influence of Catholic ideals, often in order to exploit human vices, as we see in legislation on gambling. (Amintore Fanfani, Catholicism, Protestantism, and Capitalism, published originally by Sheed and Ward, 1935, republished in 2002 by IHS Press, pp. 135-138.)

 

Fanfani went on to note how Protestantism exploited this weakening of the Catholic Faith and built an entire economic system to suit its own heretical purposes:

Protestantism encouraged capitalism inasmuch as it denied the relation between earthly action and eternal recompense. From this point of view there is no real difference between the Lutheran and Calvinistic currents, for while it is true that Calvin linked salvation to arbitrary divine predestination, Luther made it depend on faith alone. Neither of the two connected it with works. Nevertheless, Calvin's statement was the more vigorous, and therefore better able to bear practical fruit in a capitalistic sense.

Such an assertion invalidates any supernatural morality, hence also the economic ethics of Catholicism, and opens the way to a thousand moral systems, all natural, all earthy, all based on principles inherent in human affairs. Protestantism by this principle did not act in a positive sense, as [Max] Weber believes, but in a negative sense, paving the way for the positive action of innumerable impulses, which--like the risks entailed by distant markets,  in the pre-Reformation period, the price revolution at the time of the Reformation, and the industrial revolution in the period following--led man to direct his action by purely economic criteria. Catholicism acts in opposition to capitalism by seeking to restrain these impulses and to bring various spheres of life into harmony on an ideal plane. Protestantism acted in favor of capitalism, for its religious teaching paved the way for it. (Amintore Fanfani, Catholicism, Protestantism, and Capitalism, published originally by Sheed and Ward, 1935, republished in 2002 by IHS Press, p. 151.)

 

The late Dr. George O'Brien stressed the fact that there is only one institution that can reorder the world properly, and it is not an secular, naturalist international organization:

There is one institution and one institution alone which is capable of supplying and enforcing the social ethic that is needed to revivify the world. It is an institution at once intra-national and international; an institution that can claim to pronounce infallibly on moral matters, and to enforce the observance of the its moral decrees by direct sanctions on the individual conscience of man; an institution which, while respecting and supporting the civil governments of nations, can claim to exist independently of them, and can insist that they shall not intrude upon the moral life or fetter the moral liberty of their citizens. Europe possessed such an institution in the Middle Ages; its dethronement was the unique achievement of the Reformation; and the injury inflicted by that dethronement has never since been repaired. (George O'Brien, An Essay on the Economic Effects of the Reformation, first published in 1923, republished by IHS press in 2003, p. 132.)

 

The conciliar revolutionaries do not believe that it is either desirable or possible to restore Christendom, whose time has come and gone in the inevitable Hegelian dialectic of the clash of competing ideas and circumstances. Having lost the urgency to save souls, the conciliar revolutionaries try to find ways to demonstrate that they are just as "concerned" about world problems, each of which has its remote cause in Original Sin and its proximate cause in Actual Sins and can be ameliorated only by the daily conversion of souls in cooperation with the ineffable graces of the Divine Redeemer that flow into their hearts and souls through Our Lady, the Mediatrix of All Graces, as, say, the pro-abortion, pro-perversion, pro-population-control World Council of Churches. There is absolutely no sense of the simple fact that the distortion of the world in which we live is the result of the overthrow of the Social Reign of Christ the King and that there is a need to restore the reign of Our King individual souls and in each nation on the face of this earth.

True, the restoration of Christendom is no guarantee that social order will be maintained, just as it is the case that being in a state of Sanctifying Grace is no guarantee that one will persevere in such a state until the moment of his dying breath. However, the restoration of Christendom is the necessary precondition to the maintenance of the just social order wherein each individual lives temporally in light of his eternal destiny, seeking to make reparation for his sins to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary.

The modern economic system of the world in which we live is not going away. It is what it is, and we must deal with it as best we can. We must bear in mind, however, that sins are punished by God. The house of straw that is the modern economic system will come crashing down one day as the result of its naturalism, religious indifferentism and pantheism. This may happen before the end of time on the Last Day or on that very day of days. The toll that the modern economic system exacts on the souls of those who accept it uncritically and/or who believe that the Catholic Church has no role to play in the direction of men socially or politically or economically is incalculable.

The counterfeit church of conciliarism has taken the Catholic Church's teaching of the Seventh Commandment, which teaches us to use the things of this earth moderately and commensurately in due proportion to our true temporal needs and light of our eternal destiny, and has proceeded on the path to pantheism, rejecting Catholicism as the one and only way by which the problems of individuals and their nations can be ameliorated.

We must, therefore, consider these stirring words of Pope Saint Pius X once again. The conciliarists have rejected the words below. We must embrace them with all of our hearts, consecrated as they must be to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary:

No, Venerable Brethren, We must repeat with the utmost energy in these times of social and intellectual anarchy when everyone takes it upon himself to teach as a teacher and lawmaker - the City cannot be built otherwise than as God has built it; society cannot be setup unless the Church lays the foundations and supervises the work; no, civilization is not something yet to be found, nor is the New City to be built on hazy notions; it has been in existence and still is: it is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers, rebels and miscreants. omnia instaurare in Christo.

 

The restoration of the Catholic City depends upon the right ordering of our own souls on a daily basis. Each Rosary we pray helps to be rightly oriented to the things of Heaven and to renounce voluntarily the perishable goods of this passing earth. Isn't it time to pray a Rosary right now?

What are we waiting for?

Omnia instaurare in Christo.

 

Our Lady of Sorrows, pray for us!

 

Immaculate Heart of Mary, pray for us now and at the hour of our deaths. Amen.

 

All to you, Blessed Mother. All to your Sorrowful and Immaculate Heart. Jesus, Mary, and Joseph, we love you. Save souls!

Viva Cristo Rey! Vivat Christus Rex!

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 Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Pope Saint Pius X, pray for us.

Saint Giles, pray for us.

Saint Stephen of Hungary, pray for us.

Saint Rose of Lima, pray for us.

Saint Nicomedes, pray for us.

Saint Joseph Calasanctius, pray for us.

Pope Saint Zephyrinus, pray for us.

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

Saint Jane Frances de Chantal, pray for us.

Saint Bartholomew, pray for us.

Saint Philip Benizi, pray for us.

Saint Bernard of Clairvaux, pray for us.

Saint John Eudes, pray for us.

Saint Hyacinth, pray for us, pray for us.

Saint Agapitus, pray for us.

Saint Helena, pray for us.

Saints Joachim and Anne, pray for us.

Saint Clare of Assisi, pray for us.

Saint Athanasius, pray for us.

Saint Irenaeus, pray for us.

Saints Monica, pray for us.

Saint Jude, pray for us.

Saint John the Beloved, pray for us.

Saint Francis Solano, pray for us.

Saint John Bosco, pray for us.

Saint Dominic Savio, pray for us.

Saint  Scholastica, pray for us.

Saint Benedict, pray for us.

Saint Joan of Arc, pray for us.

Saint Antony of the Desert, pray for us.

Saint Francis of Assisi, pray for us.

Saint Thomas Aquinas, pray for us.

Saint Bonaventure, pray for us.

Saint Augustine, pray for us.

Saint Francis Xavier, pray for us.

Saint Peter Damian, pray for us.

Saint Turibius, pray for us.

Saint Francis Solano, pray for us.

Saint Frances Xavier Cabrini, pray for us.

Saint Lucy, pray for us.

Saint Monica, pray for us.

Saint Agatha, pray for us.

Saint Anthony of Padua, pray for us.

Saint Basil the Great, pray for us.

Saint Philomena, pray for us.

Saint Cecilia, pray for us.

Saint John Mary Vianney, pray for us.

Saint Vincent de Paul, pray for us.

Saint Vincent Ferrer, pray for us.

Saint Athanasius, pray for us.

Saint Margaret Mary Alacoque, 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 Alphonsus de Liguori, pray for us.

Saint Therese Lisieux, pray for us.

Saint Lucy, pray for us.

Saint Dominic, pray for us.

Saint Hyacinth, pray for us.

Saint Basil, pray for us.

Saint Benedict, pray for us.

Saint Bernard of Clairvaux, pray for us.

Saint Vincent Ferrer, pray for us.

Saint Sebastian, pray for us.

Saint Tarcisius, pray for us.

Saint Bridget of Sweden, pray for us.

Saint Gerard Majella, pray for us.

Saint John of the Cross, pray for us.

Saint Teresa of Avila, pray for us.

Saint Bernadette Soubirous, pray for us.

Saint Genevieve, pray for us.

Saint Vincent de Paul, pray for us.

Pope Saint Pius V, pray for us.

Saint Rita of Cascia, pray for us.

Saint Louis de Montfort, pray for us.

Blessed Humbeline, pray for us.

Venerable Anne Catherine Emmerich, pray for us.

Venerable Pauline Jaricot, pray for us.

Father Miguel Augustin Pro, pray for us.

Francisco Marto, pray for us.

Jacinta Marto, pray for us.

Juan Diego, pray for us.

Father Maximilian Kolbe,M.I., pray for us.

 

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.