Not a Believer in Universal Salvation
Thomas A. Droleskey
Each of is is called by Holy Mother Church to meditate on the Four Last Things (Death, Judgment, Heaven, Hell) before we go to sleep each night. Am I ready for the moment of my death? Do I fear the Particular Judgment that awaits my soul? Do I long for Heaven and fear the thought of going to Hell? What does my life really look like when reflected in the Mirror of Justice Himself, Our Blessed Lord and Saviour Jesus Christ?
Speaking only for myself, I can say that I am not ready for the moment of my death. As one who has been blessed with a very good memory from my youth, I can remember almost all of my sins--and that's a pretty long list, let me tell you without telling you matters that are reserved only for the "internal forum" of the Confessional. The only thing that I could say to Our Lord tonight if I had to face Him to make an account of my life is this: "Mercy, sweetest Jesus. Mercy! Have mercy on me, a terrible, ungrateful sinner."
There are two principal sins against the Holy Ghost: Presumption and Despair. The latter is the one of the characteristics of Jansenism, which is a warmed over version of Calvinism. Although there are some Catholics who are infected with Jansenism, it is the Sin of Presumption that most characterizes the ethos of conciliarism.
The Sin of Presumption is the foundation of the Lutheran strain of Protestantism, which more or less (yes, with variations and nuances amongst the various sects, to be sure) asserts that a person's salvation is assured as long as he has made a "profession of faith" on his lips and in his heart in the "Name of the Lord Jesus" as his personal savior. This Sin of Presumption is one of the cornerstones of the ethos of Universal Salvation propagated by the late Father Hans Urs von Balthasar, who went far beyond Father Luther and contended that even people who do not make a profession of faith in Our Lord as their personal savior and who do not belong to the Catholic Church are saved because God's is that all men be saved. As Saint Leonard of Port Maurice pointed out in his sermon, The Little Number of Those Who are Saved, the Catholic Church has never taught that many men will indeed cooperate with the graces won for us on Calvary to fulfill God's will for them that they might be saved. Indeed, the contrary is true.
Nevertheless, many, although far from all, conciliarists contend that there is little to fear from God after death. He is "loving" and "accepts" us for who we are. Remember, Benedict XVI placed the murdered Protestant syncretist, Roger Schutz, in Heaven after he had gotten word of his friend's death last August. One can live his entire life outside of the Catholic Church and be assured of his salvation. This is what Benedict XVI believes, and he believes it very firmly, defying once again the consistent teaching of the Church, including this erroneous proposition condemned in Pope Pius IX's The Syllabus of Errors, 1864:
16. Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation. -- Encyclical "Qui pluribus," Nov. 9, 1846.
17. Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ. -- Encyclical "Quanto conficiamur," Aug. 10, 1863, etc.
18. Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church. -- Encyclical "Noscitis," Dec. 8, 1849.
Benedict XVI believes in variations of these condemned errors. He is, after all, a disciple of the master of Universal Salvation, von Balthasar, and has stated on more than one occasion in his career as the Prefect of the Congregation for the Doctrine of the Faith that he "did not like" some of the dogmatic formulations in the past. Uh, you see, it is not up to us to "like" dogmatic formulations. It is up to us to submit to them completely and without any reservation. For while the former Joseph Cardinal Ratzinger has contended that the Second Vatican Council was a "Counter-Syllabus of Errors" that reversed the "hasty" and "superficial" formulations of the Nineteenth Century, the truth of the matter is that the First Vatican Council, which was a dogmatic council, required Catholics to accept all of the dogma defined by the Church in exactly the same sense as it had been handed down:
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.
This means nothing to Benedict, who just blithely goes about talking about the "love of God" in a vague manner, seemingly oblivious to the fact that God wills us to save our souls by persisting in the fullness of the Catholic Faith and to seek to do reparation for our sins lest our sins perish for all eternity in Hell. Saint Paul himself noted the following in his Epistle to the Hebrews:
It is a fearful thing to fall into the hands of the living God. (Heb. 10: 31)
The saint honored in the Church's liturgy today, Saint Alphonsus de Liguori, understood this fully. Saint Alphonsus de Liguori was not a believer in Universal Salvation. Quite the contrary. His sermons and books reminded Catholics in his own day--and continue to remind us in our our day--that it is indeed a terrible thing to fall into the hands of the living God and that we must prepare ourselves for a good death, conscious of the fact that this very night might find ourselves awakening to the moment of the Particular Judgment.
Saint Alphonsus, who was one of the most prolific writer in the history of the Church as he made use of his talents to summarize the thoughts of the Fathers and the doctors and the saints of the Church, describes that fearful moment of the Particular Judgment, given in a sermon for the Eighth Sunday after Pentecost, which was just celebrated this year three days ago, July 30, 2006:
Beloved Christians, of all the goods of nature, of fortune, and of grace, which we have received from God, we are not the masters, neither can we dispose of them as we please; we are but the administrators of them; and therefore we should employ them according to the will of God, who is our Lord. Hence, at the hour of death, we must render a strict account of them to Jesus Christ, our Judge. "For we must all be manifested before the judgment seat of Christ, that every one may receive the 'proper things of the body as he hath done, whether it be good or evil"--II. Cor., v. 10. This is the precise meaning of that "give an account of thy stewardship", in the gospel of this day. "You are not," says St. Bonaventure, in his comment on these words, "a master, but a steward over the things committed to you; and therefore you are to render an account of them". I will place before your eyes to-day, the rigour of this judgment, which shall be passed on each of us on the last day of our life. Let us consider the terror of the soul, first, when she shall be presented to the Judge; secondly, when she shall be examined; and thirdly; when she shall be condemned.
First point. Terror of the souls when she shall be presented to the Judge.
1. "It is appointed unto men once to die, and, after this, the judgment"--Heb., ix. 27. It is of faith that we shall die, and that, after death, a judgment shall be passed on all the actions of our life. Now, what shall be the terror of each of us, when we shall be at the point of death, and shall have before our eyes the judgment which must take place the very moment the soul departs from the body? Then shall be decided our doom to eternal life, or to eternal death. At the time of the passage of their souls from this life to eternity, the sight of their past sins, the rigour of God's judgment, and th uncertainty of their eternal salvation, have made the saints tremble. St. Mary Magdalene de Pazzi trembled in her sickness, through the fear of judgment; and to her confessor, when he endeavoured to give her courage, she said, Ah, father, it is a terrible thin to appear before Christ in judgment. After spending many years in penance in the desert, St. Agatho trembled at the hour of death, and said: What shall become of me when I shall be judged? The venerable Father Louis de Ponte was seized with such a fit of trembling at the thought of the account which he should render to God, that he shook the room in which he lay. The thought of judgment inspired the venerable Juvenal Ancina, Priest of the Oratory, and afterwards the Bishop of Saluzzo, with the determination to leave the world. Hearing the Dies Irae sung, and considering the terror of the souls when presented before Jesus Christ, the Judge, he took, and afterwards executed, the resolution of giving himself entirely to God.
2. It is the common opinion of theologians, that, at the very moment and in the very place in which the soul departs from the body, the divine tribunal is erected, the accusation is read, and the sentence is passed by Jesus Christ, the Judge. At this terrible tribunal each of us shall be presented, to give an account of all our thoughts, of all our words, and of all our actions. "For we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he heath done, whether it be good or evil"--II. Cor., v. 10. When presented before an Earthly judge, criminals have been seen to fall into a cold sweat through fear. It is related of Piso, that, so great and insufferable was the confusion which he felt at the thought of appearing as a criminal before the senate, that he killed himself. How great is the pain of a vassal, or of a son, in appearing before an angry prince or an enraged father, to account for some crime which he has committed! Oh! how much greater shall be the pain and confusion of the soul in standing before Jesus Christ enraged against her for having despised him during her life! Speaking of judgment, St. Luke says, "Then they shall see the Son of Man"--Luke, xxi. 27. They shall see Jesus Christ as man, with the same wounds with which he ascended into Heaven. "Great joy of the beholders!" says Robert the Abbot, "great terror of those who are in expectation!" These wounds shall console the just, and shall terrify the wicked. In them sinners shall see the Redeemer's love for themselves, and their ingratitude to him.
3. "Who," says the Prophet Nahum, "can stand before the face of his indignation?--i. 6. How great, then, shall be the terror of a soul that finds himself in sin before this Judge, the first time she shall see him, and shall see him full of wrath! St. Basil says that she shall be tortured more by her shame and confusion than by the very fire of Hell. "Horridior quam ignis, erit udor". Philip the Second rebuked one of his domestics for having told a lie. "Is it thus", said the kin to him, "you deceive me?" The domestic, after having returned hom, died of grief. The Scripture tells us, that when Joseph, reproved his brethren, saying, "I am Joseph, whom you sold", they were unable to answer for fear, and remained silent. "His brethren could not answer him, being struck with exceeding great fear"--Gen., xlv. 3.Now, what answer shall sinners make to Jesus Christ when he shall say to them: I am your Redeemer and your Judge, whom you have so much despised? Where shall the miserable beings fly, says St. Augustine, when they shall see an angry Judge above, Hell open below, on one side their own sins accusing them, and on the other devils dragging them to punishment, and their conscience burning them within? "Above shall be an enraged Judge; below a horrid chaos; on the right, sins accusing him; on the let, demons dragging him to punishment; within, a burning conscience. Whither shall a sinner, beset in this manner, fly?" Perhaps he will cry for mercy? But how, asks Eusebius Emissenus, can he dare to implore mercy, when he must first render an account of his contempt for the mercy which Jesus Christ had shown to him? "With what face will you who are to be first judged for contempt of mercy, ask for mercy?" But let us come to the rendering of the accounts.
Second point. Terror of the soul when she shall be examined.
4. As soon as the soul shall be presented before the tribunal of Jesus Christ, he will say to her: "Give an account of thy stewardship": render instantly an account of thy entire life. The Apostle tells us, that to be worthy of eternal glory, our lives must be found conformable to the life of Jesus Christ. "For whom he foreknew, he also predestinated to be made conformable to the image of his Son;...them he has also glorified"--Rom., viii.. 29, 30. Hence St. Peter has said, that in the judgment of Jesus Christ, the just man, who has observed the divine law, has pardoned enemies, has respected the saints, has practised chastity, meekness and other virtues, shall scarcely be saved. "The just man scarcely shall be saved." The Apostles adds: "Where shall the ungodly and the sinner appear?"--I. Pet. iv., 18. What shall become of the vindictive and the unchaste, of blasphemers, and slanderers? What shall become of those whose entire life is opposed to the life of Jesus Christ?
5. In the first place, the Judge shall demand of sinners an account of all the blessings and graces which he bestowed upon them in order to bring them to salvation, and which they have rendered fruitless. He will demand an account of the years granted to them that they might serve God, and which they have spent in offending him. "He hat called against me the time"--Lam., i. 15. He will then demand an account of their sins. Sinners commit sins, and afterwards forget them; but Jesus Christ does not forget them: he keeps, as Job says, all our iniquities numbered, as it were in a bag. "Thou has sealed up my iniquities, as it were in a bag"--Job, xiv. 17. And he tells us that, on the day of accounts, he will take a lamp to scrutinize all the actions of our life. "And it shall come to pass at that time, that I will search Jerusalem with lamps"--Soph., i. 12. The lamp, says Mendoza on this passage, penetrates all the corners of the house--that is, God will discover all the defects of our conscience, great and small. According to St. Anselm, an account shall be demanded of every glance of the eyes. "Exigitur usque ad ictum oculi". And, according to St. Matthew, of every idle word. "Every idle word that men shall speak, they shall render an account for it on the day of judgment"--Matt., xii. 36.
6. The Prophet Malachy says, that as gold is refined by taking away the dross, so on the day of judgment, all our actions shall be examined; and every defect which may be discovered shall be punished. "He shall purify the sons of Levi, and shall refine them as gold"--Mal. iii. 3. Even our justices--that is, our good words, confessions, communions, and prayers--shall be examined. "When I shall take a time, I will judge justices"--Ps., lxxiv. 3. But, if every glance, every idle word, and even good works, shall be judged, with what rigour shall immodest expressions, blasphemies, grievous detractions, theft, and sacrileges be judged? Alas! on that day every soul shall, as St. Jerome says, "see to her own confusion, all the evils which she has done. "videbit unusquisque quod fecit."
7. "Weight and balance are judgments of the Lord"--Prov., xvi. 11. In the balance of the Lord, a holy life and good works make the scale descend; but nobility, wealth, and science, have no weight. Hence, if found innocent, the peasant, the poor, and the ignorant, shall be rewarded. But the man of rank, of wealth, or or learning, if found guilty, shall be condemned."Thou art weighted in the balance", said Daniel to Balthassar, "and art found wanting"--Dan., v. 27. "Neither his gold, nor his wealth", says father Alvares, "but the king alone was weighed."
8. At the divine tribunal, the poor sinner shall see himself accused by the Devil, who, according to St. Augustine, "will recite the words of our profession, and will charge us before our face with all that we have done, will state the day and the hour in which we sinned"--Con. jud., tom. VI. He will recite the words of our profession; that is, he will enumerate the promises which we have made to God, and which we afterwards violated. He will charge us before our face; he will upbraid us with all our wicked deeds, pointing to the day and hour in which they were committed. And he will, as the same saint says, conclude his accusation by saying: "I have suffered neither stripes nor scourges for this man." Lord, I have suffered nothing for this ungrateful sinner, and to make himself my salve, he has turned his back on thee, who hast endured so much for his salvation. He, therefore, justly belongs to me. Even his angel-guardian will, according to Origen, come forward to accuse him, and will say" I have laboured so many years for his salvation; but he has despised all my admonitions. "Unusquisque angelorum perhibet testimonium, quot annis circa eum laboraverit sed ille monita sprevit"--hom., lxvi. Thus, even friends shall treat with contempt the guilty soul. "All her friends have despised her"--Lamen., i. 2. Her ver sins shall, says St. Bernard, accuse her. "And they shall say: You have made us; we are your work; we shall not desert you"--Lib., Medit., cap. ii. We are your offspring; we shall not leave you; we shall be your companions in Hell for all eternity.
9. Let us now examine the excuses which the sinner will be able to advance. He will say, that the evil inclinations of nature had drawn him to sin. But he shall be told that, if concupiscence impelled him to sins, it did not oblige him to commit them; and that, if he had recourse to God, he should have received from him grace to resist every temptation. For this purpose Jesus Christ has left us the sacraments; but, when we do not make use of them, we can complain only of ourselves. "But," says the Redeemer, "now they have no excuse for their sin"--John, xv. 22. To excuse himself, the sinner shall also say, that the Devil tempted him to sin. But, as St. Augustine says, "The enemy is bound like a dog in chains, and can bite only him who has united himself to him with a deadly security." The Devil can bark, but cannot bit, unless you adhere and listen to him. Hence the saint adds: " See how foolish is the man whom a dog loaded with chains bites". Perhaps he will advance his bad habits as an excuse; but this shall not stand; for the same St. Augustine says, that though it is difficult to resist the force of an evil habit, "if any one does not desert himself, he will conquer it with the divine assistance". If a man does not abandon himself to sin, and invokes God's aid, he will overcome evil habits. The Apostle tells us, that the Lord does not permit us to be tempted beyond our strength. "God is faithful, who will not suffer you to be tempted above that which you are able."--I. Cor., x. 13.
10. "For what shall I do", said Job, "when God shall rise to judge me? and when he shall examine, what shall I answer him?"--Job., xxxi. 14. What answer shall the sinner give to Jesus Christ? How can he, who sees himself so clearly convicted, give an answer? He shall be covered with confusion, and shall remain silent, like the man found without the nuptial garment. "But he was silent"--Matt., xxii. 12. His very sins shall shut the sinner's mouth. "And all iniquity shall stop her mouth"--Ps., cvi. 42. There, says St. Thomas of Villanova, there shall be no intercessors, to whom the sinner can have recourse. "There, there is no opportunity of sinning; there, no intercessor, no friend, no father shall assist". Who shall then save you? Is it God? But how, asks St. Basil, can you expect salvation from him whom you have despised? "Who shall deliver you? Is it God, whom you have insulted?"--S. Bas., Or. 4, de Pen. Alas, the guilty soul that leaves this world in sin, is condemned by herself before the Judge pronounces sentences. Let us come to the sentence of the Judge.
Third point. Terror of the soul when she shall be condemned.
11. How great shall be the joy of a soul when, at death, she hears from Jesus Christ these sweet words: "Well done, good and faithful servant; because thou hast been faithful over a few things, I will place thee over many things. Enter into the joy of thy Lord"--Matt., xxv. 21. Equally great shall be the anguish and despair of a guilty soul, that shall see herself driven away by the Judge with the following words: "Depart from me, you cursed, into everlasting fire"--verse 41. Oh! what a terrible thunderclap shall that sentence be to her! "O how frightfully", says the Carthusian, "shall that thunder resound!" Eusebius writes that, the terror of sinners at hearing their condemnation shall be so great, that, if they could, they would die again. "The wicked shall be seized with the terror at the sight of the Judge pronouncing sentence, that, if they were not immortal, they should die a second time" But, brethren, let us, before the termination of this sermon, make some reflections which will be profitable to us. St. Thomas of Villanova says, that some listen to discourses on the judgment and condemnation of the wicked, with as little concern as if they themselves were secure against these things, or as if the day of judgment were never to arrive for them. "Heu quam securi haec dicimus et audimus, quasi nos non tangeret haec sententia, aut quasi dies haec nunquam esset venturus!" Cone. i., de Jud. The saint then asks: Is it not great folly to entertain security in so perilous an affair? "Quae est ista stulta securitas in discrimine tanto?" There are some, says St. Augustine, who, though they live in sin, cannot imagine that God will send them to Hell. "Will God" they say, "really condemn us?" Brethren, adds the saint, do not speak thus. So many of the damned did not believe that they should be sent to Hell; but the end came, and, according to the threat of Ezechiel, they have been cast into that place of darkness. "The end is come, the end is come. . . and I will send my wrath upon thee, and I will judge thee"--Ezec., vii. 2, 3. Sinners, perhaps vengeance is at hand for you, and still you laugh and sleep in sin. Who will not tremble at the words of the Baptist, "for now the axe is laid to the root of the trees. Every tree, therefore, that doth not yield good fruit, shall be cut down and cast into the fire"?--Matt., iii. 10. He says, that every tree that does not bring forth good fruit, shall be cut down, and cast into the fire: and he promises that, with regard to the trees, which represent sinners, the axe is already laid to the roots--that is, the chastisement is at hand. Dearly beloved brethren, let us follow the counsel of the Holy Ghost--"Before judgment, prepare thee justice"--Eccl., xviii. 19. Let us adjust our accounts before the day of accounts. Let us seek God, now that we can find him; for the time shall come when we will wish, but shall not be able to find him. "you shall seek me and shall not find me"--John, vii. 36. "Before judgment," says St. Augustine, "the Judge can be appeased, but not in judgment". By a change of life, we can now appease the anger of Jesus Christ, and recover his grace; but when he shall judge, and find us in sin, he must execute justice, and we shall be lost.
Could you imagine hearing that sermon in person? I'm shaking from head to toe just having re-read it as I typed it into this article! Oh, yes, we do excuse ourselves very lightly, don't we? We don't need the encouragement of conciliarism to excuse ourselves. Nevertheless, conciliarism has given great encouragement to people to be "easy" on themselves, consoling them with the false assurances that all will go will when they die.
St. Alphonsus de Liguori, who was a devoted son of Our Lady (his Glories of Mary has been quoted on this site a number of times), wanted to teach the Catholic Faith in all of its fullness. He would blanche at the inanities and ambiguities and omissions and misrepresentations contained in Deus Caritas Est, which mentions not a word of the Divine Justice, echoing quite completely the lack of any references to eternal damnation in the Collects of the Novus Ordo Missae, which presumes that acts of "outward penance" belong "to another age in the history of the Church" (see Paragraph 15 of General Instruction to the Roman Missal). Saint Alphonsus de Liguori's sermon quoted in its entirety above is just another example of how the authentic patrimony of the Catholic Faith has been overthrow by the doctrinal and liturgical revolutionaries in favor of the maudlin spirit of sentimentality that is of the essence of Modernity in the world and Modernism in the Church.
Although there are more than a handful of true believers, some of them quite confused about how our current ecclesiastical situation, yet left in the priesthood in the structures of the Novus Ordo Missae, it is more often the case than not that Catholics who remain in the diocesan structures are reaffirmed by bishops and priests in their sins of Presumption rather than challenged with the sort of sermon given by Saint Alphonsus de Liguori. Indeed, the whole thrust of Hans Urs von Balthasar's Dare We Hope is very much at odds with the patrimony of the Catholic Church summarized so clearly by Saint Alphonsus de Liguori. We need to work out our salvation in fear and in trembling (cf. Philippians 2: 12), not believe that we are destined for Heaven no matter what we do or what we say or what we believe here below in this mortal vale of tears.
In this month of August, which is devoted to the Immaculate Heart of Mary, we would do well to take the time to read just one book written by her beloved priest, Saint Alphonsus de Liguori. He will help us to have a holy fear of the moment of our Particular Judgments, relying ever more fully upon Our Lady to pray for us "nunc et in hora mortis nostrae. Amen."
Vivat Christus Rex!
Our Lady, Queen of Mercy, pray for us.
Saint Alphonsus de Liguori, 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.
Saint Martha, pray for us.
Saint Mary Magdalene, pray for us.
Saint Anne, pray for us.
Saint Joachim, pray for us.
Saint Athanasius, pray for us.
Saint Basil, pray for us.
Saint Ignatius of Loyola, pray for us.
The Seven Machabees, pray for us.
Saint Vincent de Paul, pray for us.
Saint Augustine, pray for us.
Saint Thomas Aquinas, pray for us.
Saint Vincent Ferrer, pray for us.
Saint Sebastian, pray for us.
Saint Tarcisius, pray for us.
Saint Lucy, pray for us.
Saint Agnes, pray for us.
Saint Agatha, pray for us.
Saint Bridget of Sweden, pray for us.
Saint Catherine of Sweden, pray for us.
Saint Philomena, pray for us.
Saint John of the Cross, pray for us.
Saint John Bosco, pray for us.
Saint John Mary Vianney, pray for us.
Saint Teresa of Avila, pray for us.
Saint Therese Lisieux, pray for us.
Saint Bernadette Soubirous, pray for us.
Blessed Anne Catherine Emmerich, pray for us.
Blessed Pauline Jaricot, pray for us.
Blessed Francisco, pray for us.
Blessed Jacinta, pray for us.
Sister Lucia, 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.