Stalking Us All

by Thomas A. Droleskey

There are many wonderful benefits to not having a television. I have learned of these benefits in the past six and one-half years since we gave up the infernal thing for good. We haven't looked back. We're happy to be television-free.

Oh, sure, yes, I do look at some news events now and again on my computer. I will look up a few things on YouTube to post to this site, principally to amuse myself. However, we do not watch any news programs whatsoever. We do not watch any network television programming. We live lives of great peace and joy in our motor home, which is devoid of noise from the "mass media." As Saint Francis of Assisi, whose holy life we commemorate liturgically tomorrow, October 4, 2009, the Eighteenth Sunday after Pentecost, would say, "Deo gratias!"

I do, however, check a few internet sites for news stories each day. One of those I check is the RealClearPolitics site, where a naturalistic commentator named Jay Cost has echoed the sentiments of many other naturalists concerning the omnipresence of President Barack Hussein Obama on news programs and talk shows, on magazine covers, and on almost any other form of mass media imaginable. Obama's appearances, such as the one that he made at the United Masonic Nations organization recently (see Worthy Son of Daffy Gaddafi) are self-referencing as they promise audiences a "better" world because he has brought "change" to the world (see also No "Common Ground" Between Truth and Error and Kindred Spirits of the New World Order). Obama has "arrived." The United States of America has "changed," and this "change" will bring "progress" to the world.

Here is part of Mr. Cost's commentary on the omnipresence of Obama that did not work to effect the "change" he desired yesterday at the vote taken by the International Olympic Committee on the site of the 2016 Olympics:

It's not simply because enough is enough, though that is part of it. It's also because he is different now. He holds the executive authority of the United States within his person at this moment, and it is sobering to see the holder of such vast power on the cover of a magazine urging us to follow his fitness regime. By continuing the permanent campaign into his tenure so thoroughly, he has given new meaning to the phrase "big government." When he is on the cover of Men's Health telling us how to work out, in a certain sense, the federal government's executive authority is on the cover of Men's Health telling us how to work out.

And so it continues today. What should have been a story about Chicago - or better yet, Rio (good for you, Rio!) - is now a story about...Obama. Of course. Because just about everything in the public sphere must, must become a story about Obama. Because Obama injects himself and his campaign appartus/mindset/worldview into everything. And so, in this case, what would otherwise have been a "mere" rejection of Chicago and Mayor Daley has now become a rejection of the entire country. Why? Because of his decision to perpetuate the permanent campaign while holding the power of the executive.

I was hesitant to place a bet on the outcome of the health care debates, but I'll place one here. Sooner or later, the American people are going to say, "Enough is enough" with this constant, incessant politicking that is inevitably built around the specialness of Barack Obama. This is not the way past presidents have behaved, and I believe for good reason: the old way is the way the people like it. If this President continues to inject himself into every little thing - such as he did with this Olympian blunder - at some point he is going to exhaust the country, thereby losing the goodwill of his fellow citizens that he still enjoys today.

Mr. Obama: please remember that you're just the President. It's a big deal, but it's not that big of a deal. Chester Arthur was President. For goodness sake, Warren Harding was President, and his share of the vote was much larger than yours. Thomas Jefferson's tombstone doesn't even mention his eight years as President. Your current office isn't discussed until Article TWO of the Constitution. Take the hint, and tone it down! (The Olympics, Obama, and the Permanent Campaign.)

 

Mr. Cost does not understand, obviously, that Barack Hussein Obama is constitutionally incapable of "toning it down" as he craves the attention as he styles himself as a veritable "secular messiah" who can "teach" us how to effect "real change" in our own personal lives. He is on a mission to identify the government with his own person, which Mr. Cost hinted at by reproducing Obama's fascistic, narcissistic campaign and policy posters in another recent column (Does Obama Have a Republican Problem?). It is not for nothing that I have been referring to Barack Hussein Obama on this site as Caesar Obamus. It is as though the man is stalking us all around the clock.

Once again, however, columnist Cost does not understand that "republicanism" is the problem as power does not flow from the people but from the true God of Revelation, Who wants those who exercise civil power, whether as a result of hereditary monarchy or as a result of elections or appointments, to do so in light of the Deposit of Faith that He has entrusted exclusively to His true Church for Its eternal safekeeping and infallible explication without any deviation whatsoever. Political authority flows down to men from God, something that Pope Leo XIII explained in Diuturnum, June 29, 1881:

But, as regards political power, the Church rightly teaches that it comes from God, for it finds this clearly testified in the sacred Scriptures and in the monuments of antiquity; besides, no other doctrine can be conceived which is more agreeable to reason, or more in accord with the safety of both princes and peoples.

In truth, that the source of human power is in God the books of the Old Testament in very many places clearly establish. "By me kings reign . . . by me princes rule, and the mighty decree justice." And in another place: "Give ear you that rule the people . . . for power is given you of the Lord and strength by the Most High."The same thing is contained in the Book of Ecclesiasticus: "Over every nation he hath set a ruler." These things, however, which they had learned of God, men were little by little untaught through heathen superstition, which even as it has corrupted the true aspect and often the very concept of things, so also it has corrupted the natural form and beauty of the chief power. Afterwards, when the Christian Gospel shed its light, vanity yielded to truth, and that noble and divine principle whence all authority flows began to shine forth. To the Roman governor, ostentatiously pretending that he had the power of releasing and of condemning, our Lord Jesus Christ answered: "Thou shouldst not have any power against me unless it were given thee from above." And St. Augustine, in explaining this passage, says: "Let us learn what He said, which also He taught by His Apostle, that there is no power but from God." The faithful voice of the Apostles, as an echo, repeats the doctrine and precepts of Jesus Christ. The teaching of Paul to the Romans, when subject to the authority of heathen princes, is lofty and full of gravity: "There is not power but from God," from which, as from its cause, he draws this conclusion: "The prince is the minister of God."

The Fathers of the Church have taken great care to proclaim and propagate this very doctrine in which they had been instructed. "We do not attribute," says St. Augustine, "the power of giving government and empires to any but the true God." On the same passage St. John Chrysostom says: "That there are kingdoms, and that some rule, while others are subject, and that none of these things is brought about by accident or rashly . . . is, I say, a work of divine wisdom." The same truth is testified by St. Gregory the Great, saying: "We confess that power is given from above to emperors and kings." Verily the holy doctors have undertaken to illustrate also the same precepts by the natural light of reason in such a way that they must appear to be altogether right and true, even to those who follow reason for their sole guide.

And, indeed, nature, or rather God who is the Author of nature, wills that man should live in a civil society; and this is clearly shown both by the faculty of language, the greatest medium of intercourse, and by numerous innate desires of the mind, and the many necessary things, and things of great importance, which men isolated cannot procure, but which they can procure when joined and associated with others. But now, a society can neither exist nor be conceived in which there is no one to govern the wills of individuals, in such a way as to make, as it were, one will out of many, and to impel them rightly and orderly to the common good; therefore, God has willed that in a civil society there should be some to rule the multitude. And this also is a powerful argument, that those by whose authority the State is administered must be able so to compel the citizens to obedience that it is clearly a sin in the latter not to obey. But no man has in himself or of himself the power of constraining the free will of others by fetters of authority of this kind. This power resides solely in God, the Creator and Legislator of all things; and it is necessary that those who exercise it should do it as having received it from God. "There is one lawgiver and judge, who is able to destroy and deliver." And this is clearly seen in every kind of power. That that which resides in priests comes from God is so acknowledged that among all nations they are recognized as, and called, the ministers of God. In like manner, the authority of fathers of families preserves a certain impressed image and form of the authority which is in God, "of whom all paternity in heaven and earth is named." But in this way different kinds of authority have between them wonderful resemblances, since, whatever there is of government and authority, its origin is derived from one and the same Creator and Lord of the world, who is God.

Those who believe civil society to have risen from the free consent of men, looking for the origin of its authority from the same source, say that each individual has given up something of his right, and that voluntarily every person has put himself into the power of the one man in whose person the whole of those rights has been centered. But it is a great error not to see, what is manifest, that men, as they are not a nomad race, have been created, without their own free will, for a natural community of life. It is plain, moreover, that the pact which they allege is openly a falsehood and a fiction, and that it has no authority to confer on political power such great force, dignity, and firmness as the safety of the State and the common good of the citizens require. Then only will the government have all those ornaments and guarantees, when it is understood to emanate from God as its august and most sacred source.

And it is impossible that any should be found not only more true but even more advantageous than this opinion. For the authority of the rulers of a State, if it be a certain communication of divine power, will by that very reason immediately acquire a dignity greater than human -- not, indeed, that impious and most absurd dignity sometimes desired by heathen emperors when affecting divine honors, but a true and solid one received by a certain divine gift and benefaction. Whence it will behoove citizens to submit themselves and to be obedient to rulers, as to God, not so much through fear of punishment as through respect for their majesty; nor for the sake of pleasing, but through conscience, as doing their duty. And by this means authority will remain far more firmly seated in its place. For the citizens, perceiving the force of this duty would necessarily avoid dishonesty and contumacy, because they must be persuaded that they who resist State authority resist the divine will; that they who refuse honor to rulers refuse it to God Himself.

 

It is precisely because Barack Hussein Obama and almost everyone else in American public life (I have used the qualifying word "almost" as there might be someone in some obscure elected office somewhere in the country who has read Diuturnum and agrees with it) do not understand these truths that the size and the power the scope of government must increase over the course of time. The only real and effective check, although not an infallible guarantor, against the abuse of the power of the civil state is the Social Reign of Christ the King as It must be exercised by the Catholic Church, she who has the Divinely-given authority to interpose herself with civil officials as a last resort following the discharge of her Indirect Power of teaching and preaching and exhortation in those circumstances when the good of souls absolutely demands her motherly intervention.

Moreover, although there certainly kings and emperors in the Catholic Middle Ages who were vain and narcissistic, some of these vain and narcissistic men made war against the Catholic Church. The kings and emperors and other potentates of the Middle Ages who ruled justly understood that they ruled as vice regents, if you will, for Christ the King, Who would judge them harshly at the moment of their Particular Judgments if they did not discharge their civil powers justly as they pursued the common temporal good in light of the Last End of their subjects: namely, the possession of the Beatific Vision of God the Father, God the Son, and God the Holy Ghost for all eternity.

The kings and emperors and other potentates of the Middle Ages who ruled justly knew that they were but mere creatures who had been given, through no merits of their own, a responsibility over others for which they would have to render an accounting when they breathed their last breath here in this passing, mortal vale of tears. This is what made saints, among so many others, out of Edward the Confessor in England and Louis IX of France and Henry the Emperor in Bavaria and Casimir in Poland and Wenceslaus in Bohemia and Canute in Denmark and Stephen in Hungary. These rulers did not exalt themselves. Indeed, they humbled themselves on their knees before the King of Kings in His Real Presence in the Most Blessed Sacrament and as they accused themselves of their sins to an alter Christus acting in persona Christi in the Sacred Tribunal of Penance and as they knelt to receive their God in Holy Communion in the Holy Sacrifice of the Mass.

As Pope Pius XI explained in Mit Brennender Sorge, March 17, 1937, which condemned Nazism, it is not the invocation of any concept of "God" that connotes an understanding of the source of human power. One must acknowledge the true God Who has revealed Himself to us exclusively through the Catholic Church:

Beware, Venerable Brethren, of that growing abuse, in speech as in writing, of the name of God as though it were a meaningless label, to be affixed to any creation, more or less arbitrary, of human speculation. Use your influence on the Faithful, that they refuse to yield to this aberration. Our God is the Personal God, supernatural, omnipotent, infinitely perfect, one in the Trinity of Persons, tri-personal in the unity of divine essence, the Creator of all existence. Lord, King and ultimate Consummator of the history of the world, who will not, and cannot, tolerate a rival God by His side.

 

Those who love the true God of Revelation will obey Him and see in Him, subordinating each of their thoughts, words and actions to the binding precepts of the Divine Positive Law and the Natural Law as they have been entrusted to and explicated by the infallible teaching authority of the Catholic Church. Civil leaders are exempt from the binding precepts of the Divine Positive Law and the Natural Law at no time no matter the circumstances. And, as Pope Leo XIII explained in Sapientiae Christianae, January 10, 1890, citizens have a positive duty to resist those rulers who issue unjust commands and/or make or enforce unjust laws:

Moreover, if we would judge aright, the supernatural love for the Church and the natural love of our own country proceed from the same eternal principle, since God Himself is their Author and originating Cause. Consequently, it follows that between the duties they respectively enjoin, neither can come into collision with the other. We can, certainly, and should love ourselves, bear ourselves kindly toward our fellow men, nourish affection for the State and the governing powers; but at the same time we can and must cherish toward the Church a feeling of filial piety, and love God with the deepest love of which we are capable. The order of precedence of these duties is, however, at times, either under stress of public calamities, or through the perverse will of men, inverted. For, instances occur where the State seems to require from men as subjects one thing, and religion, from men as Christians, quite another; and this in reality without any other ground, than that the rulers of the State either hold the sacred power of the Church of no account, or endeavor to subject it to their own will. Hence arises a conflict, and an occasion, through such conflict, of virtue being put to the proof. The two powers are confronted and urge their behests in a contrary sense; to obey both is wholly impossible. No man can serve two masters, for to please the one amounts to contemning the other.

As to which should be preferred no one ought to balance for an instant. It is a high crime indeed to withdraw allegiance from God in order to please men, an act of consummate wickedness to break the laws of Jesus Christ, in order to yield obedience to earthly rulers, or, under pretext of keeping the civil law, to ignore the rights of the Church; "we ought to obey God rather than men." This answer, which of old Peter and the other Apostles were used to give the civil authorities who enjoined unrighteous things, we must, in like circumstances, give always and without hesitation. No better citizen is there, whether in time of peace or war, than the Christian who is mindful of his duty; but such a one should be ready to suffer all things, even death itself, rather than abandon the cause of God or of the Church.

Hence, they who blame, and call by the name of sedition, this steadfastness of attitude in the choice of duty have not rightly apprehended the force and nature of true law. We are speaking of matters widely known, and which We have before now more than once fully explained. Law is of its very essence a mandate of right reason, proclaimed by a properly constituted authority, for the common good. But true and legitimate authority is void of sanction, unless it proceed from God, the supreme Ruler and Lord of all. The Almighty alone can commit power to a man over his fellow men; nor may that be accounted as right reason which is in disaccord with truth and with divine reason; nor that held to be true good which is repugnant to the supreme and unchangeable good, or that wrests aside and draws away the wills of men from the charity of God.

Hallowed, therefore, in the minds of Christians is the very idea of public authority, in which they recognize some likeness and symbol as it were of the Divine Majesty, even when it is exercised by one unworthy. A just and due reverence to the laws abides in them, not from force and threats, but from a consciousness of duty; "for God hath not given us the spirit of fear."

But, if the laws of the State are manifestly at variance with the divine law, containing enactments hurtful to the Church, or conveying injunctions adverse to the duties imposed by religion, or if they violate in the person of the supreme Pontiff the authority of Jesus Christ, then, truly, to resist becomes a positive duty, to obey, a crime; a crime, moreover, combined with misdemeanor against the State itself, inasmuch as every offense leveled against religion is also a sin against the State. Here anew it becomes evident how unjust is the reproach of sedition; for the obedience due to rulers and legislators is not refused, but there is a deviation from their will in those precepts only which they have no power to enjoin. Commands that are issued adversely to the honor due to God, and hence are beyond the scope of justice, must be looked upon as anything rather than laws. You are fully aware, venerable brothers, that this is the very contention of the Apostle St. Paul, who, in writing to Titus, after reminding Christians that they are "to be subject to princes and powers, and to obey at a word," at once adds: "And to be ready to every good work." Thereby he openly declares that, if laws of men contain injunctions contrary to the eternal law of God, it is right not to obey them. In like manner, the Prince of the Apostles gave this courageous and sublime answer to those who would have deprived him of the liberty of preaching the Gospel: "If it be just in the sight of God to hear you rather than God, judge ye, for we cannot but speak the things which we have seen and heard."

Wherefore, to love both countries, that of earth below and that of heaven above, yet in such mode that the love of our heavenly surpass the love of our earthly home, and that human laws be never set above the divine law, is the essential duty of Christians, and the fountainhead, so to say, from which all other duties spring. The Redeemer of mankind of Himself has said: "For this was I born, and for this came I into the world, that I should give testimony to the truth." In like manner: "I am come to cast fire upon earth, and what will I but that it be kindled?'' In the knowledge of this truth, which constitutes the highest perfection of the mind; in divine charity which, in like manner, completes the will, all Christian life and liberty abide. This noble patrimony of truth and charity entrusted by Jesus Christ to the Church she defends and maintains ever with untiring endeavor and watchfulness.

 

No one individual and/or collection of individuals acting together in an institution of civil governance has any authority from God to make or enforce any law that is contrary to the binding precepts of the Divine Positive Law and the Natural Law. And this is why believing Catholics who understand the legitimate Social Teaching of the Catholic Church will never surrender to any cult of human personality, whether fostered by the agents of the false opposites of the naturalist "left" or of the naturalist "right," at any time as we know that such a cult is designed by the devil to be a replacement for the Social Reign of Christ the King in order to make people believe in all manner of naturalistic falsehoods as the foundation of personal and social order.

Barack Hussein Obama understands none of us. Why should he? How many Catholics understand this, including those who believe that they are "bishops" in the conciliar structures? It is natural for people to believe in naturalism, whether consciously or not, when all they are exposed to is a steady diet of naturalism. Pope Leo XIII reminded us in Tametsi Futura Prospicientibus, November 1, 1900, that public life must be stained with crime when the true Faith does not govern men's actions, both privately and publicly:

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.

 

I will go to my grave attempting to explain to the very few  readers of this site that Catholicism is the one and only foundation of personal and social order, and that we must be able the business of planting the seeds for the conversion of our civil leaders and of the nation itself to the true Faith, doing so, of course, as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through His Most Blessed Mother's Sorrowful and Immaculate Heart, ever desirous of living penitentially to make fervent reparation for our sins, which are so responsible for the state of the world and the state of the Church Militant on earth, and for those of the whole world, praying as many Rosaries each day as our states-in-life permit.

Pope Saint Pius X gave us our marching orders in this regard in Notre Charge Apostolique, August 15, 1910:

 

We know well that they flatter themselves with the idea of raising human dignity and the discredited condition of the working class. We know that they wish to render just and perfect the labor laws and the relations between employers and employees, thus causing a more complete justice and a greater measure of charity to prevail upon earth, and causing also a profound and fruitful transformation in society by which mankind would make an undreamed-of progress. Certainly, We do not blame these efforts; they would be excellent in every respect if the Sillonist did not forget that a person’s progress consists in developing his natural abilities by fresh motivations; that it consists also in permitting these motivations to operate within the frame of, and in conformity with, the laws of human nature. But, on the contrary, by ignoring the laws governing human nature and by breaking the bounds within which they operate, the human person is lead, not toward progress, but towards death. This, nevertheless, is what they want to do with human society; they dream of changing its natural and traditional foundations; they dream of a Future City built on different principles, and they dare to proclaim these more fruitful and more beneficial than the principles upon which the present Christian City rests.

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.

 

As I have asked before, care to disagree with Pope Saint Pius X? Barack Hussein Obama and Joseph Ratzinger/Benedict XVI do. Do you? We must remain steadfast in the Catholic Faith as we think and act and speak as Catholics at all times without making any concessions to any form of naturalism at any time for any reason.

We must, as we pray for Perseverance while meditating upon the Fifth Glorious Mystery, the Coronation of of Our Lady as Queen of Heaven and Earth by her Divine Son, Our Blessed Lord and Saviour Jesus Christ, on this fifteenth and very last Saturday of Bishop Robert F. McKenna's, Rosary Crusade, cleaving exclusively to true bishops and true priests in the catacombs who make no concessions to conciliarism or its illegitimate officials.

Immaculate Heart of Mary, triumph soon!

Isn't it time to pray a Rosary now?

Viva Cristo Rey!

 

Our Lady of Fatima, pray for us, pray for us!

Saint Joseph, Patron of Departing Souls, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

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

Saint Therese of Lisieux, pray for us.

See also: A Litany of Saints