Wednesday, November 24, 2010

Burning Heresy

And many of them that believed, came confessing and declaring their deeds. And many of them who had followed curious arts, brought together their books, and burnt them before all…        (Acts 19:18-19)


Does Holy Mother Church encourage the burning of heretical books?


Many times Catholics are given heretical Protestant bibles by those agents of Protestantism in an effort to "convert" the Catholic to whatever flavour of "christianity" the Protestant belongs to. The question arises, what to do with Protestant bibles? If we look in the Catechism of Pope St. Pius X he gives us the answer:

32 Q: What should a Christian do who has been given a Bible by a Protestant or by an agent of the Protestants?

A: A Christian to whom a Bible has been offered by a Protestant or an agent of the Protestants should reject it with disgust, because it is forbidden by the Church. If it was accepted by inadvertence, it must be burnt as soon as possible or handed in to the Parish Priest.

33 Q: Why does the Church forbid Protestant Bibles?

A: The Church forbids Protestant Bibles because, either they have been altered and contain errors, or not having her approbation and footnotes explaining the obscure meanings, they may be harmful to the Faith. It is for that same reason that the Church even forbids translations of the Holy Scriptures already approved by her which have been reprinted without the footnotes approved by her.

We are to "reject it with DISGUST" and told that it must be burnt as soon as possible!
No doubt many if not all the Novus Ordo catholics will shudder at the very thought of burning the bible of our "separated brothers and sisters" however this command is very clear in the Catechism so, 
the next time your friendly neighbourhood heretic hands you a bible have your kindling handy..

Tuesday, November 23, 2010

Thanksgiving is a Catholic Holiday!


My dear readers,

As we Americans celebrate the secular holiday of Thanksgiving, many of us do not really know the REAL story behind the holiday. Most people think is is about Protestant Puritans and Red Indians sharing a meal together however; the true origins of this "feast" are actually Catholic!

 The FIRST Thanksgiving was NOT in 1621 Plymouth with Protestant Pilgrims, rather, it was in 1565
  Here in Florida (St. Augustine) with Catholic Spaniards and Red Indians.

Squanto (The Indian we all learn about as school children) was the Indian who mediated between the Pilgrims and the Indians. Squanto had actually been enslaved by Protestant English but he was freed by Catholic Spanish Franciscans. Squanto was then baptised and became a Catholic.

So, in the end it was a baptized Catholic Red Indian who orchestrated what became known as Thanksgiving even in 1621.

So, remember this coming Thursday that Thanksgiving is a CATHOLIC Holiday,

Sunday, May 16, 2010

Words of wisdom from the past



Most Holy Father,
After a close examination of the Novus Ordo Missae, which will enter into use on November 30 next, and after having prayed and reflected a great deal, I consider that it is my duty, as a Catholic priest and bishop, to lay before Your Holiness my anguish of conscience, and to formulate, with the piety and confidence that a son owes to the Vicar of Christ, the following request.
The Novus Ordo Missae shows, by its omissions, and by the changes that it has brought to the Ordinary of the Mass, as well as by a good number of the general rules that describe the understanding and nature of the new missal in its essential points, that it does not express, as it ought to do the theology of the Holy Sacrifice as established by the Holy Council of Trent in its XXII session. The teaching of the simple catechism cannot overcome this fact. I attach below the reasons that, in my opinion, justify this conclusion.
The pastoral reasons that could, perhaps, be invoked, initially, in favor of the new structure of the Mass, cannot make us forget the doctrinal arguments that point in the opposite direction. Furthermore, they do not seem to be reasonable. The changes that prepared the Novus Ordo have not helped to bring about an increase in the Faith and the piety of the faithful. To the contrary, they remain very disturbed, with a confusion that the Novus Ordo has increased, for it has encouraged the idea that nothing is unchangeable in the Holy Church, not even the Most Holy Sacrifice of the Mass.
Moreover, as I indicate in the attached reasons, the Novus Ordo not only fails to inspire fervor, but to the contrary, diminishes the Faith in central truths of the Catholic life, such as the Real Presence of Jesus in the Most Holy Sacrament, the reality of the propitiatory Sacrifice, the hierarchical priesthood.
I hereby accomplish an imperious duty in conscience by demanding, humbly and respectfully, that Your Holiness might deign, by a positive act that eliminates every doubt, to authorize us to continue using the Ordo Missae of St. Pius V, whose effectiveness in bringing about the spread of Holy Church and an increase in the fervor of priests and faithful has been proven, as Your Holiness reminded us with so much unction.
I am convinced that Your Holiness’s fatherly kindness will bring to an end the perplexities that have risen in my heart of a priest and bishop.
Prostrate at Your Holiness’ feet, in humble obedience and filial piety, I implore your Apostolic Benediction.
+ Antonio de Castro Mayer
Bishop of Campos, Brazil
The Novus Ordo Missae consists in general norms for the text of the Ordinary of the Mass. Both the text and the norms propose a new Mass that does not consider sufficiently the definitions of the Council of Trent concerning this matter, and constitutes, for this reason, a grave danger for the integrity and purity of the Catholic Faith. We have only examined here a few points, that, we believe, establish that which I have affirmed.
I.  Definition of the Mass
In its no.7 the new Ordo gives the follow as a definition of the Mass:  "Cena dominica seu Missa est sacra synaxis seu congregatio populi Dei in unum convenientis, sacerdote praeside, ad memoriale Domini celebrandum. Quare de sanctae ecclesiae locali congregatione eminenter valet promissio Christi: ‘Ubi sunt duo vel tres congregati in nomine meo, ibi sum in medio eorum’" (Mt. 18:10) 1.
In this definition:
  • There is insistence on the Mass understood as a meal. Moreover, this way of seeing the Mass can be found frequently, all along the general norms (cf. v.g. nos. 8, 48, 55d, 56 etc.). It seems even that the intention of the new Ordo Missae is to inculcate this aspect of the Mass, to the detriment of the other, which is essential, namely that the Mass is a sacrifice.
  • In fact, in the quasi-definition of the Mass given in article 7, the character of the sacrifice of the Mass is not signified.
  • Likewise, it attenuates the sacramental character of the priest, that distinguishes him from the faithful.
  • Furthermore, nothing is said of the intrinsic value of the Mass, independently of the presence of the assembly. Much to the contrary, it is supposed that there is no Mass without the "congregatio populi", for it is the "congregatio" that defines the Mass.
  • Finally, the text allows a confusion to exist between the Real Presence and the spiritual presence, for it applies to the Mass the text from St. Matthew which only concerns the spiritual presence.
The confusion between the Real Presence and the spiritual presence, already seen in article 7, is confirmed in article 8, which divides the Mass into a "table of the word" and a "table of the Lord’s body". But it also hides the aspect of sacrifice in the Mass, which is the principal of all, since the aspect of a meal is only a consequence, as can be deduced from Canon 31 of the XXII session of the Council of Trent.
We observe that the two texts from Vatican II, quoted in the notes, do not justify the concept of the Mass proposed in the text. We also note that the few expressions, that are more or less passing references, in which are found expressions such as this, at the altar: "sacrificium crucis sub signis sacramentalibus praesens efficitur" (no. 259) are not sufficient to undo the ambiguous concept, already inculcated in the definition of the Mass (no. 7), and in many other passages in the general norms.
II.  The Purpose of the Mass
The Mass is a sacrifice of praise to the Most Holy Trinity. Such a purpose does not appear explicitly in the new Ordo. To the contrary, that which, in the Mass of St. Pius V, shows clearly this sacrificial end is suppressed in the new Ordo. Examples include the prayers "Suscipe, Sancta Trinitas" from the Offertory and the final prayer "Placeat, tibi, Sancta Trinitas". Likewise the Preface of the Most Holy Trinity has ceased to be the Preface for Sunday, the Lord’s Day.
As well as being the "sacrificium laudis Sanctissimae Trinitatis" 2, the Mass is a propitiatory sacrifice. The Council of Trent insists greatly on this aspect, against the errors of the Protestants (Chapter 1 & Canon 3). Such a purpose does not appear explicitly in the new Ordo. Here and there can be found a reminder of one or other expression that could be understand as implying this concept. But it never appears without the shadow of a doubt. Also, it is absent when the norms declare the purpose of the Mass (no. 54). In fact, it is insufficient to express the theology of the Mass established by the Council of Trent to simply affirm that it brings about "sanctification". It is not clear that this concept necessarily implies that of propitiation. Moreover the propitiatory intention, so clearly visible in the Mass of St. Pius V, disappears in the New Mass. In fact the Offertory prayers Suscipe Sancte Pater and Offerimus tibi and that for the blessing of the water Deus qui humanae substantiae… reformasti have been replaced by other that make no reference to propitiation at all. It is rather the sense of a spiritual banquet that they impress.
III.  The Essence of the Sacrifice
The essence of the Sacrifice of the Mass lies in repeating what Jesus did at the Last Supper, and this not as a simple recitation, but accompanied by the gestures. Thus, as the moral theologians have said, it is not enough to simply say again historically what Jesus did. The words of consecration must be pronounced with the intention of repeating what Jesus accomplished, for when the priest celebrates, he represents Jesus Christ, and acts "in persona Christi".3  In the new Ordo there is no such precise statement, although it is essential. To the contrary, in the passage that speaks of the narrative part, nothing is said of the properly sacrificial part. Thus, when it explains the Eucharistic Prayer, it speaks of the "narratio institutionis" 4 (no. 54 d.) in such a way that the expressions: "Ecclesia memoriam ipsius Christi agit" 5 and another at the end of the consecration: "Hoc facite in meam commemorationem" 6 have the meaning indicated by the explanation given in the preceding general norms (no. 54 d.). We remark that the final phrase of the (traditional) consecration "Haec quotiescumque feceritis, in mei memoriam facietis"7 were much more expressive of the reality that in the Mass, it is the action of Jesus Christ which is repeated.
Furthermore, placing other expressions in the midst of the essential words of consecration, namely "Accipite et manducate omnes" 8 and "Accipite et bibite ex eo omnes" 9, introduce the narrative part into the same sacrificial act. Whereas, in the Tridentine Mass the text and movements guide the priest naturally to accomplish the propitiatory sacrificial action and almost impose this intention on the priest who celebrates. In this way the "lex supplicandi" 10 is perfectly in conformity with the "lex credendi" 11. We cannot say this for the Novus Ordo Missae. However, the Novus Ordo Missae ought to make it easier for the celebrant to have the intention necessary to accomplish validly and worthily the act of the Holy Sacrifice, especially given the importance of this action, not mentioning the instability of modern times, nor even the psychological conditions of the younger generations.
IV.  The Real Presence
The sacrifice of the Mass is bound to the Real Presence of Jesus Christ in the Most Holy Sacrament of the Holy Eucharist. The Real Presence is a consequence of the sacrifice. By transsubstantiation the change of the substance of the bread and wine into the Body and Blood of the Savior is accomplished, and thus the sacrifice takes place. As a consequence the perpetual Victim is present on the altar. The Blessed Sacrament is nothing other than the Victim of the Sacrifice, who remains once the sacrificial act has been accomplished. As a consequence of the new definition of the Mass (no. 7) the new Ordo allows ambiguity to exist concerning the Real Presence, which is more or less confused with the simply spiritual presence, indicated by the phrase "where two or three are gathered in my name".
Moreover, the suppression of nearly all the genuflexions, traditional expression of adoration in the Latin church, the thanksgiving seated, the possibility of celebrating without an altar stone, on a simple table, the equating of the Eucharistic Banquet with a spiritual meal, all lead to the obscuring of the Faith in the Real Presence.
The equating of the Eucharistic Banquet to a spiritual meal leaves open the idea that Jesus’ presence in the Blessed Sacrament is bound to its use, as his presence in the word of God. From this it is not difficult to conclude with the Lutheran error, especially in a society that is little prepared to think on a higher plane. The same conclusion is favored by the function of the altar: it is only a table, on which there is not normally place for the tabernacle, in which the Victim of the sacrifice is customarily kept. The same can be said for the custom for the faithful to communicate with the same host as the celebrant. By itself, this gives the idea that once the sacrifice is completed, there is no longer any place for reserving the Blessed Sacrament. Thus none of the changes in the new Ordo Missae lead to greater fervor in the Faith towards the Real Presence, but they rather diminish it.
V.  The hierarchical priesthood
The Council of Trent defined that Jesus instituted his apostles priests, in order that they, and the other priests, their successors, might offer His Body and Blood (Session xxii, Canon 2). In this manner, the accomplishment of the Sacrifice of the Mass is an act that requires priestly consecration. On the other hand, the same Council of Trent condemned the Protestant thesis, according to which all Christians would be priests of the New Testament. Hence it is that, according to the Faith, the hierarchical priest is alone capable of accomplishing the sacrifice of the New Law. This truth is diluted in the new Ordo Missae.
In this missal, the Mass belongs more to the people than to the priest. It belongs also the priest, but as a part of the assembly. He no longer appears as the mediator "ex hominibus assumptus in iis quae sunt ad Deum" 12 inferior to Jesus Christ and superior to the faithful, as St. Robert Bellarmine says. He is not the judge who absolves. He is simply the brother who presides.
We could make other observations to confirm what we have said above. However, we feel that the points that we have raised suffice to show that the new Ordo Missae is not faithful to the theology of the Mass, as established definitively by the Council of Trent, and that consequently it constitutes a serious danger for the purity of the Faith.
+ Antonio, Bishop of Campos

Sunday, May 09, 2010

Wake up and smell the incense!

J.M. + J.D.

My dear readers, 
I thought it time for just a really fun blog post regarding something that we all love but maybe don't actually know that much about. Incense.......That's right, a blog post on incense used at Mass, Benediction, Processions, at home altars, etc..

Firstly to the heretic who claims that using incense is not "in the Bible"  then clearly you don't really read Sacred Scripture.  Here are a few examples:

Apocalypse 8:4
And the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel.

Apocalypse 8:3
And another angel came, and stood before the altar, having a golden censer; and there was given to him much incense, that he should offer of the prayers of all saints upon the golden altar, which is before the throne of God.

1 Machabees 4:50
And they put incense upon the altar, and lighted up the lamps that were upon the candlestick, and they gave light in the temple.

Psalms 140:2
Let my prayer be directed as incense in thy sight; the lifting up of my hands, as evening sacrifice.

Luke 1:11
And there appeared to him an angel of the Lord, standing on the right side of the alter of incense.

And I could go on and on but you get the idea... Anyway, have you ever wondered what kind of incense is used  by your Chapel, Parish, etc?  Have you ever asked? What are the best brands or kinds of incense used?  Have you ever used incense at your family altars? If not, why not?
Some great questions that I would like to discuss here because this is; as I said a really fun Catholic topic.

Q. Firstly, what kinds of incense blends are there besides your typical Frankincense/myrrh combinations? 
 A. There are many various blends which all give a different scent and smoke production. (personally I love billowy smoke and strong pleasant scents)

Here are 2 of my favourite blends with pictures of the boxes

We will start with one of my all time favourites...


Pontifical Blend is a resin incense and is one of the most famous Catholic incenses made by Three Kings

 This is the incense used for Vespers at the Vatican.

 Pontifical blend uses an ancient traditional recipe that combines frankincense, myrrh, benzoin and storax.

         GLORIA F8 BLEND

The F8 blend is made from all-natural imported resins and has a light lavender and rose scent. This is Gloria's most popular incense which has been produced according to exacting standards for over 60 years. 

Using incense at home....
My personal favourite at home mix is Three Kings Pontifical and Frankincense tears mixed together...

Hopefully you have a family altar where everyone comes to pray, lights candles, etc. and on the family altar should be incense.  The kind of censer you use is up to you. Some people favour the orthodox hand style  

Others prefer the more Traditional Catholic swinging censer (shown at the beginning of the blog) Regardless of what style you choose; incense can and should be used during prayers such as the Little office of the Blessed Virgin Mary, Litanies, and lectio divina/spiritual reading.

Every family altar will be different and there is no set pattern or "right way" of setting it up however, most altars share certain common characteristics. most family altars include certain basic items such as statues, candles, flowers, prayer books, censer, incense (as I said above) candle snuffer, and a bottle of Holy Water. The objects and placement are at your own discretion.


J.M. + J.D.

Recently after the joy of becoming a son of Saint Dominic, Our Lord has seen fit to allow me now to enter a period of more suffering for Him. During suffering we learn how much we really love God because He is God, or do we love Him for the "things" He does for us, or for the happy emotive false and fleeting feelings we have.
I pray that I suffer well and that My Queen and Mother grants me the grace of good suffering..  It is at times like this that I like to read Father Paul O'Sullivan O.P. and I hope that it helps you too...........

How to Make the Greatest Evil in
Our Lives Our Greatest Happiness

Fr. Paul O'Sullivan, O.P.

Suffering is the great problem of human life. We all have to suffer. Sometimes small sorrows, sometimes greater ones fall to our share. We shall now tell our readers how to avoid much of this suffering, how to lessen all suffering and how to derive great benefits from every suffering we may have to bear.

The reason why suffering appears so hard is that, first of all, we are not taught what suffering is. Secondly, we are not taught how to bear it. Thirdly, we are not taught the priceless value of suffering. This is due to the incomprehensible neglect on the part of our teachers. It is surprising how easily some people bear great sufferings; whereas, others get excited even at the smallest trouble. The simple reason is that some have been taught all about suffering; others have not.


First of all, then, suffering is not simply an evil, for no one suffered more than the Son of God Himself, more than His Blessed Mother or more than the Saints. Every suffering comes from God. It may appear to come to us by chance or accident or from someone else, but in reality, every suffering comes to us from God. Nothing happens to us without His wish or permission. Not even a hair falls from our heads without His consent.


Simply because He is asking us to take a little share in His Passion. What appears to come by chance or from someone else always comes because God allows it. Every act in Our Lord’s Life was a lesson for us. The greatest act in His life was His Passion. This, then is the greatest lesson for us. It teaches us that we too must suffer. God suffered all the dreadful pains of His Passion for each one of us. How can we refuse to suffer a little for love of Him!


Secondly, if we accept the suffering, He sends us and offer them in union with His sufferings, we receive the greatest rewards. Five minutes’ suffering borne for love of Jesus of greater value to us than years and years of pleasure and joy. The Saints tell us that if we patiently bear our sufferings, we merit the crown of martyrdom. Moreover, suffering borne patiently brings out all that is good in us. Those who have suffered are usually the most charming people. If we bear these facts clearly in mind, it certainly becomes much easier to suffer.


Thirdly, when God gives us any suffering, He always gives us strength to bear it, if we only ask Him. Many, instead of asking for his help, get excited and revolt. It is this excitement and impatience that really make suffering hard to bear. Consider that we are now speaking of all suffering, even the most trifling ones. All of us have little troubles, pains, disappointments, every day of our lives. All these, if borne for love of God, obtain for us as we have said, the greatest rewards.


Even the greater sufferings that may fall to our share from time to time become easy to bear if we accept them with serenity and patience. What really makes suffering difficult to bear is our own impatience, our revolt, our refusal to accept it. This irritation increases our sufferings a hundredfold and, besides, robs us of all the merit we could have gained thereby.
We see some people pass through a tempest of suffering with the greatest of calm and serenity; whereas, others get irritated at the slightest annoyance or disappointment. We can all learn this calm and patience. It is the secret of happiness. An eminent physician, in a conference which he gave to distinguished scientists and fellow doctors, told them that he owed all his great success in life to the simple fact that he had corrected his habit of impatience and annoyance, which had been destroying all his energy and activity. Everyone, we repeat, without exception, can learn this calm and serenity.


We must all do penance for our sins. If we do not, we shall have long years of suffering in the awful fires of Purgatory. This fire is just the same as the fire of Hell. Now, is we offer our sufferings the very little ones as well as the greater ones–in union with the sufferings of Jesus Christ, we are doing the easiest and best penance we can perform. We may thus deliver ourselves entirely from Purgatory, while at the same time gaining the greatest graces and blessings.


1) Sufferings come from God for our benefit. 

2) When we are in the state of grace, we derive immense merit from every suffering borne patiently, even the little sufferings of our daily lives. 

3) God will give us abundant strength to bear our sufferings if we only ask Him. 

4) If we bear our sufferings patiently, they lose their sting and bitterness. 

5) Above all, every suffering is a share in the Passion of Our Lord. 

6) By our sufferings, we can free ourselves in great part or entirely, from the pains of Purgatory. 

7) By bearing our sufferings patiently, we win the glorious crown of martyrdom.  

Of course, we may do all in our power to avoid or lessen our sufferings, but we cannot avoid all suffering. Therefore, it is clearly necessary for us to learn how to bear them.

In a word, we must understand clearly that if we remain calm, serene and patient, suffering loses all its sting but the moment we get excited, the smallest suffering increases a hundredfold. It is just as if we had a sore arm or leg and rubbed it violently; it would become irritated and painful; whereas, if we touch it gently, we soothe the irritation. 

We suffer from ill-health, from pains, headaches, rheumatism, arthritis, from accidents, from enemies. We may have financial difficulties. Some suffer for weeks in their homes, some in hospitals or nursing homes.

In a word, we are in a valley of tears, Almighty God could have saved us from all suffering, but He did not do so because He knows in His infinite goodness that suffering is good for us.


our lady of sorrowsA very eminent doctor, in an able article he recently published in the secular press, says that “Prayer is the greatest power in the world.” He says, “I and my colleagues frequently see that many of our patients whom we have failed to cure or whose pains we have failed to alleviate, have cured themselves by prayer. I speak now not of the prayers of holy people, but the prayers of ordinary Christians.”

We should above all pray to Our Lady of Sorrows in all our troubles. We should ask her, by the oceans of sorrow she felt during the Passion of Our Lord to help us.

God gave her all the immense graces necessary to make her the perfect Mother of God, but He also gave her all the graces, the tenderness, the love necessary to be our most perfect and loving Mother. No mother on earth ever loved a child as Our Blessed Lady loves us. Therefore, in all our troubles and sorrows, let us go to Our Blessed Lady with unbounded confidence.

Remember, O most gracious Virgin Mary, that never was it known that anyone who fled to thy protection, implored thy help, or sought thy intercession was left unaided. Inspired with this confidence, I fly unto thee, O Virgin of virgins, my mother. To thee do I come, before thee I kneel, sinful and sorrowful. O Mother of the Word Incarnate, despise not my petitions, but in thy mercy hear and answer them. Amen.

Saturday, May 01, 2010

Photos from my investiture

J.M. +J.D.

Yesterday I was received into the Dominican Order and given the name:
Brother Hyacinth!!!

Here are some pics...

The OP Rite Mass
(Feast of St. Catherine)

 During the reception of the Holy Habit of St. Dominic

 After vesting and receiving our new names
 The Dominican cake
(Baked by a dear friend)

The Three new Brothers 
(From left to right)

Brother Peter
Brother Hyacinth
Brother Francis

 Myself and Rev. Father
(The Chianti was delicious!)

Wednesday, April 28, 2010

28-APRIL- St. Louis De Montfort

J.M. + J.D.

Today, the Dominican Order commemorates of of my favourite Saints of all time:

St. Louis Marie Grignion De Montfort...

    Born poor. Studied in Paris, France, and ordained in 1700. While a seminarian he delighted in researching the writings of Church Fathers, Doctors and Saints as they related to the Blessed Virgin Mary, to whom he was singularly devoted.

    Under Our Lady's inspiration, he founded the Congregation of the Daughters of Divine Wisdom, a religious institute of women devoted to the care of the destitute. During this work, he began his apostolate of preaching the Rosary and authentic Marian devotion. He preached so forcefully and effectively against the errors of Jansenism that he was expelled from several dioceses in France. In Rome Pope Clement XI conferred on him the title and authority of Missionary Apostolic, which enabled him to continue his apostolate after returning to France. He preached Mary everywhere and to everyone. A member of the Third Order of Saint Dominic, Saint Louis was one of the greatest apostles of the Rosary in his day, and by means his miraculously inspiring book, The Secret of the Rosary, he is still so today; the most common manner of reciting the Rosary is the method that originated with Saint Louis’s preaching. In 1715, he founded a missionary band known as the Company of Mary.

    His greatest contribution to the Church and world is Total Consecration to the Blessed Virgin. He propagated this in his day by preaching and after his own death by his other famous book True Devotion to Mary. Consecration to Mary is for Saint Louis the perfect manner of renewing one’s baptismal promises. 

In True Devotion to Mary, Saint Louis prophesied that the army of souls consecrated to Mary will be Her instrument in defeating the Devil and his Antichrist. As Satan gains power in the world, so much more shall the new Eve triumph over him and crush his head.

 The cause for his declaration as a Doctor of the Church is now being pursued.

V. Pray for us Blessed Louis Marie
R. That we may be made worthy of the promises of Christ

Let us pray:

V.O God, who didst make Thy confessor, the blessed Louis Marie, a wonderful preacher of the mystery of the cross and of the most holy rosary, and who, through his means did implant a new order in Thy Church; grant through his intercession and merits, that through the life, death, and resurrection of Thy only-begotten Son, we may attain to the rewards of eternal salvation. Throught the same Christ our Lord.

R. Amen

(Taken from the Dominican Tertiarie's Manual commemoration prayers for Vespers)