Our Lady of the Rosary of Pompeii

Our Lady of the Rosary of Pompeii

The Conversion of Blessed Bartolo Longo by Fr. Daniels or the story of Our Lady of the Rosary of Pompeii.


THE Rosary Confraternity is an Association of Catholics who are united together by a spiritual, and in most instances even by an invisible, bond of faith and love. Though unknown to each other they are to be found in thousands and hundreds of thousands in every country of the Catholic world. The object of the union, or pious association, is each member's own personal sanctification first, then the sanctification of their fellow-members, and then of their fellowmen. The bond which unites the members is prayer —the vocal and mental prayer which constitute the holy Rosary. The members undertake,. though not of course under pain of sin, even though venial, to say the fifteen mysteries of the Rosary each week, at any time, in any place, and for any intention, as each member may wish. There are no public meetings prescribed, no general communions of the members in a body, no public prayers, no obligations of any kind which bind them to any duty at any particular time. Consequently any one—every one—may join. Most of the Popes for hundreds of years have belonged to it; in its ranks there have been and are Cardinals, Bishops, and Priests unnumbered. The Rosary guide for priests and people by The Very Rev FATHER J. PROCTER, S.T.L.
Click to enroll in the Confraternity of the Rosary

Blessing of the Rosary

Permission from Father Roberts to have a public 15 decade rosary according to the Dominican Method in English on the Second Saturday of the month after morning Mass has been granted. Intentions for the rosary can be sent to webmaster@saintmichaelarchangel.com or requested before the Rosary starts.

Observations on Indulgences

New List of Indulgences and Privileges for the Third Order of Saint Dominic

Prayer: for the intentions of the Holy Father,
viz., the welfare of the Holy See:
the Spread of the Catholic Faith:
the expirtation of heresy;
peace among nations.
It is not necessary these in detail. Five Our Fathers and Five Hail Marys will suffice for these prayers.

The following promises made by our Lady, as is piously believed, to St. Dominic and to the Blessed Alain, a famous preacher of the Rosary in France, In the fifteenth century, will be of consolation to the clients of our Blessed Mother:

To S. Dominic.
1. Devotion to the Rosary is a great sign of predestination.
2. Those who propagate my Rosary will be succored by me in all their troubles.
3. Whoever piously recites the Rosary and meditates on the mysteries will be converted, if he is a sinner.

To B. Alain.
4. Whosoever will piously recite the Rosary, persevering in this devotion, will assuredly receive an answer to such prayers.
5. Persevere in my Rosary, and I will relieve thee and all those who serve me by this practice of piety.
6. Those who recite the Rosary will find during their lives and at the hour of their death comfort and light.
7. None who recommend themselves to me In the Rosary will perish.
8. To those who recite my Rosary I promise my special protection.
9. Preach the Rosary. It is a very powerful weapon against hell, and an impenetrable shield against the darts of the enemy.
10. Whoever will piously recite the Rosary will Increase in grace, if he is just, and will become worthy of eternal life.
11. I promise choice graces to those who are devout to my Rosary.
12. It is my will that those who sing my praise in the Rosary will have light, liberty and plenitude of graces.
13. Those who are truly devout to the Rosary will not die without the Sacrament; they will not lose speech or consciousness before making their confession.
14. I am in a special manner the Mother of the Children of the Rosary who are in Purgatory; every day I release some.
15. The true Children of the Rosary will enjoy great glory in Heaven.

These promises are collected from the approved lives of S. Dominic and B. Alain; , they were communicated to these chosen servants of our Lady at different times during their apostolic careers.

Confraternity of the Rosary


OF all the prayers which you may address to the Mother of God, the Rosary is most recommended. God made use of St. Dominic to make known and to spread this devotion. The whole Rosary is composed of one hundred and fifty Hail Marys. The saint fixed this number in order that Christians who could not say the Psalter of David, which is composed of the same number of psalms, might replace it by the recitation of the Rosary.. The Holy Virgin herself revealed to him this devotion as a means of obtaining the conversion of the Albigenses. All the Catholics received it with extraordinary zeal; it became in a short time a religious mark which distinguished them from heretics, and it is for this reason that the enemies of the Church have always declaimed against it.

This hatred of the enemies of religion would of itself be a powerful motive to attach us to it; but we have still more powerful motives to bind us to it. All in the Rosary is worthy of our respect: the Blessed Virgin is its object, and we cannot too often have recourse to her; the prayers which compose it are the Lord's Prayer and the Angelic Salutation, the holiest and most perfect which we can address to heaven; the mysteries which it recalls are the most touching in our religion; the fruits of sanctity which it produces in souls are immense. Thus, men distinguished by their birth, their talents, and their virtues have made this pious exercise their delight, the Church has enriched it with treasures of grace, and Heaven has authorized it by numerous and striking miracles. What more can I say? The repetition of the Angelic Salutation makes it the prayer of humility; and does not humility always bring grace from heaven? The poor at the doors of the rich always repeat the same request; the Saviour, in the most touching circumstance of His mortal life, when He offered His desires and His Blood for the salvation of mankind, unceasingly renewed His prayer in the same terms, saying the self-same word. (Matt. xxvi. 44).


Dominican Calendar for August

Little Office of our Holy Father, Saint Dominic



IMPETRATION is a universal need of poor human kind . Were we self-sufficient, and not dependent on Almighty God, prayer could be dispensed with. For the Christian, who has certain knowledge of man's fall from primeval innocence, and recognizes his proneness to evil, the necessity of prayer is apparent and its practice comes easy. Here, then, there is no need of long disputations with self to come to this conviction. But the pagan, also, has felt the need of prayer. Once we recognize some deity, sacrifice follows unmistakably. And St. Ambrose, in one of his beautiful homilies, assures us that prayer precedes sacrifice, so much so, that immolation to a god is impossible without a previous self-immolation of spirit. And this only takes place in prayer, or a prayerful prostration of spirit—humility. Hence come the peculiar rites of ethnic religious whose essence is in an utter annihilation of personal freedom. The creed of fatalism is the law of prayer frozen by the wintry blasts of formalism.

In the Christian dispensation we are no longer slaves but freemen. Perhaps one of the greatest achievements of Christianity, and, no doubt, one of the forces for its rapid propagation in the first years after the Ascension, lay precisely in the abrogation of the dogma of fatalism. We are co-heirs with Christ "our Brother;" and if co-heirs then capable of receiving aught we ask from Him. We pray, not like the pagan, to steel ourselves for the thunder-bolts of Mars, but to be made worthy of the promises of Christ. For what is worthy of possession is worthy of the asking.

The Church has many prayers for her children. In this variety there is unity, just as the multifarious vicissitudes of a lifetime are linked in what we might call the "history of the individual." Some outweigh the other in efficacy and spiritual depth. Hence their intrinsic value. No doubt the component prayers of the Rosary accounts and explains the long catalogue of miraculous helps obtained by its recitation. The prayers of the beads are taught by Jesus Himself, either personally, as in the Our Father, or mediately by the mouth of His messenger, as in the Hail Mary. Both come from God. Now God asks us to pray so that we may grow with Him. God, better than any other, knows our needs. Hence His prayer excels in efficacy. We ask in His identical words when we say the Rosary. The beads are of divine inspiration, not direct and personal as in Scripture, but remotely and by suggestion as in every important good work. Is it on this account that the Church has indulgenced the Rosary? An indulgence is a ratification and approbation when applied and attached to a prayer or form of prayer. Now. the Rosary is a form of prayer, not revealed directly as the Our Father. Hence, whilst the Our Father, by itself, is not indulgenced because it comes from God directly and needs not the approbation of the Church, which is One with Christ, its Spouse, the Rosary, on the other hand, is indulgenced because it uses the inspired words of the Master as found in Holy Writ in a particular form and disposition.

Since, therefore, the Rosary is indulgenced, we have the authority of the Church for its spirit and method. It is full of the spirit of Christ, for the Church never has erred by approving an unorthodox prayer.

The prayers composing the Rosary have, indeed, an unsoundable depth. Since God's ways and thoughts are not ours, it follows that a lifetime or an infinite number of lifetimes, are insufficient to extract the full sap of the Our Father and Hail Mary. St. Theresa better than any other has commented on the Pater, and there is a tone of incompleteness to her commentary which she is not ashamed to confess. St. Thomas Aquinas has given us the master exposition of the Ave Maria, and other commentators have thoughts of their own which escaped even the Angelic Doctor. So in proposing the Rosary for our meditation the Church feels that a perennial spring of good thoughts, "old and new," is given us. As long as men pray these prayers can never become obsolete, wornout or threadbare.

Hence we learn humility. We need assistance and get it best and soonest in the Pater and Ave. We need stores of good, fructifying thoughts, and they spring up out of the same soil. We do not ask for annihilation in our prayer, for we are not pagans or Buddhists. But we get humility of mind and heart from our chosen prayer, because in the Rosary- we learn the first rule of good prayer—sacrifice—in the Christian sense, of which the Rosary mysteries are the powerful agents.

be recollected; keep out of bad thoughts; make your evening meditation well; examine yourself daily; go to bed in good time—and you are already perfect."—Cardinal Newman.

If you ask me what you are to do in order to be perfect I say: "Do not be in bed beyond the due time for rising; give your first thoughts to God; make a short visit to the Blessed Sacrament; say the Angelus devoutly; eat and drink to God's glory; say the Rosary well;


September 5—Anniversary of deceased friends and benefactors of the Dominican Order. C. C. and attendance at the Office of the Dead in a Dominican church or chapel, accompanied with prayers for the Holy Father's intention (plenary).

September 6—First Sunday of the month. Three plenary indulgences can be gained, viz: (a) C. C. and prayers for the Pope's intention; (b) Visit to Rosary altar or chapel; (c) Attending at Rosary procession.

September 8—Nativity of the Blessed Virgin Mary. C. C. and visit to a church or public oratory (plenary); fifteen mysteries (ten years and 400 days); C. C. and prayers for the Pope's intention before a Confraternity altar (seven years and 280 days). Rosarians who acquit themselves regularly of their weekly obligation gain this day an indulgence of seven years and 280 days plus 100 days.

September 8 to 15—Octave of the Nativity of the Blessed Virgin Mary. C. C. and procession (plenary—once only).

September 10—The Holy Name of Mary. C. C. and visit to a Rosary church or chapel (plenary).

September 16, 18 and 19—Ember Days. Five visits to the several altars of any church (ten years and 400 days).

September 27—Last Sunday of the month. C. C. and visit to a church or public oratory by any of the faithful who are accustomed to say a third part of the Rosary three times a week in union with others (plenary).

Confraternity of the Rosary for September

Dominican Calendar for September

Little Office of our Holy Father, Saint Dominic



IT is, no doubt, a sign that be speaks the motherly instinct in the Church that she sets before us, ever and anon, feast days that are rich with meaning and, as it were, "family events." In these days of specialized interests we are apt to overlook a truth that was intimately wound about the Catholic heart of the medieval man. Then, all were certain that the Church played an integral part in life. The loss of interest in the feast days of the Church unmistakably indicates a waning faith. In the seventeenth century the oracle of Ferney, Voltaire, could give no surer evidence of his hostility towards Rome than the abrogation of Sunday and holy days.

Our Holy Mother, the Church, consecrates particular seasons to the practice of devotions dear to her heart. The life of Christ can never be fully fathomed, though its lessons are ever urgent. What wisdom, then, to devote a month especially to the meditation of Jesus' life and death.

May was the month of budding promise in nature. It heralded, in the spiritual order, a hope of early deliverance— it was the month of Mary, the Mother of our King. October is the month of full granaries. So, also, it is a month of special graces. October is a quasi-prelude to Christmas-tide. Only a lull of a few weeks between the dying days of October and the break of Advent. A month is certainly not "too long a time to devote to to the study of Christ's life in its entirety. It may be well and useful to dwell oftentimes in meditation on one virtue or act of the Man-God in order to bring it home to ourselves. But we can never appreciate as we ought the full measure of Christ's love for us unless we take a. comprehensive and all-embracing view of His life and death.

This comes easy through the Rosary. There, in fifteen mysteries, is portrayed the story of Our Saviour against the angel-white background of Mary, His Mother. She is inseparable from Him in life, and so, too, in the Rosary. The Rosary is a compendium of the Gospel, an epitome of the New TestamentJesus is there in His birth, life, death and resurrection. For this reason the Rosary is a prayer of thanksgiving. Gratitude is impossible without a lively recollection of our indebtedness. Instudying the life and death of the Redeemer we ever keep in mind the terrible burden He bore for us. And if our prayer does not abound in specific terms of gratitude, still gratitude will be its essence.


From a panegyric on St. Dominic delivered by the Most Rev. John Clancy,. D. D., Bishop of Elphin.

"Now, while the history of the Dominican Order in every part of the world" possesses an interest' for us, naturally we are more deeply concerned in its successes in Ireland than elsewhere. In the year 1224, twelve years after the death of its illustrious founder, the first house of the Order was established in Ireland; and ever since, through varying vicissitudes of good and evil fortune, it has carried on its noble work. At the beginning of the reign of Elizabeth, there were thirty-eight houses and over six hundred members of the Order in Ireland; but, when that ill-starred reign closed, the number of houses was reduced to six, and the members who had! escaped death were banished far and! wide. From that time until the passing of the Catholic Emancipation, the fortunes of the Order waxed or waned according as the waves of persecution were hushed to silence or grew into an angry storm. During that period in the history of our national Church, the Order furnished many Bishops to Irish sees; and whenever circumstances permitted, the Dominican friar, in the black and white habit of his Order, was found amongst the people, in the barren mountain or the lonely moor, confessing, catechizing, preaching, offering up the Holy Sacrifice of the Mass—a bulwark of the faith by his words of instruction and encouragement, and a source of sanctification to many by the ministrations of his priestly office. As in the case of their illustrious founder himself, the weapon used by the friars was the Rosary of Mary; and hence they came to be spoken of amongst the people as the 'Fathers of the Rosary.' If the faith has been preserved unsullied through those dark ages of persecution, and now beams out refulgent with beauty, a hundred-fold intensified because of the trials through which it has passed, we are indebted, under God, for these beneficent results to the prayers, the labors, and the sacrifices of the Irish Dominicans. They have realized the wish of Our Divine Lord in reference to our race and nation, and have established an indefeasible claim to the heraldic arms which they bear: T am come to cast fire on the earth, and what will I but that it be enkindled.’”


We wish to call the attention of our readers to the great indulgence (Toties Quoties) of the feast of the Holy Rosary, kept on the first Sunday of October. It is the amplest indulgence that has ever been granted; and, so far as we know, there are but two others that are equal to it, namely, that of the Portiuncula, and that of the feast of Our Lady of Sorrows in the churches of the Servite Fathers. This special favor, which is confined to Rosary Sunday, is a plenary indulgence applicable to the souls in purgatory, which may be gained by every visit made to the altar of our Lady of the Rosary (in memory of the victory of Lepanto), from the first vespers of the feast until sunset of the day of the feast itself, that is from about two o'clock on the Saturday afternoon until about six of the afternoon of Sunday. The conditions for gaining this indulgence are: (a) Confession and Communion; (b) distinct visits to the Confraternity Altar; i. e., the person must leave the church after each visit; (c) prayers for the Pope's intention.

A plenary indulgence, once on any day selected within the octave of the feast of the Holy Rosary, can be gained by all who visit the Rosary Altar, and who during their visit pray for the intention of the Sovereign Pontiff.

A plenary indulgence once, also, during the octave for having said the five mysteries every day, and a visit to the Rosary Altar.

To all who attend devotions during the month of October a partial indulgence of seven years and 280 days is granted. To all who have attended ten such exercises Leo XIII grants the remitment of all punishment and penalties for sins committed. It is allowable, when impeded from attending public devotions, to have private devotions at home. These answer the obligation. Those who say five mysteries ten times during the month may gain a plenary indulgence on any day they choose. Conditions: Confession, communion, visit to Rosary Altar and prayers for the Pope.

The usual indulgences of the first and third Sundays may also be gained.

October 10, St. Louis Bertrand, O. P. Plenary indulgence, under usual conditions.

Confraternity of the Rosary for October

Dominican Calendar for Octobner

Little Office of our Holy Father, Saint Dominic

Method 1 of Praying the Rosary from the Rosary Guide by Very Rev. Father Procter, S.T.L.
Litany of the Blessed Virgin

Method 1 of Praying the Rosary from the Rosary Guide by Very Rev. Father Procter, S.T.L.
Litany of the Blessed Virgin

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