The following are some of the Confraternities which our Holy Mother, the Church, has sanctioned and entrusted to the care of the Dominican Fathers. The privileges and indulgences of membership are added. To gain the indulgences it is necessary to have your name enrolled in a regular confraternity book in a parish where the society has been erected. If any of the confraternities named do not exist in your Traditional Catholic church and you wish to become a member, please write to us.

The Confraternity of the Rosary

    The word Rosary comes from the Latin word Rosarium, which signifies two things: a place planted with roses, and a crown of roses. So then, according to the first meaning, the Rosary is a spiritual garden, stocked with flowers of devotion and virtue; and, according to the second it is a crown of mystic roses, woven by devout souls to grace the brow of our heavenly Queen.


    The devotion of the Holy Rosary is also known as the Psalter of Mary. The Psalter of David, of which the greater part of the Divine Office of the Church is composed, is made up of one hundred  and fifty Psalms in praise of God; so the Rosary is composed of one hundred and fifty Hail Marys in praise of the Holy Virgin. Moreover, like the Psalms of David, the Rosary is an abridgement of the Gospel. Like them, its principal object of contemplation is the person of Our Lord, and it constantly recalls to mind the divine mysteries of our Redemption. On account of these points of likeness it is sometimes called the Psalter of Mary.


    However, The Rosary is the common name for this devotion; in German, Rosenkrantz, a crown of roses. A crown, not of material flowers, but of mystical roses. These roses are the Hail Marys. These roses are the Hail Marys. This beautiful rose, the Ave Maria, first bloomed in heaven, and an angel brought it down and transplanted it on earth. It was the Archangel Gabriel, when he saluted our blessed lady with the words, "Hail, full of grace, the Lord is with Thee, blessed art thou among women."


    The rose, on account of its superior beauty, is called the queen of flowers; so the Ave Maria is the most beautiful prayer with which we can honor the Queen of heaven. We  read that when St. Mechtilde was ardently desiring to greet  the Blessed Virgin with the most sublime salutation possible, she saw, in a vision, Our Lady bearing on her heart the angelic salutation, written in letters of gold, and saying to her: " No salutation can surpass this, nor can any be so sweet in y ears as that wherewith God, the everlasting Father greeted me." As the rose pleases the eye and delights us with its fragrance, even so nothing can please the heart of our Blessed Mother  more than this heavenly salutation, and no perfume can be so sweet to her as the words of the eternal father, spoken to her through the angel.


    Whence comes this superiority of the angelic salutation? It arises, first, from the dignity of the person who pronounced it for the first time. It was not addressed to Mary by a man, but by an angel; and not, as Saint Bernard says, by any inferior angel, but by one of the greatest of the heavenly spirits, the Archangel Gabriele. Now the least word of one of the heavenly citizens far surpasses in grace and power the most beautiful discourse of men; and especially this word, since it was spoken by the messenger of God. Secondly, the perfection of the Hail Mary arises from this also, that it contains the most complete statement, in the fewest words possible, of the glories of the Virgin Mother. Let us see how this is.


    First, the angel affirms that in Mary there is complete abundance of all graces. She is full of grace. The Greek word, in the original of Saint Luke's Gospel, conveys the idea of completeness, fullness.* This cannot be aid of any other mere creature. Angels and men have only received grace in part and, as it were, drop by drop. But the Holy Virgin has received a plentitude of grace which is in Christ- which, however, in Him, as God, is infinite. Among the abundance of these graces is the primal grace of the Immaculate Conception.


    Secondly, the angel declares a most profound and intimate relationship between God and Mary. "The Lord is with Thee;" that is , with thee as with no other creature, We must form our judgment, however imperfectly, of the relations of Mary with God by her title and quality of Mother Mary is the Mother of God. In the Council of Ephesus, the Third Ecumenical Council of the Church, the right of Mary to that blessed title was defined. No person has ever been borne before, or ever will bear again, any such title; as the Church in her Divine Office sings, "O Virgin of virgins, how shall this be? For neither before thee was there any like unto thee, not shall there be here after!" Mary is the predestined Daughter of the Father, Mother of the Son, Spouse of the holy Ghost. Angels and men are but the servants of God, and even in the farthest stretch of the divine mercy and grace they become His sons by adoption only. But Mary, possessing more fully than any this adoption of sons, was besides chosen  and became His Mother- not by adoption, by nature , though in the supernatural order.


    Thirdly, the angel announces in Mary a special benediction which is a source of immense glory, and of perennial joy to her and to all mankind: "Blessed art thou among women." This benediction consist in her virginal Motherhood, and her fruitful Virginity. This is the wonder  of wonders. The angels are virginal natures, but these mighty and blessed spirits have not the gift of fecundity; women become mothers, but they lose the crown of virginity. Mary alone is Virgin and Mother at once ; and thus the most blessed and glorified of the creatures of God.


    These three prerogatives, the plentitude of Grace the divine Maternity, and the perpetual Virginity , contain in themselves the most exalted praise that can be given to Mary. And from the Hail Mary, that is from these three benedictions delivered by angelic lips, is drawn the subject-matter of all the praises of men and angels for all eternity.



    But the Rosary is also a series of meditations, as well as a form of vocal prayer; and the subjects of these meditations are the mysteries of Our Lord's life and of Blessed Virgin's in connection with His. (1) These meditations give the soul a knowledge of the most important truths of faith. (2) They teach us the way of all the Christian virtues. (3) They are capable, in the highest degree, of inflaming us with the holy love of God.


    First, the Rosary teaches us the principal truths of faith, by giving us a very perfect knowledge of Jesus Christ. Our Lord Jesus Christ is the great Object of the Christian faith. He who knows Him knows all truth. Now, His life presents three principal phases: He became incarnate, He suffered, He rose from the dead; and these are the subjects of the Joyful, Sorrowful, and Glorious Mysteries. Each of these phases of His life is divided into five mysteries, and these form as many distinct, striking, and instructive pictures upon which the mind may fix itself, and the affections be exercised, while the tongue repeats the heavenly words of the Ave Maria; and the whole forms a marvelous abridgement of the life of our blessed Lord and His most holy Mother. It is , in fact, compendium of the Holy Gospels. Its order and method assist and satisfy the mind, while the dramatic progress of the mysteries fixes the attention and rouse the imagination of the most ordinary intelligence.


    Secondly, the Rosary teaches the way to all the Christian virtues , for it presents to our contemplation two perfect models: Jesus, our beloved Lord and Savior, by the imitation of Whom alone will we be recognized by the Father as His adopted sons, and the most blessed Virgin Mary, the most perfect imitator of Jesus, and the most perfect of mere creatures. Thus the five Joyful Mysteries, by placing these two blessed Models before our eyes, teach us (1) humility, (2) brotherly love, (3) detachment from the world, (4) purity and self-sacrifice, and (5) obedience; the fundamental virtues of the Christian life. The five Sorrowful mysteries inspire us with (1) compunction of heart, (2) the spirit of penance, (3) contempt of the judgments of the world, (4) patience, and (5) universal renunciation; virtues which grow within us as we advance to the interior life. In the five Glorious mysteries, which teach us the virtues of the perfect man, we find the example of (1) a life transformed, (2) a life all spiritual, (3) a life all heavenly and divine and guided in all things by the Holy Spirit, (4) the foretaste, even in this life, of a blessed immortality, and (5) the consummation of a holy life, namely, the Beatific Vision in the light of glory. The mind is brought in this manner through the three paths of the spiritual life- the purgative, illuminative and unitive ways- by frequent repetition and study, and finally to the eternal crown of glory which is the blessed end. Thus it is evident that the Rosary is eminently fitted to teach us the Christians virtues, if we practice it thoughtfully and understandingly.


    Finally, the devotion of the Rosary is calculated to inflame us with the holy love of God, by bringing to our view the many advances our dear Lord has made in order to gain our hearts. And in truth could be possible to contemplate the many works of Our Lord for our salvation without being very strongly drawn to love Him? The Joyful mysteries draw us to His love; the Child Jesus kindles its first sparks . His wounds and tears and bitter death feed and increase this love in the Dolorous Mysteries. there, as St. Paul says, " The charity of Christ presseth us... and Christ died for all, that they also who live may not live to themselves, but unto Him Who died for them and rose again" (2 Cor. v. 14, 15). The Glorious Mysteries accomplish this divine effect. They consummate the holy fire which has been enkindled in the soul, and permit her to live for God only.


    If we consider these truths well, we will not need arguments and persuasions to make us fervent in the practice of this devotion. A Christian who earnestly desires to nourish in his soul the truths of our holy Faith, to adorn it with the Christian virtues, and to be set on fire with divine love, will embrace with joy the devotion of the most Holy Rosary, and will be faithful in its practice.


    The following indulgences may be gained every day by anyone who is a member of the Rosary Confraternity, and uses beads blessed by a Dominican or by one having faculties from the Dominican Master General (This summary was prepared from the official list of Pope Leo XIII by Father Massi, S.J.)


1) An indulgence of 100 days for every Our Father and Hail Mary, which makes 5,500 days in all (100 x 55=5,500)*


2) Besides for pronouncing devoutly the holy name of Jesus in each Hail Mary, the Rosarian gains 5 years and 5 quarantines, that is to say, 1,825 +200, or 2,025 days of indulgence (1,825 + 200 = 2,025),  which, multiplied again by the number of Hail Marys, viz., 50, makes 101,250 days of indulgence (2,025 x 50= 101,250), (Pius IX., Decr. S.C. Indulgence April 14, 1856); so that he gains in each pair of beads 5,500 days for reciting it ; 101,250 for pronouncing devoutly the holy name, in all 106,750 days.


3) There is another indulgence of 5 years and 5 quarantines, common also to all the faithful, that is, 2,025 days (1,825 + 200= 2,025), each time for saying a third part of the Rosary (see Roccolta, 194 Edit. 1898), which added to the above of 106,750, makes 108, 775 (2,025 + 106,750= 108,775).*


(* The indulgence marked with an asterisk are common to all the faithful)


4) Again, an indulgence of 300 days for saying a third part of the Rosary granted by pope Leo XIII., April 29, 1899, makes in all the sum of 109,075 (300+ 108,775 = 109,075). All these indulgences are gained by saying a single pair of beads.


5) Moreover a person enrolled in the Rosary Confraternity, and carrying with him, even without saying them, a pair of beads blessed by a Dominican, or by an authorized priest gains 100 years and 100 quarantines of indulgence daily (Pope Pius X., July 31, 1906), which makes 36,500 +4,000=40,500) which added to the above quantity, makes the total of 149,575=4409 years and 310 days of indulgence, which everyone may gain in ten or fifteen minutes.



The only condition for a Rosarian is to say every week the whole Rosary of fifteen decades which can be said in three days; so  that, by saying a third part of the rosary every day, one complies with this condition


6) Pope Pius X, June 12, 1907, granted the following privilege, namely, that one and the same recitation the Crozier and the Dominican indulgence can be gained, provided the rosary has received both blessings.



    According to this concession a Rosarian may gain by saying a single pair of beads the sum of 177,075, that is, 149,575, the Dominican indulgence, +27,5400 of the Crozier (149,575 + 27,500 =177,075=485 years, 50 days of indulgence).


For Saying the beads (Rosary) 5,500 days
For pronouncing devoutly the Holy Name of Jesus 101,250 days
For saying a third part of the Rosary each time 2,025 days
Again for a third part of the Rosary 300 days
For carrying the Rosary beads 40,500 days
Sub-Total (409 years and 310 days of indulgence) 149,575 days
Plus Crozier indulgence 27,500
Total (485 years and 50 days of indulgence) 177,075 days



O Virgin Mary, grant that the recitation of thy Rosary may be for me each day, in the midst of my mankind duties, a bond of unity in my actions, a tribute of filial piety, a sweet refreshment, an encouragement to walk joyfully along the path of duty. Grant above all, O virgin Mary, that the study of thy fifteen mysteries may form in my soul little by little, a luminous atmosphere, pure strengthened and fragrant, which may penetrate my understanding, my will, my heart, my memory, my imagination, my whole being. So shall I acquire the habit of praying while I work, without the aid of formal prayers, by interior acts of admiration and of supplication, or by aspirations of love. I ask this of thee, O queen of the Holy Rosary, through Saint Dominic, thy son of predilection, the renowned preacher of thy mysteries, and the faithful imitator of thy virtues. Amen.

(An indulgence of 300 days, once a day.- Pope Pius X., March 15, 1907)



The Infant Jesus, Patron of the Holy Name Society

Holy Name Society



    Sad indeed was the condition of the Church in France and Spain at the dawn of the thirteenth century. The ravages of heresy had well nigh taken from her all traces of strength and beauty. In the evening of unbelief the cornerstone had been attacked and the edifice seemed to stagger. The divinity of Christ was denied; His supernatural character ridiculed. So prevalent was this heresy, and so complete its work that if men did not actually deny in formal words that Christ is God, they did just as effectively by speaking His name thoughtlessly and irreverently; by using it as an epithet with which to express every feeling, whether of sinful passion, undue excitement, or unholy anger. Truly might it be said that Christ was not known among them.


    Times such as these are sure to come in the history of the Church, for it  is human. But it is guided by God, and, as an evidence of its divine guidance, wherever such a crisis appears, God raises up some man, especially fitted for the time, who by reason of his own ability, aided by heavenly strength, recalls the sinner from his errors to the way of justice and truth. The man chosen by God at his crisis was the saintly Dominic; his weapon,  the preaching of Christ, and of Him crucified.


    He taught men to think; he placed before their minds the mysteries of the Incarnation, the Redemption and the resurrection, in so clear and unmistakable a manner that ignorance of religion, on which heresy is built, was soon destroyed. Man grew to know Jesus Christ and knowledge begot love. But the habits of years are not suddenly overcome, and though the heresy was destroyed, the effects, the blasphemies, the cursing, the swearing, the irreverent and unholy use of the name of God lived later. Dominic attacked and conquered the greater evil; his sons were to combat the lesser. The Second Council of Lyons, knowing the universal lessening of love and respect for the name of Jesus caused by the Albigensian heresy, deemed it necessary to urge special devotion and zeal toward the holy name. The voice of the Council is expressed in a subsequent letter of Gregory X., who presided over its deliberation. The following is the letter:


    "Gregory, Bishop, Servant of the Servants of God, to our very dear son, the Master General of the Order of Preachers, salutation and apostolic benediction. Recently , during the Council held at Lyons, we deemed it a useful commendation to exhort the faithful to enter the house of God with humility and devotion and to conduct themselves while there in a becoming manner, so as to merit the divine  favor and at the same time to give edification. We have also judged it proper to persuade the faithful to demonstrate more reverence for that name above all names, the only name in which we claim salvation- the name of Jesus Christ, Who has redeemed us from the bondage of sin. Consequently, in view of obeying that apostolic precept, in the name of Jesus let every knee be bent; we wish that at the Holy Sacrifice, everyone would bow his head in token that interiorly he bends the knee of his heart.


    Wherefore, my very dear son, we, by our apostolic authority, exhort and enjoin upon you and the brothers of your Order to use solid reason in preaching to the people, that they may be led to comply with our desires. Thus you will win the crown of justice in the day of recompense. Given at Lyons,  XII. Kalendes of October, third year of our Pontificate" - September 20, 1274



    The Dominican General, Blessed John of Vercelli, on the forth of November following issued instructions to the whole Order, urging its members, and principally the preachers, to carry out the will of the Holy Father with scrupulous diligence and untiring zeal. the devotion spread rapidly within and without the Order of Saint Dominic. There is a tradition that the holy patriarch added the name of Jesus to the Hail Mary. Blessed Henry Suso cut into flesh the letters of the name "Jesus." St Vincent Ferrer lost no opportunity of preaching on the strength and beauty of the holy name. St. Catherine of Sienna began her letters "In the name of Jesus crucified." Altars in honor of the holy name were erected in all Dominican churches.


    In the year 1432 a plague was laying waste all Lisbon. Bishop Diaz, a saintly Dominican prelate who resigned his see was living with his brethren at Lisbon, urged the people to put their trust in the power of the name of the Saviour, and to enroll themselves in a society which should labor to make the name of Jesus loved and honored by all. he blessed water in the honor of the sacred name, and its distribution among the people was followed by miraculous effects.


    In a remarkable short time the city was freed from the scourge. n January 1st the new Society of the Holy Name assembled to give thanks to God for their deliverance. Statutes were drawn up. The Feast of the Circumcision was made the principal feast of the Society, for this was the day on which Jesus received His name. The second Sunday of every month was made the Sunday of the Society. The Infant Jesus was to be the Patron of the Society.


    A century later another Dominican, Father Diego, founded the Society of the Name of God and of Oaths, which Pope Pius IV., on April 5th, 1564, affiliated to Bishop Diaz' Confraternity of the Name of Jesus. The Pontiff blessed the now united societies with many privileges and indulgences. Pope Pius IV., in his bull of confirmation, urges all patriarchs, archbishops, bishops and ordinaries of places, to do all in their power to promote the Society of the Name of Jesus.


    Such in brief is the origin of the Holy Name Society, which has since encircled the globe developing a sturdy religious spirit, a deep love of God and an abiding reverence for the name of Jesus. Nowhere has the Society made more rapid growth than here in our own country. The good it has done can be faintly estimated, but it is certain that the Society is checking the foul habit of profane and indecent language, that it is teaching men to mention with reverence the name of Jesus, that it is bringing to Mass on Sundays and to the Sacraments at regular intervals thousands of men who would probably be negligent Catholics were it not for the Society. In the providence of God it is furthermore a most potent factor in maintaining belief in the divinity of Christ among the men of America.



    That there is need of a Holy Name Society in our day none can deny. There is indeed an abuse of the name, "Jesus." there is a tendency to speak lightly of God and His saints, a growing custom of laughing and ridiculing whatever approaches the supernatural. And it is was to fight these evils that the Holy Name Society was organized. More serious is the attack made upon the divine character of Christ by those who wear the guise of friendship, who pretend to see in Jesus the perfection of manhood, the embodiment of all that is good in our nature, yet doubt, if they do not deny, His divine origin, His equality with the Father and the Holy Spirit. To maintain and to increase man's faith in the divinity of the Savior is the chief  object  of the Society; to promote respect and honor for the name, the means. An organized body of men striving heart and soul to make Jesus the Man-God better known and better loved-this is the Holy Name Society and its aim.


    The better to attain this it was thought advisable to have a set rule, which Pope Pius IV has approved and recommended. In substance, the object and rule of the Society, as approved by Pope Pius IV., is a s follow:



Holy Name men promise:

1) To labor individually for the glory of God's name, and to make it known to those who are ignorant of it.

2) Never to pronounce disrespectfully the name of Jesus.

3) To avoid blasphemy, perjury, profane and indecent language.

4) To induce their neighbors to refrain from all insults against God and His saints, and from profane and unbecoming language.

5) To remonstrate with those who blaspheme or use profane language in their presence. This must be governed by zeal, prudence and common sense.

6) Never to work or carry on business unnecessarily on Sunday.

7) To do all they can to induce their dependents to sanctify the Sunday.

8) To attend regularly the meetings and devotional exercises of the Society.

9)  To communicate in a body on the Feast of the Holy Name of Jesus-the third Sunday of January- and on the regular Communion Sunday of the Society.

10) To have a Requiem Mass said each year, sometime after the Feast of the Holy Name, for all the deceased members, All who can attend the Anniversary Mass should do so.

11) To assemble at an hour convenient to the Society every second Sunday of the month for devotional exercises, and for the transaction of business.


    These duties do not oblige under the pain of sin, but all members of the Holy Name Society should make an earnest effort, as a matter of honor, to be faithful in the discharge of these obligations.



    Every member of the holy Name Society, while he is faithful to his obligations, shares in all the good works, the Masses, the preaching, the teaching, the manual labor of the Dominican Order. This includes a share in thirty-three Masses which each Dominican is bound to say every year for the souls of the departed brethren.



1) On the day of enrollment, for those who, with true contrition for their sins, have confessed and communicated. For members who, being truly contrite, confess, communicate and pray for the Poe's intentions, a plenary indulgence as follows:

2) On the Feast of the Circumcision, if they assist at all or part of the divine service in a church, chapel, or oratory of the Society.

3) On the second Sunday of each month, for taking part on the procession in honor of the Holy Name, which indulgence  may be gained or any other Sunday if the procession be transferred to it.

4) Once a month, on any day at will, for those who spend half or quarter of an hour daily in mental prayer.

5) On the four anniversaries of the dead, for assisting at the services in Dominican churches.

6) Once a year, for those who, in commemoration of Our Lord's withdrawal into the desert, observe the laws and spirit of Lent.

7) At the moment of death, for those who, having confessed with true sorrow, and received the Blessed Eucharist, or who, being at least contrite, call on the Holy Name of Jesus, in their hearts, if they cannot with their lips, and commend their souls to God.


1) Seven years and seven quarantines each time the members spend half an hour in mental prayer; a hundred days if only a quarter of an hour.

2) Seven years and seven quarantines for members who, having confessed with true sorrow, and received Holy Communion, visit the altar of the most Holy Name in a church of the Society, on the second Sunday of the month (or any other Sunday to which the procession is transferred), and pray for the Pope's intention (meaning the intention of Holy Mother Church).

3) Three hundred days' indulgence, to be gained once a day by those who carry about them a representation of the most Holy Name of Jesus and say five times, with contrition and devotion, the Glory be to the Father, with the prayer, " May the most Holy Name of Jesus be blessed forever and ever."

4) Two hundred days' indulgence for hearing Mass at the altar of the Holy Name in a church of the Society, on the second Sunday of the month (or any other Sunday to which the procession is transferred), and praying for the Pope's intentions (which is the intentions of Holy Mother Church). This indulgence may also be gained by assisting at the procession and praying for the intentions of the Holy Father.

5) One hundred days' indulgence, as often as the members perform any of the following pious works, viz: (a) Giving a charitable admonition to blasphemers and those who swear thoughtlessly and rashly. (b) Being present at Mass and other sacred functions in the church oratory, or at the altar of the Society. (c) Being present at public or private meetings of the Society. (d)  Taking part in procession of the blessed Sacrament when carried to the sick, or on other occasions; or if hindered from taking part in the procession saying an Our Father and Hail Mary for the sick, when the bell rings. (e) Assisting at extraordinary processions of other confraternities authorized by the bishop. (f) Assisting at funeral obsequies. (g) Visiting the sick and helping them in their needs. (h) Giving hospitality, alms, or help to the poor. (i) Making peace with their own enemies, or getting others to be reconciled with theirs. (j)  Saying the Our Father and Hail Mary five times for the souls of deceased members of the sodality. (k) Bringing back sinners to the way of salvation. (l) Instructing the ignorant in the divine precepts and in what is necessary for salvation. (m) Any other good or charitable work.

All these indulgences are applicable to the souls in purgatory.

(Decree of the Congregation of Indulgences, Aug. 3, 1898.)




1) Twenty-five days for devoutly invoking the sacred name.

2) Fifty days for the salutation, "Praised be Jesus Christ," with the reply, "Amen" or "Forever and ever."

3) A Plenary indulgence for all who, during life, used the above salutation, or who in the hour of death interiorly invoked the sacred name, if they could not pronounce it with their lips.

4) Seven years and seven quarantines (quarantines=40 days times) for the recitation of the Little Office of the holy Name.

5) A plenary indulgence for all who, for a month, recite the Little Office of the Holy Name, provided they confess and communicate and pray for the Pope.

6) A plenary indulgence of the Feast of the Holy Name for all who, during the year frequently recite the Little Office provided they confess and communicate and pray for Pope.

7) A plenary indulgence on the Feast of the Circumcision (and on the Feast of Jesus of Nazareth celebrated in certain localities October 23rd)  for all who recite daily the Little Office, provided they go to confession and communion and pray for the Pope.

8) Three hundred days' indulgence once a day for the daily devout recitation of the Litany of the Holy Name.


    The Director of the Holy Name Society in Naples, Father Dominic Paolini, petitioned the Holy See that the following indulgences granted by Pope Pius IX  to the Archbishop of Naples for his diocese, be extended to the faithful of the entire world:


1) Three hundred days' indulgence for those who say five times, Glory be to the Father," and five times the ejaculation, "Blessed be the name of Jesus forever and ever."

2) A plenary indulgence to all the faithful who, having gone to confession and received communion on the second Sunday after Epiphany, visit a church where the Feast of the Holy Name is celebrated, and there pray for the intentions of the Holy Father.

3) A plenary indulgence to the faithful who, having confessed and communicated, assist at Mass in a church where the annual requiem is celebrated for the deceased members of the holy Name Society. Prayers are also required for the Pope's intentions (Catholic Church's intentions).


    The Holy Father, Pope Saint Pius X on Nov. 19,1906, granted the above indulgences petitioned for by Father Paolini to the faithful of the entire world , and made the same applicable to the souls in purgatory. (L.S.)




    Holy Father:

In North America, the direction and zeal of the Dominican Fathers have brought about a phenomenal extension of the Holy Name Society, which has a membership[ of more than 500,000 men, the majority of whom approach the Sacraments monthly. Many times during the year there are parades through the public streets which are known as Holy Name Rallies. These are at once a profession of faith in the divinity of Jesus Christ and a public act in reparation for blasphemy. In some of the large cities as many as 50,000 men are sometimes in line and the number is daily increasing (prior to Vatican II).


    That the salutary devotion toward the holy Name of Jesus may receive further encouragement, and that the movement may increase and extend, the Dominican Fathers, who have the direction of the Holy Name Society, prostrate themselves at the feet of your Holiness, humbly begging the following concessions:


1) A plenary indulgence for all members of the Holy Name Society whenever they receive the Sacraments and take part in the above-mentioned parades, wearing the Society's official button or badge, gold samples of which have been presented to your Holiness by the Very Reverend Master General of the Dominicans.


2) An indulgence of 300 days may be gained once a day by all the members of the holy Name Society who regularly but visibly wear the official Holy Name Emblem while they are in any public place, provided that say once a day, "Blessed be name of the Lord."


3) The apostolic blessing for the editors and readers of the publication of the society, the title of which is "The Holy Name Journal," as well as for all who in any way extend the propagation of the holy Name Society.




1) The consent of the Ordinary is required. Where this consent is given in a general way for the entire diocese, it need not be obtained for a particular parish. This general permission for the whole diocese has been granted by nearly all of our bishops east of the provinces of Oregon and San Francisco.


2) A diploma, authorizing the canonical establishment, must come from the Master general of the Dominicans. No Society is really, that is, validly erected without said diploma (of course in these times in the Church, this requirement is not possible)


3) The local director in a parish must keep a register in which the names of the embers are inscribed. The register is simply a well-bound blank book.


Confraternity of the Blessed Sacrament

    To give to Jesus living in the Blessed Sacrament every evidence of love and homage, to remind the faithful of the august presence of Christ so humbly hid under the appearances of bread and wine was the aim of the founders of the Confraternity was formally organized by the Dominican Father Stella, who drew up a code of laws, received the approbation of the Holy See, and having interested the Sovereign Pontiff secured many favors and indulgences for members of this Confraternity. Among the Popes who have approved this society and granted indulgences to its members are Popes Paul III; Paul V; Clement X; Benedict XIV; and Pope Saint Pius X




    The Confraternity of the Blessed sacrament enjoys extraordinary privileges. Nowhere else will one find such precious advantages. Among the indulgences are the following:


1) A plenary indulgence on the day of admission, in the form of a jubilee, and three times during life, at the will of the member; this privilege with the usual conditions, accords the selection of any confessor.

2) A plenary indulgence at the hour of death.

3) A plenary indulgence on the day one spends an hour in adoration, once a week.

4) A plenary indulgence on the third Sunday of every month, and on Holy Thursday, by receiving Holy Communion and by assisting, at the procession.

5) An indulgence of seven years and seven times forty days for visiting the Blessed sacrament, also for accompanying the Blessed Sacrament when carried to the sick and for attending processions. The indulgence for the procession can be gained by parties who are unable to be present, by uniting in spirit with the same.

6) An indulgence of 100 days can be gained by all the associates who perform any of the works of mercy. Five Our fathers and five Hail Marys must be said kneeling, once a week.


O lord Jesus, Who, for the love which Thou bearest to man, remainest day and night in this Sacrament full of compassion and love, awaiting, calling, and welcoming all who come to visit Thee. I believe that Thou are present in the Most Adorable Sacrament of the Altar, body, blood, soul, and divinity. I consecrate myself body and soul to Thy service and adoration. Filled with love for Thee. I desire to be a member of the Confraternity of the Blessed sacrament. I promise to be faithful in my attendance at the weekly Holy Hour, and the processions held in Thy honor; and to do all that I can to increase love and devotion toward Thee. Who hast loved us so much. i wish to thank Thee for the great gift of Thy presence in the tabernacle. I wish t make amends to Thee for all the outrages which Thou dost receive in this Sacrament from all Thine enemies. I wish by my visits to adore Thee in all places on earth where Thou art present in this Sacrament and where Thou art the least revered and the most abandoned. Henceforth do Thou dispose of me and all that I have as Thou pleasest. All that I ask and desire of Thee is Thy holy love, the perfect accomplishment of Thy holy will in all things, and final perseverance. Confirm in me, O Jesus, the work of Thy grace. Amen.




Third Order of Saint Dominic


    The Third Order is divided into three great branches: First, those living in convents and known as Conventual Tertiaries; second those who belong to congregations, and meet at stated times; and meet at stated times; they are known as Chapter Tertiaries; and third, those who privately observe the rule; they are known as Private Tertiaries. With the conventual nuns we are now concerned; we merely wish briefly to state the principal duties of the Private and Chapter Tertiaries.


    The Chapter Tertiary enjoys greater privileges and more means of grace than the Private. He may be punished for his faults by his superior, with penances proportioned to his want of discipline. His/Her prayers made in common, the exhortations he/she receives, the good works in which he is employed, and the examples of fervor and edification which he/she meets with, are a continual spur to the practice of good, and to progress in virtue. Still the Private Tertiary, though isolated in his life of penance, accepts and fulfills his duties in union with an innumerable multitude of brethren and sisters of every state and condition, who have the same exercises, the same prayers, and the same austerities. All belong really and canonically to a Religious Order, founded more than six hundred years ago by a great saint. It takes a distinguished rank in the Church by the heroism of its examples, the luster of its teaching, the multitude of its members, the number of its blessed, and the devotedness and virtues of its children, who have never ceased to water the Church of God with their sweat and blood. The number of its martyrs, doctors, confessors, virgins, bishops, patriarchs, cardinals, and Popes, is known to God alone.


    Every member of the Third Order not only shares in the merits of the brotherhood  he has joined, but has also a brother's part in all the sacrifices, labors, austerities and prayers of the entire Order throughout the world. And by communication of merits and privileges our Tertiaries also share in all the good works  of the Franciscan, Augustinian, and Carmelite Orders, so that the indulgences and merits they can gain are truly wonderful. The communion of saints is the gift of God to all Christians; but the communion of the members of religious Orders is far more strict and intimate, and is a source of extraordinary consolation. The bonds of citizenship  are closer than those of nationality. "Doing the truth in charity," says Saint Paul, " we may in all things grow up in Him Who is the head, even Christ: from Whom the whole body being compacted and fitly joined together, by what every  joint supplieth, according to the operation in the measure of every part, maketh increase of the body unto the building up of itself in charity." (Ephes:4:15-16)


    Saints produce saints; and great religious institutions become, from age to age, the great nurseries of holiness. The Third Order has itself trained up some of the brightest saints that glitter in the firmament of the Church: it is a paradise of spiritual pleasures. father Faber, in his work on the Blessed Sacrament, says (p. 558); that the Third order of Saint Dominic is "a mystical garden of delights to the heavenly Spouse"; and again, "it is not one of the least blessings for which English Catholics have to thank the infinite compassion of their Lord during the last few years, that we posses now the Third Order of Saint Dominic in England. Those who are  conversant with, indeed and, who find the strength and consolation of their lives in the acts of the saints, well know that there is not a nook of the mystical paradise of our heavenly Spouse where the flowers grow thicker or swell more fragrantly than in this Order of multitudinous, childlike saints. Nowhere in the Church does the incarnate Word show His 'delight at being with the children of men' in more touching simplicity, with more unearthly sweetness, or more spouse like familiarity, than in this, the youngest family of Saint Dominic."


    The saints are God's highly favored children and He delights in manifesting in them the riches of His bounty. He knows that in giving them His grace they will not rob Him of His glory, but attribute all the good they perform to Himself. In bestowing His favors on the saints, besides His own honor and glory-for which He does all things-besides the honor and exaltation of His beloved children, He has other objects in view. The saints are for our admiration, and more: they are our models and teachers. God, in creating the heavens and the earth, desired to make known His power and divinity, and thereby command our fear and adoration. " The heavens show forth the glory of God," for we cannot be impressed with the power and majesty of God when we gaze on the wild ocean, the towering mountain,  or the unbounded expanse of the heavens. But in wonders of His grace in the saints, He wishes to impress us with the condescension of His goodness, with the riches of His mercy, and with the tenderness of His love. Who can read the lives of God's servants without being filled with astonishment at the wondrous familiarity with which He converses with them Truly, " His delights are to be with the children of men."


    The saints are not only for our admiration, they are for our example: they are our models, our teachers, in the way of perfection. True, Our Lord is the Way, the Truth, and the Life. Yet in His wonderful life of prayer and sufferings, we are disposed to consider the example He has giver too sublime for mere flesh and blood, though He bids us to take up our cross and follow Him.  In the saints He condescends to remove our error , and show us what we can do through the aid of His grace . In their lives we see what men and women of our own flesh and blood, having the same temptations, the same world, the same enemies, were able to accomplish. And thus, though weakness itself, we see what we can do if truly determined to walk in their footsteps. The Apostle boldly says, "I can do all things in Him Who strengthened me." Nor is this all; many of the saints, like their divine Master, gave us lessons as well as examples. They not only taught us by the glorious science of eternity, they laid down rules for our guidance; and that not in a general manner, but they entered in to the most minute details of the spiritual warfare. They traveled the narrow path step by step; they knew its difficulties and dangers-they met the wily enemy of  man on the battlefield. They  knew him under all his disguises; they understood his every stratagem, every snare, every allurement: and, guided by God's Spirit, they taught us how to meet him and how to conquer.


    One of the first among the great masters of the spiritual life is our illustrious father, St. Dominic. Like the outstretched arms of our Divine Lord on Calvary, St. Dominic would embrace the whole world in his burning charity. Not satisfied with establishing an order for the sublime apostleship of the priesthood, in which he united the silent contemplation of the Cenobite with the ardent zeal of the missionary; not satisfied with legislating for the chaste spouses of Christ in the strict enclosures of the convent; like Saint Vincent de Paul in his labors for the suffering poor, Saint Dominic would found a religious Order for every child of the Church. Even as our divine Lord called all to be perfect, Saint Dominic would teach sublime perfection to all-young or old, married or single.


    Here we find the object of the Third Order of Saint Dominic: to attain the perfection of the saints, and share in their happiness, is the end to which you are called as members of this Order.


    In the following pages you will find a rule of life at once simple and comprehensive: sublime with the wisdom of God- like the Rosary, yet, like that same beautiful devotion of the illustrious founder of the Third Order, adapted to the Knowledge and practice of the poor, the weak and the simple. And if the tree is to be known by its fruits, them, O God, how wonderfully hast Thou blest this Third Order of Thy servant, St. Dominic! What sublime fruits of holiness has it not produced! What lives of heroic sanctity, both in the Old and in the New World: countless thousands of virgins, confessors and martyrs, men and women, married and single, have here led lives of Christ-like splendor.




    All are expected to recite the Little Office of the Blessed Virgin, according to the Dominican rite, once a day, and the Office of the Dead  once a week. These may be found in the Dominican Tertiary guide. The regular hours for saying the Office of our Lady are the following: Matins and Lauds may be commenced about four o'clock in the afternoon or at any time later for the next day; the little hours or Prime, Tierce, Sext and None, are said at any time from sunrise to noon of the day; Vespers and Compline during the afternoon or evening.


    But should a member be so occupied that there is no opportunity to recite any part of the Office until the afternoon or evening of the day . the whole  may be said at one time. Matins  and lauds for the next day may be said, if time permit. The Office of the Dead  may be said  on any day  during the week (except on Sunday); or it may be divided, Vespers being said on one day, the first vespers being said on one day, the first Nocturn on another and thus continued until finished.


    All, however, may use the Office Beads instead of reading the office of Our Lady. These beads are divided as follows: for Matins and Lauds, twenty-eight Our Fathers and Hail Marys are said; for each of the little hours seven Our Fathers and Hail Marys; for Vespers, fourteen Our Fathers and Hail Marys; and for Compline, seven Our Fathers and Hail Marys. The Apostles' Creed is said before matins and Prime, and after Compline.


  All Fridays of the year, and all the week days during Advent  and from Quinquagesima Sunday  to Easter, are fasting days. The members originally abstained   from meat on all Mondays, Wednesdays and Saturdays. But when the feast of greater solemnity, such as a duplex, and above, occurs on these days no abstinence is required.


    Feast of less solemnity seldom occur: about once a month they are celebrated. Members, therefore, need not be troubled about abstinence on these days. Let them observe the laws of the Church on this point; let them be temperate in all things. They can practice self-denial in many ways that will never injure their health; in the use of delicacies: in guarding their eyes, their tongues and all their other senses in watching over their hearts, etc.


    All members are required to have three Masses celebrated every year , or if they are not able to do this, to offer up three communions for their deceased brethren and sisters. They should wear the little white scapular of Saint Dominic, day and night. Each new scapular must be blessed by a priest of the Order.


    For the peace of soul of the members, they must know  that they are not bound to say the Office, or to observe the fasts and abstinences, under any sin. By neglecting them, however, they forfeit the special graces attached to them. They should endeavor, therefore, to be faithful, for it is the faithful servant who will receive the divine commendation.


The Angelic Warfare

The Confraternity of the Cord of Saint Thomas Aquinas


    That glorious victory gained by St. Thomas in favor of virginal purity, is well known. It was to it that he first owed the title of "Angel." Later on the same was again accorded him, on account of his angelic wisdom.
    After that victory, two angels appeared and girded him a celestial cord, saying: "Behold, we grid thee by the command of God with the girdle of chastity, which henceforth will never be imperiled. What human strength cannot obtain, is  now bestowed upon thee as a celestial gift." Thomas wore that girdle till the end of his life, at which time he discovered to his friend, Reginald of Piperno, the grace he had received. The heavenly girdle was presented to the ancient monastery of Vercelli in Piedmont, St. Thomas' mother-house, by John of Vercelli, who entered upon the Office of General of the Order in 1274, the year of the saints' death. There the sacred relic remained, even in spite of the efforts of the holy Pontiff, Pius V., to place it among the treasures of the Eternal City, until the suppression of the monastery under Napoleon I. The Prior of Vercelli, at that time took it with him intending to bestow it upon the first monastery that would be restored in the province. He did so when at Chieri, near Turin, a house of the Order was reopened, and since that time St. Thomas' girdle has continued in its possession.
    It is formed of many fine threads, but of what material the sharpest eye in unable to decide. One end has a double loop through which the cord is drawn in girding. The part that goes around the waist is flat, somewhat wider than a flattened straw, the other part consists of two fine, four corned cords, which are tied into fifteen knots all alike and of peculiar make. The whole length of the girdle is not quite one and a half meters (a meter= 39.37 inches). The color, originally white is, through age and the repeated touching of other girdles, somewhat brown or rather pearl-color.
    About the year 1580 Father Cyprian Uberti, Inquisitor of that vicinity, in his love for St. Thomas and his zeal for holy purity, began to make girdles similar to the holy relic, to which they were touched and then distributed as a safeguard of chastity. he may have been incited thereto by miraculous girding of the saintly Columba of Trochazano, of the Third Order of saint Dominic. She had come off victorious from a great danger that threatened her chastity. In a fierce temptation against holy purity, which she had taken upon herself to free another, she invoked St. Thomas, and was favored by an apparition of the saint, who caused her to be girded by two angels.
    Under date of March 13, 1644, the rector of the Jesuit college at Vercelli wrote as follows: "Whole volumes could be filled with the favors that have flowed from the girdle of Saint Thomas; and I know of graces bestowed upon persons of all ages and both sexes that could be attributed to his intercession alone."
    Father Aurelius Corbellini of the Order of the Hermits of St. Augustine testifies to similar favors. He says that he had induced a woman, who for years had led a dissolute life, and whom no admonitions could move, to wear the girdle of St. Thomas. In a few days she, who had been a public sinner, was changed to a model of continency. "That," writes the narrator, "we have seen with our own eyes, heard with our own ears. It was an evident fact, to which we set our own seal in the name of the Lord."
    Occurrences similar to the above prompted a Belgian Dominicans, father Francis Deurwerders, to realize his idea of uniting all that wore these girdles of St. Thomas into a Confraternity under the title "Militia Angelica" or "Angelic Warfare." With the concurrence of the very Rev. Father-General of the Order, Vincent Candidus, he drew up the statutes and submitted them to the Faculty of Theology in Louvain for examination, in the year 1640. The faculty interested themselves in the case, appointed their Dean protector of the Angelic Warfare, and decreed that the day of the translation of St. Thomas' relics, January 28th, should be yearly celebrated as the principal feast of the Confraternity. In 1659, the Angelic Warfare was already introduced into the Churches of the Dominican Order at Vienna, soon after at Palermo, Reggio, Naples, Venice, Ghent, Valencia, Saragossa, Modena, Florence, Toulouse, Barcelona, etc. Kings and queens soon girded themselves with the new safeguard of chastity; and especially  did numbers of students of the universities wear the girdle of St. Thomas. In 1677, the chapter-general of the Order resolved to petition the Holy See for an extension to the whole Order of the indulgences which had already been granted to the Angelic Warfare of some places. Pope Benedict XIII., himself a Dominican, granted the petition under date of May 26, 1727.
    The greatest grace attached to the Confraternity is, indeed, the protection of the Angelic Doctor over purity of soul and body. By the permission of the General of the Order, John of Marinis, the members of the Angelic Warfare have, since February 28, 1651, shared in all the holy Masses, prayers, vigils, fastings, penances, merits and good works of the whole Dominican Order in its three branches, as well in life as after. This spiritual community of goods is sanctioned by the Holy See.




    Popes Innocent X., Sixtus V., Benedict XIII, have granted the following indulgences to the Confraternity:


Plenary Indulgence:

1) On the day of reception (Conditions: worthy confession and communion).

2) On January 28th, the feast of the translation of the relics of Saint Thomas, the chief feast of the Confraternity. (Conditions: Confession, communion, visit to the church of the Confraternity, and prayer in same for the intentions of the Holy Father.)

3) On March 7th, the feast of St. Thomas Aquinas. (Conditions as in 2, excepting in case some obstacle prevents a visit to the church of the Confraternity, a visit to the parish church may be substituted. The Plenary Indulgences on the feast of St. Thomas is applicable to the poor souls in purgatory.)

4) At the hour of death, after a contrite confession and communion; or, if that is not possible, if the Holy Name of Jesus is invoked vocally or mentally with contrition.


Partial Indulgence:

1) Seven years and seven quarantines for those members who, receiving the Sacraments, visit a Church of the confraternity on the following days: Christmas, Easter, Pentecost, Conversion of St. Paul (Jan. 25th), St. Gregory the Great (March 12th), St. Ambrose (April 4th), St. Vincent Ferrer (April 5th), St. Peter Martyr (April 29th), St. Mary Magdalen (July 22nd), St. Dominic (Aug. 4th), the Assumption of Our Lady (Aug. 15th), the Nativity of Our Lady (Sept. 8th), the Exaltation of the Cross (Sept.14), All Saints (Nov. 1st), during the Octave of All Souls; the Presentation of Our Lady (Nov. 21st).

2) Sixty days as often as the members accompany the holy Viaticum, or say an Our  Father and Hail Mary for the sick, or an Our Father and Hail Mary for deceased members; as often as they restored peace between enemies, or perform any work of mercy; as often as they exercise any act of piety, or assist at the Holy Mass or other Christian assemblies for the honor of God; and lastly, as often as they say fifteen Hail Marys corresponding to the fifteen knots of the girdle, in order to obtain for themselves and all the members of the Confraternity the grace of purity of heart.





1) To be inscribed in the register of the Confraternity by a priest duly authorized by the Very Rev. General of the Dominicans.


2) Day and night to wear around the waist the girdle of the Confraternity, viz., a white linen cord with fifteen knots, blessed by a duly  authorized priest. The members must also cultivate a special devotion toward the most pure Virgin and the Angelic Doctor. ( All this however, is not binding under pain of sin.)


3) All the members of the Angelic Warfare should strive, likewise, to subdue the temptations of the evil one and  the emotions of the flesh as quickly as possible; they should never utter an improper word, suffer immodest pictures in their dwellings, be present at spectacles or plays, of doubtful morality, nor indulge in dancing, reading obscene literature, or singing impure songs; above all, they must shun the dangers arising from worldly pleasures, and be earnest and heedful in guarding the holy virtue of purity. The members must never tolerate anything improper in others and, whenever they can, they must bring their fellow-men back from pernicious indulgence carnal pleasures, and gently allure them to the practice of the angelic warfare. (Taken from Statue I. of the Angelic Warfare. Boland. Act Sanct. Mart. Tom I.)



The daily recitation of the following indulgence prayer is recommended to the members:


    Chosen lily of innocence, most chaste St. Thomas, thou who didst ever preserve thy baptismal robe unspotted, thou who wast by two angels girded, thou who wast thyself a true angel in the flesh, I entreat thee to recommend me to Jesus, the spotless lamb, and to Mary, the Queen of virgins, that wearing around my loins thy holy girdle which was granted to thee as a pledge of thy purity, and imitating thy virtues upon earth, I may one day be crowned with thee, O thou powerful protector of my innocence!

Our Father, Hail Mary, Glory be to Father

V. Pray for us, O St. Thomas

R. That we may be made worthy of the promises of Christ.


Let us Pray:

O God, Who didst deign to arm us with the girdle of St. Thomas in the assaults made upon our innocence, grant to our earnest prayers, that we, under his heavenly protection, the impure enemy of our body and soul in this warfare may happily overcome; and adorned with the unfading lily of purity in the midst of the angelic host, may receive the palm of celestial bliss. Through Christ our Lord. Amen.


If you would like to be part of any of the above Confraternities, Please write to:


Sacred Heart Church

321 South Broadway

Lawrence, MA 01843

 or call



*The word is in the perfect tense in Greek, which conveys the idea of completeness. To coin a word, so that the idea may be expressed in one word in English, the Greek term might be translated, begraced. Yet that would not convey the same idea of completeness as the Greek word does. It is rightly translated gratia plena- full of grace.

Study: A Dominican Must

"Letter of St. Thomas Aquinas to Brother John on How to Study":

Because you have asked me, my brother John, most dear to me in Christ, how to set about acquiring the treasure of knowledge, this is the advice I pass on to you: That you should choose to enter by the small rivers, and not go right away into the sea, because you should move from easy things to difficult things.

Such is therefore my advice on your way of life:

bulletI suggest you be slow to speak, and slow to go to the room where people chat.
bulletEmbrace purity of conscience; do not stop making time for prayer.
bulletLove to be in your room frequently, if you wish to be led to the wine cellar.
bulletShow yourself to be likable to all, or at least try; but do not show yourself as too familiar with anyone; because too much familiarity breeds contempt, and will slow you in your studies; and don't get involved in any way in the deeds and words of worldly people.
bulletAbove all, avoid idle conversation; do not forget to follow the steps of holy and approved men.
bulletNever mind who says what, but commit to memory what is said that is true.
bulletWork to understand what you read, and make yourself sure of doubtful points.
bulletPut whatever you can into the cupboard of your mind as if you were trying to fill a cup.
bullet"Seek not the things that are higher than you."

Follow the steps of blessed Dominic, who produced useful and marvelous shoots, flowers and fruits in the vineyard of the Lord of Hosts for as long as life was his companion. If you follow these things, you will attain whatever you desire.