Saturday, November 1, 2014

Saturday, November 1, 2014 - Litany Lane Blog: Beatitude, Psalms 24:1-6, Revelations 7:2-14, Matthew 5:1-12, Pope Francis's Daily Catechesis, All Saints Day, Litany of Saints, Catholic Catechism Part Three: Life in Christ Section Two: The Ten Commandment Chapter Two: Ninth Commandment Article 9:2 The Battle for Purity, RECHARGE Heaven speaks to Young Adults

Saturday,  November  1, 2014 - Litany Lane Blog:

Beatitude, Psalms 24:1-6, Revelations 7:2-14, Matthew 5:1-12, Pope Francis's Daily Catechesis, All Saints Day, Litany of Saints, Catholic Catechism Part Three:  Life in Christ Section Two: The Ten Commandment Chapter Two: Ninth Commandment Article 9:2  The Battle for Purity and In Brief, RECHARGE Heaven Speaks to Young Adults

P.U.S.H. (Pray Until Serenity Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7.

The world begins and ends everyday for someone.  We are all human. We all experience birth, life and death. We all have flaws but we also all have the gift of knowledge, reason and free will, make the most of these gifts. Life on earth is a stepping stone to our eternal home in Heaven. The Seven Gifts of the Holy Spirit: wisdom, understanding, wonder and awe (fear of the Lord) , counsel, knowledge, fortitude, and piety (reverence) and shun the seven Deadly sins: wrath, greed, sloth, pride, lust, envy, and gluttony...Its your choice whether to embrace the Gifts of the Holy Spirit rising towards eternal light or succumb to the Seven deadly sins and lost to eternal darkness. Material items, though needed for sustenance and survival on earth are of earthly value only. The only thing that passes from this earth to the Darkness, Purgatory or Heaven is our's God's perpetual gift to us...Embrace it, treasure it, nurture it, protect it...~ Zarya Parx 2013

"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012


Prayers for Today:   Saturday in Ordinary Time

Rosary - Joyful Mysteries


 Papam Franciscus
(Pope Francis)

Pope Francis Daily Catechesis:

November 1, 2014 

Christian life is a continuous battle against evil

(2014-11-01 Vatican Radio)
Pope Francis described Christian life as a continuous battle being waged against the evil one, the world and the passions of the flesh. His comments came during his homily at Mass celebrated on Thursday morning at the Santa Marta residence. He stressed that the evil oneexists and we must fight against him with the armour of truth.

Pope Francis's reflections during his homily were taken from the words of St Paul in his letter to the Ephesians where the apostle urged Christians to put on the full armour of God in order to resist Satan’s temptations.  A Christian life, he said, has to be defended and it requires both strength and courage. It’s a continuous battle against the three main enemies of Christian life which are the evil one , the world and the passions of the flesh.

“From whom do I have to defend myself? What must I do?  Pauls tells us to put on God’s full armour, meaning that God acts as a defense, helping us to resist evil one's temptations.  Is this clear?  No spiritual life, no Christian life is possible without resisting temptations, without  putting on God’s armour which gives us strength and protects us.”

Saint Paul, continued the Pope, underlines that our battle is not against little things but against the principalities and the ruling forces, in other words against the evil one and his followers. 

“But in this generation, like so many others, people have been led to believe that the evil one is a myth, a figure, an idea, the idea of evil. But the evil one exists and we must fight against him.  Paul tells us this, it’s not me saying it! The Word of God is telling us this.  But we’re not all convinced of this.  And then Paul describes God’s armour and which are the different types that make up this great armour of God.  And he says: ‘So stand your ground,  with truth a belt around your waist.’  The truth is God’s armour.”

By contrast, said Pope Francis, the evil one is a liar and the father of liars and in order to fight him we must have truth on our side.  He also underlined the importance of always having our faith in God, like a shield, when fighting this battle against the evil one, who, he noted, doesn't throw flowers at us but instead burning arrows.

“Life is a military endeavor.  Christian life is a battle, a beautiful battle, because when God emerges victorious in every step of our life, this gives us joy, a great happiness: the joy that the Lord is the victor within us, with his free gift of salvation.  But we’re all a bit lazy, aren’t we, in this battle and we allow ourselves to get carried away by our passions, by various temptations. That’s because we’re sinners, all of us!  But don’t get discouraged.  Have courage and strength because the Lord is with us.”

Reference: Vatican News. From the Pope. © Copyright 2014 - Libreria Editrice Vaticana. Accessed 11/01/2014


Pope Francis' universal prayer intention for November is:

 “That all who suffer loneliness may experience the closeness of God and the support of others”.

His intention for evangelization is: “That young seminarians and religious may have wise and well-formed mentors.

Liturgical Celebrations to be presided over by Pope:  2015

Vatican City, spring 2014 (VIS)

The following is the English text of the intentions – both universal and for evangelization – that, as is customary, the Pope entrusted to the Apostleship of Prayer for 2015. 

Universal: That those from diverse religious traditions and all people of good will work together for peace.
Evangelization: That in this year dedicated to consecrated life, religious men and women may rediscover the joy of following Christ and strive to serve the poor with zeal.

Universal: That prisoners, especially the young, may be able to rebuild lives of dignity.
Evangelization: That married people who are separated may find welcome and support in the Christian community.

Universal: That those involved in scientific research may serve the well-being of the whole human person.
Evangelization: That the unique contribution of women to the life of the Church may be recognized always.

Universal: That people may learn to respect creation and care for it as a gift of God.
Evangelization: That persecuted Christians may feel the consoling presence of the Risen Lord and the solidarity of all the Church.

Universal: That, rejecting the culture of indifference, we may care for our neighbours who suffer, especially the sick and the poor.
Evangelization: That Mary’s intercession may help Christians in secularized cultures be ready to proclaim Jesus.

Universal: That immigrants and refugees may find welcome and respect in the countries to which they come.
Evangelization: That the personal encounter with Jesus may arouse in many young people the desire to offer their own lives in priesthood or consecrated life.

Universal: That political responsibility may be lived at all levels as a high form of charity.
Evangelization: That, amid social inequalities, Latin American Christians may bear witness to love for the poor and contribute to a more fraternal society.

Universal: That volunteers may give themselves generously to the service of the needy.
Evangelization: That setting aside our very selves we may learn to be neighbours to those who find themselves on the margins of human life and society.

Universal: That opportunities for education and employment may increase for all young people.
Evangelization: That catechists may give witness by living in a way consistent with the faith they proclaim.

Universal: That human trafficking, the modern form of slavery, may be eradicated.
Evangelization: That with a missionary spirit the Christian communities of Asia may announce the Gospel to those who are still awaiting it.

Universal: That we may be open to personal encounter and dialogue with all, even those whose convictions differ from our own.
Evangelization: That pastors of the Church, with profound love for their flocks, may accompany them and enliven their hope.

Universal: That all may experience the mercy of God, who never tires of forgiving.
Evangelization: That families, especially those who suffer, may find in the birth of Jesus a sign of certain hope.

  • Vatican News. From the Pope. © Copyright 2014 - Libreria Editrice Vaticana. Accessed 11/01/2014.


November 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children; Anew, in a motherly way, I am calling you to love; to continually pray for the gift of love; to love the Heavenly Father above everything. When you love Him you will love yourself and your neighbor. This cannot be separated. The Heavenly Father is in each person. He loves each person and calls each person by his name. Therefore, my children, through prayer hearken to the will of the Heavenly Father. Converse with Him. Have a personal relationship with the Father which will deepen even more your relationship as a community of my children – of my apostles. As a mother I desire that, through the love for the Heavenly Father, you may be raised above earthly vanities and may help others to gradually come to know and come closer to the Heavenly Father. My children, pray, pray, pray for the gift of love because 'love' is my Son. Pray for your shepherds that they may always have love for you as my Son had and showed by giving His life for your salvation. Thank you."

October 25, 2013 Our Lady of Medjugorje Message to the World:  “Dear children! Today I call you to open yourselves to prayer. Prayer works miracles in you and through you. Therefore, little children, in the simplicity of heart seek of the Most High to give you the strength to be God’s children and for Satan not to shake you like the wind shakes the branches. Little children, decide for God anew and seek only His will – and then you will find joy and peace in Him. Thank you for having responded to my call.”

October 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children, I love you with a motherly love and with a motherly patience I wait for your love and unity. I pray that you may be a community of God’s children, of my children. I pray that as a community you may joyfully come back to life in the faith and in the love of my Son. My children, I am gathering you as my apostles and am teaching you how to bring others to come to know the love of my Son; how to bring to them the Good News, which is my Son. Give me your open, purified hearts and I will fill them with the love for my Son. His love will give meaning to your life and I will walk with you. I will be with you until the meeting with the Heavenly Father. My children, it is those who walk towards the Heavenly Father with love and faith who will be saved. Do not be afraid, I am with you. Put your trust in your shepherds as my Son trusted when he chose them, and pray that they may have the strength and the love to lead you. Thank you." - See more at:

Today's Word:  beatitude  be·at·i·tude  [bee-at-i-tood]  

Origin:  before 900; Middle English, Old English  < Latin  < Greek kanṓn  measuring rod, rule, akin to kánna cane


1. supreme blessedness; exalted happiness.
2. (often initial capital letter) any of the declarations of blessedness pronounced by Jesus in the Sermon on the Mount


Today's Old Testament Reading -   Psalms 24:1-6

1 [Psalm Of David] To Yahweh belong the earth and all it contains, the world and all who live there;
2 it is he who laid its foundations on the seas, on the flowing waters fixed it firm.
3 Who shall go up to the mountain of Yahweh? Who shall take a stand in his holy place?
4 The clean of hands and pure of heart, whose heart is not set on vanities, who does not swear an oath in order to deceive.
5 Such a one will receive blessing from Yahweh, saving justice from the God of his salvation.
6 Such is the people that seeks him, that seeks your presence, God of Jacob.Pause


Today's Epistle -   Revelation 7:2-4, 9-14

2 Then I saw another angel rising where the sun rises, carrying the seal of the living God; he called in a powerful voice to the four angels whose duty was to devastate land and sea,
3 'Wait before you do any damage on land or at sea or to the trees, until we have put the seal on the foreheads of the servants of our God.'
4 And I heard how many had been sealed: a hundred and forty-four thousand, out of all the tribes of Israel.
9 After that I saw that there was a huge number, impossible for anyone to count, of people from every nation, race, tribe and language; they were standing in front of the throne and in front of the Lamb, dressed in white robes and holding palms in their hands. They shouted in a loud voice,
10 'Salvation to our God, who sits on the throne, and to the Lamb!'
11 And all the angels who were standing in a circle round the throne, surrounding the elders and the four living creatures, prostrated themselves before the throne, and touched the ground with their foreheads, worshiping God
12 with these words: Amen. Praise and glory and wisdom, thanksgiving and honor and power and strength to our God for ever and ever. Amen.
13 One of the elders then spoke and asked me, 'Who are these people, dressed in white robes, and where have they come from?'
14 I answered him, 'You can tell me, sir.' Then he said, 'These are the people who have been through the great trial; they have washed their robes white again in the blood of the Lamb.


Today's Gospel Reading -  Matthew 5:1-12

The Beatitudes
1. Listening to the text
a) Opening prayer:
Lord, the meaning of our life is to seek your Word, which came to us in the person of Christ. Make me capable of welcoming what is new in the Gospel of the Beatitudes, so that I may change my life. I would know nothing about you were it not for the light of the words spoken by your Son Jesus, who came to tell us of your marvels. When I am weak, if I go to Him, the Word of God, then I become strong. When I act foolishly, the wisdom of his Gospel restores me to relish God and the kindness of his love. He guides me to the paths of life. When some deformity appears in me, I reflect on his Word and the image of my personality becomes beautiful. When solitude tries to make me dry, my spiritual marriage to him makes my life fruitful. When I discover some sadness or unhappiness in myself, the thought of Him, my only good, opens the way to joy. Therese of the Child Jesus has a saying that sums up the desire for holiness as an intense search for God and a listening to others: «If you are nothing, remember that Jesus is all. You must therefore lose your little nothing into his infinite all and think of nothing else but this uniquely lovable all…» (Letters, 87, to Marie Guérin).

b) The Gospel  Matthew 5:1-12:
1 Seeing the crowds, he went onto the mountain. And when he was seated his disciples came to him. 2 Then he began to speak. This is what he taught them:
3 How blessed are the poor in spirit:
the kingdom of Heaven is theirs.
4 Blessed are the gentle:
they shall have the earth as inheritance.
5 Blessed are those who mourn:
they shall be comforted.
6 Blessed are those who hunger and thirst for uprightness:
they shall have their fill.
7 Blessed are the merciful:
they shall have mercy shown them.
8 Blessed are the pure in heart:
they shall see God.
9 Blessed are the peacemakers:
they shall be recognized as children of God.
10 Blessed are those who are persecuted in the cause of uprightness:
the kingdom of Heaven is theirs.
11 'Blessed are you when people abuse you and persecute you and speak all kinds of calumny against you falsely on my account. 12 Rejoice and be glad, for your reward will be great in heaven; this is how they persecuted the prophets before you.

c) A moment of prayerful silence:
It is important to be able to listen in deep silence so that the word of Christ may speak to us and so that the Word made flesh may dwell in us and us in him. It is only in silent hearts that the Word of God can take root and, on this Solemnity of All Saints, become flesh in us.

2. Light shed on the Word (lectio)
a) The context:
Jesus’ words on the Beatitudes that Matthew drew from his sources, were condensed in short and isolated phrases, and the Evangelist has placed them in a broader context, which Biblical scholars call the “sermon on the mount” (chapters 5-7). This sermon is considered like the statutes or Magna Carta that Jesus gave to the community as a normative and binding word that defines a Christian.

The many themes contained in this long sermon are not to be seen as collection of exhortations, but rather as a clear and radical indication of the new attitude of the disciples towards God, oneself and the brothers and sisters. Some expressions used by Jesus may seem exaggerated, but they are used to stress reality and thus are realistic in the context although not so in a literary sense: for instance in vv.29-30: «If your right eye should be your downfall, tear it out and throw it away; for it will do you less harm to lose one part of yourself than to have your whole body thrown into hell. And if your right hand should be your downfall, cut it off and throw it away, for it will do you less harm to lose one part of yourself than to have your whole body go to hell». This manner of speaking indicates the effect desired to be created in the reader, who must understand correctly Jesus’ words so as not to distort their meaning.

Our focus, for liturgical reasons, will be on the first part of the “sermon on the mount”, that is the part dealing with the proclamation of the beatitudes (Mt 5:1-12).

b) Some details:
Matthew invites the reader to listen to the beatitudes proclaimed by Jesus with a rich concentration of details. First he indicates the place where Jesus proclaims his sermon: “Jesus went onto the mountain” (5:1). That is why exegetes call this the “sermon on the mount” even though Luke places this sermon on level ground (Lk 6:20-26). The geographic location of the “mountain” could be a veiled reference to an episode in the OT quite like ours: that is, when Moses proclaims the Decalogue on mount Sinai. It is possible that Matthew wishes to present Jesus as the new Moses who proclaims the new law.

Another detail that strikes us is the physical posture of Jesus as he proclaims his words: “when he was seated”. This posture confers upon him a note of authority in the legislative sense. The disciples and the “crowd” gather around him: this detail shows what Jesus had to say was for all to hear. We note that Jesus’ words do not present impossible matters, nor are they addressed to a special group of people, nor do they mean to establish a code of ethics exclusively for his inner circle. Jesus’ demands are concrete, binding and decisively radical.

Someone branded Jesus’ sermon as follows: «For me, this is the most important text in the history of humankind. It is addressed to all, believers and non, and after twenty centuries it is still the only light still shining in the darkness of violence, fear and solitude in which the West finds itself because of its pride and selfishness» (Gilbert Cesbron).

The word “blessed” (in Greek makarioi) in our context does not say “softly” but cries out happiness found throughout the Bible. For instance, in the OT, those called “blessed” are those who live out the precepts of Wisdom (Sir 25,7-10). The prayerful person of the Psalms defines “blessed” as those who “fear”, or more precisely those who love the Lord, expressing this love in the observance of the precepts contained in the word of God (Sal 1,1; 128,1).

Matthew’s originality lies in adding a secondary phrase that specifies each beatitude: for instance, the main assertion “blessed are the poor in spirit” is clarified by an added phrase “for theirs is the kingdom of heaven”. Another difference with the OT is that Jesus’ words proclaim a saving blessedness here and now and without any limitations. For Jesus, all can attain happiness on condition that they remain united to Him.

c) The first three beatitudes:
i) The first cry concerns the poor: “How blessed are the poor in spirit, the kingdom of heaven is theirs”. The reader may be shocked: how can the poor be happy? In the Bible, the poor are those who empty themselves of themselves and above all renounce the presumption of building their own present and future alone, and thus leave room for and focus on God’s project and his Word. The poor, always in the biblical sense, is not someone closed in on himself, miserable, negative, but someone who nurtures being open to God and to others. God is all his/her treasure. We could say with St.Teresa of Avila: happy are those who experience that “God alone suffices!”, meaning that they are rich in God.

A great modern spiritual author described poverty as follows: «As long as one does not empty one’s heart, God cannot fill it with himself. As you empty your heart, so does the Lord fill it. Poverty is emptiness, not only in what concerns the future but also the past. Not a regret or memory, not a worry or wish! God is not in the past, God is not in the future: He is in the present! Leave your past to God, leave your future to God. Your poverty is to live the present, the Presence of God who is Eternity» (Divo Barsotti).

This is the first beatitude, not just because it is the first of many, but because it seems to encapsulate all the others in their diversity.

ii)Blessed are those who mourn; they shall be comforted”. One can mourn because of a great pain or suffering. This underlines the fact that we are dealing with a serious situation even though the motives or the cause are not mentioned. If we wish to identify today “those who mourn” we could think of all the Christians who hold dear the demands of the kingdom and suffer because of many negative aspects in the Church; rather than focus on holiness, the Church presents divisions and lacerations. They may also be those who suffer because of their sins and inconsistencies and who, in some way, slow down their conversion. To these, only God can bring the news of “consolation””.

iii)Blessed are the gentle, they shall have the earth as inheritance”. The third beatitude is about gentleness. This is a quality that is not so popular today. Rather, for many it has a negative connotation and is taken for weakness or the kind of imperturbability that knows how to control calculatingly one’s own emotions. What does the word “gentle” mean in the Bible? The gentle are remembered as those who enjoy great peace (Ps 37:10), are happy, blessed and loved by God. They are also contrasted with evildoers, the ungodly and sinners. Thus the OT gives us a wealth of meanings that do not allow for one single definition.

In the NT the first time we meet the word is in Matthew 11:29: “Learn from me because I am gentle and humble of heart”. A second time is in Mt 21:5, when Matthew describes Jesus’ entry into Jerusalem and cites the prophet Zechariah 2:9: “Behold your servant comes to you gentle”. Truly, Matthew’s Gospel may be described as the Gospel of gentleness.

Paul too says that gentleness is an identifying quality of the Christian. In 2 Corinthians 10:1 he exhorts believers “I urge you by the gentleness and forbearance of Christ”. In Galatians 5:22 gentleness is considered one of the fruits of the Holy Spirit in the heart of believers and consists in being meek, moderate, slow to punish, kind and patient towards others. Again in Ephesians 4:32 and Colossians 3:12 gentleness is an attitude that is part of the Christian and a sign of the new man in Christ.

Finally, an eloquent witness comes from 1 Peter 3:3-4: “Your adornment should be not an exterior one, consisting of braided hair or gold jewellery or fine clothing, but the interior disposition of the heart, consisting in the imperishable quality of a gentle and peaceful spirit, so precious in the sight of God”.

How does Jesus use the word “gentle”? A truly enlightening definition is the one given by the gentle person of Cardinal Carlo Maria Martini “The gentle person, according to the beatitudes, is one who, in spite of the fervour of his/her feelings, remains docile and calm, not possessive, interiorly free, always extremely respectful of the mystery of freedom, imitating God in this respect who does everything with respect for the person, and urges the person to obedience without ever using violence. Gentleness is opposed to all forms of material or moral arrogance, it gains the victory of peace over war, of dialogue over imposition”.

To this wise interpretation we add that of another famous exegete: “The gentleness spoken of in the beatitudes is none other than that aspect of humility that manifests itself in practical affability in one’s dealings with the other. Such gentleness finds its image and its perfect model in the person of Jesus, gentle and humble of heart. Truly, such gentleness seems to us like a form of charity, patient and delicately attentive towards others” (Jacques Dupont).

3. The word enlightens me (to meditate)
a) Am I able to accept those little signs of poverty in my regard? For instance, the poverty of poor health and little indispositions? Do I make exorbitant demands?
b) Am I able to accept some aspect of my poverty and fragility?
c) Do I pray like a poor person, as one who asks with humility the grace of God, his pardon and his mercy?
d) Inspired by Jesus’ message concerning gentleness, do I renounce violence, vengeance and a vengeful spirit?
e) Do I encourage, in families and in my place of work, a spirit of kindness, gentleness and peace?
f) Do I pay back any small malice, insinuations or offensive allusions with evil?
g) Do I look after the weakest who cannot defend themselves? Am I patient with old people? Do I welcome lonely strangers who are often exploited at work?

4. To pray
a) Psalm 23:
The Psalm seems to rotate around the title “The Lord is my shepherd”. The saints are the image of the flock on the way: they are accompanied by the goodness and loyalty of God, until they finally reach the house of the Father (L.Alonso Schökel, I salmi della fiducia, Dehoniana libri, Bologna 2006, 54)
Yahweh is my shepherd,
I lack nothing.
In grassy meadows he lets me lie.
By tranquil streams he leads me
to restore my spirit.
He guides me in paths of saving justice as befits his name.
Even were I to walk in a ravine as dark as death
I should fear no danger,
for you are at my side.
Your staff and your crook are there to soothe me.
You prepare a table for me under the eyes of my enemies;
you anoint my head with oil;
my cup brims over.
Kindness and faithful love pursue me every day of my life.
I make my home in the house of Yahweh
for all time to come.

b) Closing prayer:
Lord Jesus, you show us the way of the beatitudes so that we may come to that happiness that is fullness of life and thus holiness. We are all called to holiness, but the only treasure of the saints is God. Your Word, Lord, calls saints all those who in baptism were chosen by your love of a Father, to be conformed to Christ. Grant, Lord, that by your grace we may achieve this conformity to Jesus Christ. We thank you, Lord, for the saints you have placed on our way and who manifest your love. We ask for your pardon if we have tarnished your face in us and denied our calling to be saints.

Reference: Courtesy of Order of Carmelites,


Featured Item of the Day from Litany Lane


Saint of the Day:  All Saints Day

Feast Day:  November 1
Patron Saint:  varied

All Saints
All Saints' Day (in the Roman Catholic Church officially the Solemnity of All Saints and also called All Hallows or Hallowmas), often shortened to All Saints, is a solemnity celebrated on 1 November by parts of Western Christianity, and on the first Sunday after Pentecost in Eastern Christianity, in honour of all the saints, known and unknown. In the Western calendar it is the day after Halloween and the day before All Souls' Day.

In Western Christian theology, the day commemorates all those who have attained the beatific vision in Heaven. It is a national holiday in many historically Catholic countries. In the Catholic Church and many Anglican churches, the next day specifically commemorates the departed faithful who have not yet been purified and reached heaven. Christians who celebrate All Saints' Day and All Souls' Day do so in the fundamental belief that there is a prayerful spiritual bond between those in purgatory (the 'Church Suffering'), those in heaven (the 'Church triumphant'), and the living (the 'Church militant'). Other Christian traditions define, remember and respond to the saints in different ways; for example, in the Methodist Church, the word "saints" refers to all Christians and therefore, on All Saints' Day, the Church Universal, as well as the deceased members of a local congregation, are honoured and remembered.

In the East

Eastern Christians of the Byzantine Tradition commemorate all saints collectively on the first Sunday after Pentecost, All Saints' Sunday (Greek: Αγίων Πάντων, Agiōn Pantōn).

The feast of All Saints achieved great prominence in the ninth century, in the reign of the Byzantine Emperor, Leo VI "the Wise" (886–911). His wife, Empress Theophano—commemorated on 16 December—lived a devout life. After her death in 893, her husband built a church, intending to dedicate it to her. When he was forbidden to do so, he decided to dedicate it to "All Saints", so that if his wife were in fact one of the righteous, she would also be honored whenever the feast was celebrated. According to tradition, it was Leo who expanded the feast from a commemoration of All Martyrs to a general commemoration of All Saints, whether martyrs or not.

This Sunday marks the close of the Paschal season. To the normal Sunday services are added special scriptural readings and hymns to all the saints (known and unknown) from the Pentecostarion.

In the late spring, the Sunday following Pentecost Sunday (50 days after Easter) is set aside as a commemoration of all locally venerated saints, such as "All Saints of America", "All Saints of Mount Athos", etc. The third Sunday after Pentecost may be observed for even more localized saints, such as "All Saints of St. Petersburg", or for saints of a particular type, such as "New Martyrs of the Turkish Yoke."

In addition to the Sundays mentioned above, Saturdays throughout the year are days for general commemoration of all saints, and special hymns to all saints are chanted from the Octoechos. In the Maronite Catholic Church, the Sunday of the Righteous and Just is the traditional Maronite feast in honor of all saints.

In the West

The Western Christian holiday of All Saints' Day falls on 1 November, followed by All Souls' Day on 2 November, and is a Holy Day of Obligation in the Latin Rite of the Catholic Church.
The origin of the festival of All Saints celebrated in the West dates to 13 May 609 or 610, when Pope Boniface IV consecrated the Pantheon at Rome to the Blessed Virgin and all the martyrs; the feast of the dedicatio Sanctae Mariae ad Martyres has been celebrated at Rome ever since. There is evidence that from the fifth through the seventh centuries there existed in certain places and at sporadic intervals a feast date on 13 May to celebrate the holy martyrs. The origin of All Saints' Day cannot be traced with certainty, and it has been observed on various days in different places. However, there are some who maintain the belief that it has origins in the pagan observation of 13 May, the Feast of the Lemures, in which the malevolent and restless spirits of the dead were propitiated. Liturgiologists base the idea that this Lemuria festival was the origin of that of All Saints on their identical dates and on the similar theme of "all the dead".

The feast of All Saints, on its current date, is traced to the foundation by Pope Gregory III (731–741) of an oratory in St. Peter's for the relics "of the holy apostles and of all saints, martyrs and confessors, of all the just made perfect who are at rest throughout the world", with the day moved to 1 November and the 13 May feast suppressed.

This fell on the Celtic holiday of Samhain, which had a theme similar to the Roman festival of Lemuria, but which was also a harvest festival. The Irish, having celebrated Samhain in the past, did not celebrate All Hallows Day on this 1 November date, as extant historical documents attest that the celebration in Ireland took place in the spring: "...the Felire of Oengus and the Martyrology of Tallaght prove that the early medieval churches [in Ireland] celebrated the feast of All Saints on April 20."

A November festival of all the saints was already widely celebrated on 1 November in the days of Charlemagne. It was made a day of obligation throughout the Frankish empire in 835, by a decree of Louis the Pious, issued "at the instance of Pope Gregory IV and with the assent of all the bishops", which confirmed its celebration on 1 November. The octave was added by Pope Sixtus IV (1471–1484).

The festival was retained after the Reformation in the calendar of the Anglican Church and in many Lutheran churches. In the Lutheran churches, such as the Church of Sweden, it assumes a role of general commemoration of the dead. In the Swedish calendar, the observance takes place on the Saturday between 31 October and 6 November. In many Lutheran Churches, it is moved to the first Sunday of November. In the Church of England it may be celebrated either on 1 November or on the Sunday between 30 October and 5 November. It is also celebrated by other Protestants of the English tradition, such as the United Church of Canada, the Methodist churches, and the Wesleyan Church.

Protestants generally regard all true Christian believers as saints and if they observe All Saints Day at all they use it to remember all Christians both past and present. In the United Methodist Church, All Saints' Day is celebrated on the first Sunday in November. It is held, not only to remember Saints, but also to remember all those who have died who were members of the local church congregation. In some congregations, a candle is lit by the Acolyte as each person's name is called out by the clergy. Prayers and responsive readings may accompany the event. Often, the names of those who have died in the past year are affixed to a memorial plaque.

In many Lutheran churches, All Saints' Day and Reformation Day are observed concurrently on the Sunday before or after those dates, given Reformation Day is observed in Protestant Churches on 31 October. Typically, Martin Luther's "A Mighty Fortress is Our God" is sung during the service. Besides discussing Luther's role in the Protestant Reformation, some recognition of the prominent early leaders of the Reformed tradition, such as John Calvin and John Knox, occurs. The observance of Reformation Day may be immediately followed by a reading of those members of the local congregation who have died in the past year in observance of All Saints' Day. Otherwise, the recognition of deceased church members occurs at another designated portion of the service.

Roman Catholic Obligation

In Catholicism, All Saints' Day is a Holy Day of Obligation in many (but not all) countries, meaning going to Mass on the date is required unless one has a good reason to be excused, such as illness. However, in a number of countries that do list All Saints' Day as a Holy Day of Obligation, including England and Wales, the solemnity of All Saints' Day is transferred to the adjacent Sunday, if 1 November falls on a Monday or a Saturday, while in the same circumstances in the United States the Solemnity is still celebrated on 1 November but the obligation to attend Mass is abrogated.


In Mexico, Portugal and Spain, offerings (Portuguese: oferendas, Spanish: ofrendas) are made on this day. In Spain, the play Don Juan Tenorio is traditionally performed.  All Saints' Day in Mexico, coincides with the first day of the Day of the Dead (Dia de los Muertos) celebration. Known as "Día de los Inocentes" (Day of the Innocents), it honours deceased children and infants.  Portuguese children celebrate the Pão-por-Deus tradition, going door-to-door where they receive cakes, nuts and pomegranates. This only occurs in central Portugal.

Hallowmas in the Philippines is variously called "Undas" (based on the word for "[the] first"), "Todós los Santos" (literally "All Saints"), and sometimes "Áraw ng mga Patáy" (lit. "Day of the Dead"), which refers to the following day of All Souls' Day but includes it. While traditionally, Filipinos observed this day solemnly by visiting the graves of deceased relatives, offering prayers and flowers, lighting candles, cleaning and repairing the graves, this tradition is slowly dying. Instead it has been replaced by Filipinos spending the day, and often the entire night, picnicking and holding reunions at the cemetery near their loved ones. Many sing, bring Karaoke TV sets and musical instruments, and even burst fire crackers. In fact, for the past few years, the government has banned bringing of liquor, sharp instruments and guns due to incidents of drunkenness and resulting violence during the festival.

In Argentina, Austria, Belgium, Chile, France, Hungary, Italy, Lebanon, Luxembourg, Malta, Peru, Portugal, Puerto Rico, Spain, and American cities such as New Orleans, people take flowers to the graves of dead relatives. In Portugal people also light candles in the graves.  In Austria, Croatia, the Czech Republic, Finland, Catholic parts of Germany, Hungary, Italy, Lithuania, Moldova, Poland, Romania, Slovakia, Slovenia and Sweden, the tradition is to light candles and visit the graves of deceased relatives.  In English-speaking countries, the festival is traditionally celebrated with the hymn "For All the Saints" by William Walsham How. The most familiar tune for this hymn is Sine Nomine by Ralph Vaughan Williams. Catholics generally celebrate with a day of rest consisting of avoiding physical exertion


  • Glanville, Downey (1956). "The Church of All Saints (Church of St. Theophano) near the Church of the Holy Apostles at Constantinople". Dumbarton Oaks Papers 9/10: 301-305.
  •  Mershman, Francis (1913). "All Saints' Day". Catholic Encyclopedia. New York: Robert Appleton Company. 
  • This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "All Saints, Festival of". Encyclopædia Britannica. 1 (11th ed.). Cambridge University Press.


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Today's Snippet I:   Litany of the Saints

Litany of the Saints during ordination mass
The Litany of the Saints (Latin: Litaniæ Sanctorum) is a formal prayer of the Roman Catholic Church, the Lutheran Church, some Anglican Churches, and Western Rite Orthodox communities.

 It is a prayer to the Triune God, which also includes invocations for the intercession of the Blessed Virgin Mary, the Angels and all the martyrs and saints upon whom Christianity was founded, and those recognized as saints through the subsequent history of the church.

Following the invocation of the saints, the Litany concludes with a series of supplications to God to hear the prayers of the worshippers. It is most prominently sung during the Easter Vigil, All Saints' Day, and in the liturgy for conferring Holy Orders.

Catholic practice

The definitive version of the Roman Catholic Litany of the Saints is a Latin text published in the Roman Gradual.[1] The current edition was published in 1979, and contains a statement of approval from the Congregation for Divine Worship issued 24 June 1972.

The litany is published in five sections. The first contains a short series of invocations of God, beginning with a threefold Kyrie, followed by invocations of God the Father of Heaven, the Son who redeemed the world, the Holy Spirit, and the Holy Trinity.

The second section lists the saints who are to be included, given in the following order. Within each category, men are listed in chronological order, followed by women, also in chronological order. Distinctive names are given in brackets so the cantor knows which saint is intended, but a directive notes that the bracketed names may be omitted when the Latin is sung. Additional saints, such as the patron of a place or the founder of a religious order, may be inserted in the appropriate place. The official list of recognized saints can be found in the Roman Martyrology.

  • The Virgin Mary and the Angels: Mary is invoked three times, as Holy Mary, as Holy Mother of God and as Holy Virgin of Virgins; the following invocations are: Saints Michael, Gabriel and Raphael; all holy angels.
  • Patriarchs and Prophets: Abraham; Moses; Elijah; John the Baptist; Joseph; all holy patriarchs and prophets.
  • Apostles and disciples: Peter and Paul; Andrew; John and James; Thomas; Matthew; All Holy Apostles; Luke; Mark; Barnabas; Mary Magdalen; all holy disciples of the Lord.
  • Martyrs: Stephen; Ignatius (of Antioch); Polycarp; Justin; Laurence; Cyprian; Boniface; Stanislaus; Thomas (Becket); John (Fisher) and Thomas (More); Paul (Miki); John (de Brebeuf) and Isaac (Jogues); Peter (Chanel); Charles (Lwanga); Perpetua and Felicity; Agnes; Maria (Goretti); All holy martyrs.
  • Bishops and Doctors of the Church [popes are not listed distinctly from other non-martyr bishops]: Leo and Gregory; Ambrose; Jerome; Augustine; Athanasius; Basil and Gregory (Nazianzen); John Chrysostom; Martin; Patrick; Cyril and Methodius; Charles (Borromeo); Francis (de Sales); Pius (X).
  • Priests and Religious [without further distinction between priests, deacons, and lay religious]: Anthony; Benedict; Bernard; Francis and Dominic; Thomas (Aquinas); Ignatius (Loyola); Francis (Xavier); Vincent (de Paul); John-Mary (Vianney); John (Bosco); Catherine (of Siena); Teresa (of Avila); Rose (of Lima)
  • Laity: Louis; Monica; Elisabeth (of Hungary); and all Saints of God.

Note that certain names are grouped together by the litany itself (e.g. Michael, Gabriel and Raphael; Francis and Dominic); in the list above, a semi-colon always indicates the next line of the litany. Note also that some priests and religious who are also Doctors of the Church (Catherine of Siena, Teresa of Avila, Bernard of Clairvaux and Thomas Aquinas) are grouped with the "Priests and Religious", rather than with the "Bishops and Doctors". Strict chronological order is not followed in the case of the Jesuit, Francis Xavier (died 1552), who is placed after the founder of the Jesuits, Ignatius Loyola, who died in 1556.[2]

Part three of the litany is a series of petitions to Christ, the first 15 having the response, "free us O Lord", with a further 10 petitions ending "Have Mercy on us."

The fourth section includes a list of petitions ending te rogamus audi nos (we beseech you to hear us) from which the appropriate prayers can be chosen for a particular occasion, but always ending with petitions for the whole church, for the ministers of the Church, for the lay faithful and for all humanity. The rubrics printed before the litany indicate that other petitions “suitable to the occasion” and in the form proper to the Litany may be added “at the proper place”.

The final part of the litany consists of a brief invocation calling on Christ to hear the prayers, and a closing collect.

At the Easter Vigil

The Litany of Saints is used prominently at the Easter Vigil, the Mass celebrated on the night before Easter Day. At this Mass, adults who have chosen to become Catholic receive the Sacraments of Initiation in the form of Baptism, or simple Reception, with Confirmation and Holy Communion. Following the readings from Scripture and just before the actual rite of baptism or confirmation, the Litany of Saints is sung. Even if there is no-one to be baptised, the Litany may be sung for the blessing of holy water in the font. But if the font is not blessed (i.e. holy water is blessed in a simple container on the sanctuary), the Litany is not used.

The Litany given for the Easter Vigil in the Roman Missal[3][4] contains a shortened list of saints:
  • Holy Mary, Mother of God; Saint Michael; all holy angels; John the Baptist; Joseph; Peter and Paul; Andrew; John; Mary Magdalen; Stephen; Ignatius (of Antioch); Laurence; Perpetua and Felicity; Agnes; Gregory; Augustine; Athanasius; Basil; Martin; Benedict; Francis and Dominic; Francis Xavier; John Vianney; Catherine of Siena; Teresa of Jesus (i.e. of Avila); and all holy men and women, Saints of God.

At Infant Baptisms

A severely abbreviated form of the litany is given in the official text for the Rite of Baptism of Children.[5] This consists only of the invocations of Mary Mother of God, St John the Baptist, St Joseph, St Peter and St Paul, and All Holy Men and Women, with the addition of saints relevant to the circumstances of the baptism. In the rite the litany is immediately preceded by suggested or ad hoc prayers for the child(ren) being baptized and family members present, and immediately followed by a prayer of minor exorcism. A similar rite together with a prayer of minor exorcism is used in the Catholic Church.

An extended form of the litany is also permitted for baptisms, beginning with a Kyrie, and followed by the same selection of saints used for the Easter Vigil (as listed above). The saints are followed by brief invocations of Christ and then petitions which include "Give new life to these chosen ones by the grace of baptism".

At the election of a pope

An expanded list is also specified in the ritual Ordo Rituum Conclavis for use during the conclave for the election of a new pope.[2][6] The additional saints are, in italics:
  • Among apostles, following Thomas: Philip and James; Bartholomew; Matthew; Simon and Jude; Matthias
  • Among martyrs, following Cyprian: Frumentius, Stanislaus, Boniface, Thomas (Becket); John (Fisher) and Thomas (More); Josaphat, Paul Miki...; Agnes; Nina, Maria (Goretti).
  • Among bishops and doctors, following John Chrysostom: Ephraem; Gregory (the Illuminator); Martin...
  • Among priests and religious, following Bernard: Maurus; Francis; Dominic...

In other ceremonies

The Litany of Saints is also prescribed[2] for ordination (different saints are added corresponding to the different grades of ordained ministry), religious profession, the blessing of an abbot, and the dedication of churches and altars.[7]

In the Latin language version of the Litany, the names of one or more saints are chanted by a cantor or choir, and the congregants reply with either, Ora pro nobis (if one saint is addressed) or Orate pro nobis (using the plural imperative form of the verb, if more than one saint is addressed). Both responses translate to "Pray for us." However, it is permissible to personalize the Litany of Saints for a funeral rite or other Mass for the dead. When this was done during the Funeral of Pope John Paul II, the response was Ora[te] pro eo, or "Pray for him."[2][8]

A Vatican recommendation[9] issued in 1988 proposes that the Litany can be appropriately used for the beginning of the Mass of the First Sunday of Lent, to offer a distinguishing mark for the beginning of Lent.
The iBreviary website offers a text in English[10] of the full Litany of Saints expanded with many additional saints, drawn in part from the bespoke litanies for particular liturgical occasions. It includes a note that in ceremonies involving the Pope, the canonized Popes are moved from their usual place to form part of an expanded list of Popes prior to other bishops and doctors.

Origen Controversy

A commercially published setting of the Litany of Saints by John Becker[11] includes the name of Origen among its additional saints. Although recognised[12] by Pope Benedict XVI as a significant theologian, Origen is not listed in the Roman Martyrology[13] and was anathematized in the year 553 for certain opinions he was alleged to have held.[14] Origen's inclusion in a published litany, albeit without the official sanction of Catholic authorities, has resulted in vigorous comment in the blogosphere.[15]

Traditionalist Catholic practice

In the late 1960s, Roman Catholic liturgical texts were changed (supposedly) according to the directives of Sacrosanctum Concilium, a key document of the Second Vatican Council. However, many of the changes were in direct opposition of Sacrosanctum Concilium and were more likely influenced by Modernist Churchmen, such as Hans Kung and Anibale Bugnini. The more reverent texts in use immediately prior to the Council, those of 1962, may still be used today by priests of the Latin Church, freely if celebrating without the people, under the conditions indicated in article 5 of the 2007 motu proprio Summorum Pontificum if with the people.

The form of the litany in use prior to the Council is given in the Roman Ritual, published in a Latin-English edition in 1952.[16] Note that the Catholic Encyclopedia article available online[17] entirely reflects pre-Vatican II usage.

This Litany of the Saints begins with a threefold Kyrie, followed (as in the current version) by invocations of God the Father of Heaven, the Son who redeemed the world, the Holy Spirit, and the Holy Trinity. The names of the saints follow:
  • The Virgin Mary is invoked three times, as Holy Mary, as Holy Mother of God and as Holy Virgin of Virgins; then Saints Michael; Gabriel; Raphael; all holy angels and archangels; all the holy order of blessed spirits.
  • Patriarchs and Prophets: beginning with Saint John the Baptist [then other names, if they are to be inserted] and always ending with Saint Joseph; all holy patriarchs and prophets.
  • Apostles and disciples: Peter; Paul; Andrew; James; John; Thomas; James; Philip; Bartholomew; Matthew; Simon; Thaddeus; Matthias; Barnabas; Luke; Mark; all holy apostles and evangelists; all holy disciples of the Lord; all the Holy Innocents.
  • Martyrs: Stephen; Laurence; Vincent; Fabian and Sebastian; John and Paul; Cosmas and Damian; Gervasius and Protasius; All holy martyrs.
  • Bishops and Doctors of the Church: Sylvester; Gregory; Ambrose; Augustine; Jerome; Martin; Nicholas; all holy Bishops and Confessors; all holy Doctors.
  • Priests and male Religious [without further distinction between priests, deacons, and lay religious]: Anthony; Benedict; Bernard; Dominic; Francis; All ye holy Priests and Levites; All ye holy Monks and Hermits.
  • Female saints, ordered as the men were above: Mary Magdalene; Agatha; Lucy; Agnes; Cecilia; Catherine (of Alexandria); Anastasia; all holy Virgins and Widows; all holy Saints of God.
The litany then twice pleads with God to be merciful, and this is followed by 21 invocations for which the response is libera ("O Lord, deliver us"), then 17 petitions with the response Te rogamus audi nos (we beseech thee, hear us). The final part of the litany consists of seven invocations of Christ, the first three under the title "Lamb of God".

Pre-Vatican II text

The Latin text given below is the same as that published by Weller[16] but the English text differs. Weller does not include Psalm 69 and the text which follows below.

Latin and Greek (original) English (translation)
V.[18] Kyrie, eléison. V. Lord, have mercy.
R.[19] Christe, eléison. R. Christ, have mercy.
V. Kyrie, eléison. V. Lord, have mercy.

V. Christe, audi nos. V. O Christ, hear us.
R. Christe, exáudi nos. R. O Christ, graciously hear us.

V. Pater de cælis, Deus. V. O God the Father of heaven.
R. Miserére nobis. R. Have mercy upon us.

V. Fili, Redémptor mundi, Deus. V. O God the Son, Redeemer of the world.
R. Miserére nobis. R. Have mercy upon us.

V. Spíritus Sancte, Deus. V. O God the Holy Ghost.
R. Miserére nobis. R. Have mercy upon us.

V. Sancta Trínitas, unus Deus. V. O Holy Trinity, one God.
R. Miserére nobis. R. Have mercy upon us.

V. Sancta María. V. Holy Mary.
R. Ora pro nobis. R. Pray for us.

V. Sancta Dei Génetrix. V. Holy Mother of God.
R. Ora pro nobis. R. Pray for us.

V. Sancta Virgo vírginum. V. Holy Virgin of virgins.
R. Ora pro nobis. R. Pray for us.
V. Sancte Michael. V. Saint Michael.
R. Ora pro nobis. R. Pray for us.

V. Sancte Gabriel. V. Saint Gabriel.
R. Ora pro nobis. R. Pray for us.

V. Sancte Raphael. V. Saint Raphael.
R. Ora pro nobis. R. Pray for us.

V. Omnes sancti Angeli et Archangeli. V. All ye holy Angels and Archangels.
R. Orate pro nobis. R. Pray for us.

V. Omnes sancti beatórum Spírituum ordines. V. All ye holy orders of blessed Spirits.
R. Orate pro nobis. R. Pray for us.

V. Sancte Joánnes Baptista. V. Saint John the Baptist.
R. Ora pro nobis. R. Pray for us.

V. Sancte Josephe. V. Saint Joseph.
R. Ora pro nobis. R. Pray for us.

V. Omnes sancti Patriárchæ et Prophetæ. V. All ye holy Patriarchs and Prophets.
R. Orate pro nobis. R. Pray for us.

V. Sancte Petre. V. Saint Peter.
R. Ora pro nobis. R. Pray for us.

V. Sancte Paule. V. Saint Paul.
R. Ora pro nobis. R. Pray for us.

V. Sancte Andrea. V. Saint Andrew.
R. Ora pro nobis. R. Pray for us.

V. Sancte Jacobe. V. Saint James.
R. Ora pro nobis. R. Pray for us.

V. Sancte Joánnes. V. Saint John.
R. Ora pro nobis. R. Pray for us.

V. Sancte Thoma. V. Saint Thomas.
R. Ora pro nobis. R. Pray for us.

V. Sancte Jacobe. V. Saint James.
R. Ora pro nobis. R. Pray for us.

V. Sancte Philippe. V. Saint Philip.
R. Ora pro nobis. R. Pray for us.

V. Sancte Bartholomæe. V. Saint Bartholomew.
R. Ora pro nobis. R. Pray for us.

V. Sancte Matthæe. V. Saint Matthew.
R. Ora pro nobis. R. Pray for us.

V. Sancte Simon. V. Saint Simon.
R. Ora pro nobis. R. Pray for us.

V. Sancte Thaddæe. V. Saint Jude.
R. Ora pro nobis. R. Pray for us.

V. Sancte Matthia. V. Saint Matthias.
R. Ora pro nobis. R. Pray for us.

V. Sancte Barnaba. V. Saint Barnabas.
R. Ora pro nobis. R. Pray for us.

V. Sancte Luca. V. Saint Luke.
R. Ora pro nobis. R. Pray for us.

V. Sancte Marce. V. Saint Mark.
R. Ora pro nobis. R. Pray for us.

V. Omnes sancti Apóstoli et Evangelistæ. V. All ye holy Apostles and Evangelists.
R. Orate pro nobis. R. Pray for us.

V. Omnes sancti Discípuli Dómini. V. All ye holy Disciples of the Lord.
R. Orate pro nobis. R. Pray for us.

V. Omnes sancti Innocéntes. V. All ye Holy Innocents.
R. Orate pro nobis. R. Pray for us.

V. Sancte Stephane. V. Saint Stephen.
R. Ora pro nobis. R. Pray for us.

V. Sancte Laurénti. V. Saint Lawrence.
R. Ora pro nobis. R. Pray for us.

V. Sancte Vincenti. V. Saint Vincent.
R. Ora pro nobis. R. Pray for us.

V. Sancti Fabiane et Sebastiane. V. Saint Fabian and Saint Sebastian.
R. Orate pro nobis. R. Pray for us.

V. Sancti Joánnes et Paule. V. Saint John and Saint Paul.
R. Orate pro nobis. R. Pray for us.

V. Sancti Cosma et Damiane. V. Saint Cosmas and Saint Damian.
R. Orate pro nobis. R. Pray for us.

V. Sancti Gervasi et Protasi. V. Saint Gervasius and Saint Protasius.
R. Orate pro nobis. R. Pray for us.

V. Omnes sancti Mártyres. V. All ye holy Martyrs.
R. Orate pro nobis. R. Pray for us.

V. Sancte Silvester. V. Saint Sylvester.
R. Ora pro nobis. R. Pray for us.

V. Sancte Gregóri. V. Saint Gregory.
R. Ora pro nobis. R. Pray for us.

V. Sancte Ambrósi. V. Saint Ambrose.
R. Ora pro nobis. R. Pray for us.

V. Sancte Augustine. V. Saint Augustine.
R. Ora pro nobis. R. Pray for us.

V. Sancte Hieronyme. V. Saint Jerome.
R. Ora pro nobis. R. Pray for us.

V. Sancte Martine. V. Saint Martin.
R. Ora pro nobis. R. Pray for us.

V. Sancte Nicolaë. V. Saint Nicholas.
R. Ora pro nobis. R. Pray for us.

V. Omnes sancti Pontifices et Confessores. V. All ye holy Bishops and Confessors.
R. Orate pro nobis. R. Pray for us.

V. Omnes sancti Doctores. V. All ye holy Doctors.
R. Orate pro nobis. R. Pray for us.

V. Sancte Antoni. V. Saint Anthony.
R. Ora pro nobis. R. Pray for us.

V. Sancte Benedicte. V. Saint Benedict.
R. Ora pro nobis. R. Pray for us.

V. Sancte Bernarde. V. Saint Bernard.
R. Ora pro nobis. R. Pray for us.

V. Sancte Dominice. V. Saint Dominic.
R. Ora pro nobis. R. Pray for us.

V. Sancte Francisce. V. Saint Francis.
R. Ora pro nobis. R. Pray for us.

V. Omnes sancti Sacerdótes et Levitæ. V. All ye holy Priests and Levites.
R. Orate pro nobis. R. Pray for us.

V. Omnes sancti Monachi et Eremitæ. V. All ye holy Monks and Hermits.
R. Orate pro nobis. R. Pray for us.

V. Sancta María Magdalena. V. Saint Mary Magdalene.
R. Ora pro nobis. R. Pray for us.

V. Sancta Agatha. V. Saint Agatha.
R. Ora pro nobis. R. Pray for us.

V. Sancta Lucia. V. Saint Lucy.
R. Ora pro nobis. R. Pray for us.

V. Sancta Agnes. V. Saint Agnes.
R. Ora pro nobis. R. Pray for us.

V. Sancta Cæcilia. V. Saint Cecilia.
R. Ora pro nobis. R. Pray for us.

V. Sancta Catharina. V. Saint Catherine.
R. Ora pro nobis. R. Pray for us.

V. Sancta Anastasia. V. Saint Anastasia.
R. Ora pro nobis. R. Pray for us.

V. Omnes sanctæ Vírgines et Víduæ. V. All ye holy Virgins and Widows.
R. Orate pro nobis. R. Pray for us.

V. Omnes Sancti et Sanctæ Dei. V. All ye Holy, Righteous, and Elect of God.
R. Intercédite pro nobis. R. Intercede for us.

V. Propitius esto. V. Be thou merciful.
R. Parce nobis, Dómine. R. Spare us, Lord.

V. Propitius esto. V. Be thou merciful.
R. Exáudi nos, Dómine. R. Graciously hear us, Lord.

V. Ab omni malo. V. From all evil.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. Ab omni peccáto. V. From all deadly sin.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. Ab ira tua. V. From thine anger.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. A subitanea et improvisa morte. V. From sudden and unrepentant death.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. Ab insídiis diaboli. V. From the crafts and assaults of the devil.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. Ab ira, et ódio, et omni mala voluntáte. V. From anger, and hatred, and all uncharitableness.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. A spíritu fornicatiónis. V. From the spirit of fornication.
R. Líbera nos, Domine. R. Good Lord, deliver us.

V. A fulgure et tempestáte. V. From lightning and tempest.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. A flagello terræmotus. V. From the peril of earthquake, fire, and flood.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. A peste, fame et bello. V. From pestilence, famine, and battle.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. A morte perpetua. V. From everlasting damnation.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. Per mystérium sanctæ Incarnatiónis tuæ. V. By the mystery of thy Holy Incarnation.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. Per advéntum tuum. V. By thine Advent.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. Per nativitátem tuam. V. By thy Nativity.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. Per baptismum et sanctum jejunium tuum. V. By thy Baptism and holy Fasting.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. Per crucem et passiónem tuam. V. By thy Cross and Passion.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. Per mortem et sepultúram tuam. V. By thy precious Death and Burial.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. Per sanctam resurrectiónem tuam. V. By thy holy Resurrection.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. Per admirábilem ascensiónem tuam. V. By thy glorious Ascension.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. Per advéntum Spíritus Sancti Paracliti. V. By the coming of the Holy Spirit, the Comforter.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. In die judícii. V. In the day of Judgement.
R. Líbera nos, Dómine. R. Good Lord, deliver us.

V. Peccatóres. V. Even though we be sinners.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut nobis parcas. V. That it may please thee to spare us.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut nobis indulgeas. V. That it may please thee to pity and pardon us.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut ad veram pœniténtiam nos perducere dignéris. V. That it may please thee to give us true repentance.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut Ecclésiam tuam sanctam regere et conservare dignéris. V. That it may please thee to rule and govern thy holy Church.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut domnum Apostolicum et omnes ecclesiásticos ordines in sancta religióne conservare dignéris. V. That it may please thee to preserve the Apostolic Lord, and to keep all orders of the Church in thy sacred religion.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut inimícos sanctæ Ecclésiæ humiliare dignéris. V. That it may please thee to overthrow the enemies of thy holy Church.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut régibus et princípibus christiánis pacem et veram concordiam donare dignéris. V. That it may please thee to bestow on all Christian kings and princes true peace and concord.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut cuncto pópulo christiáno pacem et unitátem largiri dignéris. V. That it may please thee to give to all Christian nations both peace and unity.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut omnes errántes ad unitátem Ecclésiæ revocare, et infidéles univérsos ad Evangélii lumen perducere dignéris. V. That it may please thee to restore unity to thy Church, and to lead all unbelievers into the light of thy holy Gospel.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut nosmetípsos in tuo sancto servítio confortare et conservare dignéris. V. That it may please thee to strengthen and preserve us in true worshipping of thee.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut mentes nostras ad cæléstia desidéria erigas. V. That it may please thee to endue our hearts with heavenly desires.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut ómnibus benefactóribus nostris sempitérna bona retríbuas. V. That it may please thee to bestow on all our benefactors thine everlasting benefits.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut ánimas nostras, fratrum, propinquorum et benefactórum nostrórum ab ætérna damnatióne erípias. V. That it may please thee to deliver from eternal damnation our souls, and those of our brethren, kindred, and benefactors.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut fructus terræ dare et conservare dignéris. V. That it may please thee to give and preserve to our use the kindly fruits of the earth.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut ómnibus fidelibus defunctis réquiem ætérnam donare dignéris. V. That it may please thee to bestow upon all thy faithful departed rest eternal.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Ut nos exáudire dignéris. V. That it may please thee graciously to hear our prayer.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Fili Dei. V. O Son of God.
R. Te rogamus, audi nos. R. We beseech thee to hear us, Lord.

V. Agnus Dei, qui tollis peccáta mundi. V. O Lamb of God, that takest away the sins of the world.
R. Parce nobis, Dómine. R. Spare us, Lord.

V. Agnus Dei, qui tollis peccáta mundi. V. O Lamb of God, that takest away the sins of the world.
R. Exáudi nos, Dómine. R. Graciously hear us, Lord.

V. Agnus Dei, qui tollis peccáta mundi. V. O Lamb of God, that takest away the sins of the world.
R. Miserére nobis. R. Have mercy upon us.

V. Christe, audi nos. V. O Christ, hear us.
R. Christe, exáudi nos. R. O Christ, graciously hear us.

V. Kyrie, eléison. V. Lord, have mercy upon us.
R. Christe, eléison. Kyrie, eléison. R. Christ, have mercy upon us. Lord, have mercy upon us.

Pater noster. (secréto usque ad) Our Father (which words are said aloud, and the rest secretly to):

V. Et ne nos indúcas in tentatiónem. V. And lead us not into temptation.
R. Sed líbera nos a malo. R. …But deliver us from evil.

Psalmus 69. Deus, in adjutórium Psalm 69. Deus, in adjutórium
1 Deus, in adjutórium meum inténde: * Dómine ad adjuvándum me festína. 1 HASTE thee, O God, to deliver me; * make haste to help me, O LORD.
2 Confundántur et revereántur, qui quærunt ánimam meam. * Avertántur retrórsum, et erubéscant, qui volunt mihi mala. 2 Let them be ashamed and confounded that seek after my soul; * let them be turned backward and put to confusion that wish me evil.
3 Avertántur statim erubescéntes, * qui dicunt mihi : Euge, euge. 3 Let them for their reward be soon brought to shame, * that cry over me, There! there!
4 Exsúltent et læténtur in te omnes qui quærunt te, * et dicant semper : Magnificétur Dóminus : qui díligunt salutáre tuum. 4 But let all those that seek thee be joyful and glad in thee: * and let all such as delight in thy salvation say always, The LORD be praised.
5 Ego vero egénus, et pauper sum : * Deus, ádjuva me. 5 As for me, I am poor and in misery: * haste thee unto me, O God.
6 Adjútor meus, et liberátor meus es tu : * Dómine, ne moréris. 6 Thou art my helper, and my redeemer: * O LORD, make no long tarrying.
7 Glória Patri, et Fílio, et Spirítui Sancto. 7 Glory be to the Father, and to the Son, and to the Holy Ghost.
8 Sicut erat in princípio, et nunc, et semper, * et in sæcula sæculórum. Amen. 8 As it was in the beginning, is now, and ever shall be, world without end. Amen.

V. Salvos fac servos tuos. V. O God, save thy servants.
R. Deus meus, sperántes in te. R. That put their trust in thee.

V. Esto nobis, Dómine, turris fortitúdinis. V. Be unto us, O LORD, a tower of strength.
R. A fácie inimíci. R. From the face of the enemy.

V. Nihil profíciat inimícus in nobis. V. Let the enemy prevail nothing against us.
R. Et fílius iniquitátis non appónat nocére nobis. R. Nor the son of wickedness approach to afflict us.

V. Dómine, non secúndum peccáta nostra fácias nobis. V. O LORD, deal not with us after our sins.
R. Neque secúndum iniquitátes nostras retríbuas nobis. R. Neither reward us according to our iniquities.

V. Orémus pro Pontifice nostro (Nomen). V. Let us pray for our Pope (Name).
R. Dóminus consérvet eum, et vivíficet eum, et beátum fáciat eum in terra, et beátum fáciat eum in terra, et non tradat eum in ánimam inimicórum ejus. R. The Lord preserve him and keep him alive, that he may be blessed upon earth; and deliver not thou him into the will of his enemies.

(Vacante Apostolica Sede, Versus cum suo Responsorio præteritur.) (If the Holy See is vacant, the above Versicle with its Response is omitted.)

V. Orémus pro benefactóribus nostris. V. Let us pray for our benefactors.
R. Retribúere dignáre, Dómine, ómnibus, nobis bona faciéntibus propter nomen tuum, vitam ætérnam. Amen. R. Vouchsafe, O Lord, for thy Name's sake, to reward with eternal life all them that do us good. Amen.

V. Orémus pro fidelibus defunctis. V. Let us pray for the faithful departed.
R. Réquiem ætérnam dona eis, Dómine, et lux perpétua luceat eis. R. Eternal rest grant unto them, O Lord; and let perpetual light shine upon them.

V. Requiéscant in pace. V. May they rest in peace.
R. Amen. R. Amen.

V. Pro frátribus nostris abséntibus. V. Let us pray for our absent brethren.
R. Salvos fac servos tuos, Deus meus, sperántes in te. R. Save thy servants, O my God, that put their trust in thee.

V. Mitte eis, Dómine, auxílium de sancto. V. Send them help, O LORD, from thy holy place.
R. Et de Sion tuere eos. R. And from Zion deliver them.

V. Dómine, exáudi oratiónem meam. V. O LORD, hear my prayer.
R. Et clamor meus ad te véniat. R. And let my cry come unto thee.

V. Dóminus vobíscum. V. The Lord be with you.
R. Et cum spíritu tuo. R. And with thy spirit.

Oremus. (Oratio) Let us pray. (Collects)

Deus, cui proprium est miseréri semper et parcere : súscipe deprecatiónem nostram ; ut nos, et omnes fámulos tuos, quos delictórum catena constringit, miserátio tuæ pietátis clementer absolvat. O God, whose nature and property is ever to have mercy and to forgive : receive our humble petitions ; and though we be tied and bound by the chain of our sins, yet let the pitifulness of thy great mercy loose us.

Exáudi, quæsumus, Dómine, supplícium preces, et confiténtium tibi parce peccátis : ut páriter nobis indulgéntiam tríbuas benignus et pacem. We beseech thee, O LORD, mercifully to hear the prayers of thy humble servants, and to forgive the sins of them that confess the same unto thee : that they may obtain of thy loving-kindness pardon and peace.

Ineffábilem nobis, Dómine, misericórdiam tuam clementer osténde : ut simul nos et a peccátis ómnibus exuas, et a pœnis, quas pro his meremur, erípias. O Lord, we pray thee, shew forth upon us thy servants the abundance of thy unspeakable mercy : that we may be delivered from the chain of our sins, and from the punishment which for the same we have most righteously deserved.

Deus, qui culpa offenderis, pœniténtia placaris : preces pópuli tui supplicántis propítius réspice ; et flagélla tuæ iracúndiæ, quæ pro peccátis nostris meremur, averte. O God, who art wroth with them that sin against thee, and sparest them that are penitent : we beseech thee to hear the prayers of thy people that call upon thee ; that we, which have most justly deserved the scourges of thine anger, may by thy great mercy be delivered from the same.

(If the Holy See is vacant, the following Collect is omitted.) (If the Holy See is vacant, the following Collect is omitted.)

Omnípotens sempiterne Deus, miserére famulo tuo Pontifici nostro (Nomen), et dírige eum secúndum tuam cleméntiam in viam salútis ætérnæ : ut, te donante, tibi placita cupiat, et tota virtúte perfíciat. Almighty and everlasting God, we beseech thee to have compassion upon (Name), our Pope, and by thy mercy govern him in the way of everlasting life : that, being endued with thy grace, he may ever seek those things that are pleasing unto thee, and with his whole strength perform the same.

Deus, a quo sancta desidéria, recta consília et justa sunt ópera : da servis tuis illam, quam mundus dare non potest, pacem ; ut et corda nostra mandátis tuis dedita, et, hóstium subláta formidine, témpora sint, tua protectióne, tranquilla. O God, from whom all holy desires, all good counsels, and all just works do proceed : give unto thy servants that peace which the world cannot give ; that our hearts may be set to obey thy commandments, and also that by thee we being defended from the fear of our enemies may pass our time in rest and quietness.

Ure igne Sancti Spíritus renes nostros et cor nostrum, Dómine : ut tibi casto corpore serviamus, et mundo corde placeámus. Grant, O Lord, we pray thee, that the fire of thy Holy Ghost may in such wise cleanse our reins and our hearts : that we serving thee in pureness both of body and soul may be found an acceptable people in thy sight.

Fidélium, Deus, ómnium conditor et redemptor, animábus famulórum famularumque tuárum remissiónem cunctórum tríbue peccatórum : ut indulgéntiam, quam semper optavérunt, piis supplicatiónibus consequántur. O God, the Creator and Redeemer of all them that believe : grant unto the souls of thy servants and handmaidens the remission of all their sins ; that, as they have ever desired thy merciful pardon, so by the supplications of their brethren they may receive the same.

Actiónes nostras, quæsumus, Dómine, aspirándo prævéni et adjuvándo proséquere : ut cuncta nostra orátio et operátio a te semper incipiat et per te cœpta finiátur. Prevent us, O LORD, in all our doings with thy most gracious favour, and further us with thy continual help : that in all our works begun, continued, and ended in thee, we may glorify thy holy Name, and finally by thy mercy obtain everlasting life.

Omnípotens sempiterne Deus, qui vivórum domináris simul et mortuórum, ómniumque miseréris quos tuos fide et ópere futuros esse prænoscis : te supplices exorámus ; ut, pro quibus effúndere preces decrevimus, quosque vel præsens sæculum adhuc in carne retinet vel futúrum jam exutos corpore suscépit, intercedéntibus ómnibus Sanctis tuis, pietátis tuæ cleméntia, ómnium delictórum suórum véniam consequántur. Per Dóminum nostrum Jesum Christum, Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sæcula sæculórum. Almighty and everlasting God, who hast dominion both of the quick and the dead, who likewise hast mercy upon all men, whom by reason of their faith and works thou hast foreknown : we commend unto thee all those for whom we now do offer our prayers, whether in this world they still be held in the bonds of the flesh, or being delivered therefrom have passed into that which is to come ; beseeching thee that at the intercession of all thy Saints they may of thy bountiful goodness obtain the remission of all their sins. Through our LORD, Jesus Christ thy Son, Who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end.

R. Amen. R. Amen.

V. Dóminus vobíscum. V. The LORD be with you.
R. Et cum spíritu tuo. R. And with thy spirit.

V. Exáudiat nos omnípotens et miséricors Dóminus. V. May the Almighty and Merciful Lord graciously hear us.
R. Amen. R. Amen.

V. Et fidélium ánimæ † per misericórdiam Dei requiéscant in pace. V. And may the souls of the faithful departed, † through the mercy of God, rest in peace.
R. Amen. R. Amen.


  1. Catholic Church; Abbaye Saint-Pierre de Solesmes (1979). Graduale Romanum. Paraclete Pr. pp. 831–837. ISBN 978-2-85274-094-5. Retrieved 28 October 2012.
  2. The Litany of Saints in the Liturgy, William Fitzgerald, O. Praem., Adoremus November 2008, accessed 28 October 2012
  3. The Roman Missal: English Translation according to the Third Typical Edition, version for England & Wales, Scotland and Australia, published by Catholic Truth Society, 2010, translated from the 2002 Latin edition of the Roman Missal as amended in 2008; rubrics at page 405; litany at page 406.
  4. ICEL extract for singing the Litany at the Easter Vigil, accessed 8 October 2012
  5. The Rite of Baptism of Children, version for England & Wales, Scotland and Ireland, published by Burns & Oates, 1992, based on the 1969 English translation of the rite by ICEL as amended 1984; short litany at page 20; extended litany at pages 165-166.
  6. Ordo rituum Conclavis. Libreria Editrice Vaticana. 2000. ISBN 978-88-209-6943-1. Retrieved 28 October 2012.
  7. Rite of Dedication of a Church and an Altar, 1978, ICEL
  8. Body Theology: Litany of the Saints, accessed 28 October 2012
  9. Circular Letter Concerning the Preparation and Celebration of the Easter Feasts (paragraph 23), Congregation for Divine Worship, 20 February 1988, accessed 28 October 2012
  10. iBreviary Litany of Saints, accessed 28 October 2012
  11. Litany of Saints at OCP Publishing - with preview of some of the text available.
  12. General Audience of 25 April 2007 - Origen's Life and Work; General Audience Address of 2 May 2007 - Origen's Thought; both accessed 28 October 2012
  13. Martyrologium Romanum, 2004, Vatican Press (Typis Vaticanis)
  14. Medieval Sourcebook: Fifth Ecumenical Council: Constantinople II, 553
  15. Origen in Litany of Saints - thread on Catholic Answers Forum accessed 28 October 2012; Litany of Saints - thread on Musica Sacra Forum accessed 28 October 2012; Origen - Litany of the Saints? - thread on Defenders of the Catholic Faith Forum accessed 28 October 2012
  16. The Roman Ritual in Latin and English with Rubrics and Plainchant Notation. Translated and edited by Philip T. Weller. Volume II: Christian Burial, Exorcism, Reserved Blessings, etc. Originally published 1952 by The Bruce Publishing Company, Milwaukee. Reprinted 2007 by Preserving Christian Publications Inc., New York. The Litany is on pages 453-457.
  17. Litany of the Saints from the Catholic Encyclopedia accessed 28 October 2012
  18. "versus" (verse, sung by the priest)
  19. "responsum" (the response, sung by the congregation).


Catholic Catechism 

Part Three:  Life in Christ 

Section Two:  The Ten Commandments

Chapter Two:  Ninth Commandment 

 Article 9:2 The Battle for Purity



Jesus said to his disciples: "Love one another as I have loved you."1 Jn 13:34
2196 In response to the question about the first of the commandments, Jesus says: "The first is, 'Hear, O Israel: the Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' the second is this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these."2 Mk 12:29-31; cf. Deut 6:4-5; Lev 19:18; Mt 22:34-40; Lk 10:25-28
The apostle St. Paul reminds us of this: "He who loves his neighbor has fulfilled the law. the commandments, 'You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,' and any other commandment, are summed up in this sentence, 'You shall love your neighbor as yourself.' Love does no wrong to a neighbor; therefore love is the fulfilling of the law."3 Rom 13:8-10

Article 9
You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his manservant, or his maidservant, or his ox, or his ass, or anything that is your neighbor's.

II. The Battle for Purity
2520 Baptism confers on its recipient the grace of purification from all sins. But the baptized must continue to struggle against concupiscence of the flesh and disordered desires. With God's grace he will prevail:

- by the virtue and gift of chastity, for chastity lets us love with upright and undivided heart;
- by purity of intention which consists in seeking the true end of man: with simplicity of vision, the baptized person seeks to find and to fulfill God's will in everything;312
- by purity of vision, external and internal; by discipline of feelings and imagination; by refusing all complicity in impure thoughts that incline us to turn aside from the path of God's commandments: "Appearance arouses yearning in fools";313

- by prayer:
I thought that continence arose from one's own powers, which I did not recognize in myself. I was foolish enough not to know . . . that no one can be continent unless you grant it. For you would surely have granted it if my inner groaning had reached your ears and I with firm faith had cast my cares on you.314

2521 Purity requires modesty, an integral part of temperance. Modesty protects the intimate center of the person. It means refusing to unveil what should remain hidden. It is ordered to chastity to whose sensitivity it bears witness. It guides how one looks at others and behaves toward them in conformity with the dignity of persons and their solidarity.

2522 Modesty protects the mystery of persons and their love. It encourages patience and moderation in loving relationships; it requires that the conditions for the definitive giving and commitment of man and woman to one another be fulfilled. Modesty is decency. It inspires one's choice of clothing. It keeps silence or reserve where there is evident risk of unhealthy curiosity. It is discreet.

2523 There is a modesty of the feelings as well as of the body. It protests, for example, against the voyeuristic explorations of the human body in certain advertisements, or against the solicitations of certain media that go too far in the exhibition of intimate things. Modesty inspires a way of life which makes it possible to resist the allurements of fashion and the pressures of prevailing ideologies.

2524 The forms taken by modesty vary from one culture to another. Everywhere, however, modesty exists as an intuition of the spiritual dignity proper to man. It is born with the awakening consciousness of being a subject. Teaching modesty to children and adolescents means awakening in them respect for the human person.

2525 Christian purity requires a purification of the social climate. It requires of the communications media that their presentations show concern for respect and restraint. Purity of heart brings freedom from widespread eroticism and avoids entertainment inclined to voyeurism and illusion.

2526 So called moral permissiveness rests on an erroneous conception of human freedom; the necessary precondition for the development of true freedom is to let oneself be educated in the moral law. Those in charge of education can reasonably be expected to give young people instruction respectful of the truth, the qualities of the heart, and the moral and spiritual dignity of man.

2527 "The Good News of Christ continually renews the life and culture of fallen man; it combats and removes the error and evil which flow from the ever-present attraction of sin. It never ceases to purify and elevate the morality of peoples. It takes the spiritual qualities and endowments of every age and nation, and with supernatural riches it causes them to blossom, as it were, from within; it fortifies, completes, and restores them in Christ."315

2528 "Everyone who looks at a woman lustfully has already committed adultery with her in his heart" ( Mt 5:28).
2529 The ninth commandment warns against lust or carnal concupiscence.
2530 The struggle against carnal lust involves purifying the heart and practicing temperance.
2531 Purity of heart will enable us to see God: it enables us even now to see things according to God.
2532 Purification of the heart demands prayer, the practice of chastity, purity of intention and of vision.
2533 Purity of heart requires the modesty which is patience, decency, and discretion. Modesty protects the intimate center of the person.

312 Cf. Rom 12:2; Col 1:10.
313 Wis 15:5.
314 St. Augustine, Conf. 6, 11, 20: PL 32, 729-730.
315 GS 58 # 4.


RE-CHARGE:  Heaven Speaks to Young Adults

To all tween, teens and young adults, A Message from Jesus: "Through you I will flow powerful conversion graces to draw other young souls from darkness. My plan for young men and women is immense. Truly, the renewal will leap forward with the assistance of these individuals. Am I calling you? Yes. I am calling you. You feel the stirring in your soul as you read these words. I am with you. I will never leave you. Join My band of young apostles and I will give you joy and peace that you have never known. All courage, all strength will be yours. Together, we will reclaim this world for the Father. I will bless your families and all of your relationships. I will lead you to your place in the Kingdom. Only you can complete the tasks I have set out for you. Do not reject Me. I am your Jesus. I love you...Read this book, upload to your phones/ipads.computers and read a few pages everyday...and then Pay It Forward...


  •   Recharge: Directions For Our Times. Heaven Speaks to Young Adults.