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Litany of the Saints

The Litany of the Saints is one of the six approved public litanies of the Roman Catholic Church, a formal devotional prayer structured as a series of invocations to the Holy Trinity, the Blessed Virgin Mary, angels, patriarchs, prophets, apostles, martyrs, confessors, virgins, and all saints, with congregational responses such as "Have mercy on us," "Pray for us," and "Lord, save your people."^[1] It serves as a solemn supplication for divine mercy, protection from evil, and the intercession of the heavenly communion of saints, reflecting the Church's belief in the spiritual solidarity between the living and the departed.^[1]^[2] Originating as the oldest known litany in the Church's tradition, its roots trace to the fourth century, with evidence of similar supplicatory forms mentioned by early Church Fathers like St. Basil, though its formalized version was prescribed by Pope St. Gregory the Great in 590 AD during a public procession of thanksgiving in Rome following a devastating plague.^[2] Over centuries, the litany evolved to include a broader catalog of saints while maintaining its core structure of petitions for deliverance from perils like sudden death, pestilence, and heresy, culminating in a concluding "Lamb of God" prayer.^[2]^[1] In liturgical practice, the Litany of the Saints holds a prominent place, recited during key rites such as the Easter Vigil, infant baptisms, ordinations to major orders, the dedication of churches, and the Forty Hours' Devotion, where it underscores themes of purification, consecration, and communal prayer.^[3]^[1] It may be adapted for specific contexts, such as invoking a church's patron saint or incorporating local saints, but only in forms approved by the Church's liturgical books to preserve its public character and doctrinal integrity.^[3] This enduring prayer not only fosters devotion to the saints as models of holiness but also embodies the Catholic understanding of the Church as a mystical body extending across heaven and earth.^[2]

Introduction and History

Definition and Origins

The Litany of the Saints is a formal, responsive form of prayer in the Catholic tradition, structured as a series of invocations directed to the Triune God, the Blessed Virgin Mary, the angels, and a broad array of saints, seeking their intercession on behalf of the faithful.^[1] This prayer underscores the doctrine of the communion of saints, portraying the Church as a unified body encompassing the living and the departed, where the saints in heaven actively support those on earth through prayer. The litany's repetitive pleas for mercy and deliverance reflect a penitential and supplicatory character, often chanted in unison by a leader and assembly, fostering communal participation in worship.^[4] The origins of the Litany of the Saints trace back to the early Christian East in the third and fourth centuries, where forms of litanies invoking saints emerged as part of penitential and supplicatory practices. St. Gregory Thaumaturgus (d. ca. 270), bishop of Neocaesarea, is associated with early precedents, as later attested by St. Basil the Great (d. 379), who noted in a letter to the clergy of Neocaesarea that such litanies had been introduced after Gregory's time.^[5] Basil's Epistle 207 explicitly references these "litanies" (Greek: litaneiai) as recent innovations in the post-persecution era, evolving from simple ektenes or processional supplications into structured invocations during liturgical gatherings. These Eastern forms gradually developed into processional rites, adapting to communal needs for intercession amid trials, and laid the groundwork for the Western tradition.^[6] The first recorded use of the Litany of the Saints in the Western Church occurred around 590 AD in Rome, during a devastating plague that followed a Tiber flood and claimed the life of Pope Pelagius II. Pope St. Gregory the Great (d. 604), newly elected amid the crisis, instituted the "Litania Septiformis," a sevenfold litany involving processions of seven distinct groups—clergy, laity, monks, nuns, and others—through the city's streets to implore divine mercy and halt the pestilence.^[7] According to the Liber Pontificalis, this procession marked a pivotal liturgical response, integrating invocations of saints into a public act of penance, with the plague reportedly abating thereafter as a sign of heavenly favor. Gregory's initiative formalized the litany as a tool for communal supplication in times of calamity, influencing subsequent Roman liturgical practices.^[4] This early litany connects to apostolic traditions through its structural and thematic parallels to the Roman Canon of the Mass, where commemorations of saints and pleas for intercession echo the unified prayer of the early Church community.^[8] As noted by liturgical scholar Walafrid Strabo in the ninth century, the litany's antiquity is evidenced by its resemblance to the Canon's invocations, suggesting roots in the supplicatory forms used by the apostles and their immediate successors to affirm the bonds of the heavenly and earthly Church.^[9] This mirroring highlights the litany's role in preserving ancient patterns of invoking the saints within Eucharistic and penitential worship.

Historical Development

The processional use of the Litany of the Saints emerged in the 5th century through the initiatives of St. Mamertus, Bishop of Vienne in Gaul, who instituted litanies and supplicatory processions in response to earthquakes, fires, and other calamities around 469–475 AD; these practices influenced the development of the Rogation Days, particularly the minor rogations observed before Ascension Thursday.^[10] By the 7th century, the Litany had achieved standardization within the Roman Church, serving as a formal communal prayer invoking divine mercy and the intercession of saints during key liturgical moments, such as processions and penitential rites promoted under Pope St. Gregory the Great.^[11] To maintain uniformity, the Church gradually shifted from invocations of broad categories of saints to specific individuals, a process regulated by the Sacred Congregation of Rites through decrees that restricted unauthorized modifications while permitting approved additions for devotional consistency.^[11] In the medieval era, the Litany expanded into additional contexts, including its inclusion in the Commendatio Animarum, a rite commending the soul of the dying through prayers and invocations for heavenly intercession, as evidenced in various European liturgical manuscripts from the 13th to 15th centuries.^[12] It was also integrated into the Roman Missal for solemn use during the Easter Vigil on Holy Saturday, accompanying the blessing of the baptismal font, and at the Vigil of Pentecost, where it underscored themes of renewal and the outpouring of the Holy Spirit.^[13] From the 16th to 19th centuries, the Litany underwent further codification amid post-Tridentine liturgical reforms, appearing in the Roman Missal revised by Pope St. Pius V in 1570 and prominently in the Roman Ritual of 1614 promulgated by Pope Paul V, which prescribed its recitation in ordinations, processions, and other rites.^[11] These texts emphasized the Litany's antiquity, recognizing it as the oldest litany in continuous use within the Western liturgical tradition, traceable in structured form to at least the late 6th century.^[14]

Liturgical Structure

Invocation Format

The Litany of the Saints is structured as a responsive prayer in which a leader, typically a deacon or priest, intones invocations while the congregation provides uniform responses, often chanted or sung in Gregorian mode to enhance solemnity.^[15]^[16] This format fosters communal participation, with the leader initiating each phrase and the assembly replying in unison, creating a rhythmic dialogue of supplication.^[15] The litany progresses through main sections: first, invocations addressing the Holy Trinity and divine attributes, such as "God the Father of Heaven" and "Holy Trinity, one God," to which the response is "have mercy on us"; second, appeals to saints arranged in chronological or hierarchical order, beginning with the Blessed Virgin Mary and angels. After the saints, general pleas for mercy ("Be merciful, spare us, O Lord"), supplications for deliverance from evils or for graces tailored to the liturgical occasion, a "Lamb of God" section, and a concluding collect prayer that summarizes the intercessory intent.^[17]^[16]^[1] This division ensures a logical flow from adoration of God, through intercession by heavenly figures, to specific human needs, culminating in a formal prayer of conclusion.^[15] Standard responses include "Ora pro nobis" (Pray for us) in the singular for invocations to Mary or individual angels, and "Orate pro nobis" (Pray for us) in the plural for groups of saints or multiple figures, reflecting grammatical precision in Latin liturgy.^[17] Additional responses such as "Domine, exaudi orationem nostram" (Lord, hear our prayer) follow supplications, while fuller forms incorporate "Kyrie, eleison" (Lord, have mercy) at the opening and interspersed for emphasis.^[16] These responses are recited or sung by the entire assembly, maintaining a consistent pattern throughout.^[15] Liturgical rubrics prescribe kneeling by the assembly during the litany in rites such as baptism, ordination, or consecration to signify humility and petition, though standing replaces kneeling during the Easter season to honor the Resurrection.^[18] When integrated into processions, such as the Rogation days or Forty Hours devotions, the litany accompanies movement, with the leader chanting ahead and the congregation responding while advancing, adapting the format to ambulatory worship without altering the core invocations.^[16]^[15]

Saints and Petitions

The Litany of the Saints begins with invocations to the Holy Trinity, including pleas such as "Lord, have mercy" repeated threefold, followed by direct addresses to God the Father of Heaven, God the Son, Redeemer of the world, God the Holy Spirit, and the Holy Trinity, one in essence.^[1] These initial invocations establish the litany's foundation in Trinitarian worship, seeking divine mercy before turning to intercessors.^[19] Subsequent categories invoke the Blessed Virgin Mary under titles like Holy Mary, Holy Mother of God, and Holy Virgin of Virgins, emphasizing her unique role in salvation history.^[1] Angels are then called upon, starting with archangels such as Saint Michael, Saint Gabriel, and Saint Raphael, followed by a collective plea to all holy angels and archangels.^[17] The litany proceeds to Saint John the Baptist and Saint Joseph, followed by a collective invocation of all holy patriarchs and prophets from the Old Testament; apostles and evangelists follow, naming Saint Peter, Saint Paul, Saint Andrew, and others up to a group invocation of all holy apostles and evangelists.^[19] Martyrs are invoked next, with examples such as Saint Stephen, Saint Lawrence, Saints Perpetua and Felicity, and all holy martyrs; this leads into confessors and bishops like Saint Sylvester, Saint Gregory, and Saint Augustine, alongside doctors of the Church such as Saint Ambrose, Saint Augustine, Saint Gregory, and Saint Jerome, grouped with all holy bishops and confessors.^[1] Virgins and holy women include Saint Agnes, Saint Cecilia, and Saint Catherine, extending to all holy virgins and widows, while priests, monks, and hermits are represented by figures like Saint Benedict and all holy priests and ministers of God.^[17] The invocations culminate in collective appeals to all holy men and women, such as "All ye holy men and women, pray for us," encompassing saints across eras.^[19] The saints are ordered chronologically within each category, progressing from Old Testament patriarchs and prophets through New Testament apostles and early Church martyrs to later confessors, doctors, and virgins, reflecting a historical sequence by approximate date of death.^[15] Prior to the standardization of the Roman Missal in the 16th century, the list allowed flexibility for local additions of regional patrons or recently canonized figures, adapting to devotional practices while maintaining core groupings.^[15] The intercessory petitions fall into two primary types: pleas for deliverance and requests for favors. Deliverance invocations seek protection from evils like sudden and unforeseen death, pestilence, hunger, war, and everlasting death, often phrased as "Libera nos, Domine" (Deliver us, O Lord) in Latin, with responses such as "Te rogamus, audi nos" (We beseech Thee, hear us).^[19] Favors include supplications for the Church's preservation, peace and true repentance among the faithful, consolation for the sorrowful, aid to the afflicted, eternal rest for the faithful departed, and general mercy on all, concluding with broader pleas like "Be merciful, spare us, O Lord" and a final threefold Kyrie eleison.^[1] These petitions underscore the litany's role in communal supplication for spiritual and temporal needs.^[17]

Uses in the Catholic Church

In Sacraments and Initiations

The Litany of the Saints holds a prominent place in the Easter Vigil, where it is sung as the catechumens and candidates process to the baptistry, immediately preceding their baptism and confirmation. This invocation emphasizes the communal aspect of initiation by calling upon the intercession of the saints, with a typically shortened list that may include Old Testament figures such as Abraham and Moses alongside the apostles, thereby highlighting baptismal typology through connections to foundational events like the covenant with Abraham and the crossing of the Red Sea.^[13]^[20] In the rite of infant baptism, an abbreviated version of the Litany is incorporated during the celebration of baptism, often after the prayer of exorcism and before the anointing. This form specifically invokes Holy Mary as Mother of God, Saint John the Baptist, Saints Peter and Paul, and a selection of martyrs and confessors, creating a spiritual enclosure of heavenly intercession around the child as they enter the Church.^[21]^[22] Prior to the Second Vatican Council, the Litany was also integrated into the Pentecost Vigil, serving as a parallel to the Easter observance with a focus on the descent of the Holy Spirit and the renewal of baptismal grace through the blessing of water and initiation rites.^[23]^[24] Theologically, the Litany's role in these sacramental initiations is to beseech the saints as exemplars of Christian life and powerful intercessors, reinforcing the doctrine of the communion of saints by uniting the earthly assembly with the heavenly one during the transformative moment of baptism.^[15]^[25]

In Ordinations and Consecrations

The Litany of the Saints plays a central role in the rites of ordination to the diaconate, presbyterate, and episcopate within the Catholic Church, where it is sung immediately after the homily and the examination of the candidates. During this moment, the ordinands prostrate themselves before the altar as a sign of humility and total commitment to Christ, invoking the intercession of the saints to beseech divine grace for their ministry.^[26]^[27] The litany precedes the essential rite of the laying on of hands by the ordaining bishop, symbolizing the transmission of holy orders through apostolic succession and emphasizing the continuity of the Church's episcopal and saintly lineage.^[28] In these ceremonies, the litany often includes expanded invocations to apostles and bishops, such as Saints Peter, Paul, and Gregory, to invoke their patronage specifically for the ordinand's vocation and to highlight the saints as exemplars of faithful service.^[29]^[15] Theologically, the litany in ordinations fosters a profound sense of the heavenly assembly surrounding the earthly Church, reminding participants of the universal call to holiness and the supportive role of the saints in strengthening the ordained for their pastoral responsibilities.^[26] It underscores the ordinand's reliance on divine mercy and the intercession of the communion of saints, portraying ordination not as an isolated event but as an integration into the ongoing witness of the Church triumphant.^[30] Special petitions within the litany, such as "Bless these chosen men" or requests for the Church's governance and peace, directly relate to the ordinand's future role, reinforcing the consecratory dimension of the rite.^[27] In the consecration of churches and altars, the Litany of the Saints is recited or sung after the homily and the profession of faith, serving as the prayer of the faithful and preceding the prayer of dedication, anointing of the walls or altar, and deposition of relics.^[31] This placement highlights its function in sanctifying the sacred space, with invocations petitioning the intercession of saints—particularly those associated with martyrdom and confession—to implore God's blessing upon the dedicated edifice as a place of worship.^[16] The litany's use here emphasizes the theological connection between the earthly liturgy and the heavenly realm, enlisting the saints to consecrate the site as an extension of the Church's mystical body.^[15]

In Processions and Solemn Occasions

The Litany of the Saints originated as a form of public supplication during times of crisis, such as the plague that afflicted Rome in 590 AD, when Pope Gregory the Great organized a procession invoking heavenly intercession to implore divine mercy and protection.^[32] This penitential practice emphasized communal prayer, drawing on the saints' advocacy to avert calamities like epidemics and natural disasters.^[33] In the Catholic tradition, the Litany holds a prominent place in Rogation Days processions, which serve as collective appeals for safeguarding against threats to agriculture and health. The Major Rogation occurs on April 25, commemorating St. Mark, featuring the full Litany sung during a procession that typically circuits the parish boundaries, while the Minor Rogations take place on the three days preceding the Ascension, with similar invocations repeated for emphasis.^[34] These rites invoke the saints specifically for deliverance from plagues, poor harvests, and other adversities, fostering a sense of shared reliance on divine providence through the intercession of the heavenly host.^[35] During papal elections, an expanded version of the Litany is prescribed in the Ordo Rituum Conclavis, the official ritual book governing conclaves, where cardinals sing it as they process into the Sistine Chapel.^[15] This form includes additional invocations to notable popes and martyrs, underscoring the Church's continuity and the saints' role in guiding the selection of the successor to St. Peter amid the solemn gravity of the occasion.^[36] The Litany also features in other solemn communal gatherings, such as processions on All Saints' Day, where it honors the universal call to holiness; during religious professions, marking the candidate's entry into vowed life through saintly mediation; and in the Forty Hours' Devotion, a eucharistic adoration practice involving processional elements for the Church's intentions.^[37] In these contexts, local or regionally venerated saints may be incorporated into the invocations to enhance the prayer's relevance to the community's specific needs and spiritual heritage.^[15]

Variations and Reforms

Pre-Vatican II Form

The Pre-Vatican II form of the Litany of the Saints, as prescribed in the Roman Ritual of 1952 and the 1962 Roman Missal, consisted of a formal sequence of invocations and responses designed for public liturgical use, emphasizing intercession from the heavenly court. It opened with a threefold repetition of "Kyrie, eleison" (Lord, have mercy), followed by "Christe, eleison" (Christ, have mercy), and then "Kyrie, eleison" once more, establishing a penitential tone. Subsequent petitions addressed the Holy Trinity—"Deus Pater caeli" (God the Father of Heaven), "Deus Filius Redemptor mundi" (God the Son, Redeemer of the world), "Deus Spiritus Sanctus" (God the Holy Spirit), and "Sancta Trinitas, unus Deus" (Holy Trinity, one God)—each met with the response "Miserere nobis" (Have mercy on us). Invocations to the Blessed Virgin Mary appeared next, with threefold pleas: "Sancta Maria" (Holy Mary), "Sancta Dei Genitrix" (Holy Mother of God), and "Sancta Virgo virginum" (Holy Virgin of virgins), followed by "Ora pro nobis" (Pray for us). The litany then proceeded to a comprehensive catalog of saints, grouped by category: archangels and angels (e.g., "Sancte Michael," "Omnes sancti Angeli et Archangeli"); patriarchs and prophets (e.g., "Omnes sancti Patriarchae et Prophetae," with optional names like Abraham and Moses); apostles (e.g., "Sancte Petre," "Sancte Paule," "Omnes sancti Apostoli et Evangelistae"); martyrs (e.g., "Omnes sancti Martyres"); bishops and confessors (e.g., "Sancte Andrea," "Omnes sancti Episcopi et Confessores"); doctors, priests, and monks (e.g., "Omnes sancti Monachi et Eremitae"); virgins and widows (e.g., "Sancta Maria Magdalena," "Omnes sanctae Virgines et Viduae"); and a concluding "Omnes Sancti et Sanctae Dei, intercedite pro nobis" (All you holy men and women, saints of God, intercede for us). This extensive list underscored the universality of the communion of saints, with responses of "Ora pro nobis" throughout.^[38]^[16] The litany's central "Libera nos" (Deliver us) section featured repeated invocations to Christ—"Christe, audi nos" (Christ, hear us) and "Christe, exaudi nos" (Christ, graciously hear us)—followed by pleas for mercy and protection: "Propitius esto" (Be merciful), with responses of "Parce nobis, Domine" (Spare us, O Lord); and "Libera nos, Domine" (Deliver us, O Lord), seeking freedom from specific perils such as "a malo" (all evil), "a peccato" (sin), "a subitanea et improvisa morte" (sudden and unprovided death), "a perpetua morte" (everlasting death), "ira tua" (Thine anger), "demonio" (the demon), and various calamities like pestilence, famine, and war. These petitions highlighted the litany's role in communal supplication for divine safeguarding. The form concluded with the Agnus Dei (Lamb of God), a versicle ("Domine, exaudi orationem meam" – Lord, hear my prayer), Psalm 69 (Deus, in adiutorium meum intende – O God, come to my assistance), and collects tailored to the occasion, such as for the Church's needs or the faithful departed.^[38]^[39] Prior to Vatican II, the litany existed in three distinct forms adapted to liturgical contexts. The general form, outlined in the 1952 Roman Ritual, was employed for blessings, Rogation days, ordinations, and processions like the Forty Hours' Devotion, featuring the full structure with optional additions of local patrons or titular saints. The form for Holy Saturday and Pentecost, integrated into the Easter Vigil of the 1962 Missal, occurred during the procession to the baptistery, incorporating specific petitions for the elect—"Ut hos electos digneris baptizare" (That thou wouldst deign to baptize these elect)—and emphasizing regeneration through baptism, while maintaining the core invocations but sung prostrate before the altar. The third form, known as the Commendatio Animarum (Commendation of Souls), was reserved for the dying and included agony-specific pleas, such as deliverance "a poenis inferni" (from the pains of hell), "a morte aeterna" (from eternal death), and invocations to saints like St. Joseph and All Souls for a holy death, often recited kneeling beside the bedside with a crucifix and holy water.^[20]^[40]^[16] Recitation of the Litany of the Saints in its pre-Vatican II form carried a partial indulgence under the usual conditions of detachment from sin, sacramental confession, Holy Communion, and prayers for the Pope's intentions, a grant rooted in pre-conciliar practice and reaffirmed in the Enchiridion Indulgentiarum of 1999 (fourth edition, with 2004 norms). This indulgence encouraged devotional use beyond liturgy. Furthermore, the 2021 motu proprio Traditionis custodes permits the continued recitation and liturgical employment of this traditional form in parishes authorized for the 1962 liturgical books, subject to diocesan bishop approval, preserving its availability for communities attached to earlier rites.

Post-Vatican II Adaptations

Following the liturgical reforms of the Second Vatican Council, the Litany of the Saints was adapted in the Graduale Romanum published in 1974 by Solesmes Abbey and the Vatican Press, incorporating directives from the Ordo Celebrationis Missae (1972) for greater simplicity and accessibility. This edition featured a shortened list of saints, reducing the number of individual invocations while retaining core categories such as the Blessed Virgin Mary, angels, apostles, martyrs, and confessors, and removed some repetitive sets of "Kyrie eleison" at the opening to eliminate duplications as encouraged by Sacrosanctum Concilium (no. 34). An updated version appeared in the Graduale Triplex of 1979, which added neumatic notations from ancient manuscripts to aid in Gregorian chant performance without altering the text.^[41]^[15] These adaptations permitted the use of vernacular languages for the invocations and responses, while preserving Latin as an option, in accordance with Sacrosanctum Concilium's provisions for extending the mother tongue to elements like prayers and chants to foster fuller participation (nos. 36, 54). For specific occasions, such as the Easter Vigil, a concise form was prescribed in the Roman Missal, featuring streamlined grouped invocations (e.g., "All holy men and women") rather than extensive individual names, to align with the rite's paschal emphasis on baptismal renewal. Saint selections could include additions for ecumenical sensitivity, such as martyrs recognized across Christian denominations, reflecting post-conciliar efforts toward unity as seen in personalized ordinations and broader liturgical intercessions.^[13]^[42] Rubrical changes shifted focus toward active participation by the assembly, as mandated by Sacrosanctum Concilium (no. 14), directing that the Litany be sung or recited responsorially to engage the faithful directly. Musical settings remained optional, drawing from the Church's treasury of sacred music, including traditional Gregorian tones, to support solemnity without mandating polyphony or modern compositions (no. 116). Since 1979, updates have been minor, primarily involving revisions to the saint list—such as inclusions in the 2000 Ordo Rituum Conclavis for papal elections—without major structural overhauls. The pre-conciliar form of the Litany remains compatible with the 2021 motu proprio Traditionis custodes, which permits its use in extraordinary form celebrations under the local bishop's authorization for pastoral reasons, ensuring continuity alongside the reformed rite.^[15]

Use in Other Traditions

Anglican Communion

In the Anglican Communion, the Litany of the Saints is employed primarily within high-church and Anglo-Catholic contexts, adapting pre-Reformation Catholic traditions to align with Reformation emphases found in the Book of Common Prayer. The 1662 edition of the Book of Common Prayer includes the Great Litany as a general supplication after Morning Prayer on certain days, but it features only broad petitions for the Church rather than specific invocations to individual saints; instead, the Litany of the Saints appears in supplementary rites such as baptisms and the Easter Vigil, where saints are invoked with responses like "Pray for us," serving both as patrons and models of Christian virtue and, in high-church usage, as intercessors, though this is nuanced in light of the Thirty-Nine Articles.^[43] Within the Episcopal Church in the United States, the Litany of the Saints is commonly sung during the Great Vigil of Easter, often following the lighting of the Paschal candle and preceding the baptismal rite, to underscore the entry of catechumens into the baptismal life and the ongoing communion of saints. This usage highlights the saints' exemplary role in the Christian journey, with the litany sometimes adapted for congregational participation.^[44] In low-church or more Reformed Anglican settings, versions of the litany reform the traditional response "Ora pro nobis" (Pray for us) to "Glory to God" or similar phrases, emphasizing praise over petitionary invocation to conform to Protestant sensibilities.^[45] Anglo-Catholic practices incorporate fuller forms of the Litany of the Saints, closely resembling the Roman Catholic version, and deploy it in ordinations, consecrations, and observances like All Saints' Day. These adaptations may include invocations to distinctly English figures, such as the martyr Thomas Becket, alongside other saints, reflecting a veneration of local heritage within the broader cloud of witnesses. Such uses appear in devotional resources like the Saint Augustine's Prayer Book, which provides an updated litany suitable for Episcopal worship, integrating biblical patriarchs and Anglican worthies.^[46]^[47]^[25] Theologically, Anglican employment of the Litany of the Saints emphasizes the saints as inspirational examples of holiness and faithfulness, with high-church traditions retaining intercessory elements despite the Thirty-Nine Articles of Religion deeming the invocation of saints "a fond thing, vainly invented, and grounded upon no warranty of Scripture." This nuance allows the litany to serve as a communal affirmation of the Church's unity across time, particularly in high-church traditions that retain more Catholic elements while adhering to Anglican formularies from 1549 to 1662.

Western Rite Orthodox

In the Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America, established in 1958 by Metropolitan Antony Bashir, the Litany of the Saints was adopted as part of a broader revival of pre-schism Western liturgical traditions in the mid-20th century, with formal structures solidified by the 1960s through edicts and directories that integrated ancient Western forms into Orthodox practice.^[48] This litany, tracing its earliest recorded use to a 590 AD procession organized by Pope St. Gregory the Great in Rome as a supplication for deliverance from plague, was chanted in English to facilitate accessibility within English-speaking Orthodox communities.^[49] The adoption emphasized continuity with the undivided Church's heritage while ensuring alignment with Orthodox theology. The litany holds a prominent role in key sacramental and devotional rites, including baptisms of infants and adults, where it is invoked at the font to seek intercession for the candidates' spiritual protection and consecration.^[50] It features in ordinations, accompanying the conferral of holy orders with petitions for divine mercy and saintly aid, and in Rogation-like processions on the Sunday before Ascension, where participants kneel and process while singing the litany for communal repentance and blessing.^[51] Additionally, it forms part of Easter Vigil equivalents, such as the blessing of the Paschal fire and water, and commendations for the dying, where it accompanies prayers for the soul's peaceful departure and forgiveness in burial rites and Holy Unction.^[50] Variations in the Western Rite maintain the traditional structure of invocations followed by "pray for us" (ora pro nobis) responses, serving as a model for other supplicatory litanies while being adapted for integration into the Divine Liturgy of St. Gregory or St. Tikhon.^[52] The litany includes both Western saints, such as Gregory, Ambrose, Augustine, and Jerome, and Eastern Orthodox figures like Basil the Great, alongside North American ones including Herman of Alaska, Innocent, Tikhon, Juvenaly, Peter the Aleut, Alexis, and Raphael of Brooklyn, reflecting the universal communion of saints.^[50]^[52] Theologically, the litany underscores the intercessory role of the saints within the fuller Orthodox understanding of the Church as a mystical body encompassing heaven and earth, distinct from the more concise Byzantine ektenias by its elaborate enumeration of heavenly advocates to foster repentance, deliverance from sin and death, and unity in the faith.^[51] This emphasis highlights salvation through Christ's mercy, mediated by the saints' prayers, as a bridge between Western devotional depth and Eastern ecclesial wholeness.^[49]

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It was prescribed by Pope Gregory the Great in 590 A.D. for a public procession of thanksgiving after a plague that had ravaged Rome.
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The Litany of the Saints includes invocations of the church's titular, patron saint, and saints whose relics are to be deposited, with other petitions possible.
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[16]
Liturgical Year : Prayers : Roman Ritual: Litany of the Saints
The Litany of the Saints is used in ordination, Forty Hours' processions, and other occasions. Both the Roman Ritual and the Roman Pontifical direct that the ...
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### Summary of the Structure of the Litany of Saints
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Proper Posture at the Sequence - EWTN
May 14, 2019 · It is also true that, during Eastertide, standing substitutes kneeling for singing the litanies of the saints during the rites where it is ...
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Litaniae Sanctorum
The Litany of the Saints is the oldest litany we possess and is the model for all other Litanies. Its first recorded use was in 590 when Pope St. Gregory ...<|control11|><|separator|>
[20]
Easter Vigil - Roman Missal - The Liturgy Archive
The Easter Vigil is a night of vigil, a single celebration with parts including the Lucernarium, Liturgy of the Word, Baptism, and the Lord's table, occurring ...Missing: Pentecost | Show results with:Pentecost
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[PDF] rite of baptism for one child outside of mass
Celebration of Baptism. Invocation of the Saints. The celebrant begins the litany of the saints: Holy Mary, Mother of God. All: Pray for us. Saint John the ...
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Litany of The Saints for Baptisms - Hozana
Example of a Litany of The Saint for The Baptismal Rite. Holy Mary, Mother of God, pray for us. St. Michael the Archangel, pray for us. All you Holy Angels and ...
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The Suppression of the Ancient Baptismal Vigil of Pentecost
May 18, 2018 · The Vigil of Pentecost no longer contains any reference to baptism. It has become a day like any other, and makes the Missal tell a lie in the Canon.
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The Pre-55 Pentecost Vigil: Ripe for Restoration - OnePeterFive
May 26, 2021 · The pre-55 Pentecost Vigil is the form of the rite that was celebrated over at least a millennium, from well before the time of the Council of Trent until the ...
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More on the Baptismal Litany of the Saints | The St. Bede Blog
Dec 20, 2012 · It is the gifting of the Holy Spirit, and the mystical union into Christ and the physically gathered community of believers. It is not the ...
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Rite of Ordination - Roman Catholic Diocese of Syracuse
The Litany of the Saints reminds us of the universal call to holiness and especially the call to holiness that marks the life of a priest. The ordinand will ...
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[PDF] obpd-ii-litany-priests.pdf - usccb
In the Litany, there may be added, at the proper place, the names of other Saints, e.g., a Patron Saint, the Titular of the church, the Founder of the church, ...
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Discover an ancient rite and the rituals behind a bishop's ordination
Jul 18, 2022 · “In the Ordination of a Bishop, the Litany focuses on the intercession of the apostles since bishops continue the ministry of the apostles in ...
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[PDF] obpd-i-litany-bishops.pdf - usccb
This is a Litany of Supplication for the Ordination of a Bishop, which can include names of saints and other invocations.
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What is the meaning of the Litany of Saints in the Extraordinary Form?
Jul 3, 2024 · It goes on to say, "For the sake of uniformity in gestures and bodily postures during one and the same celebration, the faithful should follow ...The Litany of the Saints serves not only as a solemn prayer in the ...In honor of the Octave of Pentecost, I have published today at Rorate ...More results from www.facebook.com
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[PDF] Dedication of a Church and an Altar - Liturgy Office
Litany of the Saints is sung in their place. C. Prayer of Dedication and the Anointing of the Church and the Altar. Depositing of the Relics of the Saints. 14 ...
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https://www.liturgies.net/Rogation/LitanyCatholic.htm
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Rogation Day Processions, Prayers & Perambulations
May 23, 2022 · (1) St. Gregory the Great (d. 604) regulated this custom by arranging the Litany of Saints, making it the standard litany for processions in the ...
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Catholic Activity: The Greater Litanies on the Major Rogation Day
During the procession, the Litany of the Saints is sung, followed by several versicles and prayers. The Mass of the Station is celebrated according to the ...
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Rogation Days - Catholic Stand
Apr 24, 2025 · The Major Litany of the major Rogation Day was the Litany of the Saints we sing at Confirmations like during the Easter Vigil service.
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How the conclave works: It's guided by a rule book and a prayer book
Apr 30, 2025 · The prayer book is the "Ordo Rituum Conclavis" ("Rites of the Conclave"), which was approved by St. John Paul II in 1998, but not released until ...
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The Litany of the Saints - The Priest
Oct 16, 2019 · Called the Litany of the Saints because it is made up of petitions addressed to various saints of different classes, and to Mary, the Queen of the Saints.
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Litaniae Sanctorum – The Litany of the Saints - Virgo Sacrata
May 5, 2012 · The form given below is a long standing traditional form of the Litany Saints published in the Roman Ritual, Latin-English edition in 1952. A ...Missing: text | Show results with:text
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Litany of the Saints (Pre-Vatican II) - Favorite Prayers And Scripture
Oct 29, 2012 · Litany of the Saints (Pre-Vatican II). Latin and Greek (original), English (translation). V.[18] Kyrie, eléison. V. Lord, have mercy. R.[19] ...Missing: text Roman 1952
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The Last Rites, Traditional - Sacramentum Exeuntium
“From death's dangers, From an unholy death, From the punishments of Hell, From every evil, From the power of the devil, Through Thy birth, Through Thy Cross ...
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PDF Download • 1974 “Graduale Romanum”
Feb 17, 2014 · Here (for the first time) is a PDF copy of the 1974 Graduale Romanum. 1974 Graduale Romanum • Solesmes Abbey / Vatican Press
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(PDF) The Personalization of the Litany of the Saints at ordinations
Fifty-eight personalized litanies from 1987 onwards reveal trends in saint selection during ordinations. Liturgical reforms post-Vatican II altered the ...
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Litany of the Saints (Tracts for Our Times) - EpiscopalNet.org
Litany of the Saints · Lord, have mercy upon us. O Christ, hear us. · O God the Father of heaven, · O God the Son, Redeemer of the world, · O God the Holy Ghost, · O ...
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All Saints' Sunday - St. Paul's Episcopal Church | Doylestown, PA
Nov 7, 2021 · This litany is adapted from the traditional Litany of the Saints, with additional Anglican and Episcopal worthies, as found in the Saint ...
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A Reformed Litany of the Saints: For All Saints' Day
Oct 29, 2019 · A reformed Litany of Saints. I have removed the “Ora Pro Nobis”, and replaced it with “Glory to God” chanted to the same chant-tone, adding a “for” before each ...
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[PDF] Benediction of the Blessed Sacrament with Litanies and Hymns
Amen. Antiphon. Let us forever adore the Most Holy. Sacrament. 4. Page 4. Lo. LITANY OF THE SAINTS. ORD, have mercy upon us. Christ, have mercy upon us. Lord ...
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Saint Augustine's Prayer Book - Forward Movement
The Litany of the Saints is updated to include holy figures from Hebrew Scriptures, the saints of Jesus one might call them, namely Abraham, Isaac, and Jacob; ...
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A Short History of the Western Rite Vicariate - The Orthodox West
The Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America was founded in 1958 by Metropolitan Antony Bashir (1896–1966) ...
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### Summary of Litany of the Saints in Orthodox Western Rite Usage
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[PDF] Orthodox Ritual
This new edition is dedicated to Fr. Paul Scheirla, in grateful recognition of his support of the Western Rite from before it was received into the Archdiocese ...
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Antiochian Orthodox Christian Archdiocese of North America
**Summary of Liturgical Practices in the Western Rite Vicariate**
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The Litany of the Saints - The Orthodox West
Holy Mother of / God: pray for us. Holy Virgin of / virgins: pray for us. Holy / Michael: pray for us. Holy / Gabriel: pray for us. Holy / Raphael: pray for