Music on My Mind

 

"Stand by Me," Life in 3D.

Opposite Courses

 But man acts from judgment, because by his apprehensive power he judges that something should be avoided or sought. But because this judgment, in the case of some particular act, is not from a natural instinct, but from some act of comparison in the reason, therefore he acts from free judgment and retains the power of being inclined to various things. For reason in contingent matters may follow opposite courses, as we see in dialectic syllogisms and rhetorical arguments. Now particular operations are contingent, and therefore in such matters the judgment of reason may follow opposite courses, and is not determinate to one. And forasmuch as man is rational is it necessary that man have a free-will.

[ST 1.83.1] The "dialectic syllogisms and rhetorical arguments" part is interesting. Dialectical syllogisms and rhetorical arguments are probable inferences involving judgments that "may follow opposite courses" and are "not determinate to one" because they involve contingent particulars; therefore reason is to this extent itself a free power, and will, as following on reason as rational desire, therefore must have choice appropriate to this. Thus we have free will.

Logic as a Vector System

 In their paper, "Logic as a Vector System" (Journal of Logic and Computation 2005 15(5): 751-765), Jonathan Westphal and Jim Hardy, describe propositional logic in terms of summed displacements in space. This allows for a fairly clean presentation of some common logical rules.

Modus Ponens

premise/conclusion	p	q
p -> q	-1	1
p	1	0
q	0	1

Modus Tollens

premise/conclusion	p	q
p -> q	-1	1
~q	0	-1
~p	-1	0

Disjunctive Syllogism

premise/conclusion	p	q
p v q	1	1
~p	-1	0
q	0	1

Hypothetical Syllogism

premise/conclusion	p	q	r
p -> q	-1	1	0
q -> r	0	-1	1
p -> r	-1	0	1

Constructive Dilemma

premise/conclusion	p	q	r	s
p -> q	-1	1	0	0
r -> s	0	0	-1	1
p v r	1	0	1	0
q v s	0	1	0	1

And so forth. You will note that you can get the conclusions from the premises by adding the columns. The reason for representing rules like this is that solving logical problems becomes vector addition in mathematics -- the summed displacements represent vectors, and then you can add the vectors. You can represent each of the above tables graphically, and the paper does so. Hypothetical Syllogism, of course, requires three dimensions and Constructive Dilemma four, but this doesn't affect the way the vectors work.

We see a similar structure in Term Functor Logic, in which p -> q is represented as -p+q, etc.  TFL, of course, is mostly used for syllogisms, and can just be extended to propositional logic using analogies that have been known for well over a century and a half now. The pluses and minuses in TFL represent what in old-fashioned logical texts is called 'distribution'. But in any case, the analogies mean that Westphal's and Hardy's vectorization of propositional logic can be extended in the other direction to represent syllogisms. 

Barbara Syllogism

premise/conclusion	S	M	P
All S is M	-1	1	0
All M is P	0	-1	1
All S is P	-1	0	1

Nymph of the Laughing Eye, and Sportive Mien

 Cheerfulness
by Mary F. Johnson  

Nymph of the laughing eye, and sportive mien,
In whose blithe smile exists a potent spell
To charm the spirit of the moody spleen,
And from thy circle the black fiend expel,
Come, Cheerfulness! and in my bosom dwell!
Me from disquieting emotions wean:
Teach me the tones, that, thrilling from thy shell,
Arouse the dormant joys of each dull scene;
The lighter ills of life-a countless train 
That in their bud the blooms of Pleasure blast;
That taint, on Plenty's board, the sweet repast, 
And wither Comfort with corrosive bane; --
These ills-in social scenes so thickly strown --
Where Cheerfulness presides, are ills unknown!

Democracy vs. Republic

 Sabine Hossenfelder has a video, Is the USA a Democracy or Republic?. I confess I'm inclined that this is just not a discussion with which people who are not American citizens should bother themselves much at all. As people should know by this point, the US has a distinctive political culture that, despite its immense influence, has its relatively unique quirks, and one of its quirks is that we often use political terms in unusual ways. For instance, we still often use terms in senses that are a couple of centuries old and not necessarily informed by the ephemeral political happenings of five minutes ago. even when people in other political cultures have passed on to other things. The use of 'democracy' in the statement "The USA is a Republic, not a Democracy" is sometimes, depending on the context, a good example. 

Taken in this deliberately old-fashioned sense, the statement is an old idea in American civic history. The opposite is also an old idea; you find people arguing about it, in broadly similar terms to those in which they argue about it today, in the first half of the nineteenth century. The reason for the matter is that 'democracy' is used for very different things. Hossenfelder takes it to mean representative government involving elections; this is what in the United States would traditionally be called a republic. That point goes back to the roots of the country. We find this sort of discussion in Madison's Federalist 10, for instance:

From this view of the subject, it may be concluded that a pure democracy, by which I mean a society, consisting of a small number of citizens, who assemble and administer the government in person, can admit of no cure for the mischiefs of faction. A common passion or interest will, in almost every case, be felt by a majority of the whole; a communication and concert results from the form of government itself; and there is nothing to check the inducements to sacrifice the weaker party, or an obnoxious individual. Hence it is, that such democracies have ever been spectacles of turbulence and contention; have ever been found incompatible with personal security, or the rights of property; and have in general been as short in their lives, as they have been violent in their deaths. Theoretic politicians, who have patronized this species of government, have erroneously supposed, that by reducing mankind to a perfect equality in their political rights, they would, at the same time, be perfectly equalized, and assimilated in their possessions, their opinions, and their passions. 

 A republic, by which I mean a government in which the scheme of representation takes place, opens a different prospect, and promises the cure for which we are seeking. Let us examine the points in which it varies from pure democracy, and we shall comprehend both the nature of the cure, and the efficacy which it must derive from the union. 

 The two great points of difference between a democracy and a republic, are first, the delegation of the government, in the latter, to a small number of citizens elected by the rest; secondly, the greater number of citizens, and greater sphere of country, over which the latter may be extended.

The republic vs. democracy notion here is a particular adaptation of an older view, ultimately derived from the classical period, when (for instance) elections were taken to be obviously anti-democratic by nature, since election, unlike sortition, creates oligarchies of people (usually rich and connected pople) capable of being elected. (The second of the 'points of difference' would have been extremely controversial at the time, but has arguably not been controversial in the context of American civics since.) Madison takes it to be quite important that we are a republic rather than a democracy. 

That we are quite so was famously put into question by Alexis de Tocqueville in Democracy in America (Book II, Chapter 1):

 The American institutions are democratic, not only in their principle but in all their consequences; and the people elects its representatives directly, and for the most part annually, in order to ensure their dependence. The people is therefore the real directing power; and although the form of government is representative, it is evident that the opinions, the prejudices, the interests, and even the passions of the community are hindered by no durable obstacles from exercising a perpetual influence on society. In the United States the majority governs in the name of the people, as is the case in all the countries in which the people is supreme.

But of course, Tocqueville takes it to be true that the 'scheme of representation' makes a country a republic; what he is arguing is that despite having the form of a republic, for practical purposes, the United States is a democratic wolf in republican sheep's clothing, subverting republican forms by democratic practices.

Likewise, the United States Constitution never mentions democracy, but it does explicitly require Congress to guarantee to each state a "Republican Form of Government" (Article IV, Section IV), which has always been interpreted as a government like that presented in the Constitution itself. Of course, you might see 'democracy' in the 'We the People' of the Preamble, which meant the people of the United States organized as states. That requires a conception of 'democracy' in which it means a representative scheme of government, as I talk about below.

None of this is to say that we don't use the term in somewhat newer senses, although even then Americans tend to like old-fashioned usages. Some people have sometimes characterized the United States as a democratic republic; this classification is to take into account that we are more like Switzerland than like the Republic of Venice or the Republic of Rome, which are then characterized as aristocratic republics. But this, too, has at times been a controversial designation. While we may be more like Switzerland in some ways, we are also in some ways more like Rome than like Switzerland, and it is not completely unheard of in American history for people to argue that we are in fact an aristocratic republic with significant democratic elements. That would perhaps not be surprising, because we were deliberately designed to be a mixed government, and some people have argued that we have a very mixed-up government. 

You also find views that claim that we are a constitutional republic rather than a democracy; the idea being here either (depending on the case) that the United States as a people is formed entirely by the U. S. Constitution and therefore has no authority beyond it, or that while we have a popular government, the power of the people as such is exercised entirely in giving legal effect to the U.S. Constitution. Such people want to say that if anything is attributed to the people of the United States, you should ask where in the Constitution it can be found. In these senses, calling the U.S. a 'democracy' is often seen as an attempt to subvert the Constitution of the United States by an extralegal authority that is called 'popular will' or some such in order to make it sound impressive. Historically Orestes Brownson might be an example of someone rejecting democracy in this sense, but you do find people occasionally using the terms in something like this sense even today. And it is a matter that can be genuinely of concern; one regularly finds 'republics', really dictatorships, where 'the will of the people' is used to ignore the legal rights of actual people.

Franklin D. Roosevelt pushed a conception of 'democracy' where it was represented in the United States by the Bill of Rights (which mentions 'the people' and their rights and powers five times). This was part of his rhetorical push to stir the United States against the Nazis and the Fascists, and this is a common use of the term even today. In this sense it is not a specific form of government but simply the recognition of rights of the people.

If, of course, you want to claim that 'democracy' means representative government in which each eligible citizen gets a vote that is counted as long as it complies with the relevant election laws, then of course we are in many ways a democracy. In this sense, the Office of the President, the Senate, the House of Representatives, the Electoral College, and significant parts of our state and local governments are democratic simply by their nature. You will quite clearly find people claiming that the Presidency, the Senate, or the Electoral College are not democratic; they quite clearly do not mean by the word, "representative government in which each eligible citizen gets a vote that is counted as long as it complies with the relevant election laws". What they do mean is very hard to determine. Sometimes they will appeal to what is sometimes called 'voting weight'; I've noted before that there is no single universal measure of voting weight, so what they mean by that has to be guessed from context. Likewise, sometimes they talk about voting weight in terms of the (generally undefined) slogan, "one person, one vote", but this is extremely misleading -- all of our election systems are 'one person, one vote' in the sense that it's illegal for someone to vote twice and are not 'one person, one vote' in the sense of every person being able to vote, since voting is confined to legally eligible citizens who have registered in a voting district. The slogan is really a veiled attempt to say that votes are not being treated equally in some particular sense that the person using the slogan thinks is important.

Sometimes by 'democracy' people have meant what has more recently come to be called popular majoritarianism. In this sense the United States is definitely not a democracy; very large portions of our government, at both the federal and the state level, were designed specfically to oppose popular majoritarianism, and are what people sometimes call electoral majoritarian, which, indeed, some people call 'republican'. Sometimes when people say, "The United States is a Republic, not a Democracy", this is precisely what they mean.

All of these have their legitimate place. But frankly, I think it's also true that many times when people talk about 'democracy', they have no actual idea what they mean; the conclusions they draw from their claims about democracy are often incoherent. It is a placeholder term and they attribute a number of things to it without worrying about whether the term can bear all the attributions consistently. This seems less commonly the case for 'republic', but I would not be particularly surprised to discover similar incoherent uses on that side, either. 

Thus when people say things like, "The United States is a democracy", or "The United States is a republic, not a democracy", you should usually ask what they mean, not assuming that you know already. Or, I suppose, you can just nod politely and move on to talk about other things, depending on the context.

All Souls

 

When then—if such thy lot—thou seest thy Judge,
The sight of Him will kindle in thy heart,
All tender, gracious, reverential thoughts.
Thou wilt be sick with love, and yearn for Him,
And feel as though thou couldst but pity Him,
That one so sweet should e’er have placed Himself
At disadvantage such, as to be used
So vilely by a being so vile as thee.
There is a pleading in His pensive eyes
Will pierce thee to the quick, and trouble thee.
And thou wilt hate and loathe thyself; for, though
Now sinless, thou wilt feel that thou hast sinned,
As never thou didst feel; and wilt desire
To slink away, and hide thee from His sight;
And yet wilt have a longing aye to dwell
Within the beauty of His countenance.
And these two pains, so counter and so keen,—
The longing for Him, when thou seest Him not;
The shame of self at thought of seeing Him,—
Will be thy veriest, sharpest purgatory.

-- from The Dream of Gerontius, by John Henry Newman.

All Saints

 Arise, O Jerusalem, stand upon the height; look toward the east, and see your children gathered from west and east at the word of the Holy One, rejoicing that God has remembered them. For they went out from you on foot, led away by their enemies; but God will bring them back to you, carried in glory, as on a royal throne. (Baruch 5:5-6 NRSVCE)

 

Meinrad of Einsiedeln

Meinrad was born into the Hohenzollern family at the end of the eighth century; he was sent at a young age to the abbey school on Reichenau, and there became a Benedictine monk. In the 820s or 830s he became a hermit, with his hermitage in Etzel Pass in the Alps, but the location turned out to be inappropriate for the eremitical life; he was deluged with visitors. He therefore moved to Einsiedeln, living there under a strictly ascetical regime from about 835 to his death in 861. Meinrad was often given gifts by travelers stopping by; his strict practice was to pass all such gifts onto the poor, but in 861 a couple of robbers, hearing rumors of some of the expensive gifts that were given to him, stabbed him to death in an attempt to rob him. His hermitage in Einsiedeln continued to be used as a hermitage, and eventually became a Benedictine church, while his previous hermitage in Etzel Pass became a common stopping-point on the pilgrimage road to Santiago de Campostela; Meinrad himself became popularly known as the Martyr of Hospitality. His feast day is January 21.

Joaquima de Vedruna Vidal de Mas

Joaquima de Vedruna Vidal de Mas was born in Barcelona in 1783; she was married to Teodoro de Mas in 1799. Joaquima had not wanted to be married -- she wanted to become a nun -- but the marriage happened to be a good one, in part because her husband also had had to marry despite wanting to join the religious life. They would eventually have nine children, and both became Third Order Franciscans. All of this came to an end, however, when Napoleon invaded Spain; Joaquima and the children were sent to safety, but Teodoro stayed as a volunteer to fight, and died in March of 1816. After his death, Joaquima devoted herself to the poor and was encouraged by the local bishop to become a Carmelite and start a congregation for that purpose, receiving help from St. Anthony Mary Claret in establishing a rule for it. The congregation would eventually become known as the Carmelite Sisters of Charity, which was quite successful. Joaquima herself became paralyzed in 1850 and died of cholera in 1854. She was beatified by Pius XII in 1940 and canonized by St. John XXIII in 1959; her feast is August 28.

Vibiana

Almost nothing is known for certain about the life of St. Vibiana, also known as Bibiana; she was a virgin martyr in Rome, and in the fifth century a church was built for her by Pope St. Simplicius. Later legends suggest that she was the daughter of a prefect banished in the reign of Julian the Apostate for being Christian, and was tortured and killed around the same time. It's very possible that she may be the same as the "innocent and pure Viviana" whose remains were discovered in 1853 in the catacombs with symbols and inscription that suggest she was a martyr. She is the patron saint of the Archdiocese of Los Angeles, California; her remains were transferred to Los Angeles, originally to the Cathedral of St. Vibiana, and now are found in the Cathedral of Our Lady of the Angels. Her feast day is September 1.

Anne-Marie Rivier

Born in  Montpezat-sous-Bauzon in 1768, Anne-Marie Rivier's life took a sudden turn before she was even a year and a half old when an accident led to the breaking of her hip and ankle. For the first part of her life it seemed that she would never walk, but she unexpectedly discovered that she could walk with the help of crutches in 1774. She would have a consistent problem with rickets, however, which led to stunted growth. She applied in 1785 to join the Sisters of Notre Dame, but her poor health led to her application being denied; instead she opened a school and started teaching children. It would be a dark time; with the French Revolution, religious orders were suppressed and participation in Catholic activities was severely restricted. Due to this, there was often no priest available; when Mass could not be celebrated, Anne-Marie began holding catechetical services until in 1794 the French government confiscated her school. With the help of Fr. Luigi Pontanier, she and several others founded a new school elsewhere, and a new religious order was begun to run it. Once the Concordate of 1801 lifted the restrictions on the Catholic Church, the new order flourished and became known as the Sisters of the Presentation of Mary. Rivier's health never improved; she eventually began to suffer from a severe case of dropsy, but continued to be active until her death in 1838. She was beatified by St. John Paul II and canonized by Pope Francis. Her feast day is February 3.

Helier

Helier is said to have been born to pagan parents in the sixth century, somewhere around Tongeren in modern-day Belgium. According to legend, his parents had wanted a child but had difficulty conceiving; in desperation they turned to advice from a man named Cunibert. Cunibert gave them advice on how to pray to God, but on condition that if they conceived after they followed it, Cunibert would be allowed to teach the child the Christian faith. So Helier was born and taught by Cunibert; but Helier's father eventually became angry at the influence Cunibert exerted and had him killed. Helier himself wandered for a while until he joined a monastic community in the Cotentin Peninsula that had been founded by St. Marculf. It was quite a busy monastic community, and Helier did not particularly take to it, so he volunteered when a request came from the little island of Gersut, which was facing serious problems due to its vulnerability to Viking raids, and needed a priest. He and a companion named Romard arrived on the island and Helier founded a hermitage on a small tidal island. The tidal island allowed him a good view of the sea; he would keep a lookout for sails and signal the islanders when he saw them. So it went for about fifteen years; but it is thought that somewhere around 555 he was beheaded by pirates. St. Marculf is said to have founded an abbey on the island in his memory. Gersut, of course, is known today as the Isle of Jersey, of which St. Helier is the patron saint, and the whole island is filled with memorials of him; the Bailiwick of Jersey's capital and only town is named St Helier. St. Helier's feast is July 16.

Peter Ou

Peter Ou was a Chinese innkeeper who converted to the Christian faith. He had been quite successful and respected for his integrity, and became a catechist and a pillar of the local church. Catholicism, however, was illegal in China, and a harsh crackdown in 1814 led to his arrest. He is said to have led prayer services among the other detainees, and when he refused to repudiate the faith by stomping on a cross, he was executed. His feast day is November 7.

Gontrand

The third son of the Frankish King Chlothar I and Queen Ingunda was given the name Gontrand (sometimes spelled as Guntram), which means "War Raven". When his father died in 561, he received a portion of the kingdom and became King of Burgundy. He was generally competent, although he led a fairly wild life in his youth. When his older brother Charibert died in 567, he became King of Paris as well as of Burgundy. This would cause some political problems and Gontrand soon found himself at war with his brother Sigebert, the King of Austrasia, and then after Sigebert's death, which is brother Chilperic, and then with his nephew Childebert, and then with a man named Gundowald who claimed (probably falsely) to be his illegitimate half-brother. He was extraordinarily successful in most of his military endeavors. As he grew older, however, he repented his sins and began fasting, aiding the poor, and supporting the Church. After his death in 592, he very quickly began to receive local veneration, which spread throughout all the Frankish realms; because of the events of his life he became popularly regarded as the patron saint of those who were divorced and of repentant murderers. His feast day is March 28.

Theobald of Marly

Theobald, also known in French as Thibaut, was the son of a famous Crusader, Bouchard de Marly. He served for a time as a knight in the court of the King of France, Philip II, but in 1226 he became a Cistercian monk at the Abbey of Vaux-de-Cernay. He eventually became abbot, and turned out to be an extraordinary administrator, overseeing large-scale maintenance and repair projects at the abbey, as well as a large increase in the number of monks at the abbey. Because of his success, he was asked as time went on to administer a number of other abbeys, and was active in running them until he grew gravely sick and died in 1247. His feast day is July 27.

Siméon-François Berneux, Marie-Nicolas-Antoine Daveluy, Lucas Hwang Sŏk-tu

Siméon-François Berneux was born in 1814 in Château-du-Loir and was ordained a priest in 1837, spending some time as a Professor of Theology at the seminary of the Society of Foreign Missions of Paris. He then became involved in the missions to Asia that were run from Macau, arriving in Vietnam in 1841. There he was eventually arrested and sentenced to death for proselytism, but for political reasons the sentence was postponed, and he was released in 1843 and put on a ship sailing back to France. He never returned to France, however; at the Île Bourbon, known today as La Réunion, he was given permission to go back to Macau for a mission to Manchuria, where he arrived in 1844. He worked with the mission there for some time, but in 1854, he was consecrated Titular Bishop of Capsus and appointed Apostolic Vicar to the Vicariate of Corea. He arrived in Korea in 1856, where he met Marie-Nicolas-Antoine Daveluy, and began developing the mission. In 1866, however, he was arrested, repeatedly interrogated under torture, and then executed by decapitation on March 8 of that year.

Marie-Nicolas-Antoine Daveluy had been born in 1818 in Amiens, and after some time as a priest in Roye, he joined the Society of Foreign missions of Paris. He arrived in Macau in 1844, intending to serve in Japan, but Jean-Joseph-Jean-Baptiste Ferréol, who had recently been appointed Apostolic Vicar of Corea, convinced him to switch to Korea. Joined by St. Andrew Kim Tae-gŏn, the first Korean Catholic priest, they arrived in Korea in 1845. Daveluy, who had an extraordinary talent for languages, threw himself into the study of the Korean language, writing a Korean-French dictionary as well as several other works. When Ferréol died in 1853, he continued to assist Berneux, Ferréol's replacement, and after the death of Berneux, he was consecrated the Titular Bishop of Akka and appointed Apostolic Vicar. He was not in the position very long; he was soon arrested, interrogated under torture, and sentenced to death. He was executed by decapitation on March 30, 1866, which was a Good Friday.

Lucas Hwang Sŏk-tu was born in 1813 in Yonp’ung to a wealthy family. While studying in Seoul he became interested in Christianity and converted to Catholicism; while his family initially opposed his conversion, over time they came around and converted as well. He became a teacher of Chinese literature and active as a catechist in the Church. He played a significant role in the missions, co-writing works with both Berneux and Daveluy and serving as Daveluy's personal assistant in his linguistic research. He was arrested with Daveluy and executed on the same day.

Berneux's feast day is March 7, and both Daveluy and Hwang Sŏk-tu are celebrated on March 30; in addition, Berneux, Daveluy, and Hwang Sŏk-tu are memorialized with other Korean martyrs on September 30. 

Lorcán Ua Tuathail

Lorcán was born in either Kilkea or Castledermot in modern-day County Kildare, Ireland, somewhere around 1128, a younger son of King Muirchertach. He spent some time in the court of Muirchertach's overlord, Diarmait Mac Murdacha, as a foster/hostage; relations between the two kings did not go well, so Lorcán's stay was more as hostage than as foster, ending up in prison for two years under harsh treatment. While in prison he developed a desire for the religious life, which he did once he became free, and he eventually became the abbot of Glendalough Abbey in 1154. He became active in reforming and renewing the spiritual life of the monastery, expanding its charitable activities and finding ways to protect the abbey from the rising dangers of piracy and banditry. In 1162 he was elected Archbishop of Dublin, where he continued his work in spiritual reform and began an active church-building campaign. Then in 1166 the Anglo-Norman invasion began, nominally to intervene in a dispute over the deposition of the King of Leinster. Throughout the entire period, Lorcán had to spend large amounts of time on diplomatic matters, working as a mediator to attempt to resolve problems without bloodshed. He played a significant role in negotiating the Treaty of Windsor of 1175 between the Irish kings and Henry II. While helping to negotiate that treaty, he visited the shrine of St. Thomas Becket in Canterbury and while praying was attacked by a man with a club. He survived the attack. The stories all agree that the man who attacked him was simply insane, and apparently had taken it into his head that it would be a good idea to make another martyr at the shrine of Becket. Henry II, however, could not shake the rumors at the time that maybe he had yet again tried to get rid of an inconvenient priest. In 1179 Lorcán attended the Third Lateran Council, where he was named papal legate by Pope Alexander III. In 1180, on a diplomatic mission to Normandy, he fell seriously ill and died at the Abbey of St. Victor in Eu, on November 14, which became his feast day in very short measure, because he was canonized less than two months after his death. He is often known in English as Laurence O'Toole and in French as Laurent d'Eu.

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2023 All Saints Post
Gaius Sollius Modestius Sidonius Apollinaris, Hesychius I, Alcimus Ecdicius Avitus, Apollinaris, Juvenal of Jerusalem, Wilfrid of Northumbria, Peter of Athos, Mildburh, Mildrith, Mildgytha, Jean-Gabriel Perboyre, Margaret of Città di Castello, Germanus I of Constantinople, Hemma von Gurk

2022 All Saints Post
Gildas the Wise, Clelia Barbieri, Marguerite Bourgeoys, Charles Eugene de Foucauld de Pontbriand, Lazaros the Iconographer, Arialdo and Erembaldo, Devashayam Pillai, Gerard Majella, David Uribe-Velasco, Inácio de Azevedo and the Martyrs of Tazacorte, Angelus of Jerusalem, Laura of St. Catherine of Siena, Jean-Baptiste de la Salle, Damien of Molokai

2021 All Saints Post
Niklaus von Flue, Contardo of Este, Peter of Verona, Virginia Centurione Bracelli, Fulrad, Ivan of Rila, Austregisilus, Sulpitius the Pious, Desiderius, Amandus, Remaclus, Theodard, Lambert, The Martyrs of Shanxi, Tôma Khuông, Maria Teresa Goretti, Lidwina of Schiedam, Oliver Plunkett, Mariam Baouardy, Marinus, Nunzio Sulprizio

2020 All Saints Post
André de Soveral, Domingos Carvalho, and the Martyrs of Cunhau, Henry of Uppsala and Eric IX the Holy, Adelaide of Burgundy, Junípero Serra y Ferrer, Maria Restituta Kafka, Venantius Fortunatus, Radegund, Junian of Maire, and Gregory of Tours, Magdalene of Nagasaki, Jeanne-Antide Thouret, Louis IX, Peter Nolasco, Tarasios of Constantinople, Albert Chmielowski

2019 All Saints Post, Part III
Mariam Thresia Chiramel Mankidiyan, Gregory II and Gregory III, Katarina Ulfsdotter, Marko Stjepan Krizin, István Pongrácz, Melchior Grodziecki, Amandus and Bavo of Ghent, Zhang Huailu, Colette of Corbie, Alphonsus Rodriguez, Marie-Margeuerite d'Youville, Anthony of the Caves, Teresa of Calcutta

2019 All Saints Post, Part II
Bartolomeu dos Mártires, Manuel Moralez, Apollonius the Apologist, Henry II the Exuberant and Cunigunde of Luxembourg, Ramon Nonat, Francis Xavier Cabrini, Juliana of Liège, Aelia Pulcheria, John Henry Newman, Anna Schäffer, Ivo of Chartres, Paul I of Constantinople

2019 All Saints Post, Part I
Matteo Correa Magallanes, Nicholas Owen, Knud IV and Knud Lavard, Mariana de Jesús de Paredes, Joseph Vaz, Zdislava Berka, Caterina Fieschi Adorno, Pietro I Orseolo, Ðaminh Hà Trọng Mậu, Jeanne-Françoise Frémiot de Chantal, Stephen Min Kŭk-ka, Rabanus Maurus Magnentius

2018 All Saints Post
Gianna Beretta Molla, Margaret of Scotland, Yu Tae-chol Peter, Justa and Rufina of Seville, Giuseppe Moscati, Kazimierz Jagiellończyk, Marie-Alphonsine Danil Ghaţţas, Salomone Leclerq, Arnulf of Metz, Óscar Arnulfo Romero y Galdámez, Frumentius of Tyre, Jeanne Jugan, Joseph Zhang Dapeng, Maroun and Abraham of Harran, Magnus Erlendsson, Callixtus I, Hippolytus, Urban I, Pontian, Anterus, Fabian, Jean de Brébeuf

2017 All Saints Post
John Ogilvie, Leo IV, Andrew Stratelates and the 2593 Martyrs, Theodore the Studite, The Martyrs of Gorkum, Margaret Ward and John Roche, Mesrop Mashtots, José María Robles Hurtado, Genevieve of Paris, Pedro Calungsod, Isaac of Nineveh, George Preca, Denis Ssebuggwawo Wasswa, Anthony of Padua

2016 All Saints Post
Theodore of Tarsus, Nilus the Younger, Anne Line, Mark Ji Tianxiang, Maria Elisabetta Hesselbad, Sergius of Radonezh, Anna Pak Agi, Jeanne de Valois, Vigilius of Trent, Claudian, Magorian, Sisinnius, Martyrius, Alexander, Euphrasia Eluvathingal, José Sanchez del Rio, Andrew Kaggwa, Roberto Bellarmino

2015 All Saints Post
Margaret Clitherow, Kaleb Elasbaan of Axum, Louis Martin and Marie-Azélie Guérin Martin, Gertrude of Nivelles, Pius V, Clare and Agnes of Assisi, Kuriakose Elias Chavara, Scholastica, Vinh Sơn Phạm Hiếu Liêm, Thorlak Thorhallson, John Damascene

2014 All Saints Post
Marie Guyart, Alphonsa Muttathupadathu, John Neumann, Hildegard von Bingen, Pedro de San José Betancurt, Benedict the Moor

2013 All Saints Post
María Guadalupe García Zavala, Antonio Primaldi, Nimatullah Kassab Al-Hardini, Gabriel-Taurin Dufresse and Augustine Zhao Rong, Josephine Margaret Bakhita, John Chrysostom

2012 All Saints Post
Jadwiga of Poland, Kateri Tekakwitha, André Bessette, Rafqa Pietra Choboq Ar-Rayès, Alberto Hurtado Cruchaga

2011 All Saints Post
Bonifacia Rodríguez de Castro, Celestine V, Olga of Kiev, Cyril of Jerusalem, Joseph Mukasa and Charles Lwanga

2010 All Saints Post
Moses the Black of Ethiopia, Micae Hồ Đình Hy, Katherine Mary Drexel, Robert Southwell, Lojze Grozde, Andrew Kim Tae Gon