Nabożeństwo do Miłosierdzia Bożego

God loves us and he wants us to recognize that his mercy is greater than our sin. Pope Francis has published a bull Misericordiae vultus, in which he has proclaimed the extraordinary Jubilee of Mercy. The Holy Year of Mercy was inaugurated on December 8th 2015 and was concluded on November 20th 2016. The Holy Father teaches: We need constantly to contemplate the mystery of mercy [...]. Our salvation depends on it. In this bull Pope has mentioned a great apostle of mercy, Saint Faustina Kowalska, a Polish nun, who had mystical visions. Christ told her to spread the cult of mercy. In her Diary we find the following elements of the devotion to the Divine Mercy: image of merciful Christ, the Feast of Mercy, the Chaplet of Divine Mercy, Mercy hour and spreading the devotion to the Divine Mercy. These elements are analyzed in the present article.Bóg nas kocha i chce, abyśmy uznali, że jego miłosierdzie jest większy od naszego grzechu. W bulli Misericordiae vultus papież Franciszek ogłosił nadzwyczajny Jubileusz Miłosierdzia. Rok Święty Miłosierdzia rozpoczął się 8 grudnia 2015 roku i zakończył 20 listopada 2016 roku. Ojciec Święty naucza: Potrzebujemy nieustannie kontemplować tajemnicę miłosierdzia. [...] Nasze zba-wienie zależy od niego. W swojej bulli Papież wspomniał o wielkiej apostołce miłosierdzia, Fau-stynie Kowalskiej, polskiej zakonnicy, która miała mistyczne wizje. Chrystus powiedział jej, aby szerzyć kult miłosierdzia. W jej Dzienniczku znajdujemy następujące elementy nabożeństwa do Miłosierdzia Bożego: obraz miłosiernego Chrystusa, święto Miłosierdzia Bożego, Koronka do Miłosierdzia Bożego, godzina Miłosierdzia i szerzenie nabożeństwa do Miłosierdzia Bożego. Te elementy są analizowane w niniejszym artykule

The Impact of Diplopia on Reading

Aim: To compare the effect of induced vertical diplopia (small and large separation) on reading speed and accuracy. Method: The Radner Reading Chart (RRC) was used to measure reading speed (correct words per minute (wpm)) and accuracy (percentage). Accuracy was measured using two different methods: ‘accuracy-omission’ where only the omission of a word reduced the score, and ‘accuracy-addition and omission’ where any error reduced the score. Three viewing conditions were created using Fresnel prisms on plano glasses: a control condition without diplopia (6 prism dioptres (Δ) base up (BU) over each eye), small separation vertical diplopia (3Δ BU right eye and 3Δ base down (BD) left eye) and large separation vertical diplopia (6Δ BU right eye and 6Δ BD left eye). Viewing conditions were counterbalanced to minimise order effects. Results: Twenty-four participants were included with a mean age of 20.1 years. The mean reading speed in the control condition was 156.90 wpm. Both diplopic conditions significantly reduced the reading speed compared to the control condition, small separation diplopia to 62.75 wpm (p < 0.001) and large separation diplopia to 105.71 wpm (p < 0.001). The mean reading speed with small separation diplopia was significantly slower than the mean reading speed with large separation diplopia (p < 0.01). Median accuracy scores in the control and the large separation diplopia conditions were 100% using both methods of measuring accuracy. The small separation diplopia condition significantly reduced accuracy to 92.86% (accuracy-omission method) and to 57.50% (accuracy-addition and omission method) compared to the control condition (p < 0.01) and the large separation diplopia condition (p < 0.05). Conclusion: When vertical diplopia was induced using Fresnel prisms, diplopia of smaller separation resulted in the greatest reduction in reading speed and accuracy, compared to without diplopia and large separation diplopia

Pojednanie publicznych pokutników w liturgii rzymskiej

In the 4ᵗʰcentury, when a time of freedom of Christian religion came, liturgical rites began to develop rapidly and this also applied to the liturgy of penance. At the time for heavy publicly known sins one needed to do public penance. On Ash Wednesday, one would be admitted within the group of penitents, and then on Maundy Thursday reconciliation took place. The first rites of such a celebration, comprised in Sacramentarium gelasianum from the 7ᵗʰ century, in later periods would become even more elaborate in the medieval pontificals. The Roman pontifical of 1596 took over the rites from the Pontifical of Durandus. The liturgy of public penitents lasted in certain places up to the 18ᵗʰ century. It was solemnly performed and presided over by a bishop, in the presence of the clergy, liturgical service and the faithful. In the rite published after the Second Vatican Council there is no mention of either public penitents or of the accompanying reconciliation rites

A New feast — the Feast of Jesus Christ the Eternal High Priest

The Prefect of the Congregation for Divine Worship and Discipline of the Sacraments, cardinal Antonio Cańizares Llovera, in a letter issued on July 3rd , 2012, informed that under the decision of Pope Benedict XVI a permission was granted, to the Conferences of Bishops and as long as they earlier ask for it, to introduce within their own Calendars a feast of Jesus Christ, the Eternal High Priest, to be celebrated on the first Thursday after Pentecost. The texts for the Mass and the Mass readings as well as the Liturgy of the Hours and Martyrology were approved by the decree and published in Latin on July 23rd , 2012. In the pre-Conciliar Roman Missal there is a votive Mass formulary for Thursday in honor of Our Lord Jesus Christ, the Eternal High Priest. Pius XI in his Encyclical Ad Catholici Sacerdotii of December 20th, 1935 gave an impulse to create a formulary connected to the Priest-hood of Christ. The Mass formulary published on December 24th, 1935 could be used for communitarian Masses. It was valid up to the publication Missale Romanum in 1970, when it was partly revised. The thought of introducing the feast of Jesus Christ, the Eternal High Priest first arose in the Spanish contemplative convent of the Oblate Sisters of Christ the Priest. Co-founder of the congregation, bishop José María García Lahiguera of Madrid petitioned Pope Pius XII to institute the patronal feast of Christ the Priest. Having been granted permission, the feast has been celebrated since 1952. Then, the first Thursday after Pentecost was found the most appropriate day for the new feast, which was aimed at venerating Christ’s priesthood and at praying for the clergy and the seminarians. Three prayers dated from the year 1935 (the collect prayer, prayer over the offerings and postcommunion prayer) were incorporated, with some minor alternations, within the feast formulary in 2012. The preface has been exchanged for the one derived from the Holy Thursday Chrism Mass. The texts of the Mass formulary for the new feast encompass the theme of Christ’s priesthood, the ordination priesthood, and the common priesthood of all the faithful. The ordination priesthood received the most attention within the prayers. The liturgy of the word for the new feast has been divided into three years and its themes are multifaceted. The first readings, derived from the Old Testament, can be substituted each year for the readings from the Letter to the Hebrews. Three gospels are used, except for Luke and all the readings can be met throughout the liturgical year in other ceremonies. The A-year readings explore the subject of the high priesthood of Christ and his obedience to the will of the Father. Year B presents the issue of priesthood in the context of the New Covenant. Year C emphasizes the theme of holiness. Most of the scriptural texts come from the pericopes from the Letter to Hebrews, which is justified by the fact that this epistle has the richest theology of priesthood within the New Covenant. The discussion of the texts from the Liturgy of the Hours and Martyrology was omitted due to the fact that their themes coincide with those revealed in the Liturgy of the Mass

The kiss of peace in the Eucharistic liturgy and its symbolism

Pisma wczesnochrześcijańskich Ojców Kościoła mówią o przekazywaniu pocałunku pokoju, który stanowił element liturgii eucharystycznej. Taka praktyka była w Rzymie za czasów św. Justyna w połowie II wieku. Na początku III wieku pocałunek następował bezpo-średnio po modlitwie kończącej liturgię słowa. Na Wschodzie i Zachodzie kobiety na zgro-madzeniach były oddzielone od mężczyzn i pocałunek pokoju przekazywali mężczyźni męż-czyznom a kobiety kobietom. Papież Innocenty I nalegał w 416 r., aby pocałunek pokoju był przekazywany po Modlitwie eucharystycznej. Święty Augustyn powiada, że po Modlitwie Pańskiej chrześcijanie obejmują się i przekazują sobie święty pocałunek. Nazywa go znakiem pokoju, który polegał na całowaniu w usta. Taki pocałunek w usta był przekazywany podczas liturgii jeszcze przez wiele następnych wieków. Za czasów Grzegorza Wielkiego uchodził on za naturalne przygotowanie się do przyjęcia Komunii. W X wieku znak ten stał się gestem podkreślającym hierarchiczność zgromadzonych wiernych. Biskup przekazywał go najpierw duchownym wedle godności, a następnie ludowi. Był to symbol jedności, pojednania, pokoju, miłości, jak również hierarchicznej władzy i precedencji. Około XIII wieku zaczęto stopniowo wprowadzać przyrządy pokoju, tzw. osculatoria. Były to małe zdobione tabliczki z metalu, kamienia, kości słoniowej lub z drewna, które przynosił do ołtarza celebrans, by je ucałować i przekazać do ucałowania zgromadzonym na liturgii. W Mszale potrydenckim znak pokoju był przewidziany w Mszach uroczystych i był wymieniany między duchownymi. Celebrans kładł ręce na ramiona diakona i przybliżał lewy policzek do lewego policzka diakona. W tym czasie wypowiadał formułę: Pax tecum, a dia-kon odpowiadał: Et cum spiritu tuo. Diakon przekazywał pokój subdiakonowi, a ten duchow-nym obecnym w prezbiterium. Według Mszału rzymskiego z1970 roku znak pokoju można przekazywać podczas każ-dej Mszy. Jest przekazywany między wszystkimi obecnymi na liturgii, ale jego gest nie był określony. W trzecim wydaniu tego Mszału z 2002 r. na słowa celebransa: Pokój Pański niech zawsze będzie z tobą odpowiada się: Amen. Przez ten gest wierni wyrażają sobie nawzajem eklezjalną komunię i wzajemną miłość.The writings of the early church fathers speak of the kiss of peace, which was already in the 2nd century part of the Eucharistic liturgy. It was a practice in Rome at the time of Justin Martyr. At the beginning of the 3rd century the kiss occurred immediately after the prayers that concluded the Liturgy of the Word. Both in the East and the West women and men were separated in the assemblies of the faithful, and the kiss of peace was given only by men to men and by women to women. Pope Innocent I insisted in 416 that the kiss of peace should take place after the Eucha-ristic prayer. St. Augustine speaks that after the Lord’s Prayer the Christians embrace one another with the holy kiss. This is a sign of peace, “when your lips draw near to those of your brother”. The kiss of peace in the Christian liturgy was exchanged for several centuries mouth-to-mouth. By the time of Gregory the Great, this gesture was being seen as a natural preparation for Communion. By the 10th century the kiss of peace has assumed a hierarchical position in the liturgy. It began with the bishop and descended through the ranks of the clergy to laity in the congregation. It was a symbol of unity, reconciliation, peace, love and also a symbol of hierarchical power and precedence. About the thirteenth century the use of the instrumentum pacis, or osculatorium, was gradually introduced. This was a little plaque of metal, stone, ivory or wood, generally deco-rated, which was first brought to the altar for the celebrant to kiss and then taken to each member of the congregation. In the Tridentine Mass form of the Roman Rite, the sign of peace was given at Solemn Masses alone and was exchanged only among the clergy. The celebrant, placing his hands upon the arms of the deacon, presented his left cheek to the deacon’s left cheek. At the same time he pronounced the words Pax tecum; to which the deacon replied, Et cum spiritu tuo. The deacon then conveyd the salute to the subdeacon, who give the sign to any other members of the clergy present in choir dress