Miss Auras by John Lavery, depicts a woman reading a book.

Part of a series on
Reading
Language
Language Writing Writing system Orthography Braille
Types of Reading
Slow reading Speed reading Subvocalization
Learning to Read
Learning to read Comprehension Spelling Vocabulary Reading disability Dyslexia
Reading Instruction
Alphabetic principle Phonics
Literacy
Literacy Functional illiteracy Family literacy English orthography
Lists
Languages by writing system Management of dyslexia
v t e

Reading is a complex cognitive process of decoding symbols in order to construct or derive meaning (reading comprehension). It is a means of language acquisition, of communication, and of sharing information and ideas. Like all language, it is a complex interaction between the text and the reader which is shaped by the reader’s prior knowledge, experiences, attitude, and language community which is culturally and socially situated. The reading process requires continuous practice, development, and refinement.

Readers use a variety of reading strategies to assist with decoding (to translate symbols into sounds or visual representations of speech) and comprehension. Readers may use morpheme, semantics, syntax and context clues to identify the meaning of unknown words. Readers integrate the words they have read into their existing framework of knowledge or schema (schemata theory).

Other types of reading are not speech based writing systems, such as music notation or pictograms. The common link is the interpretation of symbols to extract the meaning from the visual notations.

Overview[link]

Currently most reading is either of the printed word from ink or toner on paper, such as in a book, magazine, newspaper, leaflet, or notebook, or of electronic displays, such as computer displays, television, mobile phones or ereaders. Handwritten text may also be produced using a graphite pencil or a pen. Short texts may be written or painted on an object.

Often the text relates to the object, such as an address on an envelope, product info on packaging, or text on a traffic or street sign. A slogan may be painted on a wall. A text may also be produced by arranging stones of a different color in a wall or road. Short texts like these are sometimes referred to as environmental print.

Sometimes text or images are in relief, with or without using a color contrast. Words or images can be carved in stone, wood, or metal; instructions can be printed in relief on the plastic housing of a home appliance, or a myriad of other examples.

A requirement for reading is a good contrast between letters and background (depending on colors of letters and background, any pattern or image in the background, and lighting) and a suitable font size. In the case of a computer screen, not having to scroll horizontally is important.

The field of visual word recognition studies how people read individual words.^[1][2][3] A key technique in studying how individuals read text is eye tracking. This has revealed that reading is performed as a series of eye fixations with saccades between them. Humans also do not appear to fixate on every word in a text, but instead fixate to some words while apparently filling in the missing information using context. This is possible because human languages show certain linguistic regularities.^{[citation needed]}

The process of recording information to be read later is writing. In the case of computer and microfiche storage there is the separate step of displaying the written text. For humans, reading is usually faster and easier than writing.

Reading is typically an individual activity, although on occasion a person will read out loud for the benefit of other listeners. Reading aloud for one's own use, for better comprehension, is a form of intrapersonal communication. Reading to young children is a recommended way to instill language and expression, and to promote comprehension of text. Before the reintroduction of separated text in the late Middle Ages, the ability to read silently was considered rather remarkable. See Alberto Manguel (1996) A History of Reading. New York: Viking. The relevant chapter (2) is posted online here.

Reading skills[link]

Literacy is the ability to use the symbols of a writing system. To be able to interpret the information symbols represent, and to be able to re-create those same symbols so that others can derive the same meaning. Illiteracy is not having the ability to derive meaning from the symbols used in a writing system.

Dyslexia refers to a cognitive difficulty with reading and writing. It is defined as brain-based type of learning disability that specifically impairs a person's ability to read.^[4] The term dyslexia can refer to two disorders: developmental dyslexia which is a learning disability; alexia or acquired dyslexia refers to reading difficulties that occur following brain damage.

Major predictors of an individual's ability to read both alphabetic and nonalphabetic scripts are phonological awareness, rapid automatized naming and verbal IQ.^[5]

Skill development[link]

Both the Lexical and the Sub-lexical cognitive processes contribute to how we learn to read.

Sub-lexical reading

Sub-lexical reading,^[6][7][8][9] involves teaching reading by associating characters or groups of characters with sounds or by using Phonics or Synthetic phonics learning and teaching methodology. Sometimes argued to be in competition with whole language methods.

Lexical reading

Lexical reading^[6][7][8][9] involves acquiring words or phrases without attention to the characters or groups of characters that compose them or by using Whole language learning and teaching methodology. Sometimes argued to be in competition with Phonics and Synthetic phonics methods, and that the whole language approach tends to impair learning how to spell.

Other methods of teaching and learning to read have developed, and become somewhat controversial.^[10]

Learning to read in a second language, especially in adulthood, may be a different process than learning to read a native language in childhood. There are cases of very young children learning to read without having been taught.^[11] Such was the case with Truman Capote who reportedly taught himself to read and write at the age of five. There are also accounts of people who taught themselves to read by comparing street signs or Biblical passages to speech. The novelist Nicholas Delbanco taught himself to read at age six during a transatlantic crossing by studying a book about boats.^{[citation needed]}

Brain activity in young and older children can be used to predict future reading skill. Cross model mapping between the orthographic and phonologic areas in the brain are critical in reading. Thus, the amount of activation in the left dorsal inferior frontal gyrus while performing reading tasks can be used to predict later reading ability and advancement. Young children with higher phonological word characteristic processing have significantly better reading skills later on than older children who focus on whole-word orthographic representation.^[12]

Methods[link]

Reading is an intensive process in which the eye quickly moves to assimilate text. Very little is actually seen accurately. It is necessary to understand visual perception and eye movement in order to understand the reading process.^[13]

There are several types and methods of reading, with differing rates that can be attained for each, for different kinds of material and purposes:

• Subvocalized reading combines sight reading with internal sounding of the words as if spoken. Advocates of speed reading claim it can be a bad habit that slows reading and comprehension, but other studies indicate the reverse, particularly with difficult texts.^[14][15]
• Speed reading is a collection of methods for increasing reading speed without an unacceptable reduction in comprehension or retention. It is closely connected to speed learning.
• Proofreading is a kind of reading for the purpose of detecting typographical errors. One can learn to do it rapidly, and professional proofreaders typically acquire the ability to do so at high rates, faster for some kinds of material than for others, while they may largely suspend comprehension while doing so, except when needed to select among several possible words that a suspected typographic error allows.
• Rereading is reading a book more than once. "One cannot read a book: one can only reread it," Vladimir Nabokov once said.^[16][17] A paper published in the Journal of Consumer Research (Cristel Antonia (2012)) found re-reading offers mental health benefits because it allows for a more profound emotional connection and self-reflection, versus the first reading which is more focused on the events and plot.^[18]
• Structure-Proposition-Evaluation (SPE) method, popularized by Mortimer Adler in How to Read a Book, mainly for non-fiction treatise, in which one reads a writing in three passes: (1) for the structure of the work, which might be represented by an outline; (2) for the logical propositions made, organized into chains of inference; and (3) for evaluation of the merits of the arguments and conclusions. This method involves suspended judgment of the work or its arguments until they are fully understood.^{[citation needed]}
• Survey-Question-Read-Recite-Review (SQ3R) method, often taught in public schools, which involves reading toward being able to teach what is read, and would be appropriate for instructors preparing to teach material without having to refer to notes during the lecture.^{[citation needed]}
• Multiple Intelligences-based methods, which draw upon the reader's diverse ways of thinking and knowing to enrich his or her appreciation of the text. Reading is fundamentally a linguistic activity: one can basically comprehend a text without resorting to other intelligences, such as the visual (e.g., mentally "seeing" characters or events described), auditory (e.g., reading aloud or mentally "hearing" sounds described), or even the logical intelligence (e.g., considering "what if" scenarios or predicting how the text will unfold based on context clues). However, most readers already use several intelligences while reading, and making a habit of doing so in a more disciplined manner—i.e., constantly, or after every paragraph—can result in more vivid, memorable experience.^{[citation needed]}
• Rapid Serial Visual Presentation (RSVP) reading involves presenting the words in a sentence one word at a time at the same location on the display screen, at a specified eccentricity. RSVP eliminates inter-word saccades, limits intra-word saccades, and prevents reader control of fixation times (Legge, Mansfield, & Chung, 2001). RSVP controls for differences in reader eye movement, and consequently is often used to measure reading speed in experiments.

Assessment[link]

Reading rate[link]

The examples and perspective in this article may not represent a worldwide view of the subject. Please improve this article and discuss the issue on the talk page. (September 2010)

Average reading rate in words per minute (wpm) depending on age and measured with different tests in English, French and German.

Note: the data from Taylor (English) and Landerl (German) are based on texts of increasing difficulty; other data were obtained when all age groups were reading the same text.

Rates of reading include reading for memorization (fewer than 100 words per minute [wpm]); reading for learning (100–200 wpm); reading for comprehension (200–400 wpm); and skimming (400–700 wpm). Reading for comprehension is the essence of the daily reading of most people. Skimming is for superficially processing large quantities of text at a low level of comprehension (below 50%).

Advice for choosing the appropriate reading-rate includes reading flexibly, slowing when concepts are closely presented and when the material is new, and increasing when the material is familiar and of thin concept. Speed reading courses and books often encourage the reader to continually accelerate; comprehension tests lead the reader to believe his or her comprehension is continually improving; yet, competence-in-reading requires knowing that skimming is dangerous, as a default habit.^{[citation needed]}

Reading speed requires a long time to reach adult levels. The table to the right shows how reading-rate varies with age,^[19] regardless of the period (1965 to 2005) and the language (English, French, German). The Taylor values probably are higher, for disregarding students who failed the comprehension test. The reading test by the French psychologist Pierre Lefavrais ("L'alouette", published in 1967) tested reading aloud, with a penalty for errors, and could, therefore, not be a rate greater than 150 wpm. According to Carver (1990), children's reading speed increases throughout the school years. On average, from grade 2 to college, reading rate increases 14 standard-length words per minute each year (where one standard-length word is defined as six characters in text, including punctuation and spaces).

Types of tests[link]

• Sight word reading: reading words of increasing difficulty until they become unable to read or understand the words presented to them. Difficulty is manipulated by using words that have more letters or syllables, are less common and have more complicated spelling-sound relationships.^{[citation needed]}
• Nonword reading: reading lists of pronounceable nonsense words out loud. The difficulty is increased by using longer words, and also by using words with more complex spelling or sound sequences.^{[citation needed]}
• Reading comprehension: a passage is presented to the reader, which they must read either silently or out loud. Then a series of questions are presented that test the reader's comprehension of this passage.
• Reading fluency: the rate with which individuals can name words.
• Reading accuracy: the ability to correctly name a word on a page.

Some tests incorporate several of the above components at once. For instance, the Nelson-Denny Reading Test scores readers both on the speed with which they can read a passage, and also their ability to accurately answer questions about this passage.^{[citation needed]} Recent research has questioned the validity of the Nelson-Denny Reading Test, especially with regard to the identification of reading disabilities.^[20]

Effects[link]

Lighting[link]

Reading from paper and from some screens requires more lighting than many other activities. Therefore, the possibility of doing this comfortably in cafés, restaurants, buses, at bus stops or in parks greatly varies depending on available lighting and time of day. Starting in the 1950s, many offices and classrooms were over-illuminated. Since about 1990, there has been a movement to create reading environments with appropriate lighting levels (approximately 450 to 600 lux).^{[citation needed]}

Reading from screens which produce their own light is less dependent on external light, except that this may be easier with little external light. For controlling what is on the screen (scrolling, turning the page, etc.), a touch screen or keyboard illumination further reduces the dependency on external light.^{[citation needed]}

History[link]

The history of reading dates back to the invention of writing during the 4th millennium BC. Although reading print text is now an important way for the general population to access information, this has not always been the case. With some exceptions, only a small percentage of the population in many countries was considered literate before the Industrial Revolution. Some of the pre-modern societies with generally high literacy rates included classical Athens and the Islamic Caliphate.^[21]

See also[link]

• Phonics
• Synthetic phonics
• Educational software
• Learn to Read
• Least distance of distinct vision
• Library
• Primary education
• Typoglycemia
• Transportation Theory (the immersion of individuals within narrative content)

References[link]

Notes[link]

Bibliography[link]

Further reading[link]

External links[link]

Find more about Reading on Wikipedia's sister projects:
	Definitions and translations from Wiktionary
	Images and media from Commons
	Learning resources from Wikiversity
	News stories from Wikinews
	Quotations from Wikiquote
	Source texts from Wikisource
	Textbooks from Wikibooks

Look up reading in Wiktionary, the free dictionary.

Reading may refer to:

Activities[link]

• Reading (process), cognitive process of decoding symbols to derive meaning from text (as in reading a book or reading music)
• Reading (computer), the act of a computer extracting data from a storage medium
• Reading (legislature), the mechanism by which a bill is introduced to a legislature
• Divination, gaining insight through interpretation of omens or supernatural indicators
• Psychic reading, an attempt to discern information through clairvoyance

Reading, Berkshire and associated topics[link]

• Reading, Berkshire, England
  • Reading (HM Prison)
  • University of Reading
  • Reading and Leeds Festivals
  • Reading F.C., a Football League Championship team
  • Reading Town F.C., a Hellenic League football team
  • Reading R.F.C., a rugby team
  • Reading School, a grammar school
  • Reading Racers, a speedway team
  • Reading East (UK Parliament constituency) (created 1983)
  • Reading West (UK Parliament constituency) (created 1983)
  • Reading South (UK Parliament constituency) (1950-1955 and 1974-1983)
  • Reading North (UK Parliament constituency) (1950-1955 and 1974-1983)
  • Reading (UK Parliament constituency) (1295-1950 and 1955-1974)
  • Reading/Wokingham Urban Area, area defined by UK Office for National Statistics
  • Reading railway station, a principal railway station serving Reading, Berkshire
  • Reading West railway station, a local railway station serving Reading, Berkshire
  • Reading Southern railway station, a former railway station serving Reading, Berkshire
  • Battle of Reading (871)
  • Battle of Reading (1688)
  • Siege of Reading (1642–1643)

Places in the United States[link]

• Reading, Kansas
• Reading, Massachusetts
  • Reading (MBTA station)
• Reading, Michigan
• Reading, Minnesota
• Reading, New York
• Reading, Ohio
• Reading, Pennsylvania
• Reading, Vermont
• North Reading, Massachusetts
• Port Reading, New Jersey
• West Reading, Pennsylvania
• Reading Township (disambiguation)

People[link]

• Bertice Reading (1933–1991), American singer
• John of Reading (died 1346), theologian
• John Reading (disambiguation), several people of the name
• Peter Reading (born 1956), English poet
• Pierson B. Reading (1816–1868), American pioneer

Titles[link]

• Baron Astley of Reading, title in peerage of England (1644–1688)
• Bishop of Reading, Anglican suffragan bishop in Diocese of Oxford since 1889
• Marquess of Reading, title in peerage of the UK since 1926
  • Marchioness of Reading (disambiguation), wife of the Marquess

Other uses[link]

• Reading Company, a railroad
• Reading Phillies, a minor-league baseball team
• Reading Power Station, Tel Aviv, Israel
• Reading Works, a factory
• HMS Reading (G71), a Royal Navy destroyer ship
• USS Reading (PF-66), a U.S. Navy frigate

See also[link]

• Redding (disambiguation)
• Read (disambiguation)
• All pages beginning with "Reading" for many organisations and publications

This disambiguation page lists articles associated with the same title. If an internal link led you here, you may wish to change the link to point directly to the intended article.

Look up activity in Wiktionary, the free dictionary.

Activity may mean:

• Action (philosophy), in general
• The Aristotelian concept of energeia, Latinized as actus
• Physical exercise
• Activity (UML), a major task in Unified Modeling Language
• Activity diagram, a diagram representing activities in Unified Modeling Language
• Activity, an alternative name for the game charades
• Activity, the rate of catalytic activity, such as enzyme activity (enzyme assay), in physical chemistry and enzymology
• Activity (chemistry), the effective concentration of a solute for the purposes of mass action
• Activity (project management)
• Activity (radioactivity), radioactive decay#Radioactive decay rates, the number of radioactive decays per second
• Activity (software engineering)
• Activity (soil mechanics)
• HMS Activity (D94), an aircraft carrier of the Royal Navy
• in military parlance, a military agency or unit (e.g. Intelligence Support Activity)
• Activity Theory, social constructivism (learning theory), Education

The special spelling Activiti may mean:

• Activiti, an open source Business Process Management (BPM) Platform

See also[link]

• Active (disambiguation)

This disambiguation page lists articles associated with the same title. If an internal link led you here, you may wish to change the link to point directly to the intended article.

The Sacred Heart of Jesus
Il Sacro Cuore by Pompeo Batoni, 1740, now in Church of the Gesu, Rome
Honored in	Roman Catholic Church, Anglican Church, Lutheran Church
Feast	19 days after Pentecost (Friday)
Attributes	Burning bloodied heart, surmounted with cross and thorns
Patronage	Apostleship of Prayer

The Sacred Heart (also known as Most Sacred Heart of Jesus) is one of the most famous religious devotions to Jesus' physical heart as the representation of his divine love for humanity.

This devotion is predominantly used in the Catholic Church and among some high-church Anglicans and Lutherans. The devotion especially emphasizes the unmitigated love, compassion, and long-suffering of the heart of Christ towards humanity. The origin of this devotion in its modern form is derived from a French Roman Catholic nun, Marguerite Marie Alacoque, who said she learned the devotion from Jesus during a mystical experience. Predecessors to the modern devotion arose unmistakably in the Middle Ages in various facets of Catholic mysticism.^[1]

In the Roman Catholic tradition, the Sacred Heart has been closely associated with Acts of Reparation to Jesus Christ. In his encyclical Miserentissimus Redemptor, Pope Pius XI stated: "the spirit of expiation or reparation has always had the first and foremost place in the worship given to the Most Sacred Heart of Jesus".^[2] The Golden Arrow Prayer directly refers to the Sacred Heart.

Devotion to the Sacred Heart is sometimes seen in the Eastern Catholic Churches, where it remains a point of controversy and is seen as an example of Liturgical Latinisation.

The Sacred Heart is often depicted in Christian art as a flaming heart shining with divine light, pierced by the lance-wound, surrounded by the crown of thorns, surmounted by a cross and bleeding. Sometimes the image shown shining within the bosom of Christ with his wounded hands pointing at the heart. The wounds and crown of thorns allude to the manner of Jesus' death, while the fire represents the transformative power of divine love.

The Feast of the Sacred Heart has been in the Roman Catholic liturgical calendar since 1856, and is celebrated 19 days after Pentecost. As Pentecost is always celebrated on Sunday, the Feast of the Sacred Heart always falls on a Friday.

History of Devotion[link]

Early devotion[link]

Sacred Heart of Jesus by José María Ibarrarán y Ponce, 1896

From the time of John the Evangelist and Paul of Tarsus there has always been in the Church something like devotion to the love of God, but there is nothing to indicate that, during the first ten centuries of Christianity, any worship was rendered to the wounded Heart of Jesus.^[3] It is in the eleventh and twelfth centuries that the first indications of devotion to the Sacred Heart are found. It was in the fervent atmosphere of the Benedictine or Cistercian monasteries, in the world of Anselmian or Bernardine thought, that the devotion arose, although it is impossible to say positively what were its first texts or who were its first devotees. It was already well known to St. Gertrude, St. Mechtilde, and the author of the Vitis mystica (previously ascribed to St. Bernard, now attributed to St. Bonaventure).

From the thirteenth to the sixteenth centuries, the devotion was propagated but it did not seem to have developed in itself. It was everywhere practised by individuals and by different religious congregations, such as the Franciscans, Dominicans, Carthusians, etc. It was, nevertheless, a private, individual devotion of the mystical order. Nothing of a general movement had been inaugurated, except for similarities found in the devotion to the Five Wounds by the Franciscans, in which the wound in Jesus's heart figured most prominently.

In the sixteenth century, the devotion passed from the domain of mysticism into that of Christian asceticism. It was established as a devotion with prayers already formulated and special exercises, found in the writings of Lanspergius (d. 1539) of the Carthusians of Cologne, the Louis of Blois (Blosius; 1566), a Benedictine and Abbot of Liessies in Hainaut, John of Avila (d. 1569) and St. Francis de Sales, the latter belonging to the seventeenth century.

The historical record from that time shows an early bringing to light of the devotion. Ascetic writers spoke of it, especially those of the Society of Jesus. The image of the Sacred Heart of Jesus was everywhere in evidence, largely due to the Franciscan devotion to the Five Wounds and to the habit formed by the Jesuits of placing the image on their title-page of their books and the walls of their churches.

Nevertheless, the devotion remained an individual, or at least a private, devotion. Jean Eudes (1602–1680) made it public, gave it an Office, and established a feast for it. Père Eudes was the apostle of the Heart of Mary; but in his devotion to the Immaculate Heart there was a share for the Heart of Jesus. Little by little, the devotion to the Sacred Heart became a separate one, and on August 31, 1670, the first feast of the Sacred Heart was celebrated in the Grand Seminary of Rennes. Coutances followed suit on October 20, a day with which the Eudist feast was from then on to be connected. The feast soon spread to other dioceses, and the devotion was likewise adopted in various religious communities. It gradually came into contact with the devotion begun at Paray, and resulting in a fusion of the two.

Visions of Saint Margaret Mary Alacoque[link]

Painting representing the famous apparition of the Sacred Heart of Jesus to Saint Margaret Mary Alacoque.

The most significant source for the devotion to the Sacred Heart in the form it is known today was Visitandine Saint Margaret Mary Alacoque (1647–1690), who claimed to have received visions of Jesus Christ. There is nothing to indicate that she had known the devotion prior to the revelations, or at least that she had paid any attention to it. The revelations were numerous, and the following apparitions are especially remarkable:

• On December 27, probably 1673, the feast of St. John, Margaret Mary reported that Jesus permitted her, as he had formerly allowed St. Gertrude, to rest her head upon his heart, and then disclosed to her the wonders of his love, telling her that he desired to make them known to all mankind and to diffuse the treasures of his goodness, and that he had chosen her for this work.
• In probably June or July, 1674, Margaret Mary claimed that Jesus requested to be honored under the figure of his heart, also claiming that, when he appeared radiant with love, he asked for a devotion of expiatory love: frequent reception of Communion, especially Communion on the First Friday of the month, and the observance of the Holy Hour.
• During the octave of Corpus Christi, 1675, probably on June 16, the vision known as the "great apparition" reportedly took place, where Jesus said, "Behold the Heart that has so loved men ... instead of gratitude I receive from the greater part (of mankind) only ingratitude ...", and asked Margaret Mary for a feast of reparation of the Friday after the octave of Corpus Christi, bidding her consult her confessor Father Claude de la Colombière, then superior of the small Jesuit house at Paray. Solemn homage was asked on the part of the king, and the mission of propagating the new devotion was especially confided to the religious of the Visitation and to the priests of the Society of Jesus.

A few days after the "great apparition", Margaret Mary reported everything she saw to Father de la Colombière, and he, acknowledging the vision as an action of the Spirit of God, consecrated himself to the Sacred Heart and directed her to write an account of the apparition. He also made use of every available opportunity to circulate this account, discreetly, through France and England. Upon his death on February 15, 1682, there was found in his journal of spiritual retreats a copy in his own handwriting of the account that he had requested of Margaret Mary, together with a few reflections on the usefulness of the devotion. This journal, including the account and an "offering" to the Sacred Heart, in which the devotion was well explained, was published at Lyons in 1684. The little book was widely read, especially at Paray. Margaret Mary reported feeling "dreadful confusion" over the book's contents, but resolved to make the best of it, approving of the book for the spreading of her cherished devotion. Outside of the Visitandines, priests, religious, and laymen espoused the devotion, particularly the Capuchins, Margaret Mary's two brothers, and some Jesuits. The Jesuit Father Croiset wrote a book called The Devotion to the Sacred Heart of Jesus, a book which Jesus is said to have told Margaret to tell Fr. Croiset to write, and Fr. Joseph de Gallifet, also a Jesuit, promoted the devotion.

Papal Approvals[link]

The Blessed Mary of the Divine Heart was a nun from Sisters of the Good Shepherd Congregation who requested, in the name of Christ Himself, to Pope Leo XIII that he consecrate the entire World to the Sacred Heart of Jesus.^[4]

The death of Margaret Mary Alacoque on October 17, 1690, did not dampen the zeal of those interested; on the contrary, a short account of her life published by Father Croiset in 1691, as an appendix to his book "De la Dévotion au Sacré Cœur", served only to increase it. In spite of all sorts of obstacles, and of the slowness of the Holy See, which in 1693 imparted indulgences to the Confraternities of the Sacred Heart and, in 1697, granted the feast to the Visitandines with the Mass of the Five Wounds, but refused a feast common to all, with special Mass and Office. The devotion spread, particularly in religious communities. The Marseilles plague, 1720, furnished perhaps the first occasion for a solemn consecration and public worship outside of religious communities. Other cities of the South followed the example of Marseilles, and thus the devotion became a popular one. In 1726 it was deemed advisable once more to importune Rome for a feast with a Mass and Office of its own, but, in 1729, Rome again refused. However, in 1765, it finally yielded and that same year, at the request of the queen, the feast was received quasi-officially by the episcopate of France. On all sides it was asked for and obtained, and finally, in 1856, at the urgent entreaties of the French bishops, Pope Pius IX extended the feast to the Roman Catholic Church under the rite of double major. In 1889 it was raised by the Roman Catholic Church to the double rite of first class.

After the letters of Mother Mary of the Divine Heart (1863–1899) requesting, in the name of Christ Himself, to Pope Leo XIII consecrate the entire World to the Sacred Heart of Jesus, the Holy Father commissions a group of theologians to examine the petition on the basis of revelation and sacred tradition. This investigation was positive. And so in the encyclical letter Annum Sacrum (on May 25, 1899) this same pope decreed that the consecration of the entire human race to the Sacred Heart of Jesus should take place on June 11, 1899. In this encyclical letter the Pope attached Later Pope Leo XIII encouraged the entire Roman Catholic episcopate to promote the devotion of the Nine First Fridays and he established June as the Month of the Sacred Heart. Leo XIII also composed the Prayer of Consecration to the Sacred Heart and included it in Annum Sacrum.^[5]

Pope Pius X decreed that the consecration of the human race, performed by Pope Leo XIII be renewed each year. Pope Pius XI in his encyclical letter Miserentissimus Redemptor (on May 8, 1928) affirmed the Church's position with respect to Saint Margaret Mary's visions of Jesus Christ by stating that Jesus had "manifested Himself" to Saint Margaret and had "promised her that all those who rendered this honor to His Heart would be endowed with an abundance of heavenly graces." The encyclical refers to the conversation between Jesus and Saint Margaret several times^[2] and reaffirmed the importance of consecration and reparation to the Sacred Heart of Jesus.

Finally, Venerable Pope Pius XII, on the occasion of the 100th anniversary of Pope Pius IX's institution of the Feast, instructed the entire Roman Catholic Church at length on the devotion to the Sacred Heart in his encyclical letter Haurietis aquas (on May 15, 1956). On May 15, 2006, also Pope Benedict XVI sent a letter to Father Peter Hans Kolvenbach, the Superior General of the Society of Jesus, on the 50th Anniversary of the encyclical Haurietis Aquas, about the Sacred Heart, by Pope Pius XII. In his letter to Father Kolvenbach, Pope Benedict XVI reaffirmed the importance of the devotion to the Sacred Heart of Jesus.

Worship and Devotion[link]

Stained glass depiction of Jesus and His Most Sacred Heart, in Germany.

The Roman Catholic acts of consecration, reparation and devotion were introduced when the feast of the Sacred Heart was declared. In his Papal Bull Auctorem Fidei, Pope Pius VI praised devotion to the Sacred Heart. Finally, by order of Leo XIII, in his encyclical Annum Sacrum (May 25, 1899), as well as on June 11, he consecrated every human to the Sacred Heart. The idea of this act, which Leo XIII called "the great act" of his pontificate, had been proposed to him by a religious woman of the Good Shepherd from Oporto (Portugal) who said that she had supernaturally received it from Jesus. Since c. 1850, groups, congregations, and States have consecrated themselves to the Sacred Heart. In 1873, by petition of president Gabriel García Moreno, Ecuador was the first country in the world to be consecrated to the Sacred Heart, fulfilling God's petition to Saint Margaret Mary over two hundred years later.

Peter Coudrin of France founded the Congregation of the Sacred Hearts of Jesus and Mary on December 24, 1800. A religious order of the Roman Catholic Church, the order is best known for its missionary work in Hawaii.

Mother Clelia Merloni from Forlì (Italy) founded the Congregation of the Apostles of the Sacred Heart of Jesus in Viareggio, Italy, May 30, 1894.

Worship of the Sacred Heart mainly consists of several hymns, the Salutation of the Sacred Heart, and the Litany of the Sacred Heart. It is common in Roman Catholic services and occasionally is to be found in Anglican services.

The Feast of the Sacred Heart is a solemnity in the Roman Catholic liturgical calendar, and is celebrated 19 days after Pentecost. As Pentecost is always celebrated on Sunday, the Feast of the Sacred Heart always falls on a Friday.

The Enthronement of the Sacred Heart is a Roman Catholic ceremony in which a priest or head of a household consecrates the members of the household to the Sacred Heart. A blessed image of the Sacred Heart, either a statue or a picture, is then "enthroned" in the home to serve as a constant reminder to those who dwell in the house of their consecration to the Sacred Heart. The practice of the Enthronement is based upon Pope Pius XII's declaration that devotion to the Sacred of Jesus is "the foundation on which to build the kingdom of God in the hearts of individuals, families, and nations..."^[6]

Alliance with the Immaculate Heart[link]

The Alliance of the Hearts of Jesus and Mary is based on the historical, theological and spiritual links in Catholic devotions to the Sacred Heart of Jesus and the Immaculate Heart of Mary.^[7][8][9] The joint devotion to the hearts was first formalized in the 17th century by Saint Jean Eudes who organized the scriptural, theological and liturgical sources relating to the devotions and obtained the approbation of the Church, prior to the visions of Saint Marguerite Marie Alacoque.^[10][11][12]

In the 18th and 19th centuries the devotions grew, both jointly and individually through the efforts of figures such as Saint Louis de Montfort who promoted Catholic Mariology and Saint Catherine Labouré's Miraculous Medal depicting the Heart of Jesus thorn-crowned and the Heart of Mary pierced with a sword.^[13][14][15] The devotions, and the associated prayers, continued into the 20th century, e.g. in the Immaculata prayer of Saint Maximillian Kolbe and in the reported messages of Our Lady of Fatima which stated that the Heart of Jesus wishes to be honored together with the Heart of Mary.^[16][17]

Popes supported the individual and joint devotions to the hearts through the centuries. In the 1956 encyclical Haurietis Aquas, Pope Pius XII encouraged the joint devotion to the hearts. In the 1979 encyclical Redemptor Hominis Pope John Paul II explained the theme of unity of Mary's Immaculate Heart with the Sacred Heart.^[18] In his Angelus address on September 15, 1985 Pope John Paul II coined the term The Alliance of the Hearts of Jesus and Mary, and in 1986 addressed the international conference on that topic held at Fátima, Portugal.^{[19][20][21][22]}

Institution Names[link]

For a list of institutions named Sacred Heart, see Sacred Heart (disambiguation)

Sacred Heart is a widely used name for many Roman Catholic institutions, including schools, colleges, and hospitals in many countries around the world. It is also the name of many Roman Catholic parishes, religious orders, and stores selling Roman Catholic goods.

Sacred Heart imagery[link]

The Sacred Heart crowned with thorns, appearing on the Miraculous Medal.

The Sacred Heart has also been involved in (and been depicted) in saintly apparitions such as those to Saint Catherine Labouré in 1830 and appears on the Miraculous Medal.^[23] On the Miraculous Medal, the Sacred Heart is crowned with thorns. The Immaculate Heart of Mary also appears on the medal, next to the Sacred Heart, but is pierced by a sword, rather than being crowned with thorns. The M on the medal signifies the Blessed Virgin at the foot of the Cross when Jesus was being crucified.

Religious imagery depicting the Sacred Heart is frequently featured in Roman Catholic, and sometimes Anglican and Lutheran homes. Sometimes images display beneath them a list of family members, indicating that the entire family is entrusted to the protection of Jesus in the Sacred Heart, from whom blessings on the home and the family members are sought. The prayer "O Sacred Heart of Jesus, I place all my trust in Thee" is often used. One particular image has been used as part of a set, along with an image of the Blessed Virgin Mary. In that image, Mary too was shown pointing to her Immaculate Heart, expressing her love for the human race and for her Son, Jesus Christ. The mirror images reflect an eternal binding of the two hearts.

The Scapular of the Sacred Heart and the Scapular of the Sacred Hearts of Jesus and Mary are worn by Roman Catholics.^[24][25]

In Eastern Catholicism[link]

Devotion to the Sacred Heart may be found in some Eastern Catholic Churches, but is a contentious issue. Those who favour purity of rite are opposed to the devotion, while those who are in favour of the devotion cite it as a point of commonality with their Latin Catholic brethren.

Promises of the Sacred Heart[link]

Basilica of the Sacred Heart in Koekelberg, Brussels, Belgium

Sacred Heart Basilica, Paris.

Jesus Christ, in his appearances to Saint Margaret Mary Alacoque, promised these blessings to those who practice devotion to his Sacred Heart. This tabular form of promises was not made by Saint Margaret Mary or her contemporaries. It first appeared at 1863. In 1882, an American businessman spread the tabular form of the promises profusely throughout the world, the twelve promises appearing in 238 languages. In 1890, Cardinal Adolph Perraud deplored this circulation of the promises in the tabular form which were different from the words and even from the meaning of the expressions used by St. Margaret Mary, and wanted the promises to be published in the full, authentic texts as found in the writings of St. Margaret Mary.^[26]

1. I will give them all the graces necessary for their state of life.
2. I will give peace in their families.
3. I will console them in all their troubles.
4. I will be their refuge in life and especially in death.
5. I will abundantly bless all their undertakings.
6. Sinners shall find in my Heart the source and infinite ocean of mercy.
7. Tepid souls shall become fervent.
8. Fervent souls shall rise speedily to great perfection.
9. I will bless those places wherein the image of My Sacred Heart shall be exposed and venerated.
10. I will give to priests the power to touch the most hardened hearts.
11. Persons who propagate this devotion shall have their names eternally written in my Heart.
12. In the excess of the mercy of my Heart, I promise you that my all powerful love will grant to all those who will receive Communion on the First Fridays, for nine consecutive months, the grace of final repentance: they will not die in my displeasure, nor without receiving the sacraments; and my Heart will be their secure refuge in that last hour.

The last promise has given rise to the pious Roman Catholic practice of making an effort to attend Mass and receive Communion on the first Friday of each month.

Great efficacy of converting people has been attached to the use of the image of the Sacred Heart.

"Even at the hour of death, incredulous, indifferent, hardened souls have been converted by simply showing them a picture of the Sacred Heart, which sufficed to restore these sinners to the life of hope and love, in a word, to touch the most hardened. It would, indeed, be a great misfortune to any apostolic man to neglect so powerful a means of conversion, and in proof of this I will mention a single fact which will need no comment. A religious of the Company of Jesus had been requested by the Blessed Margaret Mary to make a careful engraving of the Sacred Heart. Being often hindered by other occupations, there was much delay in preparing this plate. ' This good father,' writes the saint, 'is so much occupied by Mon- signor d'Autun in the conversion of heretics, that he has neither time nor leisure to give to the work so ardently desired by the Heart of our Divine Master. You cannot imagine, my much-loved mother, how greatly this delay afflicts and pains me. I must avow confidently to you my belief that it is the cause of his converting so few infidels in this town. I seem constantly to hear these words : ' That if this good father had acquitted himself at once of his promise to the Sacred Heart, Jesus would have changed and converted the hearts of these infidels, on account of the joy He would have felt at seeing Himself honoured in the picture He so much wishes for. As, however, he prefers other work, even though to the glory of God, to that of giving Him this satisfaction, He will harden the hearts of these infidels, and the labours of this mission will not be crowned with much fruit.' ^[27]

Scapular of the Sacred Heart[link]

The devotions to the Sacred Heart of Jesus also involve the Scapular of the Sacred Heart. It is a Roman Catholic devotional scapular that can be traced back to Saint Margaret Marie Alacoque who herself made and distributed badges similar to it.^[28] In 1872 Pope Pius IX granted an indulgence for the badge and the actual scapular was approved by the Congregation of Rites in 1900. It bears the representation of the Sacred Heart of Jesus on one side, and that of the Blessed Virgin Mary under the title of Mother of Mercy on the other side.

Litany of the Sacred Heart of Jesus[link]

A series of articles on the Sacred Heart of Jesus

Sacred Heart Immaculate Heart Alliance of Hearts Prayers & Feast Act of Consecration Prayer • Feast Scapular People John Eudes Margaret Alacoque Catherine Labouré Mary of Divine Heart Alexandrina da Costa Encyclicals Annum Sacrum Haurietis Aquas Churches Cathedrals • Churches

V. Lord, have mercy on us.
R. Christ, have mercy on us.
V. Lord, have mercy on us. Christ, hear us.
R. Christ, graciously hear us.
V. God the Father of Heaven, have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God the Holy Ghost, have mercy on us.
Holy Trinity, one God, have mercy on us.
Heart of Jesus, Son of the Eternal Father, have mercy on us.
Heart of Jesus, formed in the womb of the Virgin Mother by the Holy Ghost, have mercy on us.
Heart of Jesus, united substantially to the Word of God.
Heart of Jesus, of infinite majesty.
Heart of Jesus, holy temple of God.
Heart of Jesus, tabernacle of the Most High.
Heart of Jesus, house of God and gate of heaven.
Heart of Jesus, glowing furnace of charity.
Heart of Jesus, vessel of justice and love.
Heart of Jesus, full of goodness and love.
Heart of Jesus, abyss of all virtues.
Heart of Jesus, most worthy of all praise.
Heart of Jesus, King and center of all hearts.
Heart of Jesus, in whom art all the treasures of wisdom and knowledge.
Heart of Jesus, in whom dwelleth all the fullness of the Godhead.
Heart of Jesus, in whom the Father was well pleased.
Heart of Jesus, of whose fullness we have all received.
Heart of Jesus, desire of the everlasting hills.
Heart of Jesus, patient and rich in mercy.
Heart of Jesus, rich to all who call upon Thee.
Heart of Jesus, fount of life and holiness.
Heart of Jesus, propitiation for our offenses.
Heart of Jesus, overwhelmed with reproaches.
Heart of Jesus, bruised for our iniquities.
Heart of Jesus, obedient even unto death.
Heart of Jesus, pierced with a lance.
Heart of Jesus, source of all consolation.
Heart of Jesus, our life and resurrection.
Heart of Jesus, our peace and reconciliation.
Heart of Jesus, victim for our sins.
Heart of Jesus, salvation of those who hope in Thee.
Heart of Jesus, hope of those who die in Thee.
Heart of Jesus, delight of all saints.

V. Lamb of God, who takest away the sins of the world,
R. spare us, O Lord.
V. Lamb of God, who takest away the sins of the world,
R. graciously hear us, O Lord.
V. Lamb of God, who takest away the sins of the world,
R. have mercy on us.

V. Jesus, meek and humble of Heart,
R. Make our hearts like unto Thine.

Let us pray.

Almighty and everlasting God, look upon the Heart of Thy well-beloved Son and upon the acts of praise and satisfaction which He renders unto Thee in the name of sinners; and do Thou, in Thy great goodness, grant pardon to them who seek Thy mercy, in the name of the same Thy Son, Jesus Christ, who liveth and reigneth with Thee, world without end.

See also[link]

Wikimedia Commons has media related to: Sacred Heart

• Act of Consecration to the Sacred Heart of Jesus
• Alliance of the Hearts of Jesus and Mary
• Annum Sacrum
• Apostles of the Sacred Heart of Jesus
• Catholic devotions
• Immaculate Heart of Mary
• Sacred Heart Cathedral

Notes[link]

References[link]

 This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). Catholic Encyclopedia. Robert Appleton Company. 

External links[link]

• Devotion to the Sacred Heart of Jesus, which was commanded to be written by Jesus Himself through St. Margaret Mary
• Devotion to the Sacred Heart of Jesus, from Catholic Encyclopedia.
• Catholic Devotion to the Sacred Heart of Jesus.
• What is consecration and commitment to the hearts of Jesus and Mary.
• http://sacredheart.vndv.com/sacred2.htm The Life of Saint Margaret Mary in her own words].
• Sister Servants of the Most Sacred Heart of Jesus.
• St. Therese of Lisieux and the Sacred Heart of Jesus.
• The Apostleship of Prayer and the Sacred Heart of Jesus.

v t e Private revelation Revelations Apparitional experience Christian mysticism Interior locution Locution Marian apparition Religious ecstasy Vision (spirituality) Visions of Jesus and Mary Miracles Bilocation Charism Gift of miracles Gifts of healing Glossolalia Interpretation of tongues Prophecy Eucharistic miracle Miracle of Lanciano Levitation Lourdes water Miracle of the Sun Odour of sanctity Stigmata Tabor Light Thaumaturgy Weeping statue Discernment Documents Code of Canon Law Haurietis Aquas Normae Congregationis Tribus Circiter Magisterium Rule of Faith Sensus fidelium Theology Bridal theology Christology Mariology Mystical theology Popular piety Acts of reparation Immaculate Heart of Mary Consecration First Saturday Devotions Miraculous Medal Seven Dolors Saint Michael Chaplet of Saint Michael Prayer to Saint Michael Pilgrimage Sacred Heart Divine Mercy Eucharistic adoration First Friday Devotions Holy Hour Rosary Rosary of the Holy Wounds Scapular Shrines Divine Mercy Sanctuary (Kraków) Marian shrines Basilica of Our Lady of Guadalupe Basilica of Our Lady of the Pillar Chapel of Our Lady of the Miraculous Medal Sanctuary of Our Lady of Fátima Sanctuary of Our Lady of Lourdes Shrine of Our Lady of Good Help Shrine of the Virgin of the Rosary of Pompei Sanctuary of Monte Sant'Angelo Portal