Greek Christians have preserved " pax omnibus" and " pax vobiscum". Hence the " Dominus vobiscum" became the ordinary introduction to all the orations and most of the prayers. The form " pax vobis" was employed by bishops and prelates only at the first collect, while priests used " Dominus vobiscum". When the Confiteor, introit, and Gloria in excelsis were later added to the Mass, the " pax vobis" and " Dominus vobiscum" were preserved. Like the " Dominus vobiscum", they were first used in the liturgy, specifically in the form of " pax vobis", by the bishop in welcoming the faithful at the beginning of the Mass before the collect or oratio. Jesus Christ and the Twelve Apostles quoted the formula from the Old Testament, and they were preserved in the liturgy and Christian epigraphy. The salutation " gratia vobis et pax" or " gratia misericordia et pax" is the opening formula of most of the Epistles of Saint Paul, Saint Peter, and Saint John, and of the Book of Revelation. The Vulgate version of the Gospels contains such forms as " veniet pax vestra", " pax vestra revertetur ad vos" (literally, "may your peace return to you" figuratively, "let your peace rest on you" or "may you be treated with the peace with which you treat others" ( Matthew 10:13)), " pax huic domui" ("peace to this house" ( Luke 10:5)), " pax vobis" ("peace be with you" ( Luke 24:36, John 20:21, and 20:26)). ![]() g., " Dominus vobiscum", the Pax is of biblical origin. Like the other liturgical salutations, e. In Christian liturgy, "the Pax" is an abbreviation of the Latin salutations " pax vobis" ("peace to you") or " pax vobiscum" ("peace with you"), which are used in the Catholic Mass, the Lutheran Divine Service, and the Western Orthodox Mass. ![]() Rather, it's to acknowledge the reality of suffering while at the same time trusting in God to make good on His promises.For the objects, see Pax (liturgical object). What He calls for here is not for Christians to be stone-faced and inhuman. Jesus was said to have a troubled spirit, at times (John 11:33 13:21). Here, again, scholars suggest that Jesus is distinguishing between being troubled in one's "spirit," meaning pain and unhappiness, as opposed to being troubled in one's "heart," meaning fear and despair. This repeats the statement Jesus used to start this message (John 14:1), immediately after predicting Peter's cowardice (John 13:38). Here, again, Christ encourages His followers to keep their "hearts" from fear and trouble. It is permanent, guaranteed, and eternal (Hebrews 6:18–19). Christ's "peace" here refers to a hope and reassurance that goes beyond what a fallen world can offer (Philippians 4:7). Even attempts to be moral, without God, lead only to frustration (2 Corinthians 7:10). The best we can expect from the natural world is unfairness and death (Romans 8:20 James 4:14 Psalm 73:3). ![]() The peace that Christ offers is not like that of the world. This not only applies to His impending arrest and execution (Mark 8:31 John 12:34 16:32), but to the persecution Christians will face because of their faith (John 15:18–20 16:2–3). Several times in this discourse, Jesus will point out that He is preparing the disciples to "hold fast" in a difficult time (John 13:7 14:29 16:4, 33). That brings confidence and greatly reduces fear. What changes is the person's expectations-they know what is happening, and what will happen next. The experiences, themselves, don't change. Experience makes people less nervous to drive cars, fly in airplanes, endure thunderstorms, or receive medical injections. "Not knowing" brings its own kind of terror.
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