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For catechumens, the ultimate goal is to achieve the most fulfilling baptismal experience possible. Cyril of Jerusalem understands this goal for catechumens and wrote the Procatechesis in order to guide and lay the foundation for ultimate fulfillment. He separates the Procatechesis into three distinct sections in order for the piece to be most effective. The piece starts with the connection of the mind and body and ends with a deeper understanding of God and a deeper relationship with God. Cyril takes his reader on a baptismal journey by structuring the Procatechesis in a hierarchical way. This then enhances and helps the catechumens develop the skills that will lead them into a fulfilling baptism. This hierarchical structure creates a more …show more content…
Although, the welcoming brings a light-hearted spirit to the Procatechesis, Cyril mentions that while one might be on the road to baptism, it is a true connection between the mind and the body that will bring one closer to God. After mentioning this connection between the mind and the body, Cyril then goes on to provide an example for the catechumens; the example of Simon Magus. In this example, Cyril explains that Magus’ body and mind were not connected, therefore leading him to an unfulfilling baptism. This unfulfillment did not come from the fact that he was not baptized, for he was. Instead, it came from the fact that his mind was not present before and during the baptism. Following the example of Magus, Cyril makes a point to tell the catechumens that this example is used as a warning to stay away from temptations that will disconnect the mind and …show more content…
He explains two reasons for this; one that the teachings are to be held between you and God only and the second is that others are not ready to hear the teachings. If one hears the teachings before their mind is ready, it won’t have the same effect and could deter them from the wonders and mysteries of God. He then goes on to mention that as catechumens, you are brothers and sisters with one another, therefore you need to treat each other that way. Also, as brothers and sisters, you need to help guide each other in the right direction, especially leading your fellow brother and sisters away from speaking about petty
“It is a sin to write this. It is a sin to think words no others think and to put them down upon a paper no others are to see. It is base and evil. It is as if we were speaking alone to no ears but our own. And we know well that there is no transgression blacker than to do or think alone” (p.3)
In chapter two, ‘Francis and His Companions,’ Cunningham exposes the considerable growth in Francis of Assisi’s influence, as he recounts his companions that joined him after deciding to live his life. The chapter is significant because it exposes how Francis of Assisi’s gospel is different from the orthodox Catholic practices, which recognized the pope, as the sole Vicar of Christ. (Cunningham 32). This chapter is important in my life because it reinforces my conviction God is the almighty and all-powerful, and all people regardless of the status of the needed to worship
Augustine views Ambrose as God’s “devoted servant” (Book V, Ch.13) who guides him to the true fate. When Augustine listens to Ambrose’s eloquent sermon, he states, “I began to believe Catholic faith… especially since I had heard one passage after another in the Old Testament figuratively explained” (Book V, Ch.14). At first, Augustine is only interested in Ambrose’s speaking style. However, as the preaching moves on, Augustine gradually believes Christianity because he notices that the way Ambrose interprets Bible may be the theology he is looking for. Ambrose’s lecture-like sermon is similar to Anchises’ teaching style in the Aeneid. The teacher is talking, while the student is listening. Anchises directly answers Aeneas’ questions and tells him about Rome’s future, which gives Aeneas confidence to finish his mission. Similarly, through public sermons, Ambrose guides Augustine to interpret the Old Testament spiritually so that Augustine “clearly see a light to guide [his] steps” (Book V, Ch.14). Furthermore, Ambrose’s influence on Augustine also mirrors the way Sibyl teaches Aeneas in the Aeneid. Unlike Anchises’ direct conversation, Sibyl let Aeneas experience the underworld in order to teach him the truth of life and soul. Following the same pattern, Augustine experiences the world around Ambrose who serves as role model for Augustine. One of the most compelling
highlights the importance of the sacraments and the clergy, can be seen as a response on
St. Augustine considers his mother as a crucial factor in his conversion to Catholicism. However, through the analysis of his confessions, it leads me to believe that St. Augustine’s mother was not a decisive figure. Monica was in the background keeping him in thought and prayer, however Augustine’s watershed moments came as a result of his own examination of readings as well as his conversations with his friends and mentors. Therefore, I argue that Monica had delayed Augustine’s baptism and it was his own experiences that allowed him to come to God. Baptizing a baby at birth was a common practice during the time when Augustine was born.
Through the close study of two of the aspects shown in the diagram, their contributions allow Christianity to be considered a living religious tradition. The significant contributions of Pope John XXIII, during both his papal and Pre-papal life have had everlasting effects on not only Catholicism, but Christianity as a whole and lead to the sense of Christianity being a living religious tradition. His works include two Papal encyclicals, Mater et Magistra and Pacem in Terris, along with his work being Apostolic Delegate of Greece and Turkey. Moreover, The significant practice of Baptism has further contributed to Christian being considered a living religious tradition as it accounts for the premise of most Christian beliefs to be initiated, especially in terms of salvation and affirming the beliefs in the trinity and following the teachings of Jesus Christ.
US Catholic Church. Catechism of the Catholic Church. Complete Edition ed. N.p.: US. Catholic Church, n.d. Print.
“Be assured, and doubt not, that not only men who have attained the use of their reason, but also little children who have begun to live in their mothers' womb and have there died, or who, having been just born, have passed away from the world without the sacrament of holy baptism,
Stanley, George Edward. Pope John Paul II: Young Man of the Church. New York: Aladdin Paperbacks, 2005. Print.
“From this point forward, refuse to pay attention to or perceive with your senses ANY ONE according to outward appearances as if they were apart from God and His influence...”
In this paper, I will be using Victor Turner’s concept of liminality to analyze the Christian rite of passage of baptism. Turner built upon Arnold van Gennep’s three-stage model of rites of passage, focusing on liminality rather than reaggregation and introducing the concept of communitas as the unstructured community during the liminal stage in which all members are equal. By using the anthropological lens of Turner to analyze baptism, specifically Jesus’ water baptism in the book of Mark, I hope to apply his concepts of liminality and communitas to the text to gain a deeper understanding of the model for modern Christian baptism rituals and interpretations, including Spirit baptism.
...ncludes that “bodies are not, properly speaking, perceived by the senses, or by the faculty imagination but by intellect alone” as he tries to show the distinction between the mind and the body.
A philosopher named Augustine helps to clear up the controversy over infant baptism being right or wrong. Augustine raises the issue that, the apostolic creed states that there is “one baptism for the forgiveness of sins.” Since the creed presents this then the church followed that infant baptism remitted original sin.
This passage reflects what Christianity care teachings “taught by Jesus” are to good by everyone, which can be observed i...
St. Ignatius's Spiritual Exercises are a guide to find our reason in life through a four week plan of spirituality. Each week has a set goal to that helps us reflect on our lives and experiences. The spiritual exercises help us come to recognize the significance of Jesus' life, death, and Resurrection. It allows us to become closer to Christ, embrace and celebrate His life and passion, grow live faithfully in His words. The goal of the first week is "to reform what is deformed in the soul" (IVE). St. Ignatius discusses the important of examining the soul three times a day: the first in the morning after waking up, the second after dinner, and the third at the hour of Vespers. This self examination helps o...