Access to the Christian mysteries required a careful preparation at least comparable to that of initiation to the demonic cults. Chesapeake Subway Map A perfect faith is required for baptism ibid.. We are not immersed in the water to put an end to our sins, but since we have put an end to them, we are already washed morally ibid.. Demanding from the outset, the catechumenatediscipleship required a prior examination, attested by Hippolytus Tr. Ap. 16, to know the real intentions of postulants, novicioli or beginners. A rapid instruction on the great Christian truths and on basic moral requirements followed. Only then did the postulant become a catechumenus catechumen, taken from the Greek De praescr. 41; De cor. 2,1, or auditor and audiens De poen. 6,14-15. 17.20; 7,1. For catechesis, there was the Christian doctor teacher’De praescr. 3,5; 14,2; since not all doctores teachers’ were presbyters G. Schllgen, Ecclesia sordida?: JbAC ErgBd. 12 1984 281, instruction must have also taken place outside of the liturgy. The catechumenatediscipleship took place for the most part on the margins of the community’s worship: initiation into the mysteries of Scripture and systematic catechesis on the Christian truths, documented for us by the regulae fidei present in Tertullian, criteria of orthodoxy and symbol of ecclesiastical communion, aimed at making explicit the concise articles of the faith, wrongly interpreted by heretics. There is no information on the dismissal of the catechumens, but it is supposed to have taken place after the homily Ch. Salzmann. The number of catecheses depended on multiple factors Bapt. 18, but we do not know their frequency or length. Catechumens had to recite prayers continually during Lent and confess their sins Bapt. 20,1. Immediately before baptism catechumens were called ingressuri baptismum ibid.; inituri aquam De cor. 3,2; ante sunt perfecti cathecumeni quam edocti De praescr. 41,4, and indeed they could then already be called christiani Pass. Perp. 3,2 SC 417, 106-108. Regarding admission to baptism, Tertullian admonishes leaders, with Mt 7:6 H.-J. Loth, v. Hund: RAC 16, 810-812 and 1 Tim 5:22, not to confer it prematurely Bapt. 18, 1-6. For children, parvuli, celibates and widows of uncertain future, it is more useful utilior to confer it Bapt.18, 1-6; also important is the baptism of blood Bapt., 16,1-2 and of necessity Bapt.18,14; Pass. Perp. 3,5 F.J. Dlger. The date of baptism is Easter, and later Pentecost, though any time is appropriate, because all time belongs to the Lord Bapt. 19. The apotaxis took place aliquanto prius before the bishop: renunciation of the pomps of the devil and his angels pagan ceremonies, political dignities, applause of the masses, perjury, political fame, linked with idolatry De cor. 13,7; 3,3; De spect. 4,1.13; cf. J.H. Waszink, Pompa diaboli, in Id., Opuscula selecta, Leiden 1979, 288-316. After Easter baptism, to which Tertullian makes the first clear reference Bapt. 19, the neophytes listen to a week of mystagogical catecheses, of which De baptismo provides a splendid example.
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