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Bibliography Tertullian ca. 155 after 220. For Tertullian, the presupposition for admission to baptism is a basic knowledge of the faith G. Schllgen, Ecclesia sordida?: JbAC ErgBd. 12 1984 279-280; A. Hoblaj, Philadelphia Map Catechesi ai catecumeni negli scritti di Tertulliano, Diss., Rome 1984. There is a demanding catechumenate tirocinia adultorum: De paen. 6,17 of three years: Fiunt, non nascuntur christiani Apol. 18,4; E. Bickel: Pisciculi, Festschr. F.J. Dlger 1938 54-61. To accompany the Jew or pagan as they become christianus is the aim of the guide of catechumens teacher, usually a priest A. Hoblaj, art. Tertulliano: J. Gevaert ed., 636-637. The catechumenate takes place on the margins of the community’s worship. Catechesis is gradual Bapt. 18,1: at the precatechumenal stage, for Jews there is the law of Moses; for pagans, the axiom anima naturaliter christiana Apol. 17,6; in the second stage the catechumen is initiated in the faith; baptism requires a perfect faith Bapt. 18. We are not submerged in the water to put an end to our sins, but because we have put an end to them, we are already washed, morally De paen. 6,17. After baptism at Easter, for a week the neophytes receive mystagogical catechesis. In De baptismo, a synthesis of homiliescatechesis and a type of future mystagogical catechesis, Tertullian refutes the Cainite heresy, i.e., that faith is enough for salvation, without matter water, which is evil Trait du bapt¨me SC 35, 11. The treatise focuses on the water: On the mystery of the water of our baptism, this little book will certainly not lack value. We little fishes pisciculi, after the manner of our Ichthys, Christ, are born in the water, and we are not saved without remaining in the water Bapt. 1,1-3a. In the first chapters, personal faith plays only a background role P.A. Gramaglia, Tertulliano. Il battesimo, Rome 1979, 10. In the water, of itself of little account, God works with power: thus the sacramental theology of water. The idea is added of liberation from the devil through Christ 9,1. Tertullian has a double schema for baptismal typology: 1 waterfecundity creation: Spiritregeneration baptism 3,1; 5,7, with Stoic influences. Through the epiclesis the water is the vehicle of the Spirit, the church is the ark 8,4 and the mother of the baptized 20,5, and through a man the priest we are reconciled with God. 2 Waterdestruction: baptismliberation see 1 Cor 10:1-13: baptism is the symbol of Christ’s victory over the demons. Tertullian also associates baptism with the idea of a military oath De scorp. 4,5; signaculum fidei. Finally, in De oratione CCL 1,257-274 the Our Father Lord’s Prayer is the textbasis of initiation in prayer De orat. 1,1; 29,1; V. Severus, Gebet I: RAC 8,1235. The Our Father becomes a baptismal rite for Tertullian as well S. Sabugal, Il Padrenostro, 42-43; V. Grossi, Il contesto battesimale, 205-220. We turn to God as to a Father V. Grossi. The traditioredditio of the Our Father stands alongside that of the creed. Tertullian’s De orat. will be a model for later Latin commentaries, esp. that of Cyprian O. Pasquato, Katechese: RAC, 20, 439-440.

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