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fwrkbhphg · 1 year

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kxdazusea · 1 year

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testimonyz · 2 years

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Antitype. This is an important one. ☝🏽‼️

#antitype #antitypical #study #word study

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tonguesofdestruction · 1 year

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Antitype mit Visualizer zu "Reasons - Cinematic Remix"

Antitype mit Visualizer zu “Reasons – Cinematic Remix”

Die Band Antitype hat mit einem Visualizer zu “Reasons – Cinematic Remix” eine neue Version des Tracks veröffentlicht. In der Band spielt unter anderem Rupert Keplinger (Eisbrecher, Ex-Darkhaus, Universum25). Die Original-Version des Stücks “Reasons” von der Alternative-Rock-Formation haben wir euch weiter unten ebenfalls bereitgestellt. Die erste Single der Gruppe war das Coldplay-Cover “Higher…

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#Antitype #Eisbrecher #Eternally #Higher Power #Reasons #Reasons - Cinematic Remix #Rupert Keplinger #Universum25 #Youtube

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rupertkeplinger · 2 years

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Another beach photo to promote the new @antitype single, still nobody was 'Drowning' 😎 Had a quite long trip from the beautiful Bretagne (@motocultorfestival ) to Berlin where tonight we shoot additional video material for the next song! 📽️ . . #antitype #drowning (at Damgan plage, Bretagne) https://www.instagram.com/p/ChiGNDrovbq/?igshid=NGJjMDIxMWI=

#antitype #drowning

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goldentangerines · 7 months

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holding a presentation on one of the earliest reliquiaries ever (mid-4th century ad) next week and autism be damned those early christian bitches really knew how to work their testamentarian typography into ivory

#archaeology #art history #history #reliquary #christianity #gremlin speaks #ON GOD they knew how make their whole type-antitype new testament-old testament shebang work

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preacheroftruthblog · 10 months

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1 Peter: "Baptism...Now Saves You..."

…God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ. 1 Peter 3:20-21 Last week’s article discussed the concept of…

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#1 Peter #1 Peter 3:20-21 #antitypes #baptism #calling on the name of the Lord #good conscience #salvation #the resurrection of Jesus Christ #types

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h-worksrambles · 1 year

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Full Future Redeemed and Xeno series spoilers.

Interesting that A and Alpha’s conflict kind of mirrors that of Pneuma and Logos (Pyra/Mythra and Malos). A embodies Alvis’ humanity built through their journeys first with Shulk and now with Matthew. Those experiences embue them with a compassion for humanity that makes them fight in defence of it. Kind of like how Pyra and Mythra found something new to live for and used that as a drive to confront Malos.

Malos and Alpha act on a cold nihilistic sense of pragmatism inherited from their human masters, that makes them dismissive of humankind and wish to erase them. It even works in a naming sense as ‘Pneuma’ translates to ‘breath’ and in philosophical terms means ‘the breath of life’ or the concept of a soul or a spark of humanity. While ‘Logos’ literally means word or thought. One acts out of the compassion of their soul. The other acts out of the cold logic of their mind.

That’s without even getting into how Logos and Pneuma embody the animus/anima dichotomy that exists in every single Xeno game and has roots in both Jung and Plato (disclaimer I only have a layman’s knowledge of this philosophy so please feel free to correct me if I’m wrong) Every Xeno game has had characters who embody opposites, usually aligned as masculine and feminine respectively. Fei and Elly, the Contact and the Antitype both tied to the Zohar and to each other, and whose union finally freed it. KOS-MOS and chaos. embodying the order and unraveling of the universe respectively. Hell their powers are even explicitly called Animus and Anima, with chaos wielding the typically feminine Anima and KOS-MOS the more commonly masculine Animus, reflecting the concept of blurring the binary of these gendered concepts, that everyone has a little bit of both in them and that it’s proper and healthy to foster the two within you to become a more well rounded person. That’s why the harmony of Fei and Elly is important. The Animus and the Anima need each other, and if there is strife between them, all hell breaks loose.

It comes up in the Xenoblade games as well. The fraught conflict and lack of harmony between the god Zanza and the goddess Meyneth drives the Bionis and Mechonis to the brink of ruin, while the harmony between their vessels, Shulk and Fiora, is what paves the way for a new kinder world order. Come to think of it, Shulk and Fiora are themselves sort of a Logos and Pneuma respectively. Shulk is driven by thought and action. His defining trait is his intelligence and he showed the resolve and insight to take down god himself. Fiora is the soul, the breath of life, defined by her innocence and courageous spirit, who shared her soul with a god and learned to empathise with her, coming to understand the very nature of the universe as a result, and using that kindness to drive her forward. And as mentioned previously, Logos and Pneuma’s conflict in Xenoblade 2 also embodies this Animus/Anima divide. And that same sense of achieving unity and harmony with another person is embodied by the Ouroborous in Xenoblade 3. Humans need each other. We need people with different lives, different perspectives, different natures, in order to be whole. And the Ouroboros makes that literal.

Future Redeemed makes this divide explicit by pointing out that Logos is masculine, Pneuma is feminine, and Ontos exists between. Drawing attention to the gender motif just makes that more obvious. That being said, A and Alpha’s nonbinary swag kind of puts a neat new spin on a recurring motif of the series. Because they aren’t explicitly male or female even if they embody the same dichotomy. Even when these characters exist outside a gender binary, the philosophical concepts of discord or harmony between opposites still applies.

All this to say that Future Redeemed’s climax is deliberately evocative of the climaxes of Xenoblade 2 (by mirroring Pneuma and Logos this way), Xenoblade 1 (with Alpha styling themselves visually and musically after Zanza) and evokes motifs found throughout the wider Xeno series. I’ve said before that 3 does this to an extent with Z and Origin mirroring past antagonists, but Future Redeemed goes all in on it.

Why? Perhaps because it ties into Xenoblade 3’s theme of cycles, and making the same mistakes. The endless now is the embodiment of being arrested in a single a moment, a single mindset, the refusal to change, with N being the most hellish portrayal of what that can do to someone. Ultimately breaking those cycles is the only way to overcome Moebius and move forward. It’s literally a stagnant, ever looping circle (right down to its symbol). The same fight as in the previous games plays out in this prequel yet again in order to show that nothing has really changed. At least not yet. Aionios isn’t ready to make that step. They’re not ready to move beyond the same mistakes. Just look at Na’el and how close she came to repeating Klaus’ mistake: putting a faith in an unknowable entity, playing god and and discarding the old world in place of a new one. Like Malos once said, ‘they haven’t changed’. The people may not be ready right now. But by the time the main game starts, they will be.

So yeah, I guess Future Redeemed being the nostalgia fest it is makes it a perfect meta textual companion to Xenoblade 3. It wallows in the past in a way that is nostalgic, comforting but show us what needs to change while also warning us not to discard the past entirely. It’s a comforting reminder of your roots while still making it clear that eventually it will be time to move on. Xenoblade 3 then acts as a story about moving on, learning from the past, overcoming old traumas, and using that experience to move forward into new horizons. All while using the trappings of the old games not to be nostalgic, but as a springboard to tell a new story.

My word, I can’t express how much these games mean to me. Also yes, feel free to make a joke about how many of the games I’ve loved recently have been about people being trapped in cycles and metaphorically going round in circles.

#future redeemed was a perfect addition to the game #and i wanted to talk about why #future redeemed #xenoblade chronicles 3 #xenoblade chronicles #xeno series #xenoblade spoilers

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deathlessathanasia · 1 year

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“The next stage of the succession-myth, the birth of Zeus, is the centerpiece of a significant triad of narratives: the hymn to Hekate, the birth of Zeus and the other Olympians, and the Prometheus and Pandora narrative. The Hekate story, with that of Prometheus/Pandora, frames the narrative of the birth of Zeus and is attracted into its orbit of meaning by its narrative quality, which sets it off from the catalogue of the preceding several hundred lines. Hekate's character is not established by the conditions of her birth alone, but is only finally fixed in relation to the reign of Zeus. She is an only daughter (mounogenês) and she is singled out as the one deity to keep the time which was hers άπ' αρχής, from the beginning — from the period of the Titans. Further, her portion includes a share of everything from the former allotment. Like Aphrodite, Hekate belongs to both the old and the new generation of gods. Thus, Hekate is in the first place honored above all by Zeus with a portion in each of the realms of the cosmos (412-14). As king of gods and men, Zeus' power subsumes that of all of the other divinities; Hekate is recognized by him as his female counterpart, exercising sway universally and generally. Second, as the deity with a share in the timai of all the Titans (421 f.), Hekate's aisa is the hypostatized representation of the divisions and allotments of the first order of the gods, the older generation. Zeus' confirmation of this goddess in her power is a symbol of his continuity with the older regime. Through Hekate, Zeus confirms the apportionment as it was "at first," "from the beginning." Hekate is thus both an old goddess and a new one. Poetically she is Hekate Enodia, at the crossroads of the old and new generations, pre-eminent among the older as well as among the younger gods.

Hekate is the first child of the Theogony born, as it were, in wedlock: her mother is called akoitis, a term otherwise used only of the wives o Zeus' reign. "[Perses] led Asterie into his great home to be called his dear wife" (409 f.). Thus, Hekate, only daughter of legal and patrilocal marriage, is Athena's sociological equivalent: she is child of the social order which subordinates genetrix to genitor, as Metis is subsumed/consumed by Zeus. Further, as mounogenês under the patriarchal order, Hekate is like an epiklêros,13 the brotherless daughter whose special role as transmittor of the patrimony was contingent upon the absence of competing males. And indeed, Hekate acts in the poem as an epiklêros of the old order, transmitting its patrimony to Zeus, son of the new order, and receiving in turn special limai from Zeus. But in terms of the sociology of the poem, Hekate as epiklêros has no male context, no "brother to protect her interests." Zeus' over-valuation of this goddess should thus be understood as a compensation for her undervaluation in the patriarchal social order, and as an indication that the beneficence as well as the honor of the female are conceived in inverse proportion to female autonomy.

Hekate's social isolation, then, has as its complement the universality of her powers. And since they belong to the Olympian era, the Hymn to Hekate serves as a proleptic announcement of the beneficence of Zeus' reign. Hekate's power is a kindly one; she is no goddess of violence or revenge, but herself the dispenser of timai (428) and of all the blessings and prosperity which, in the Erga, attend upon the people watched over by the just basileis (225 ff.). Hekate is thus a sign as well of the positive pole of female potency, a precursor to Athena and the other kindly daughters of Zeus, and the antitype to Gaia who struggles for supremacy with the male, to Aphrodite who subdues him through philotês and apatê, and to Pandora "the incurable curse" (612; cf. 588). Like Aphrodite, Hekate is defined metonymically. That is, her character in the poem is built up out of the redistributed features of other gods and goddesses. But she is the first of the major female figures in the poem who is presented in a wholly positive light, who, that is, poses no threat to the male. This is unquestionably linked to her special characterization as μουνογενής έκ μητρός. On the one hand, the matrilineal tracing of her descent and her lack of a male context isolate her in the patriarchal order. On the other hand, although she is like an epiklêros, she does not marry Zeus, but becomes more like one of his daughters. Indeed, elsewhere in the tradition Zeus is Hekate's father. And Hekate, like all the kindly daughters of Zeus, remains a virgin; this is implied in the Theogony, and elsewhere virginity is one of her regular attributes. Thus, instead of Aphrodite's "sweet joys of love" (meilichiê), Hekate offers sweet gentleness (μείλιχον αίεί [406; cf. 408]); the kratos and biê which she fosters are not Hekate's children, as they were of Styx in an earlier episode (383 ff.), but the skill of her favorite in the agôn (437); and finally, the métonymie redefinition of Hekate includes a revaluation of female generative potency to mean, in a more abstract and generalized way, the willing sponsorship of the activities of human life. Life-giving has become life-sustaining: see esp. kourotrophos (450, 452) — a form of sublimated female fertility which, inasmuch as it is not directly and literally expressed, poses no threat to the divine patriarchy.”

- Cultural Strategies in Hesiod’s Theogony: Law, Family, Society by Marylin B. Arthur

#hesiod #the theogony #hekate #hecate #zeus #quotes #excerpts

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officialyourdailyinspiration · 3 months

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by Jason DeRouchie | According to the New Testament authors, the Old Testament authors knew that they were speaking and writing for new-covenant believers, and they also had some level of conscious awareness about who the Christ would be and when he would rise. With Christ’s coming, anticipation gives rise to fulfillment, and types find their antitype, which means that new-covenant members can…

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wisdomfish · 7 months

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The two Israel's [Isaiah 42:1]

The two Israel's in view here are the blind and deaf and rebellious Israel, and the Holy Christ who is the "True Israel," "the True Israel" of the New Testament. The first Israel is a type of the True Israel which is Christ.

The first Israel came up out of Egypt, being called forth from Egypt by God; Christ the True Israel also was called out of Egypt (See Hosea 11:1 and Matthew 2:15). The birth of the first Israel as a nation was accompanied by a wholesale slaughter of innocent babies by Pharaoh who sought to destroy Israel; and the birth of the True Israel (Christ) was likewise accompanied by the wholesale slaughter of the innocents by Herod the Great. All of the first Israel were descended from Abraham; so was Jesus Christ the True Israel (Matthew 1:1). The first Israel, namely, Jacob, died; and Joseph begged the body of the first Israel from Pharaoh for the purpose of burying it; and when the True Israel (Jesus Christ) died, another Joseph begged the body of Pilate in order to bury it. The old Israel received "bread from heaven" in the form of manna in the wilderness; the New Israel receives Christ as the "bread from heaven," eating of his flesh and of his blood in the symbolical ritual of the Lord's Supper in the "wilderness of the Church's current probation." This is an extensive subject; but these few lines will demonstrate the validity of the type-antitype relationship between the two Israel's.

Note what is said here of the character of "The Servant." God's soul delighteth in him (the prophetic present for the future verb). Could this refer to the "nation" of the Old Israel? Certainly not. Ezekiel stated that the secular nation had become worse than Sodom and Gomorrah (Ezekiel 16). He will bring forth justice to the Gentiles. The Old Israel absolutely refused to do this; and they are still refusing to do it... Only in the Ideal Israel, Jesus Christ our Lord, has justice and salvation ever come to the Gentiles. It was primarily because the physical Israel understood Jesus' intention of saving Gentiles that they rejected him and engineered his crucifixion.

~ Coffman, James Burton. "Commentary on Isaiah 42:1". "Coffman's Commentaries on the Bible".

#israel #egypt #slaughter of the innocents #wholesale #pharaoh #lords supper #probation

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eli-kittim · 6 months

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The Sign of Jonah: Christ’s Death at Sea

By Eli Kittim

Jonah is the English form of the Hebrew name Yona, which is rendered as Ionas in the Greek. The Ionians were the ancient Greeks (see Josephus Antiquities I, 6). So Ionia means Greece, and an ancient citizen of Ion was called Ionas. So Jonah (Ionas), who is a type of Christ, is depicted as a Greek figure. Let us not forget that Jonah was going to Tarshish, which has been identified as Ancient Greece (see the undermentioned article).

What is more, it seems as if the sign of Jonah is a typological metaphor for Christ’s death and resurrection that is employed by the evangelists in order to demonstrate that Jesus is the Messiah. But, as I will show, it also represents an event in prophetic history, although this has not as yet taken place. In the gospel narrative, Matthew connects Jesus’ death to that of Jonah, after the latter’s body was cast into the sea. Matthew 12:39-40 (NASB) reads thusly:

“An evil and adulterous generation craves a

sign; and so no sign will be given to it except

the sign of Jonah the prophet; for just as

Jonah was in the stomach of the sea

monster for three days and three nights, so

will the Son of Man be in the heart of the

earth for three days and three nights.”

We find analogous parallels and motifs in the Psalms as well. For example, Psalm 69:1-2 reads:

“Save me, God, For the waters have

threatened my life. I have sunk in deep mud,

and there is no foothold; I have come into

deep waters, and a flood overflows me.”

Similarly, Psalm 18:16 says:

“He sent from on high, He took me;

He drew me out of many waters.”

So, Matthew is drawing comparative conclusions between Jonah’s and Jesus's death at sea. Let’s see what happened to Jonah. Jonah 1:15-17 says:

“So they picked up Jonah and hurled him

into the sea, and the sea stopped its raging.

… And the Lord designated a great fish to

swallow Jonah, and Jonah was in the

stomach of the fish for three days and three

nights.”

The typological sign of the resurrection is suggested in Jonah 2:10:

“Then the Lord commanded the fish, and it

vomited Jonah up onto the dry land.”

This, then, is the sign of Jonah——which says in effect that God literally “drew … [him] out of many waters”——that Matthew applies to Jesus (cf. Isaiah 43:2)! This is reminiscent of another messianic type who was named “Moses” by Pharaoh's daughter “because … [she] drew him out of the water” (Exod. 2:10). It is also the sign of Jesus’ resurrection from the dead. I will not focus on the phrase “three days and three nights” because it will divert us from the topic at hand. Suffice it to say that it need not refer to a literal three-day period. It seems to be a figure of speech that may signify the three-year great tribulation period.

At any rate, the so-called “sign of Jonah” is not simply a metaphor or a unique sign that would establish the deity of Christ, but it is also a factual event! And although I agree with C.S. Lewis who held that Jonah is ahistorical, nevertheless, I believe that the sign of Jonah, as a type, represents the literal, actual death of its antitype: the Messiah! We know that Jonah did not survive. The Book of Jonah 2:2-6 explicitly says that Jonah, after being hurled into the sea, cried out to God “from the depth of Sheol”:

“I called out of my distress to the Lord, And

He answered me. I called for help from the

depth of Sheol; You heard my voice. For You

threw me into the deep, Into the heart of the

seas, And the current flowed around me. All

Your breakers and waves passed over me.

So I said, ‘I have been cast out of Your

sight.’ … Water encompassed me to the

point of death. The deep flowed around me,

Seaweed was wrapped around my head. …

But You have brought up my life from the

pit, Lord my God.”

It’s important to note that the terms “pit” and “Sheol,” in the Hebrew Bible, are references to the realm of the dead (see e.g. Job 7:9; Ps. 49:14-15; 89:48). The resurrection is depicted in Jonah’s own words: “You have brought up my life from the pit, Lord my God.”

So it appears as if the sign of Jonah is also the sign of Christ’s death. Just as Tim Mackie (co-founder of the Bibleproject) explains in one of his sessions that there is a literary redundancy of the word “hurled” in the Jonah text, especially regarding its main character Jonah who is literally “hurled” into the water, I believe that Christ is similarly “hurled” into the water and eaten by a shark. Hence the symbolism of being born in a manger or a feeding trough. This, of course, is closely related to the last supper (i.e. the sacrament of the Eucharist), the idea that Jesus is literally consumed. There are also overtones of Noah's flood in this parallel (cf. Matthew 24:37), as well as of Osiris, who also drowned and whose coffin (like the Ark) floated in the sea (cf. the story of Perseus who was also cast into the sea in a wooden chest).

Another key point is that, according to the Hebrew text, Jonah's fish is not a whale but rather some kind of “great fish". Through special revelation, this appears to be a shark. And the term “swallow”——in the clause, “the Lord designated a great fish to swallow Jonah”——is a euphemism for a great fish feasting on Jonah and consequently fatally injuring him. This, of course, ties in with the idea that we die and are reborn by going under water (Immersion baptism), a symbolic ritual that is unique to Christianity! Hence why Immersion baptism is not only tied to Jonah but is also symbolic of Christ’s death, being re-enacted in the New Testament through the baptism of Jesus by John the Baptist!

This study of Jonah takes us back to the origin of the Christian fish symbol, the so-called “ichthys” (ἰχθύς), which is now known as the Jesus fish. And despite the acrostic use of this word: Ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (i.e. Jesus Christ, Son of God, Saviour)—— nevertheless, the fish symbolism has a variety of other theological overtones in the New Testament, such as the Feeding of the 5,000 with 2 fishes and 5 loaves, as well as the Feeding of the 4,000 with seven loaves of bread and a few small fish, not to mention that Jesus calls his disciples "fishers of men." That is precisely why Immersion baptism in the early church signified a parallel between fish and converts (i.e. born again Christians). The early Christian theologian Tertullian explained it thusly:

“we, little fishes, after the image of our

Ichthys, Jesus Christ, are born in the water."

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grandhotelabyss · 11 months

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youtube

I recently discovered Rick Roderick's lectures on YouTube. Above is the first in his Self Under Siege course, encompassing Heidegger, Sartre, Marcuse, Habermas, Foucault, Derrida, and Baudrillard. Being of a certain age, I especially enjoy his frequent recourse for examples to '90s popular and political culture.

As with Michael Sugrue and Darren Staloff, whom we've already seen on here, Roderick's lectures were produced in the 1990s for The Teaching Company. Roderick effectively completes a trinity, his plain-spoken and poppy radicalism a counterweight to Sugrue's eloquent conservative denunciations of "gnostic ressentiment" and to Staloff's nervous centrist defense of modern liberal civilization.

Superficially, and with the cruelty always involved in typing, he fits a type the Twitter reactionaries have lately named and shamed: the "shitlib yokel" or "hicklib," as his fans' application to him of the label "the Bill Hicks of philosophy" might imply. Conversely, Sugrue might fit the hicklib's antitype: the metrocon.

The hicklib, surrounded in the provinces by complacent conservatives, histrionically over-identifies with left critique, while the metrocon, beset by the "herd of independent minds" known as metropolitan left-liberals, deliberately adopts shocking reactionary rhetoric, each trying to feel free in an ideologically suffocating atmosphere. If the metrocon is too cavalier about what earlier eras of hierarchy and hegemony were actually like, the hicklib is equivalently casual about what toppling every hierarchy might actually cause or whose interests such rhetoric serves.

(I myself have elements of both sensibilities because I've had elements of both experiences—I notice that Roderick's mother, like my own, was a beautician—but am perhaps more the metrocon by temperament. The hicklib tends to have a Protestant background, the metrocon a Catholic or Jewish one.)

I think here of Roderick's calm acceptance, at the end of his excellent Derrida lecture, that philosophy is "white mythology," and that therefore a thousand other (indeed, Other) mythologies deserve to bloom; this may seem naive 30 years later, both about the epistemological chaos such a development occasioned and about anyone's willingness—white, black, other—not to believe their own myths.

On the other hand, now that it's happened—I don't myself believe in any "white mythology," for example—then we have to get through it with the kind of impassioned good humor Roderick models. That's what a good teacher is: not a conveyor of information, which is readily available in books, but a model of sensibility.

Roderick's life ended badly. Duke denied him tenure, and about a decade later, he died in 2002 at age 52. I recommend his son Max's extraordinary elegy, especially for a glimpse of the early violence and horror with which he purchased his adult convictions, a price too high to be dismissed with the culture-war tropes of the essentially nihilistic online era he both did and not quite foresee in The Self Under Siege.

My generation doesn’t live beneath Rick’s empty, Godless sky. We live beneath a sky so full of Gods that they have become mundane and meaningless. Our heritage collapses by the generation; my grandfather had America, my father had Texas, I have my father – what could my children possibly receive?

#rick roderick #philosophy #postmodernism #pedagogy

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tonguesofdestruction · 2 years

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Universum25 mit erster Single samt Musikvideo “Der Traum ist aus”

Mit Universum25 gibt es eine neue Allstar-Band am Rock-Firmament. Diese besteht aus Micha Rhein (In Extremo), Rupert Keplinger (Eisbrecher, Antitype), Patrick “Pat” Prziwara (Fiddler’s Green), Gunnar Schroeder (Dritte Wahl) und Alex Schwers (Slime) und sie veröffentlichten kürzlich ihre erste Single mit Video. Es handelt sich dabei um eine Coverversion des Ton Steine Scherben-Klassikers “Der…

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#Alex Schwers #Antitype #Der Traum ist aus #Dritte Wahl #Eisbrecher #Fiddler&039;s Green #Gunnar Schroeder #Horizont in Flammen #In Extremo #Micha Rhein #Patrick Prziwara #Rupert Keplinger #Slime #Ton Steine Scherben #Universum25

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catenaaurea · 1 year

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Why are the sacraments of initiation administered to children at the ages they are?

There is no hard and fast rule for the exact age of administering these sacraments and they have varied over the course of history, even within individual rites. Baptism is closely followed after the birth of a child and the other two are at, or shortly after, the time that a child comes to "the age of reason" or the "age of discretion" which can vary.

Baptism is briefly after birth because it is necessary for salvation and also because it is an antitype of circumcision.

That this law extends not only to adults but also to infants and children, and that the Church has received this from Apostolic tradition, is confirmed by the unanimous teaching and authority of the Fathers. Besides, it is not to be supposed that Christ the Lord would have withheld the Sacrament and grace of Baptism from children, of whom He said: Suffer the little children, and forbid them not to come to me; for the kingdom of heaven is for such; whom also He embraced, upon whom He imposed hands, to whom He gave His blessing.

Moreover, when we read that an entire family was baptized by Paul, it is sufficiently obvious that the children of the family must also have been cleansed in the saving font. Circumcision, too, which was a figure of Baptism, affords strong argument in proof of this practice. That children were circumcised on the eighth day is universally known. If then circumcision, made by hand, in despoiling of the body of the flesh, was profitable to children, it is clear that Baptism, which is the circumcision of Christ, not made by hand, is also profitable to them.

Finally, as the Apostle teaches, if by one man's offence death reigned through one, much more they who receive abundance of grace, and of the gift, and of justice, shall reign in life through one, Jesus Christ. If, then, through the transgression of Adam, children inherit original sin, with still stronger reason can they attain through Christ our Lord grace and justice that they may reign in life. This, however, cannot be effected otherwise than by Baptism. Pastors, therefore, should inculcate the absolute necessity of administering Baptism to infants, and of gradually forming their tender minds to piety by education in the Christian religion. For according to these admirable words of the wise man: A young man according to his way, even when he is old, he will not depart from it.

Catechism of the Council of Trent

First Communion is at the age of reason:

The administration of the Most Holy Eucharist to children requires that they have sufficient knowledge and careful preparation so that they understand the mystery of Christ according to their capacity and are able to receive the body of Christ with faith and devotion.

CIC 913 paragraph 1

Confirmation is after the age of reason because:

Confirmation has not been instituted as necessary to salvation, but that by virtue thereof we may be found very well armed and prepared when called upon to fight for the faith of Christ; and for this conflict no one assuredly will consider children who as yet lack the use of reason to be qualified.

Catechism of the Council of Trent

and:

The sacrament of confirmation strengthens the baptized and obliges them more firmly to be witnesses of Christ by word and deed and to spread and defend the faith. It imprints a character, enriches by the gift of the Holy Spirit the baptized continuing on the path of Christian initiation, and binds them more perfectly to the Church.

CIC 879

Every baptized person not yet confirmed and only such a person is capable of receiving confirmation.

To receive confirmation licitly outside the danger of death requires that a person who has the use of reason be suitably instructed, properly disposed, and able to renew the baptismal promises.

The faithful are obliged to receive this sacrament at the proper time. Parents and pastors of souls, especially pastors of parishes, are to take care that the faithful are properly instructed to receive the sacrament and come to it at the appropriate time.

The sacrament of confirmation is to be conferred on the faithful at about the age of discretion unless the conference of bishops has determined another age, or there is danger of death, or in the judgment of the minister a grave cause suggests otherwise.

CIC 889-891

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look-i-love-u · 2 years

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Tagging Game - Question Tuesday Wednesday

I got tagged by so many lovely people: @lizelandre, @jomilky, @ardent-fox, @energievie, @surviving-maybe and @shameless-notashamed and @vintagelacerosette and @heyheyusedtobemynickname and @milkovetti

Thank you, darlings. xx

How old are you? On the wrong side of 30.

What do you do for a living? My dream job (even if I complain about it from time to time)

Dream vacation destination? Crossing one of them off soon. The others are Sweden and Iceland.

Favorite color? Pink and Black

Last thing you drank? Water. It's too fucking hot.

Last song you listened to? Higher Power - Antitype

Relationship status? Lonely.

Where are you from? Germany

Biggest pet peeve? Eating and chewing noises.

Tell me a secret? I'm happy Svetlana and Yev aren't part of Mickey's life anymore.

So many people have done this already. So feel free to ignore me if you did it already. I'm tagging: @imikhailotakeyouian, @aschen-kiln, @shinygalaxyperson, @snivelyhannah

#tagging game #question tuesday #personal

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