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Religion and its effects on children
Effects of religion and beliefs on the child
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I didn’t have a say. It was fated when I was a child of just two or three that priesthood was my calling. Actually, it was mothers calling that I was to be a priest. She alone had set me on this path toward a life of spiritual obligation and self-sacrifice. By her decree, it was as assured as the rotation of the earth around the sun and water reaching it’s own level; as certain as my brother Zac’s destiny to become a doctor; and as inevitable as my sister Alice’s providence for marrying eventually into money, that I was to follow my uncle’s quiet footsteps and become a cleric of the Roman Catholic variety. I have little if any memory of not being a priest. Mother’s obsession would certainly not allow me that void. Even as a young toddler, I was a priest, or at least one in waiting. I needed only but go through the proper steps to make it official. My mother’s words from my earliest years tell of her intent that the road my little footsteps should travel, as God had described to her, be unabated by the amusements of youthfulness. “Mommy’s little priest,” she would call me. Dinner guests would hear on each visit: “Look at that compassionate smile.” “Doesn’t he have the trustworthy eyes of a Pope?” “Are you my cute little Pope?” she would ask me in her best mommy-baby voice. It was a question to which I had no possible response. My childhood was not unlike that of any other child’s. Like every young boy I would play make-believe Holy Eucharist with my mother in the living room after she had finished cleaning up the dinner dishes. She would place Ritz crackers on her favourite silver serving tray, and after summoning my brother and my sister and my father, I would gently place a communion host on each of their extended tongues as... ... middle of paper ... ...ough the newborn child is viewed as sinful, theologists argue that it must be understood that this state of sinfulness is distinctly different from the actual sins a person commits. After all, how much guilt can you put on a newborn baby? They have an entire life-time ahead of them for that. It certainly seemed that sacraments were the basis of my play, at least at home. I don’t recall any unhappiness in my home in those early years. There was great peace, abundant laughter, and music throughout our home - both religious and popular. My memories are of joyfulness and comfort. Under scrutiny of the brighter lights of reflection many years later I would wonder if my memories were indeed accurate or might have been artificially beautified by the comparison with the emotional and intellectual struggles of my later adult years. Yearning for the days of innocence.
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.
Saunders, William P. Straight Answers: Answers to 100 Questions about the Catholic Faith. Baltimore, MD: Cathedral Foundation, 1998. Print.
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
In reading Carolyn Kay Steedman's Landscape for a Good Woman, two themes took center stage: Memories and Motherhood. As the book unfolds Steedman repeatedly points out that childhood memories are used by individuals for various purposes; rather than objective recollections dominated by facts, she proposes that they are more subjective in nature, likely to alter with time or as circumstances dictate.
One of the three basic pillars of the Roman Catholic Church is Tradition. The Church often uses this pillar of Tradition to validate its actions or to establish its own infallibility. One unspoken foundation that I feel is more essential, however, is that of Love. Love is what is taught in Scripture, another pillar of the Church, and should, therefore be the root of any traditions in the Catholic faith. By judging human actions or the spirit of God by cold laws enforced by the Church, we lose important insight into what our faith and our existence are truly about. Even the Church, in its humanness, sometimes forgets that love of God, others, and ourselves should be the core of every decision we make. The Church that many see as harsh and archaic could easily be refreshed and renewed, not by peppier music or stand-up comic priests, but by emphasis on the spirit of love rather than the letter of the law.
In the early stages of Catherine's life the surfacing modern age was bringing with it social turmoil which spread throughout Europe (Giordani 3). During Catherine's lifetime, according to Mary Ann Sullivan in her essay “St. Catherine of Siena,” the center of Catholic rule fluctuated between Rome and Avignon and contributed to a schism between popes in Italy and France (1). Catherine was born 23rd in a line of 25 children and, according to Sullivan “even at a young age, [she] sensed the troubled society around her and wanted to help” (1). While her parents were not exceptionally religious, St. Catherine's biographer Blessed Raymond of Capua discusses Catherine's early zeal for Catholic practices: “When she was about five she learned the Hail Mary, and repeated it over and over again as often as she could…she was inspired by heaven to address the Blessed Virgin in this way whenever she went up and down stairs, stopping to kneel on each step as she did so” (24). Her devotion to the Virgin Mary would become especially important in a vision she had around this time while walking with her brother to visit one of her sisters.
In Christian communities, especially communities that practice adult baptism, the ritual is seen as more than just an act of repentance for the forgiveness of sins. The specific actions associated with baptism have evolved to represent Jesus’ death (the liminal stage) and resurrection (the reaggregation stage). By manipulating the symbolic actions in the ritual “so as to bring them into parallel with the pre-established non-symbolic system,” we are better able to understand the symbolism of the three stages of this rite of
When a person or a family chooses to participate in a religion, it is usually a big decision which entails much thought and consideration. Catholics believe that Jesus died for their sins, so that they could live. Practicing Catholics, one must follow the ways of the 10 commandments described in the bible. They attend mass and hear the readings from the priests, by which they have much respect for. Priests or Deacons are supposedly the messengers of God, and in turn they instruct their people how to act through the words of Jesus. How do you think a person would react when they hear the news that one of their priests did sexual acts to little boys? The allegations of priests molesting little boys has been rampant for many years, but nothing could hit harder when the priest actually came from their own church, especially if a family had young children who participated in the masses. The urgency to leave the parish might arise, just as Suzanne Keen did with her parish, especially having children who she wanted to protect. When the escalation of the rumors surfaced, she first ignored it as many people did. How could be chu...
- Living Faith - Home & Family - News - Catholic Online. (2014, November 18). Retrieved February 03, 2016, from http://www.catholic.org/news/hf/faith/story.php?id=57689
“We are not the sum of our weaknesses and failures; we are the sum of the Father’s love for us and our real capacity to become the image of his Son.” Said by St. Pope John Paul II during one of his World Youth Day homilies this quote perfectly represents the man that St. Pope John Paul II was: a bold, forgiving, selfless, and loving man. Born on May 18, 1920 in Wadowice, Poland; John Paul II suffered a number of tragedies in the early years of his life. By the age of the twenty he lost all of his immediate family, and he credits the death of his father as the point in his life when he heard the call to live a life of religious vocation. In 1939, about one year after John Paul enrolled in The Krawkow Jaggelonian University, the Nazi closed the school and to avoid deportation to Germany all able men had to work. From 1940 to 1941 his holiness did various jobs, but it was during this time period that he was seriously contemplating priesthood. In 1942 John Paul II started studying at the underground seminary run by the Archbishop of Krakow, and during this time he was hit by a truck and recovered in matter of two weeks. To him this was a confirmation of his vocation. Once the war was finished the future pope was ordained priest and was then sent to Rome for further studies. After a two year time period in Rome, His Holy Father received his doctorate in theology and returned to Poland. After serving in several parishes and becoming a well-known religious face in Poland, St. John Paul II became the bishop of Ombi. During the six year time period that his holiness was the Bishop of Ombi, he achieved one of his life’s major accomplishments: he became one of the leading thinkers on the Vatican II council. While he was one the Vatican II co...
The communal values evolve around religious events, having family honor and virginity. Even though the church’s betrayal is versatile, when the bishop arrives, it emphasizes the failure clearer. The people of the town, including the prie...
Women’s rights in the Catholic Church, generally, are a controversial subject. Many people believe the Church is masculine and excludes women in any leadership rules. The Catholic Church has been around for over two thousand years. The modern world believes the Church is outdated. Jesus Christ lived during a time when women were secluded. It is time, in their thoughts, for the Catholics to change their beliefs to adequate with the contemporary society, some Catholics even deliberate with the idea of change. Pope Paul VI portrayed the Catholic Church in three words, tradition (the practices of the faith), magisterium (God’s Plan) and the Gospels (Jesus’ teachings). It is not the Church’s responsibility to change but to follow what they have been given, the Truth. As more go to the advanced society and the feminist movement continues on, the Church stays with their beliefs on who each of the sexes really are.
This essay gives a brief outline of the major developments in the role of the Papacy between the Early Church and the present day. It will cover four aspects. The development of the papacy as a temporal ruler, Papal elections, the Curia and the development of the ‘mission role’ of the Papacy. It will explore how the papacy changed from being an organisation that had the influence to appoint kings and arrange state borders to one with a billion followers. These followers see the papacy as being responsible for the administration, pastoral and spiritual care of their membership.
As a child growing up in a Christian household I was repeatedly reminded that “Jesus Christ was the son of the almighty lord and savior,” which is the way my grandma phrased it. My entire family emphasized this belief so much that I stopped questing the concept, and instilled it in my own mind. This belief became the nomos, meaning what everyone else believed in, because that is what they internalized in my family member’s consciousness. Every first Sunday, my church would participate in the ritual of the Lord’s Supper, which became a customary tradition for me after I was baptized. I could finally eat and drink the bread and blood of Christ. According to sociologist Peter Berger, he believed that “religious ritual has been a crucial instrument of this process of ‘reminding’” (Berger
In the William Blake’s Songs of Innocence and of Experience, the vision of children and adults are placed in opposition of one another. Blake portrays childhood as a time of optimism and positivity, of heightened connection with the natural world, and where joy is the overpowering emotion. This joyful nature is shown in Infant Joy, where the speaker, a newborn baby, states “’I happy am,/ Joy is my name.’” (Line 4-5) The speaker in this poem is portrayed as being immediately joyful, which represents Blake’s larger view of childhood as a state of joy that is untouched by humanity, and is untarnished by the experience of the real world. In contrast, Blake’s portrayal of adulthood is one of negativity and pessimism. Blake’s child saw the most cheerful aspects of the natural wo...