The Topic Of Body Weight - 1288 Words

The topic of body weight in America is a sociopolitical phenomena with multiple, often conflicting perspectives. Some refer to the issue of obesity as an epidemic, highlighting social and political solutions to redress the consequences of weight-gain amongst U.S. citizens. Others point to the socially constructed nature of bodies and the meanings surrounding them. These scholars argue that the idealized bodily form is projected to glorify hegemonic standards of health and beauty, which operate according to capitalist and gendered norms. As a consequence, those outside the glorified norm tend to experience shame, stigma, and discrimination. From media outlets to individuals, from researchers to government agents, the consistent communication about weight in America demonstrates the severity of the phenomenon. There are over 170 million Americans who are severely obese, obese, or overweight including women, men, and children (Ogden, Carroll, Kit, Flegal, 2012). Additionally, 22.9% of adult Americans suffer from metabolic syndrome, a medical condition in people who appear to be of a healthy weight but have dangerously high levels of fat inside their body (Beltrà ¡n-Sà ¡nchez, Harhay, Harhay, McElligott, 2013). The causes behind the epidemic are complex but are often examined as an excess of caloric intake and a lack of sufficient activity (Tukuitonga Keller, 2005). As mentioned previously, the obesity epidemic is a complex phenomenon with socio-economical, geographical, andShow MoreRelatedThe Black Beauty Myth By Sirena Riley1251 Words   |  6 Pageshas encountered multiple experiences concerning body image through out her life. At a young age, she started to feel the pressure to have a perfect body. The struggle of making herself perfect ultimately lead to eating disorders for instance, bulimia and compulsive exercising. In her journey from a young age to her college years she has learned better ways to deal with negative body image through therapy. In her article, she states â€Å"I was in three body image and eating disorder groups with other youngRead MoreThe Public Health Impact Of Diabetes Mellitus Essay1515 Words   |  7 Pagesthe leading reasons for avoidable death (Center for Disease Control and Prevention (CDC), 2016) . The fact that is not the single factor in a loss of weight, this task is very difficult to accomplish, particularly by having life stressors involved. The teaching summary includes diet plan and exercise suggestions and information on effective weight loss. In this presentation, we have highlighted on the various ways that obesity can pose threats in our life. This is discussed especially in the lightRead MoreACOM 103essay Plan 1239 Words   |  5 Pagesï » ¿ -- ASSIGNMENT 1 INTRODUCTION AND ESSAY PLAN ESSAY TOPIC: In response to concerns about obesity and weight-related health issues, there are a number of approaches to weight loss on offer. Compare and contrast a more traditional approach to weight loss, such as a healthy diet and exercise, with a surgical procedure used for the purposes of losing weight. Which is more effective in achieving and maintaining a healthy weight? INTRODUCTION Thesis statement: This essay will focus on comparing andRead MoreFad Diets820 Words   |  4 PagesTopic selection Theme: Health and Wellness Topic: Fad Diets 1. What is your possible topic? Fad Diets: how dangerous can be fad diets to your health in short and long term? If fad diets are dangerous why are they so popular? If I want to lose weight which is the best way to do it? Are there any record of illnesses cause by this type of diet? Are some of these diets true and the mainstream are saying us that they are dangerous for our health? 2. How is the topic important to you and howRead Moreeating breakfast persuasive speech Essay898 Words   |  4 Pagesï » ¿ Topic: Eating a Good Breakfast Audience Analysis: At least half of the class skips breakfast 1-2 days a week. Therefore, I will not only focus on why breakfast is so important, and the positive results from eating breakfast, but also the negative effects from not eating breakfast in the morning. General Purpose: To persuade the audience. Specific Purpose: To persuade the audience that eating breakfast is important to good health. Thesis: Starting off your day with a good healthy breakfastRead MoreObesity : A Growing Epidemic987 Words   |  4 Pagesa way that the amount of the fatty tissue of the body stored from the food taken starts being completely unhealthy. I believe Americans aren’t getting sufficient exercise and are consuming too much unhealthy food. Obesity is a major health topic today, due to the rate of obesity it has turned into a rapid epidemic. The biggest possible reason for obesity in children and adults are poor eating habits and lack of physical exercise. I chose this topic on account of most people in my family are overweightRead MoreTo Diet or Not to Diet?1463 Words   |  6 Pages To Diet or Not to Diet? Dieting is an extremely debated topic in the health world. Is it needed? Or is eating healthy enough? Many feel that dieting is a necessity to living a healthy lifestyle. However, the process can be very difficult for some and often causes failure in most. The fact of dieting is, diets dont fail, people do. Dieting isnt a necessity to being healthy or losing weight, keeping a healthy lifestyle with healthy foods and exercise is what is needed. Tips for Dieting As manyRead MorePsychology - Obesity Case1177 Words   |  5 Pages1) Select a topic that you are interested in (in form of variable), start from general idea or area, attach your reading in your portfolio: Answer: The topic that we are going to test and discuss is Obesity. Obesity is a medical condition in which it is an accumulation of excessive to the extent of causing health problems and reducing the life expectancy. 2) Discuss the topic with your activities group, report what you learned from the discussion: Answer: What we concludedRead More Media’s Role In Body Images Essay1325 Words   |  6 PagesMedia’s Role In Body Images Authors can effectively get their point across by using different rhetorical techniques. In the two articles that I will examine, the authors mainly used a pathos appeal. Authors use pathos to get a social and emotional application across to the reader. Another rhetorical technique that is used by many authors is ethos. Ethos is a technique that can be used by an author saying that since they are perhaps a doctor or may have belonged to a certain organizationRead MoreExercise Is A Subset Of Physical Activity That Is Repetitive, Structured, And Planned1062 Words   |  5 Pagesperspective on how exercise correlates directly to weight loss. Weight loss is the result of increased energy expenditure or decreased energy intake. For weight loss to occur, an individual should focus on their caloric balance. This refers to the number of calories an individual takes in compared to the number of calories an individual burns. Knowing caloric balance helps determine whether the indi vidual lost weight, gained weight, or maintained weight. Over the years, the prevalence of being obese

The Ustasha Terrorists and War Criminals

The Ustasha are a group intimately related to the wartime history of Yugoslavia, both for their actions and atrocities during World War 2, and their ghosts which haunted the Wars of the Former Yugoslavia in the early 1990s. The Ustasha Form The Ustasha started out as a terrorist movement. In 1929 the Kingdom of Serbs, Croats, and Slovenes was turned into a dictatorship by King Alexander I, in part because of years of tension between Serb and Croat political parties. The dictatorship was designed to unite the Kingdom under one identity, and so was renamed Yugoslavia and divided along deliberately non-ethnic lines. In reaction one of the former members of parliament, Ante Pavelić, retreated to Italy and created the Ustasha to fight for Croatian independence. The Ustasha were modeled on the fascists of their adopted Italy but were a largely terrorist organization which aimed to divide Yugoslavia by creating discord and rebellion. They tried to create a peasant uprising in 1932 and managed to incite the assassination of Alexander I in 1934 while he visited France. Rather than dividing Yugoslavia, if anything the Ustasha strengthened it. World War 2: The Ustasha’s War In 1941, Nazi Germany and its allies invaded Yugoslavia after growing frustrated with a lack of co-operation during World War 2. The Nazis hadn’t planned this much in advance and decided to split the county up. Croatia was to be a new state, but the Nazis needed someone to run it, and they turned to the Ustasha. Suddenly, a fringe terrorist organization was handed a state, which included not just Croatia but some of Serbia and Bosnia. The Ustasha then recruited an army and began a major campaign of genocide against Serbs and other residents. Resistance groups formed, and a large proportion of the population died in the civil war. Although the Ustaha lacked the organization of Germany, who welded industrial know how to mass execution to create vast genocides, the Ustaha relied on brute force. The most infamous Ustasha crime was the creation of the concentration camp at Jasenovic. Throughout the latter part of the twentieth century, there was much discussion as to the death toll at Jasenovic, with figures ranging from the tens of thousands to the hundreds of thousands being cited for mostly political purposes. The Ustasha remained in nominal control until May 1945, when the German army and the remainder of the Ustasha retreated away from communist forces. As Tito and the Partisans took control of Yugoslavia, captured Ustasha and collaborators were executed en masse. The Ustasha were finished with the defeat of the Nazis later on in 1945, and might have vanished into history had the post-war history of Yugoslavia been one of building pressure which exploded into more war. Post War Ustaha After the break-up of the communist Yugoslavia and the start of the wars in the 1990s, Serbian and other groups raised the spectre of the Ustasha as they engaged in the conflicts. The term was frequently used by Serbs to refer to the Croatian government or any armed Croatian. On the one hand, this paranoia was deeply seated in the experiences of people who had, fifty years before, suffered at the hands of the real Ustasha, lost parents to them or been in camps themselves. On the other, claims that there were deep-seated hatreds which would re-surface or ethnic propensities to brutal violence, were mostly aimed at putting off international intervention and hyping Serbs into fighting. The Ustasha were a tool that was wielded like a club ​and proved that people who know history can be just as destructive as those that dont. Even today, you can find references to the Ustasha in the names of online gamers and their characters and nations.

Rhetorical Analysis Too Much of a Good Thing Free Essays

Rhetorical Analysis: Too Much of a Good Thing â€Å"At least 25% of all Americans under age nineteen are overweight or obese, a figure that has doubled over the last 30 years. † says Greg Crister in his article titled â€Å"Too Much of a Good Thing† which appeared on July 22, 2001 in the Los Angeles Times. In his article, Crister uses three common rhetorical strategies, ethos, pathos, and logos, in an attempt to persuade his audience, anyone raising children or interested in children’s health issues, of how prevalent this epidemic has become and provide them with some solutions as to how they can help prevent childhood obesity. We will write a custom essay sample on Rhetorical Analysis: Too Much of a Good Thing or any similar topic only for you Order Now Overall, Crister’s argument succeeds and his audience walks away convinced that childhood obesity is, in fact, an epidemic that plagues children in their own country and that they must act immediately themselves to help fight the fight and insure that it does not become a problem with their own children. One common rhetorical strategy is ethos, which is the use of credible sources to support a claim. Since Crister is a writer and not an expert on childhood obesity himself, it is important that he uses creditable sources to persuade the audience of the epidemic that childhood obesity is becoming. Crister uses ethos very well in his argument by providing current findings from reliable sources that are relevant to the immediate problem of childhood obesity. At the beginning of his article, Crister says, â€Å"Obesity,’ the U. N. roclaim[s], ‘is the dominant unmet global health issue, with Westernized countries topping the list. † It is a common belief that the United Nations predominately only deals with epidemics that plague children in third world countries so by bringing to the audience’s attention that the U. N. is now focusing on the United States, Crister encourages them to look closer to home to see what an immediate crisis that childhood obesity has become. By making the audience aware that childhood obesity is being treated as an epidemic by a trustworthy and knowledgeable organization such as the United Nations, Crister succeeds in persuading his audience that this is a serious issue in their own country and they are more likely to want to do whatever they can to prevent childhood obesity since it could affect their own children rather than children on the other side of the world. The rhetorical strategy pathos means to appeal to the audience’s emotions when making an argument and one way in which Crister uses pathos effectively is by his word choice. In his article, Crister says, â€Å"Closer to home, at least 25% of all Americans under age nineteen are overweight or obese, a figure that has doubled over the last 30 years and a figure that moved the surgeon general to declare childhood obesity an epidemic. † Knowing that, generally, parents only want the best for their children, Crister use of descriptive words, such as calling childhood obesity an epidemic, invokes a negative reaction in his audience and causes their protective, parental instincts to immediately kick in. Most parents could never fathom their own child might be part of an epidemic of any kind so by referring to the fact that childhood obesity is becoming an epidemic itself, Crister creates a sense of urgency in his audience that in turn makes them want to act on their protective instincts by helping to prevent the spread of this epidemic. In keeping with his strong use of word choice, Crister also uses the word gluttony twice in his article and even elaborates by pointing out that gluttony is â€Å"vilified as one of the seven deadly sins. Again, the use of such strong language causes the audience take notice of the severity of childhood obesity and makes them want to do whatever they can to prevent it so that their own children are not considered gluttons or part of an epidemic. Another rhetorical strategy is logos, which means using logic, common sense, and reason to appeal to an audience. In his article, Crister uses logic to provide some solutions to help prevent childhood obesit y as well as discredited some long-standing myths on how these solutions might not work. One solution that Crister offers is when he points out the importance of teaching good eating habits early on so that overeating, one of the main causes of obesity, can be avoided. To help persuade the audience that this is an important step to take, Crister discredits the common misconception among parents that children will stop eating once they are full. Crister mentions a study led by Barbara Rolls, a nutritional scholar at Pennsylvania State University, in which she observed the eating habits of two groups of children. Rolls found that the three year old group would stop eating once they were full, regardless of how much food they were given, but the five year old group would continue to eat, long after they were full, until everything on their plate was gone. This study helps persuade the audience that what they believed to be true about the eating habits of children might not be true after all and that it is their job to help their children learn how to develop good eating habits at an early age. Crister goes on to point out that parents are led to believe that restricting a child’s diet will cause them to, in turn, overeat. In an effort to explain this to his audience Crister says, â€Å"The operative notion is that a child restrained from overeating will either rebel by secretly gorging when away from the table or, worse, will suffer such a loss of self-esteem that a lifetime of disastrous eating behavior will follow. † Another solution that Crister offers is to stigmatize overeating. He says, â€Å"Of course, no one should be stigmatized for being overweight. But stigmatizing the unhealthful behaviors that cause obesity would conform with what we know about effective health messages. † This helps his audience see that stigmatizing overweight people might be detrimental but stigmatizing overeating itself might be one of the most logical solutions in preventing childhood obesity. Crister also notes that in the early 20th century France, when first faced with the excessive weight gain among children, they adopted the belief that meals should always be supervised by adults, food should be served in moderate proportions, and second helpings should be rare. The French are often stereotyped for being some of the most confident people in the world so Crister ends his article with the logical, yet tongue-in-cheek statement that, †[The French] were taught in childhood not to overeat. And it didn’t seem to do much harm to their self-esteem. † This quote combined with his use of logos works well for Crister’s argument because they make his audience realize that what they have been led to believe in the past about restricting a child’s eating habits and how children approach eating in general might not, in fact, be true. By discrediting all of these myths, Crister’s persuades his audience that they must take responsibility in teaching their children good eating habits early on in their lives and they become more comfortable with the idea that stigmatizing overeating as well as restricting their own child’s eating are other ways in which they can do their part in preventing childhood obesity. Overall, Crister’s uses of ethos, pathos, and logos succeed in persuading his audience what an epidemic that childhood obesity has become and they walk with a couple of solutions to help them act immediately in helping to prevent this epidemic in their own children or children in this country. Works Cited Crister, Greg. â€Å"Too Much of a Good Thing. † Los Angeles Times 22 July 2001. 16 November 2012 . How to cite Rhetorical Analysis: Too Much of a Good Thing, Papers

Forgiveness Essay Research Paper Forgiveness free essay sample

Forgiveness Essay, Research Paper Forgiveness Christ Jesus some two thousand old ages ago came into this universe to convey salvation for our wickednesss. He did this through his decease and Resurrection, or what we refer to as the pascal enigma. We still encounter the salvaging presence of the Lord in the sacraments and in the Word. In each and every sacrament we come face to face with # 8220 ; the grace of God our Savior # 8221 ; ( Titus 2:11 ) . It is this salvation of wickednesss facet of the sacraments that I will be examine. In the past twosome of century we have focused are attending chiefly on the Sacrament of Penance as the agencies to obtain forgiveness of wickednesss after Baptism. We have come to concentrate on it so much that it has come to be, for most Catholics, understood as the lone sacrament though which forgiveness of wickednesss is obtained. This belief as we will see is an wrong apprehension because we encounter the salvaging presence of the Lord in other sacraments and ways non merely in the Sacrament of Penance. However the Sacrament of Penance is ever to be understood as the primary sacrament for forgiveness of mortal wickednesss after Baptism. To better understand how this can be allow us first expression at the general background of the development of the Sacrament of Penance. The Sacrament of Repentance has it # 8217 ; s roots even as far back as the twenty-four hours of Resurrection when Jesus breathed out the spirit on the adherents and said to them, # 8216 ; Receive the Holy Spirit. If you forgive anyone # 8217 ; s wickednesss, they are forgiven ; if you retain anyone # 8217 ; s wickednesss, they are retained. # 8217 ; ( John 20:22-23 ) . In Paul # 8217 ; s 2nd missive to the Corinthians we see Paul developing this instruction of Christ, when he says # 8216 ; All this is from God, who through Christ reconciled us to himself and gave us the ministry of rapprochement ; that is, God was in Christ accommodating the universe to himself, non numbering their trespasses against them, and intrusting to us the message of rapprochement. So we are embassadors for Christ, God doing his entreaty through us. We beseech you # 8230 ; be reconciled to God. For our interest he made him to be sin who knew no wickedness, so that in him we might go the righteousness of God ( 2 Cor. 5:18-21 ) . These two transitions would look to be portion of the sacrament # 8217 ; s scriptural foundation. The sacrament itself would look to hold come approximately as a consequence of the early Church # 8217 ; s battle to acknowledge that Baptism may forgive wickedness but it didn # 8217 ; t stop the battle against wickedness. People fell into wickedness even after Baptism, so in order to convey these fallen members back into the Christian community the Sacrament of Penance was established. In the second and up to the 6th century A.D. a Christian could merely have the Sacrament of Penance one time after Baptism. The penitent would hold to foremost confess before his or her bishop. The penitent would so be required to participate in the # 8220 ; order of penitents # 8221 ; of the early Church. This required the penitent to have on particular apparels, and the penitent would hold to travel to a particular topographic point with other penitents when idolizing with the community. The community would pray for those in the # 8220 ; order of penitents # 8221 ; during the worship serves, and the bishop would put his custodies on the penitents. But this puting on of custodies did non take on the character of absolution until it was done during the worship serves on Thursday of Holy Week. The penitents were non allowed to have Holy sacrament because the penitents were excommunicated, excluded from Communion. After a period of probation, prescribed by the bishop, the penitent would be absolved of the wickednesss the person committed. The bishop would make this by puting his custodies on the penitent. The typical clip for this rapprochement to take topographic point was on Thursday of Holy Week before the Baptisms took topographic point. The ground it was done at this clip was because the early Church believed that both Baptism and Repentance were both sacraments that brought about forgiveness of wickednesss and that they should be prepared for at the same clip. It was merely this type of believing that besides led the early Church to the belief that the sacrament could merely be received one time. This clip of readying, for the Sacrament of Reconciliation, has come to be what we refer to now as the liturgical season of Lent. This belief that the sacrament could merely be received one time and due to the rigorous repentance received for wickednesss it became customary among Christians of these earlier centuries to wait to have the Sacrament of Reconciliation until merely before decease. The early Church merely saw public confession necessary if you had committed the wickednesss of slaying, apostasy, or criminal conversation. Sense confession was merely necessary in the instance of these three serious wickednesss, which were serious Acts of the Apostless against the Christian community, and make to its connexions with Baptism on Thursday of Holy Week it was viewed as a portion of public worship. It was considered portion of public worship up to the terminal of the 6th century A.D. and the beginning of the 7th century A.D. at which clip a passage took topographic point in the Sacrament of Reconciliation. Due to the badness of the repentance imposed on people for wickednesss committed, and the belief in being merely allowed to have the Sacrament of Reconciliation one time. Peoples avoided the public canonical repentance till the terminal of their lives. This caused a diminution in the public repentance to the point of about entire extinction towards the terminal of the 6th century A.D. Another passage was taking topographic point in the Sacrament of Baptism about this same clip that besides raised inquiry of concern in respects to the Sacrament of Reconciliation. During the fifth and 6th centuries A.D. there was a larger figure of grownup converts accepted into the Christian community that lacked proper direction and catechizes. This occurred make to the fact that it was customary to fall in the faith that the leader of a society was portion of, so if the leader of the society was Christian all those who followed that person would go Christian. This resulted in a big Numberss of grownup Baptisms. But at the terminal of the 6th centuryA.D. and get downing of the 7th century A.D. the Church # 8217 ; s baptismal policy changed. The Church started to stress infant Baptism instead them adult Baptism. This alteration in accent to infant baptism and the diminution in the figure of people take parting in the public canonical repentance presented some new pastoral jobs that needed to be addressed. First, how could the Church keep its high moral criterions, and at the same clip, present to those members of the Church that fell into wickedness the ability to be reconciled based on a more realistic plan? Second, it was one thing to necessitate those Baptized as grownup to make public repentance. But it would be a whole regardful thing to inquire those Baptized as babies and immature kids, who had to still populate and fight through all the phases of growing prior to adulthood, to make the same public repentance and merely be allowed to make it one time. To turn to these issues a new signifier of repentance emerged in the 7th century A.D. , which is frequently referred to as # 8220 ; private # 8221 ; or # 8220 ; duty # 8221 ; repentance by bookmans. It was referred to as # 8220 ; duty # 8221 ; repentance because a priest would delegate repentance to persons who confessed their wickednesss in private from a aggregation of enchiridions called a Penitential Books. Penitential Books were enchiridions that listed wickednesss and customary repentances, which was normally some period of fasting, that were given by other priests for the peculiar wickedness listed. This new signifier of private or tariff repentance was deferent from the earlier, and still practiced, signifier of public canonical repentance. It was different in that the whole rite was done in in private and by a priest instead so the bishop. Private repentance could besides be received as many times as one felt the demand for it. These three new feature of privateness, priest as presider, and the ability to have the Sacrament of Reconciliation more so one time addressed the pastoral issues that had emerged at the terminal of the 6th century A.D. This made the new rite popular among the Christian community. It seems to be a consensus among bookmans that tariff repentance has its beginnings in the British Isles, most bookmans would state chiefly in Ireland. They besides belief that monk-missionaries are responsible for duty repentance doing its manner on to the European continent between the old ages 543 A.D. and 615 A.D. After it had arrived on the European continent, the duty repentance the monastics had brought was modified because some of the repentances given in the Penitential Books appeared to be to harsh. This demand to cut down the abrasiveness of the repentance gave birth to a system called # 8220 ; commutation. # 8221 ; Commutation is a system by which the P > abrasiveness of the repentance given for a wickedness was reduced or commuted. Several types of this commuting system emerged, but it was easy for the unfair priest to manipulate this system to profit themselves. In some instances the penitent would be forced to give an offering to the priest for the intent of observing Mass for the penitent # 8217 ; s forgiveness, but some priests found this to be more of a profitable endeavor instead so that of an acceptable repentance. There were other maltreatments of the commuting system, but all such maltreatments were condemned by the Church. It finally became the norm of the Church that the fasting that was imposed by the Penitential Books was to be replaced by supplications. Another signifier of repentance that was replaced by supplications was that of public repentance. The populace canonical repentance emphasized the public nature of wickedness, and the repentance given for wickednesss was of a public nature. The penitent would be required to make such things as visit and take attention of the hapless, ill, and imprisoned. Private repentance on the other manus accepted the penitent # 8217 ; s confession as satisfactory for forgiveness of wickednesss with the judicial admission that the penitent do the supplications given as repentance. This accent on supplication instead so fasting and public repentance made private repentance even more popular among Christians. Private repentance finally won out over all the other signifiers of rapprochement in the Western Church. The Church began to acknowledge this and in 1215 the Fourth Lateran Council made it a demand that all Catholics at # 8220 ; the age of discretion # 8221 ; must squeal their serious wickednesss to a priest one time a twelvemonth and attained the Eucharistic Holy Eucharist and have the Eucharist during the Easter season. We can see that private repentance, due to its popularity and from this authorization made by the Fourth Lateran Council, by the 13th century had all but replaced the other signifiers of rapprochement found in the earlier centuries of Christianity. The Catholic Church besides during the Reformation of the 16th century defended private repentance against reformists who believed that private repentance was non necessary for the forgiveness of wickednesss. The Council of Trent, in 1551, stated that # 8216 ; private confession was perfectly necessary for mortal wickednesss, which had to be confessed to a qualified priest harmonizing to figure, type, and particular circumstance. Trent besides made it clear that the Sacrament of Penance was necessary for the redemption of individuals who sinned earnestly after Baptism. # 8217 ; The criterions set by the Fourth Lateran Council and the Council of Trent have been restated clip and once more by official Church paperss up to the present twenty-four hours. Reconciliation was neer meant to be entirely attached merely to the Sacrament of Penance. We find forgiveness anytime we encounter the economy presence of the Lord in other sacraments and ways non merely in the Sacrament of Repentance. One manner of demoing the truth of this statement is to look at the function that Lord # 8217 ; s Prayer plays in different liturgical rites. St. Augustine shows that he holds this point of position himself when he says # 8220 ; The remittal of wickedness takes topographic point non entirely in the sacred ablution of Baptism, but in the day-to-day recitation of the Lord # 8217 ; s Prayer. In it you have, as it were, your day-to-day baptism. # 8221 ; Most bookmans believe that during the first six centuries of Christianity daily mistakes and wickednesss were believed to be forgiven by the devotional patterns and supplication, most significantly the Our Father. Because the lone sins that called for public canonical repentance were those of slaying, apostasy, or criminal conversation. The Lord # 8217 ; s Prayer was an of import portion of worship in the early Church, and still is today. It was so of import that the campaigners for Baptism had to declaim the supplication before they received Baptism. The Our Father was besides recited by the priest or bishop in public repentance for the interest of all, and the one to be annoited besides had to declaim it before the annoiting took topographic point. The early Church, I dare state, believed that all the sacraments were sacraments of rapprochement, of which the Lord # 8217 ; s Prayer was the # 8220 ; perfect verbal expression. # 8221 ; The Liturgy of the Hours is besides a beginning of rapprochement because it terminals with the Our Father. St. Benedict himself emphasizes, in his Rule, that at forenoon and eventide supplication the Lord # 8217 ; s Prayer is to be said aloud so all the monastics may here the phrase # 8220 ; forgive us as we forgive. # 8221 ; He emphasized this so that there might be perfect rapprochement between the monastics each eventide and forenoon. The Our Father is besides found in the Liturgy of the Eucharist which is the ultimate look of rapprochement in itself because it is the ultimate look of the pascal enigma. The Lord # 8217 ; s Prayer has ever held a climatic function in the Eucharist. It has ever been the debut to Communion in the Eucharistic Liturgy. One ground given for it being the debut to Communion was the request # 8220 ; forgive us as we forgive. # 8221 ; St.Augustine says the ground we pray the Lord # 8217 ; s Prayer at this point is so that # 8220 ; after these words # 8216 ; forgive us as we forgive # 8217 ; we may near the alter confidently and literally # 8216 ; with washed faces. # 8221 ; What St. Augustine meant by this is that the Our Father makes it possible for Christians to have the Eucharist because they had in a religious sense # 8220 ; washed their faces # 8221 ; of wickedness. The Liturgy of the Eucharist is itself another look of rapprochement The topographic point in the Eucharistic Liturgy that forgiveness is most apparent is in the readying to have Communion. The readying consists of the Our Father, the supplication that follows, # 8220 ; Deliver us, O Lord from every evil # 8230 ; , # 8221 ; so the supplication for peace, # 8220 ; Lord Jesus Christ, you said to your apostles, I leave you peace # 8230 ; , # 8221 ; and eventually the private supplications said by the priest. This little group of supplications combined with the acclaim # 8220 ; Lamb of God # 8221 ; is in itself a penitentiary rite. This penitentiary rite emphasizes the forgiveness offered to all in the Eucharist. If we take a closer expression at these supplications, we can see how they emphasize the power of forgiveness found in the Body and Blood of Christ. Lashkar-e-taibas take for an illustration one of the private supplications recited by the priest merely before Communion is distributed to the faithful, # 8221 ; Lord Jesus Christ, Son of the life God, by the will of the male parent and the work of the Holy Spirit, your decease brought life to the universe. By your sanctum Body and Blood free me from all my wickednesss and from every immorality # 8230 ; .. # 8221 ; This private supplication of the priest is seting stress on the fact that it is the Body and Blood of Christ Jesus that frees us from our wickednesss. It would look so that by having the organic structure and blood of Christ we are besides having forgiveness. We can see by looking at Church history that the Sacrament of Penance was chiefly for the forgiveness of mortal wickednesss. We can besides easy see how forgiveness is offered to us in other sacraments and ways, such as in supplications like the Our Father. Based on these two facts, and many non mentioned, I would hold to state that it is wrong to state that after Baptism we can merely obtain forgiveness of wickednesss through the Sacrament of Reconciliation. Because we can see how this other sacraments and ways enable us to meet the salvaging presence of the Lord. We should ever understand the Sacrament of Penance as the primary sacrament for forgiveness of mortal wickednesss after Baptism. Because history shows us that these wickednesss are sins that harm more so merely the one sinning and demand a signifier of rapprochement that reconciles the evildoer with the whole Body of Christ, the Church. It would look to me feel the early Church did non see all wickednesss as necessitating the Sacrament of Penance there is no ground non to belief that venial wickednesss are forgiven in other sacraments and rites. We even have cogent evidences that saints such as St. Benedict and St. Augustine held that we could happen forgiveness in other ways so merely that of the Sacrament of Reconciliation. Bibliography Dudley, Martin: Confession and Absolution: 1990, The Liturgical Press ( 243.4, D848 ) . Hamelin, Leonce: Reconciliation in the Church: 1980, The Liturgical Press ( 243.4, H213 ) . Jeep, Elizabeth: The Rite of Penance: Comments Volume Two, Implementing the Rite: 1976, The Liturgical Conference ( 243.4, L782r v.2 ) . Keifer, Ralph: The Rite of Penance: Comments Volume One, Understanding the Document: 1975, The Liturgical Conference ( 243.4, L782r v.1 ) . Longley, Alfred: Healing and Forgiveness, A New Penitential: 1976, World Library Publications Inc. ( 243.4, L856 ) Mitchell, Nathan, OSB: The Rite of Penance: Comments Volume Three, Background and Directions: 1978, The Liturgical Conference ( 243.4, L782r v.3 ) .