Personal statement Example | Topics and Well Written Essays - 750 words - 7

Personal Statement Example I soon came to realize that I could admire and respect those teaching professionals who are equipped, through education and experience, to provide students with a well-rounded curriculum as well as serving as advocates when the student requires additional support in a variety of different domains. This is why the university experience has been so valuable and why I continue to seek to improve my lifelong learning and worldview. Before becoming a student at Bangor University, I was enrolled at the Beijing Institute of Technology where, during the first year, I struggled to achieve more than average marks in Financial Accounting and Management Accounting. It was not because the curriculum was significantly difficult, it was simply due to my own unfamiliarity with radically different teaching methods in the UK as opposed to Chinese teaching methodology. However, I was determined to rectify what I perceived to be a minor deficiency, communicating to my tutors that I was having problems a djusting to the UK culture. Because of the aforementioned support, I was able to make the appropriate adjustment, learn about the absolute value of diversity and cultural disparity and achieve much higher marks by eliminating apprehension that once existed due to said lack of knowledge about the UK educational and social environment. I ultimately scored an 80 in Finance in my 2012-2013 academic year which was, in my opinion, a significant achievement and improvement of which I am quite pleased. It was, again, through the excellence of those engaged in the university experience that allowed me to exceed any boundaries and find personal fulfillment associated with high achievement. The university experience has given me many new perspectives and assisted in broadening my scope of knowledge that, today, allows me to successfully examine a variety of academic theories and effectively apply them to real life business and social scenarios. Some of this growth can be attributed to my volun teer work at the Beijing Institute of Technology in which I was responsible for introducing new students to the campus lifestyle and assisting them in adjusting to the living conditions of the campus and accommodating their needs to improve study and general lifestyle. It was my responsibility to map out efficient routes between the main study buildings, restaurants and any other campus-related need, thus essentially serving as a student-to-student advocate of which I received much appreciation and friendship development. Through this volunteer program at BIT, I further enhanced knowledge of cultural diversity and the absolute importance of embracing diversity in both an academic and social context. I am greatly satisfied with the outcomes that I experienced in the volunteer program which not only equipped me with a better understanding of human needs and behaviours, but also enhancing my preparation and management skills. On a personal note, I have a wide variety of hobbies that he lp to cultivate my abilities and further expose me to cultural differences within a social context. I am well-skilled in dance and in piano which not only allow me to embrace the beauty of the arts, but also improve intrinsic drive and ambition to succeed. I have found that my involvement in the arts serves as a motivational force that continues to further develop my capabilities as dance and piano require deep commitment and determination, which are two success

Wikileaks Endangered Lives Saved by Military Censorship Essay

Wikileaks Endangered Lives Saved by Military Censorship - Essay Example This is just not the case. In fact, what is usually called military â€Å"censorship† is in the best interest of our troops, our country, our government, and our liberty. One recent example of this is the Wikileaks scandal where a large number of sensitive documents were released to the public. This release of censored material shows why censorship is actually a positive thing when it comes to military documents, as it has caused problems with military security. Furthermore, it endangered not only the lives of American troops, but of Afghan civilians and everyone involved. Wikileaks and other disasters have proved that military â€Å"censorship,† far from being dangerous, is a necessary part of keeping the country safe. In the middle of 2010 and the war in Afghanistan, a website called Wikileaks began posting classified documents from the US Government. In many cases these documents being uncensored â€Å"could put the lives of Americans and our partners at risk, and t hreaten our national security† (Jones). Although it’s debatable what intent the Wikileaks project had in fighting against what they perceived as censorship, their result was definitely harmful. As Assistant Secretary of Defense for Public Affairs Douglas B. Wilson put it, the â€Å"arrogance and naivete† of fighting against military censorship â€Å"have determined and had negative consequences for national security" (Miles).

Top games Essay Example for Free

Top games Essay Nearly all the children could do the above I therefore suggest that the game is appropriate for the age range I planned it for. Throughout this observation the children have gained developing co-ordination and control over the cards. They have used fine motor skills to lift a turn over the cards, for the first few times the children turned over the cards they had a little difficulty all of the children discovered however that if they slide the card to the edge of the table it was easier to pick up. They have also been learning about sharing and turn taking and how everyone has to have fair turns and not to hurry them along. They have been thinking about ordinal numbers (first second etc) and what number comes next, and also through my open-ended questions, about lengths and sizes of the lines. B F Skinners theory of positive and negative reinforcement also fits in here. If a child gets a number and puts it in the correct order, they may be praised, told well done. There actions have been reinforced (positive reinforcement). On the other hand a child may not come first the first time they play the game, they may not like this feeling which would inspire them to really try the next time, although if they do not come first again the may take a disliking to the game. I was fully prepared for the activity as all I needed was the game cards, I didnt need any additional resources. I discussed with my placement supervisor the suitability of the game and whether she thought it to be age and stage appropriate to these children. I was mostly completely planned and ready for this activity although it would have been helpful if I could have more time, there was enough time to play quite a few games, but not all the children in the class got a chance to play and not also was that unfair to some of the children I could have benefited from seeing the whole class dealing with the game to support my evaluation more. As I have said the number of children in the group was correct it was easy to manage the situation. I think that I gave clear instructions although it may have made more sense to the children if I had set down some firm ground rules at the start. Again the only thing that did not go to plan was the amount of time I had allocated for the game. The resources I made was suitable for its purpose it lasted quite well and was quite durable as they were backed onto card I think in future I would laminate the cards so they were more durable. It did help the children to learn, but I think it would have been more helpful to them if the numbers were higher as most of the children already knew their numbers one to five quite well. I could also have made different versions of the game such as, instead of trains I could do flowers or animals depending on what the subject they were focusing on at the time was. Mind map-China-I think that including the whole class was suitable because the children all gained feedback off each other. Although it was quite difficult to tell how many of the children could count the suggestions as they all counted at the same time, some of the children could have been following what everyone else was saying. When the children were asked (separately) how many suggestions to make twenty? they took a little longer than I had expected to work it out but got it right in the end. Some of the children had a little prompting as how to work it out. As the suggestion about Chinese writing came up a lot I wasnt sure if the children were copying the first child who suggested it or whether they were going to suggest it in the first place. Tassoni and Beith (2002 p 400) state that between the ages of four and six years a child should normally be: Showing more understanding and using reason based on their experiences ? Starting to use and understand symbols e. g. reading and writing Again nearly all the children could do the above I suggest therefore that this activity is appropriate for the age and stage of these children. The children have been learning in the area of knowledge and understanding of the world they have been thinking of past events that they could link with the subject of China (e. g. I had a Chinese last night). The children have expanded in their knowledge of listening, not interrupting and waiting to be asked before speaking. They have also learnt a bit about how to discuss with people. They have also been learning about mathematics by counting how many suggestions are on the board and calculating how many more Again with this activity I can see where B F Skinners theory fits in. in a similar way to the first activity if a child comes up with good suggestions they will get a well done. This will encourage them to think deeper to think of another suggestion to get the same praise (positive reinforcement). B F Skinner also says that by ignoring certain behaviour it may disappear which could be done with the children that interrupt. Tassoni and Beith (2992 p 223) state that adults need to extend childrens vocabulary and help them to use language as a way of thinking, open questions can be used when working with children. This means asking questions where children have to give more than one worded answers during my activity I believe I covered this as I asked a few open ended and the children responded well. Children also need to learn the skills of listening and this means that we must be good role models for them by listening to them although the children were good at listening I still believe that I acted as a good role model to them by listening to all of the suggestions and not being dismissive. I wasnt prepared for the amount of suggestions that the children gave it may have been helpful if I had a spare piece of paper for such circumstances. I had discussed with my placement supervisor the suitability of this activity I discussed whether it was age and stage appropriate and whether it was stimulating enough for the children to sit there for a while and pay attention. I think that the time I had allocated for this activity was appropriate; the times were roughly similar when the children started to run out of suggestions and when we had to start the next activity. The activity was a success there was good feedback later on throughout the day and the children were also asking to have other people suggestions explained to them (showing they were interested in the subject). I had extra support from my supervisor to manage all of the children as it was a class of twenty-eight so it was managed quite well. I gave clear instructions about what we were doing but not about how they had to sit or that they had to wait to be asked. I think that it would have been beneficial to explain this before the activity was started to set down the ground rules. Other than this all went to plan with the activity. Recommendations The train game when I asked the children the questions I often got one-word answers, in order to help them expand on the subject more, the adult in the situations asking more open-ended questions about the subject could do this. During the game I had two children with the same favourite colour I dealt with this by playing two games, it may have been easier to ask the children to swap in the middle of the game or to not let the children choose at all I could just deal the cards to them. I could also for future games keep the colours the same (starting cards one colour, number one cards another colour etc). In order for the children to progress, I could make other cards numbered up to ten, if this proved to difficult because of the amount of cards on the table they could be separated into two piles one to five and six to ten. I could also play the game backwards if they had managed it the original way well. I could make the cards colour co-ordinated e. g. either they have to get the whole set of one colour to win or that the aim is to make a pattern. The best way I think to extend this activity would be turning it into a quiz each child is asked a maths question, if they get the question right they can turn over a card if they get it wrong they will wait until their next turn. In this activity whatever the version an adult would need to be present to make sure the game is being carried out in the way planned, that the children are all taking turns and that the children are being sensible with the cards.

Marriage and Holy Orders

Marriage and Holy Orders Here is the question Since Vatican 2 the sacraments of Marriage and Holy Orders have been understood as sacraments of Christian ministry. How is this understanding of these two sacraments reflected in the churchs contemporary theology of Marriage and Holy Orders? Several individuals have been concerned with the understanding of the sacraments of holy matrimony and the holy orders in the churchs contemporary theology. for instance 1st a The Catholic custom educates that sacraments are an outward signs, incidents that are clear in our understanding, of the unseen truth of Gods grace in our lives, which is practiced only indirectly by its consequence on our lives. And the customary lessons goes further. Not only do sacraments spot the approaching of grace with a noticeable symbol, but they bring about the realism of refinement by the means they connect us to the person of Jesus Christ present in the society which is his house of worship. In the case of the sacraments of occupation this is clear in the way these sacraments begin individuals into a duty, a service, in the church society. since the outcome of the sacraments is connected to the outer symbol, which should be as comprehensible and fluent as possible. To a great level the society itself is constitutive of the symbol, and is thus vital in calling forward the gifts of the occupation in which each individual is well-known and established in each sacrament of oc cupation. 1st b The Bible pioneers us to a widespread custom of sacramental movement.For example the Hebrew Scriptures do not utilize any phrase that we would interpret as sacrament, but portray acts of worship base on representation. The most significant of these is the Passover festivity, but there are many others. However, in the New Testament Jesus built on these obtainable customs of worship, as well as on the narratives and descriptions of the Scriptures in his events and in his teachings. Consequently, the sacraments we rejoice in nowadays are all developed from these events and teachings of Jesus. And that is why we refer to Matrimony Holy Orders as the sacraments of occupation, a statement that originates from the Latin for call. Meaning that, all of us are called by God. As a matter of fact, we are called at different levels, and increasingly all through our lives, we are called into existence, into human self-respect and accountability, and into certain associations, societies and tasks. Most significantly ,we are called into an cherished spiritual union with God that does not come as expected but must be required and refined within the grace, or a particular outreach, of God. The rites of marriage and priesthood are examined from theological, historical and structural point of view. The complementary offices and responsibilities in the house of worship are differentiated and explained. The pastoral ministry of the ordained is viewed in its ecclesiological context and purpose, with concentration given to a suitable understanding of rank. Special concentration is provided to the sacramentality of matrimony, a theology of sexuality, and the association between matrimony and celibacy. 2nd part The Christian perception is that, despite the fact all of the complex human tradition of disputes and competitions, maltreatment and unfairness, chauvinism and eliminations, matrimony in the grace of Christ are redemptive. They are authorized to exceed all the troubles and to make families and relationships all over the community that bring health and completeness and pleasure both within their individual family circle and in the wider society. This too is an necessary part of building the church, the society of the believers of Jesus. This also is a sacrament of occupation, of the passion to build up the church that contributes in the work of salvation. The sacraments of priesthood and matrimony are headed towards individual redemption and the building of the People of God. In the early existence of the Church, believers were encouraged to get married to other believers and bring up their off springs according to the illustration presented by Jesus; the matrimony was celebrated as a public issue and was not ruled by Church sacramental rules. It was not until the 12th century that matrimony was being recognized as a sacrament by Church theologians, although from around four hundred CE Church leaders started their participation in the rite of marriage. In the sacrament of matrimony, viewed by the Church as symbolizing and dividing the secrecy of the harmony and true love between Christ and the Church, Married couples are to develop in the alertness that their calling is one of assisting one another, in Godliness, in their matrimonial life and in the bringing up the children. This is viewed that, the birth of off springs that may lead to marriage of believers, and the baptism of these children, helps the People of God, the Body of Christ, to be enabled throughout the centuries. From earlier periods Christian marriage has been seen as being fixed in the notion and realism of self-gift, with this gifting of oneself entirely to the other reflecting the actuality of God, Married partners, together with all people of the Body of Christ, are sustained and reinforced in their vocation through the welcome of the Eucharist. The meaning the Church places on the Eucharist in the blessing of matrimony can be viewed in the Catechism where it states: It is thus proper that the partners should seal their approval to offer themselves to one another through submission of their individual lives by joining it to the offering of Christ that is made present in the Eucharistic sacrifice, and by getting the Eucharist so that, speaking in the similar Body and the similar Blood of Christ, they may form one body of Christ. However, during earlier periods in the house of worship, coordination of leadership developed to assist the society live its life in the way they felt Jesus identified them to. Finally this offered increase to a number of offices, bishop, presbyter, deacon, which needed a ceremony of ordination so as to complete that office It is about two fifteen CE, with the Apostolic custom of Hippolytus that the house of worship is capable of tracing the original existing rite of ordination, providing a clear sign of the earliest reality and performance of ordination. When we perceive the complementarily of these sacraments of occupation, we are observing the house of worship in a manner that may be new and thus seems odd. Some may even imagine that this is a more Protestant method of observing our Christian being collectively and at the nature and purpose of the house of worship. So far this organic means of viewing the house of worship and our positions inside it is built right into our sacramental performance and our theology of the sacraments. In addition, essentially and theologically there is no shared exceptionality between the sacraments of Matrimony Holy Orders. Though the present regulation of the Catholic church needs celibacy of its priests, that has not all time and all over been so. An individual can be named to assist in the building up of the body of the risen Christ, which is the society of followers, in two ways. He can be the one to bring the society collectively in Eucharist as well as being one of individuals who build up the society family by family in weaving the redemptive relations. The two sacraments of occupation, similar to the entire sacraments, are not just celebrations that occur in a given moment and then are history. They are ongoing and continuously unfolding the truth in our existence as we remain heading towards full salvation and change that move us towards redemption, which is our correct connection with God and thus with one another. The main fundamental calling of a believer is the call into discipleship of Jesus in a society of disciples. Thus the main fundamental sacrament of calling is in fact baptism, or more precisely initiation which is celebrated in first Eucharist, Confirmation, and Baptism. It initiates an individual into the membership and life of the house of worship. Therefore, the solemn festivity simultaneously of the heavenly invitation, of the reply of the person, and of the welcome of the society which is both the local meeting of followers of Jesus, and the great general People of God, the international church. Nothing is actually superior or closer in the association we have with our maker than the grace and vocation of baptism. However, that vocation expressed by baptism, that calling of the baptized, plays out in different ways for different individuals. Amongst our 7 sacramental celebrations, we recognize this by a series of festivities shared by all, and by 2 festivities focused on the 2 crucial ways in which the church as society of salvation in the world is built up. And these 2 are usually identified as the sacraments of vocation. Ordained members and Holy Orders See also: Catholic Church hierarchy, College of Bishops, Priesthood (Catholic Church),and Deacon Lay men become ordained through the sacrament of Holy Orders, and form a three-part hierarchy of bishops, priests and deacons. As a body the College of Bishops are considered to be the successors of the apostles.[137][138] Along with the pope, the College includes all the cardinals, patriarchs, primates, archbishops and metropolitans of the Church. Only bishops are able to perform the sacrament of Holy Orders, and Confirmation is ordinarily reserved to them as well (though priests may do it under special circumstances).[139] While bishops are responsible for teaching, governing and sanctifying the faithful of their diocese, priests and deacons have these same responsibilities at a more local level, the parish, subordinate to the ministry of the bishop. While all priests, bishops and deacons preach, teach, baptize, witness marriages and conduct wake and funeral services, only priests and bishops may celebrate the Eucharist or administer the sacraments of Penance and Anointing of the S ick.[140] A priestly ordination at the abbey of Fontgombault in France Although married men may become deacons, only celibate men are ordained as priests in the Latin Rite.[141][142] Clergy who have converted from other denominations are sometimes excepted from this rule.[143] The Eastern Catholic Churches ordain both celibate and married men.[144][145] All rites of the Catholic Church maintain the ancient tradition that, after ordination, marriage is not allowed. Men with transitory homosexual leanings may be ordained deacons following three years of prayer and chastity, but homosexual men who are sexually active, or those who have deeply rooted homosexual tendencies cannot be ordained.[146] All programs for the formation of men to the Catholic priesthood are governed by Canon Law.[147] They are designed by national bishops conferences such as the United States Conference of Catholic Bishops and vary slightly from country to country. The conferences consult Vatican documents such as Pastores Dabo Vobis, Novo Millennio Ineunte, Optatam Totius and others to create these programs.[148] In some countries, priests are required to have a college degree plus another four years of full time theological study in a seminary. In other countries a degree is not strictly required, but seminary education is longer. Candidates for the priesthood are also evaluated in terms of human, spiritual and pastoral formation.[149] The sacrament of Holy Orders is always conferred by a bishop through the laying-on of hands, following which the newly ordained priest is formally clothed in his priestly vestments.[139] Because the twelve apostles chosen by Jesus were all male, only men may be ordained in the Catholic Church.[150] While some consider this to be evidence of a discriminatory attitude toward women,[151] the Church believes that Jesus called women to different yet equally important vocations in Church ministry.[152] Pope John Paul II, in his apostolic letter Christifideles Laici, states that women have specific vocations reserved only for the female sex, and are equally called to be disciples of Jesus.[153] This belief in different and complementary roles between men and women is exemplified in Pope Paul VIs statement If the witness of the Apostles founds the Church, the witness of women contributes greatly towards nourishing the faith of Christian communities.[153] [edit] Lay members, Marriage See also: Laity The laity consists of those Catholics who are not ordained clergy. Saint Paul compared the diversity of roles in the Church to the different parts of a bodyall being important to enable the body to function.[154] The Church therefore considers that lay members are equally called to live according to Christian principles, to work to spread the message of Jesus, and to effect change in the world for the good of others. The Church calls these actions participation in Christs priestly, prophetic and royal offices.[155] Marriage, the single life and the consecrated life are lay vocations. The sacrament of Holy Matrimony in the Latin rite is the one sacrament not conferred by a priest or bishop. The couple desiring marriage act as the ministers of the sacrament while the priest or deacon serves as witness.[139] In Eastern rites, the priest or bishop administers the sacrament after the spouses grant mutual consent.[156] Church law makes no provision for divorce, however annulment may be gra nted in strictly defined circumstances. Since the Church condemns all forms of artificial birth control, married persons are expected to be open to new life in their sexual relations.[157] Natural family planning is approved.[158] Lay ecclesial movements consist of lay Catholics organized for purposes of teaching the faith, cultural work, mutual support or missionary work.[159] Such groups include: Communion and Liberation, Neocatechumenal Way, Regnum Christi, Opus Dei, Life Teen and many others.[159] Some non-ordained Catholics practice formal, public ministries within the Church.[160] These are called lay ecclesial ministers, a broad category which may include pastoral life coordinators, pastoral assistants, youth ministers and campus ministers.[161] [edit] matrimony and orders After definition (done) The rites of marriage and priesthood are examined from theological, historical and structural point of view. The complementary offices and responsibilities in the house of worship are differentiated and explained. The pastoral ministry of the ordained is viewed in its ecclesiological context and purpose, with concentration given to a suitable understanding of rank. Special concentration is provided to the sacramentality of matrimony, a theology of sexuality, and the association between matrimony and celibacy. The 2 sacraments 4th part Finally, this brings us to the sacraments at the service of communion; the sacraments of priesthood and matrimony are headed towards individual redemption and the building of the People of God. In the early existence of the Church, believers were encouraged to get married to other believers and bring up their off springs according to the illustration presented by Jesus, The matrimony was celebrated as a public issue and was not ruled by Church sacramental rules. It was not until the 12th century that matrimony was being recognized as a sacrament by Church theologians, although from around four hundred CE Church leaders started their participation in the rite of marriage. In the sacrament of matrimony, viewed by the Church as symbolizing and dividing the secrecy of the harmony and true love between Christ and the Church, Married couples are to develop in the alertness that their calling is one of assisting one another, in Godliness, in their matrimonial life and in the bringing up the children. This is viewed that, the birth of off springs that may lead to marriage of believers, and the baptism of these children, helps the People of God, the Body of Christ, to be enabled throughout the centuries. From earlier periods Christian marriage has been seen as being fixed in the notion and realism of self-gift, with this gifting of oneself entirely to the other reflecting the actuality of God, Married partners, together with all people of the Body of Christ, are sustained and reinforced in their vocation through the welcome of the Eucharist. The meaning the Church places on the Eucharist in the blessing of matrimony can be viewed in the Catechism where it states: It is thus proper that the partners should seal their approval to offer themselves to one another through submission of their individual lives by joining it to the offering of Christ that is made present in the Eucharistic sacrifice, and by getting the Eucharist so that, speaking in the similar Body and the similar Blood of Christ, they may form one body of Christ. However, during earlier periods in the house of worship, coordination of leadership developed to assist the society live its life in the way they felt Jesus identified them to. Finally this offered increase to a number of offices, bishop, presbyter, deacon, which needed a ceremony of ordination so as to complete that office It is about two fifteen CE, with the Apostolic custom of Hippolytus that the house of worship is capable of tracing the original existing rite of ordination, providing a clear sign of the earliest reality and performance of ordination. [92] By the eleventh century ordination had come to be generally considered a sacrament. [93] With the advent of Vatican II and the publication of the document The Constitution on the Sacred Liturgy (Sacrosanctum concilium) the Church states the prayers addressed to God by the priest who, in the person of Christ, presides over the assembly, are said in the name of the entire holy people and of all present. [94] That is, the priest acts for and in the name of the entire Eucharistic community. In further Vatican II documents the role of the priest is stated as thus: by reason of their sacerdotal dignity; and in virtue of the sacrament of Orders, after the image of Christ, the supreme and eternal priest they are consecrated in order to preach the Gospel and shepherd the faithful as well as to celebrate divine worship as true priests of the New Testament However, it is in the eucharistic cult or in the eucharistic assembly of the faithful that they exercise their sacred functions and in the sacrifice of the Mass they make present again the unique sacrifice of the New Testament, that namely of Christ offering a spotless victim to the Father. [95] Once again the centrality of the Eucharist is evident. It is through the Eucharistic ministry of the priest that the presence of Christ can be actualised for the community of believers. [96] With the reception of this sacrament certain men are seen to receive a sacred power in order to serve the faithful through teaching, divine worship and pastoral governance. [97] The Church therefore sees the ordained priesthood as a means by which Christ unceasingly builds up and leads [Christs] Church. Marriage The Council brought about two major changes in our understanding of the Sacrament of Marriage. First, the Council speaks of marriage as a covenant. The marriage covenant helps us think in biblical and interpersonal categories that reach beyond the legal categories of the marriage contract. The marriage covenant is a symbol of Gods covenant with humanity. Second, the Council taught that the purpose of marriage is not only to produce children but also to enable the couple to support one another in mutual love. Marriage is an intimate partnership of life and love (Church in the Modern World, #48). We look to the married couple as a sacrament, a sign to the world of Gods love. Both of these changes enrich our understanding of the Sacrament of Marriage. But they also open the door to new questions: Who is capable of a sacramental marriage? What are the qualities and conditions necessary for a marriage to be a sign of Gods love for the Church? In a time when Catholic marriages are vulnerable to the stresses of modern life, the Churchs support of married couples is vital. Holy Orders When we think of Holy Orders we usually think of the sacrament by which one becomes a priest. But Holy Orders ends in s because it names three sacramental orders: the Order of the Episcopate (bishops), the Order of Presbyters (priests), and the Order of Deacons. The Council had important things to say about each of these. The Order of the Episcopate (Bishops). The Council affirmed that a bishop is ordained to the fullness of the Sacrament of Orders. By his ordination a bishop becomes a member of the College of Bishops and assumes responsibility not only for his own local Church but also for the universal Church. The Order of Presbyters (Priests). We have all witnessed the drastic decline in the number of priests. Empty rectories, merged parishes, closed seminaries, Sunday Celebrations in the Absence of a Priestthe bishops of Vatican II envisioned none of these things. The Council made two major changes that radically affected the lives of priests. First, while the ordained have specific ministries within the Church, the Council affirmed that the basis of all ministry is Baptism into the Body of Christ. Second, the Council placed the priest in the midst of the baptized and said that priests should work together with the lay faithful (Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, #9). To go from being set apart from the faithful to living in the midst of the faithful was a big change. The Council affirmed that priests are in a certain sense set apart but they are not to be separated from the People of God because priests cannot serve the faithful if they are strangers to their lives and conditions (PO, #3). Has this change in identity contributed to the decline in the number of priests? The Order of Deacons. Deacons had ministered in the Western Church until about the fifth century. By the time of the Second Vatican Council, the Order of Deacons was simply a transitional stage for those passing through on their way to the priesthood. The Council restored the Order of Deacons, making it a permanent ministry in the Church. The bishops of the Council decided to permit married men to be ordained deacons. In 1967 there were no permanent deacons; today there are over 30,000 deacons worldwide. PREPARATION FOR THE SACRAMENT OF MARRIAGE INTRODUCTION 1. Preparation for marriage, for married and family life, is of great importance for the good of the Church. In fact, the sacrament of Marriage has great value for the whole Christian community and, in the first place, for the spouses whose decision is such that it cannot be improvised or made hastily. In the past, this preparation could count on the support of society which recognized the values and benefits of marriage. Without any difficulties or doubts, the Church protected the sanctity of marriage with the awareness that this sacrament represented an ecclesial guarantee as the living cell of the People of God. At least in the communities that were truly evangelized, the Churchs support was solid, unitary and compact. In general, separations and marriage failures were rare, and divorce was considered a social plague (cf. Gaudium et Spes = GS, 47). Today, on the contrary, in many cases, we are witnessing an accentuated deterioration of the family and a certain corrosion of the values of marriage. In many nations, especially economically developed ones, the number of marriages has decreased. Marriage is usually contracted at a later age and the number of divorces and separations is increasing, even during the first years of married life. All this inevitably leads to a pastoral concern that comes up repeatedly: Are the persons contracting marriage really prepared for it? The problem of preparation for the sacrament of Marriage and the life that follows emerges as a great pastoral need, first for the sake of the spouses, for the whole Christian community and for society. Therefore, interest in, and initiatives for providing adequate and timely answers to preparation for the sacrament of Marriage are growing everywhere. 2. Through on-going contact with the Episcopal Conferences and the Bishops in various meetings, and especially their ad limina visits, the Pontifical Council for the Family has carefully followed the pastoral concern regarding the preparation and celebration of the sacrament of Marriage and the life that follows. The Council has been repeatedly asked to offer an instrument for the preparation of Christian engaged persons which the present document represents. The Council has also drawn on the contributions from many Apostolic Movements, Groups and Associations working for the pastoral care of the family who have offered their support, advice and experience for the preparation of these guidelines. Marriage preparation constitutes a providential and favourable period for those oriented toward this Christian sacrament, and a Kayrà ³s, i.e., a period in which God calls upon the engaged and helps them discern the vocation to marriage and family life. The engagement period is set within the context of a rich evangelization process. In fact, questions that affect the family converge in the life of the engaged, the future spouses. They are therefore invited to understand the meaning of the responsible and mature love of the community of life and love which their family will be, a real domestic church which will contribute toward enriching the whole Church. The importance of this preparation involves a process of evangelization which is both maturation and deepening in the faith. If the faith is weak or almost nonexistent (cf. Familiaris Consortio = FC 68), it must be revived. Thorough, patient instruction that arouses and nourishes the ardor of a living faith cannot be excluded. Especially where the environment has become paganized, it will be particularly advisable to offer a journey of faith, which is similar to the catechumenate (FC 66), and a presentation of the fundamental Christian truths that may help acquire or strengthen the maturity of the faith of the persons contracting marriage. It would be desirable if the favourable moment of marriage preparation could be transformed, as a sign of hope, into a New Evangelization for the future families. 3. This particular attention is highlighted by the teachings of the Second Vatican Council (GS 52), the guidelines of the Papal Magisterium (FC 66), the ecclesial norms themselves (Codex Iuris Canonici = CIC, can. 1063; Codex Canonum Ecclesiarum Orientalium = CCEO, can. 783), the Catechism of the Catholic Church (n. 1632), and other documents of the Magisterium, including the Charter of the Rights of the Family. The two most recent documents of the Papal Magisterium the Letter to Families Gratissimam Sane and the Encyclical Evangelium Vitae (= EV) constitute a notable aid for our task. The Sacraments of Vocation and Commitment: Matrimony and Holy Order (Vatican II) As happened with so many other theological and pastoral questions, the Catholic Churchs perspective on marriage was significantly modified by the Second Vatican Council. In contrast with previous official pronouncements and conventional theological and canonical insights, the council adopts a remarkably personalistic standpoint. It no longer uses the traditional term contract to describe the marriage bond. Instead, the council speaks of the marriage covenant which is sealed by an irrevocable personal consent (Pastoral Constitution on the Church in the Modern World, n. 48). Second, neither does the council continue to employ the old distinction between primary and secondary ends in which the begetting of children is always more important than the mutual love of (two people). Hence, while not making the other ends of marriage of less value, the true practice of conjugal love, and the whole nature of family life resulting from it, tend to dispose the spouses to cooperate courageously with the love of the creator and Savior who through them day by day expands and enriches His own family (n. 50, italics McBriens). Third, the sacrament of marriage is not something added to the marriage union established through mutual human love. Authentic married love is taken up into divine love and is ruled and enriched by the redemptive power of Christ and the salvific action of the Church (n. 48). This new emphasis in the theology of marriage is consistent with the claims of contemporary sociology that this is the first age in which people marry and remain in marriage because they love each other. And so there is this stress on the mutual exchange of love constituting the sacrament of marriage, on married love as the source of the institution of marriage, on the need for growth in this love to bring the sacrament to its full realization, and on the need for the Church constantly to bring forth the witness value of this sacrament to the whole community of faith. As (two people) are called to be faithful, generous, and gracious to each other in fulfillment of their marriage covenant, so is the whole Church called to be faithful to its covenant with God in Christ. Fourth, the council emphasizes the necessity of a faith commitment for the sacrament of marriage (see Constitution on the Sacred Liturgy, n. 59). Marriage is not just a ceremony by which two people are legally bound together. As a sacrament, it is an act of worship, and expression of faith, a sign of the Churchs unity, a mode of Christs presence. . Fifth, the full consummation of marriage is more than a biological act. The old theology and the old canon law asserted that a marriage between two baptized Christians, once performed according to the rite of the Church (ratum) and once consummated by a single act of physical union (consummatum), can never be dissolved, not even by the pope. But according to the council, the expression of the mutual love which is at the heart of the sacrament consists of more than biological union. It involves the good of the whole person. Therefore it can enrich the expressions of body and mind with a unique dignity, ennobling these expressions as special ingredients and signs of friendship distinctive of marriage. Such love pervades the whole of (the spouses) lives (n. 49) Finally, the broader ecclesial dimension of the sacrament is maintained. Christian spouses, in virtue of the sacrament of matrimony, signify and share in the mystery of that union and fruitful love which exists between Christ and the Church (see Ephesians 5:32) (Dogmatic Constitution on the Church, n. 11). (pp. 856-858) From Wikipedia, the free encyclopedia Jump to: navigation, search Therefore what God has joined together, let not man separate. (Gospel of Matthew 19:6) Matrimony, The Seven Sacraments, Rogier van der Weyden, ca. 1445. Stages for catholic marriage Catholic marriage, also called matrimony, is an indissoluble bond between a man a Marriage and Holy Orders Marriage and Holy Orders Here is the question Since Vatican 2 the sacraments of Marriage and Holy Orders have been understood as sacraments of Christian ministry. How is this understanding of these two sacraments reflected in the churchs contemporary theology of Marriage and Holy Orders? Several individuals have been concerned with the understanding of the sacraments of holy matrimony and the holy orders in the churchs contemporary theology. for instance 1st a The Catholic custom educates that sacraments are an outward signs, incidents that are clear in our understanding, of the unseen truth of Gods grace in our lives, which is practiced only indirectly by its consequence on our lives. And the customary lessons goes further. Not only do sacraments spot the approaching of grace with a noticeable symbol, but they bring about the realism of refinement by the means they connect us to the person of Jesus Christ present in the society which is his house of worship. In the case of the sacraments of occupation this is clear in the way these sacraments begin individuals into a duty, a service, in the church society. since the outcome of the sacraments is connected to the outer symbol, which should be as comprehensible and fluent as possible. To a great level the society itself is constitutive of the symbol, and is thus vital in calling forward the gifts of the occupation in which each individual is well-known and established in each sacrament of oc cupation. 1st b The Bible pioneers us to a widespread custom of sacramental movement.For example the Hebrew Scriptures do not utilize any phrase that we would interpret as sacrament, but portray acts of worship base on representation. The most significant of these is the Passover festivity, but there are many others. However, in the New Testament Jesus built on these obtainable customs of worship, as well as on the narratives and descriptions of the Scriptures in his events and in his teachings. Consequently, the sacraments we rejoice in nowadays are all developed from these events and teachings of Jesus. And that is why we refer to Matrimony Holy Orders as the sacraments of occupation, a statement that originates from the Latin for call. Meaning that, all of us are called by God. As a matter of fact, we are called at different levels, and increasingly all through our lives, we are called into existence, into human self-respect and accountability, and into certain associations, societies and tasks. Most significantly ,we are called into an cherished spiritual union with God that does not come as expected but must be required and refined within the grace, or a particular outreach, of God. The rites of marriage and priesthood are examined from theological, historical and structural point of view. The complementary offices and responsibilities in the house of worship are differentiated and explained. The pastoral ministry of the ordained is viewed in its ecclesiological context and purpose, with concentration given to a suitable understanding of rank. Special concentration is provided to the sacramentality of matrimony, a theology of sexuality, and the association between matrimony and celibacy. 2nd part The Christian perception is that, despite the fact all of the complex human tradition of disputes and competitions, maltreatment and unfairness, chauvinism and eliminations, matrimony in the grace of Christ are redemptive. They are authorized to exceed all the troubles and to make families and relationships all over the community that bring health and completeness and pleasure both within their individual family circle and in the wider society. This too is an necessary part of building the church, the society of the believers of Jesus. This also is a sacrament of occupation, of the passion to build up the church that contributes in the work of salvation. The sacraments of priesthood and matrimony are headed towards individual redemption and the building of the People of God. In the early existence of the Church, believers were encouraged to get married to other believers and bring up their off springs according to the illustration presented by Jesus; the matrimony was celebrated as a public issue and was not ruled by Church sacramental rules. It was not until the 12th century that matrimony was being recognized as a sacrament by Church theologians, although from around four hundred CE Church leaders started their participation in the rite of marriage. In the sacrament of matrimony, viewed by the Church as symbolizing and dividing the secrecy of the harmony and true love between Christ and the Church, Married couples are to develop in the alertness that their calling is one of assisting one another, in Godliness, in their matrimonial life and in the bringing up the children. This is viewed that, the birth of off springs that may lead to marriage of believers, and the baptism of these children, helps the People of God, the Body of Christ, to be enabled throughout the centuries. From earlier periods Christian marriage has been seen as being fixed in the notion and realism of self-gift, with this gifting of oneself entirely to the other reflecting the actuality of God, Married partners, together with all people of the Body of Christ, are sustained and reinforced in their vocation through the welcome of the Eucharist. The meaning the Church places on the Eucharist in the blessing of matrimony can be viewed in the Catechism where it states: It is thus proper that the partners should seal their approval to offer themselves to one another through submission of their individual lives by joining it to the offering of Christ that is made present in the Eucharistic sacrifice, and by getting the Eucharist so that, speaking in the similar Body and the similar Blood of Christ, they may form one body of Christ. However, during earlier periods in the house of worship, coordination of leadership developed to assist the society live its life in the way they felt Jesus identified them to. Finally this offered increase to a number of offices, bishop, presbyter, deacon, which needed a ceremony of ordination so as to complete that office It is about two fifteen CE, with the Apostolic custom of Hippolytus that the house of worship is capable of tracing the original existing rite of ordination, providing a clear sign of the earliest reality and performance of ordination. When we perceive the complementarily of these sacraments of occupation, we are observing the house of worship in a manner that may be new and thus seems odd. Some may even imagine that this is a more Protestant method of observing our Christian being collectively and at the nature and purpose of the house of worship. So far this organic means of viewing the house of worship and our positions inside it is built right into our sacramental performance and our theology of the sacraments. In addition, essentially and theologically there is no shared exceptionality between the sacraments of Matrimony Holy Orders. Though the present regulation of the Catholic church needs celibacy of its priests, that has not all time and all over been so. An individual can be named to assist in the building up of the body of the risen Christ, which is the society of followers, in two ways. He can be the one to bring the society collectively in Eucharist as well as being one of individuals who build up the society family by family in weaving the redemptive relations. The two sacraments of occupation, similar to the entire sacraments, are not just celebrations that occur in a given moment and then are history. They are ongoing and continuously unfolding the truth in our existence as we remain heading towards full salvation and change that move us towards redemption, which is our correct connection with God and thus with one another. The main fundamental calling of a believer is the call into discipleship of Jesus in a society of disciples. Thus the main fundamental sacrament of calling is in fact baptism, or more precisely initiation which is celebrated in first Eucharist, Confirmation, and Baptism. It initiates an individual into the membership and life of the house of worship. Therefore, the solemn festivity simultaneously of the heavenly invitation, of the reply of the person, and of the welcome of the society which is both the local meeting of followers of Jesus, and the great general People of God, the international church. Nothing is actually superior or closer in the association we have with our maker than the grace and vocation of baptism. However, that vocation expressed by baptism, that calling of the baptized, plays out in different ways for different individuals. Amongst our 7 sacramental celebrations, we recognize this by a series of festivities shared by all, and by 2 festivities focused on the 2 crucial ways in which the church as society of salvation in the world is built up. And these 2 are usually identified as the sacraments of vocation. Ordained members and Holy Orders See also: Catholic Church hierarchy, College of Bishops, Priesthood (Catholic Church),and Deacon Lay men become ordained through the sacrament of Holy Orders, and form a three-part hierarchy of bishops, priests and deacons. As a body the College of Bishops are considered to be the successors of the apostles.[137][138] Along with the pope, the College includes all the cardinals, patriarchs, primates, archbishops and metropolitans of the Church. Only bishops are able to perform the sacrament of Holy Orders, and Confirmation is ordinarily reserved to them as well (though priests may do it under special circumstances).[139] While bishops are responsible for teaching, governing and sanctifying the faithful of their diocese, priests and deacons have these same responsibilities at a more local level, the parish, subordinate to the ministry of the bishop. While all priests, bishops and deacons preach, teach, baptize, witness marriages and conduct wake and funeral services, only priests and bishops may celebrate the Eucharist or administer the sacraments of Penance and Anointing of the S ick.[140] A priestly ordination at the abbey of Fontgombault in France Although married men may become deacons, only celibate men are ordained as priests in the Latin Rite.[141][142] Clergy who have converted from other denominations are sometimes excepted from this rule.[143] The Eastern Catholic Churches ordain both celibate and married men.[144][145] All rites of the Catholic Church maintain the ancient tradition that, after ordination, marriage is not allowed. Men with transitory homosexual leanings may be ordained deacons following three years of prayer and chastity, but homosexual men who are sexually active, or those who have deeply rooted homosexual tendencies cannot be ordained.[146] All programs for the formation of men to the Catholic priesthood are governed by Canon Law.[147] They are designed by national bishops conferences such as the United States Conference of Catholic Bishops and vary slightly from country to country. The conferences consult Vatican documents such as Pastores Dabo Vobis, Novo Millennio Ineunte, Optatam Totius and others to create these programs.[148] In some countries, priests are required to have a college degree plus another four years of full time theological study in a seminary. In other countries a degree is not strictly required, but seminary education is longer. Candidates for the priesthood are also evaluated in terms of human, spiritual and pastoral formation.[149] The sacrament of Holy Orders is always conferred by a bishop through the laying-on of hands, following which the newly ordained priest is formally clothed in his priestly vestments.[139] Because the twelve apostles chosen by Jesus were all male, only men may be ordained in the Catholic Church.[150] While some consider this to be evidence of a discriminatory attitude toward women,[151] the Church believes that Jesus called women to different yet equally important vocations in Church ministry.[152] Pope John Paul II, in his apostolic letter Christifideles Laici, states that women have specific vocations reserved only for the female sex, and are equally called to be disciples of Jesus.[153] This belief in different and complementary roles between men and women is exemplified in Pope Paul VIs statement If the witness of the Apostles founds the Church, the witness of women contributes greatly towards nourishing the faith of Christian communities.[153] [edit] Lay members, Marriage See also: Laity The laity consists of those Catholics who are not ordained clergy. Saint Paul compared the diversity of roles in the Church to the different parts of a bodyall being important to enable the body to function.[154] The Church therefore considers that lay members are equally called to live according to Christian principles, to work to spread the message of Jesus, and to effect change in the world for the good of others. The Church calls these actions participation in Christs priestly, prophetic and royal offices.[155] Marriage, the single life and the consecrated life are lay vocations. The sacrament of Holy Matrimony in the Latin rite is the one sacrament not conferred by a priest or bishop. The couple desiring marriage act as the ministers of the sacrament while the priest or deacon serves as witness.[139] In Eastern rites, the priest or bishop administers the sacrament after the spouses grant mutual consent.[156] Church law makes no provision for divorce, however annulment may be gra nted in strictly defined circumstances. Since the Church condemns all forms of artificial birth control, married persons are expected to be open to new life in their sexual relations.[157] Natural family planning is approved.[158] Lay ecclesial movements consist of lay Catholics organized for purposes of teaching the faith, cultural work, mutual support or missionary work.[159] Such groups include: Communion and Liberation, Neocatechumenal Way, Regnum Christi, Opus Dei, Life Teen and many others.[159] Some non-ordained Catholics practice formal, public ministries within the Church.[160] These are called lay ecclesial ministers, a broad category which may include pastoral life coordinators, pastoral assistants, youth ministers and campus ministers.[161] [edit] matrimony and orders After definition (done) The rites of marriage and priesthood are examined from theological, historical and structural point of view. The complementary offices and responsibilities in the house of worship are differentiated and explained. The pastoral ministry of the ordained is viewed in its ecclesiological context and purpose, with concentration given to a suitable understanding of rank. Special concentration is provided to the sacramentality of matrimony, a theology of sexuality, and the association between matrimony and celibacy. The 2 sacraments 4th part Finally, this brings us to the sacraments at the service of communion; the sacraments of priesthood and matrimony are headed towards individual redemption and the building of the People of God. In the early existence of the Church, believers were encouraged to get married to other believers and bring up their off springs according to the illustration presented by Jesus, The matrimony was celebrated as a public issue and was not ruled by Church sacramental rules. It was not until the 12th century that matrimony was being recognized as a sacrament by Church theologians, although from around four hundred CE Church leaders started their participation in the rite of marriage. In the sacrament of matrimony, viewed by the Church as symbolizing and dividing the secrecy of the harmony and true love between Christ and the Church, Married couples are to develop in the alertness that their calling is one of assisting one another, in Godliness, in their matrimonial life and in the bringing up the children. This is viewed that, the birth of off springs that may lead to marriage of believers, and the baptism of these children, helps the People of God, the Body of Christ, to be enabled throughout the centuries. From earlier periods Christian marriage has been seen as being fixed in the notion and realism of self-gift, with this gifting of oneself entirely to the other reflecting the actuality of God, Married partners, together with all people of the Body of Christ, are sustained and reinforced in their vocation through the welcome of the Eucharist. The meaning the Church places on the Eucharist in the blessing of matrimony can be viewed in the Catechism where it states: It is thus proper that the partners should seal their approval to offer themselves to one another through submission of their individual lives by joining it to the offering of Christ that is made present in the Eucharistic sacrifice, and by getting the Eucharist so that, speaking in the similar Body and the similar Blood of Christ, they may form one body of Christ. However, during earlier periods in the house of worship, coordination of leadership developed to assist the society live its life in the way they felt Jesus identified them to. Finally this offered increase to a number of offices, bishop, presbyter, deacon, which needed a ceremony of ordination so as to complete that office It is about two fifteen CE, with the Apostolic custom of Hippolytus that the house of worship is capable of tracing the original existing rite of ordination, providing a clear sign of the earliest reality and performance of ordination. [92] By the eleventh century ordination had come to be generally considered a sacrament. [93] With the advent of Vatican II and the publication of the document The Constitution on the Sacred Liturgy (Sacrosanctum concilium) the Church states the prayers addressed to God by the priest who, in the person of Christ, presides over the assembly, are said in the name of the entire holy people and of all present. [94] That is, the priest acts for and in the name of the entire Eucharistic community. In further Vatican II documents the role of the priest is stated as thus: by reason of their sacerdotal dignity; and in virtue of the sacrament of Orders, after the image of Christ, the supreme and eternal priest they are consecrated in order to preach the Gospel and shepherd the faithful as well as to celebrate divine worship as true priests of the New Testament However, it is in the eucharistic cult or in the eucharistic assembly of the faithful that they exercise their sacred functions and in the sacrifice of the Mass they make present again the unique sacrifice of the New Testament, that namely of Christ offering a spotless victim to the Father. [95] Once again the centrality of the Eucharist is evident. It is through the Eucharistic ministry of the priest that the presence of Christ can be actualised for the community of believers. [96] With the reception of this sacrament certain men are seen to receive a sacred power in order to serve the faithful through teaching, divine worship and pastoral governance. [97] The Church therefore sees the ordained priesthood as a means by which Christ unceasingly builds up and leads [Christs] Church. Marriage The Council brought about two major changes in our understanding of the Sacrament of Marriage. First, the Council speaks of marriage as a covenant. The marriage covenant helps us think in biblical and interpersonal categories that reach beyond the legal categories of the marriage contract. The marriage covenant is a symbol of Gods covenant with humanity. Second, the Council taught that the purpose of marriage is not only to produce children but also to enable the couple to support one another in mutual love. Marriage is an intimate partnership of life and love (Church in the Modern World, #48). We look to the married couple as a sacrament, a sign to the world of Gods love. Both of these changes enrich our understanding of the Sacrament of Marriage. But they also open the door to new questions: Who is capable of a sacramental marriage? What are the qualities and conditions necessary for a marriage to be a sign of Gods love for the Church? In a time when Catholic marriages are vulnerable to the stresses of modern life, the Churchs support of married couples is vital. Holy Orders When we think of Holy Orders we usually think of the sacrament by which one becomes a priest. But Holy Orders ends in s because it names three sacramental orders: the Order of the Episcopate (bishops), the Order of Presbyters (priests), and the Order of Deacons. The Council had important things to say about each of these. The Order of the Episcopate (Bishops). The Council affirmed that a bishop is ordained to the fullness of the Sacrament of Orders. By his ordination a bishop becomes a member of the College of Bishops and assumes responsibility not only for his own local Church but also for the universal Church. The Order of Presbyters (Priests). We have all witnessed the drastic decline in the number of priests. Empty rectories, merged parishes, closed seminaries, Sunday Celebrations in the Absence of a Priestthe bishops of Vatican II envisioned none of these things. The Council made two major changes that radically affected the lives of priests. First, while the ordained have specific ministries within the Church, the Council affirmed that the basis of all ministry is Baptism into the Body of Christ. Second, the Council placed the priest in the midst of the baptized and said that priests should work together with the lay faithful (Decree on the Ministry and Life of Priests, Presbyterorum Ordinis, #9). To go from being set apart from the faithful to living in the midst of the faithful was a big change. The Council affirmed that priests are in a certain sense set apart but they are not to be separated from the People of God because priests cannot serve the faithful if they are strangers to their lives and conditions (PO, #3). Has this change in identity contributed to the decline in the number of priests? The Order of Deacons. Deacons had ministered in the Western Church until about the fifth century. By the time of the Second Vatican Council, the Order of Deacons was simply a transitional stage for those passing through on their way to the priesthood. The Council restored the Order of Deacons, making it a permanent ministry in the Church. The bishops of the Council decided to permit married men to be ordained deacons. In 1967 there were no permanent deacons; today there are over 30,000 deacons worldwide. PREPARATION FOR THE SACRAMENT OF MARRIAGE INTRODUCTION 1. Preparation for marriage, for married and family life, is of great importance for the good of the Church. In fact, the sacrament of Marriage has great value for the whole Christian community and, in the first place, for the spouses whose decision is such that it cannot be improvised or made hastily. In the past, this preparation could count on the support of society which recognized the values and benefits of marriage. Without any difficulties or doubts, the Church protected the sanctity of marriage with the awareness that this sacrament represented an ecclesial guarantee as the living cell of the People of God. At least in the communities that were truly evangelized, the Churchs support was solid, unitary and compact. In general, separations and marriage failures were rare, and divorce was considered a social plague (cf. Gaudium et Spes = GS, 47). Today, on the contrary, in many cases, we are witnessing an accentuated deterioration of the family and a certain corrosion of the values of marriage. In many nations, especially economically developed ones, the number of marriages has decreased. Marriage is usually contracted at a later age and the number of divorces and separations is increasing, even during the first years of married life. All this inevitably leads to a pastoral concern that comes up repeatedly: Are the persons contracting marriage really prepared for it? The problem of preparation for the sacrament of Marriage and the life that follows emerges as a great pastoral need, first for the sake of the spouses, for the whole Christian community and for society. Therefore, interest in, and initiatives for providing adequate and timely answers to preparation for the sacrament of Marriage are growing everywhere. 2. Through on-going contact with the Episcopal Conferences and the Bishops in various meetings, and especially their ad limina visits, the Pontifical Council for the Family has carefully followed the pastoral concern regarding the preparation and celebration of the sacrament of Marriage and the life that follows. The Council has been repeatedly asked to offer an instrument for the preparation of Christian engaged persons which the present document represents. The Council has also drawn on the contributions from many Apostolic Movements, Groups and Associations working for the pastoral care of the family who have offered their support, advice and experience for the preparation of these guidelines. Marriage preparation constitutes a providential and favourable period for those oriented toward this Christian sacrament, and a Kayrà ³s, i.e., a period in which God calls upon the engaged and helps them discern the vocation to marriage and family life. The engagement period is set within the context of a rich evangelization process. In fact, questions that affect the family converge in the life of the engaged, the future spouses. They are therefore invited to understand the meaning of the responsible and mature love of the community of life and love which their family will be, a real domestic church which will contribute toward enriching the whole Church. The importance of this preparation involves a process of evangelization which is both maturation and deepening in the faith. If the faith is weak or almost nonexistent (cf. Familiaris Consortio = FC 68), it must be revived. Thorough, patient instruction that arouses and nourishes the ardor of a living faith cannot be excluded. Especially where the environment has become paganized, it will be particularly advisable to offer a journey of faith, which is similar to the catechumenate (FC 66), and a presentation of the fundamental Christian truths that may help acquire or strengthen the maturity of the faith of the persons contracting marriage. It would be desirable if the favourable moment of marriage preparation could be transformed, as a sign of hope, into a New Evangelization for the future families. 3. This particular attention is highlighted by the teachings of the Second Vatican Council (GS 52), the guidelines of the Papal Magisterium (FC 66), the ecclesial norms themselves (Codex Iuris Canonici = CIC, can. 1063; Codex Canonum Ecclesiarum Orientalium = CCEO, can. 783), the Catechism of the Catholic Church (n. 1632), and other documents of the Magisterium, including the Charter of the Rights of the Family. The two most recent documents of the Papal Magisterium the Letter to Families Gratissimam Sane and the Encyclical Evangelium Vitae (= EV) constitute a notable aid for our task. The Sacraments of Vocation and Commitment: Matrimony and Holy Order (Vatican II) As happened with so many other theological and pastoral questions, the Catholic Churchs perspective on marriage was significantly modified by the Second Vatican Council. In contrast with previous official pronouncements and conventional theological and canonical insights, the council adopts a remarkably personalistic standpoint. It no longer uses the traditional term contract to describe the marriage bond. Instead, the council speaks of the marriage covenant which is sealed by an irrevocable personal consent (Pastoral Constitution on the Church in the Modern World, n. 48). Second, neither does the council continue to employ the old distinction between primary and secondary ends in which the begetting of children is always more important than the mutual love of (two people). Hence, while not making the other ends of marriage of less value, the true practice of conjugal love, and the whole nature of family life resulting from it, tend to dispose the spouses to cooperate courageously with the love of the creator and Savior who through them day by day expands and enriches His own family (n. 50, italics McBriens). Third, the sacrament of marriage is not something added to the marriage union established through mutual human love. Authentic married love is taken up into divine love and is ruled and enriched by the redemptive power of Christ and the salvific action of the Church (n. 48). This new emphasis in the theology of marriage is consistent with the claims of contemporary sociology that this is the first age in which people marry and remain in marriage because they love each other. And so there is this stress on the mutual exchange of love constituting the sacrament of marriage, on married love as the source of the institution of marriage, on the need for growth in this love to bring the sacrament to its full realization, and on the need for the Church constantly to bring forth the witness value of this sacrament to the whole community of faith. As (two people) are called to be faithful, generous, and gracious to each other in fulfillment of their marriage covenant, so is the whole Church called to be faithful to its covenant with God in Christ. Fourth, the council emphasizes the necessity of a faith commitment for the sacrament of marriage (see Constitution on the Sacred Liturgy, n. 59). Marriage is not just a ceremony by which two people are legally bound together. As a sacrament, it is an act of worship, and expression of faith, a sign of the Churchs unity, a mode of Christs presence. . Fifth, the full consummation of marriage is more than a biological act. The old theology and the old canon law asserted that a marriage between two baptized Christians, once performed according to the rite of the Church (ratum) and once consummated by a single act of physical union (consummatum), can never be dissolved, not even by the pope. But according to the council, the expression of the mutual love which is at the heart of the sacrament consists of more than biological union. It involves the good of the whole person. Therefore it can enrich the expressions of body and mind with a unique dignity, ennobling these expressions as special ingredients and signs of friendship distinctive of marriage. Such love pervades the whole of (the spouses) lives (n. 49) Finally, the broader ecclesial dimension of the sacrament is maintained. Christian spouses, in virtue of the sacrament of matrimony, signify and share in the mystery of that union and fruitful love which exists between Christ and the Church (see Ephesians 5:32) (Dogmatic Constitution on the Church, n. 11). (pp. 856-858) From Wikipedia, the free encyclopedia Jump to: navigation, search Therefore what God has joined together, let not man separate. (Gospel of Matthew 19:6) Matrimony, The Seven Sacraments, Rogier van der Weyden, ca. 1445. Stages for catholic marriage Catholic marriage, also called matrimony, is an indissoluble bond between a man a

Nicole Jumper Essay -- Weight Loss Diet Nutrition Papers

Nicole Jumper The desire to change one’s body image is very prevalent in today’s society; and in most cases what people want to change is their weight. Companies who market diet programs and miracle diet drugs are very much aware of this commonality among consumers and take advantage of the susceptible nature of those who want to lose the weight and lose it fast. Among the multitude of pills, programs and promises that are offered as cures to the unhappiness of being fat, one new concept has emerged that stretches the boundaries of logic: the catabolic diet. WHAT IS THE CATABOLIC DIET? The catabolic diet is based on the concept that a person can eat â€Å"catabolic† foods that actually have a negative calorie effect. These are foods that supposedly take a person more calories to digest them than the food itself actually contains. Simply put, they are foods that burn fat instead of creating it. (http://www.rarebooks.net/beck/cataboli.htm) INFORMATION FOUND ON THE NET The creators of the catabolic diet have used the Internet as their primary marketing tool; therefore, there are many sites about the diet. Some are blatant advertisements and others pose as being informative and factual. The bottom line: all the sites found on the catabolic diet are looking to make a profit and want the browser to buy into a program. One site, http://www.blackbeard.com/newlook/, claims that the catabolic diet is so effective that, â€Å"[It] works three times faster than starvation.† Yet, after making this statement the site also says that the â€Å"Catabolic Diet is a medically created diet. . .† Needless to say there is no medical doctor’s endorsement found a... ... REFERENCES Astrup, Arne. â€Å"Dietary Approaches to Reducing Body Weight.† Clinical Endocrinology and Metabolism. Ed. Jeff P. Holly. New York: AMA 1999. 109-120. Berstein RS; Thornton JC; Yang MU; Wang J; Redmond AM; Pierson RN Jr; Pi-Sunyer FX; Van Itallie TB. (1983a). Prediction of the Resting Metabolic Rate in obese patients. American Journal of Clinical Nutrition, 1983 Apr, 37(4): 595-602. Brannon, Linda and Jess Feist. Health Psychology: An Introduction to Behavior and Health. Belmont, CA: Wadsworth, 2000. Westerterp-Plantega MS; Rolland V; Wilson SA; Westerterp KR. (1999a). Satiety related to 24 h diet-induced thermogenesis during high protein/carbohydrate vs high fat diets measured in a respiration chamber. European Journal of Clinical Nutrition, 1999 June; 53(6): 495-503.

Essay --

Men and Women There is a misconception in society that has to be with the differences that exist between male and female. People think that women and men react and experiment the same changes as they go through the difference stages of life. That idea is completely wrong. A lot of phycological studies affirm that since childbirth, the social, emotional and developmental differences are inevitable. The differences between masculine and feminine appear very early in the human development.The differences when choosing toys are very obvious. While boys like to play with cars or balls, girls prefer Barbie and pink dresses. In the middle of childhood, we can appreciate those differences too, for example, at school. Boys like physical games while girls, tend to favor games that include talking and social communication. During those ages, parents encourage boys to explore fresh experiences and unknown things, while girls are more protected by their parents and relatives. Boys normally have large groups of friends, and they like to play together. The stronger boy in the group is considered â€Å"the leader." With girls, this aspect is very different; they focus on one or two "bestfriends." Friendship between girls consists on keeping secrets that no one else can discover. Trust is the main element. They avoid differences. Girls prefer an identical distribution of power.That is why, when girls go, for example, to the movies; they constantly try to walk in a perfect row, which means that they have "identical power†. In contrast, boys regularly walk in a triangular shape.The leader is supposed to be the first, and the rest of the group follow the leader. Those differences in characters and ideas that appear during childhood are re... ... get over the situation, men cannot understand those changes most of the times, and they prefer to end with their marriages or to look for new experiences with younger women during their marriages. According to Dr. Paul Cameron, a Maryland psychologist, reported to the Midwestern Psychological Association, based on his exhaustive research, â€Å"Men like sex a lot more than women do, we men are fools for beauty.† As we can see there are a lot of changes that both genders experiment during their life but women and men react and live each stage in a different manner. During adolescence and adulthood, the contrast that in childhood is reinforced and new hormonal changes appear. Alterations such as menstruation, maternity, breastfeeding or menopause make an enormous difference between opposite genders. The lifetime discrepancy between sexes is completely unavoidable.

Addressing Psychopathology Issues through Popular Film

There is a great deal of ways to teach school subjects. The restrictive curriculum of the past era focused on using clinical cases and accounts written in books. This method has been effective for that period alone because the students were reared following that kind of convention—they were acquainted with books and with reading in general.Therefore, the teaching method will be effective because the students are used to it. But now, there are newer, better methods that can be incorporated into teaching to make it more effective.With the introduction of technological advancements such as the television, computer and the internet, the society was gradually caught up in a paradigm shift and was transformed into visual learners. The visual-learners of today have to be taught in a way that they would appreciate because going against how they were reared by society will only lead to pointless interaction with them. And what better way than to use the advent of technology—film viewing of related movies with supplementary discussions right after the film was viewed (for clarification of issues).Although it is a very helpful medium to make students of psychology and psychiatry (or even people not associated with these particular subject areas) learn and appreciate certain concepts, the movie as a medium of teaching also poses detriments for the viewers. As we all know, the movie is still based on the concept of the director as a creative person. Therefore, even if it is a biographical account, still the director can and will introduce his interpretations to a certain extent. That is why instructors of different courses must be wary in leaving the students to interpret the movie themselves.Detailed discussion of what the students learned in the film must follow right after the film showing. For the purpose of discussing the contents and messages of the movie entitled A Beautiful Mind, this paper will be divided into several sections—each one focusing on particular topics such as the DSM-IV diagnosis of John Nash, the positive and negative messages about schizophrenia which was communicated in the film, and a criticism on the good points and short comings of the film in general. The DSM-IV Diagnosis of John NashThis section will further make people understand how a neurosis-afflicted person is diagnosed. The DSM-IV, or Diagnostic and Statistical Manual of Mental Disorders (fourth edition), is a concise report on the psychological health of a person. Using the five axes, a person can now have a summary of his psychological make-up which will be the basis for treatments and medical interventions that should be administered to the patient. One reason why this type of summary report is done is to make an easy reference for each patient with a psychosocial disturbance.Neurosis is a complex state and there are many factors that may cause it so having a summarized report of the findings will make it easier for psychiatrists to refer to the patient’s history. If we are to make a DSM-IV diagnosis for Dr. John Nash Jr. , his diagnosis will be similar to the information that is written below: Axis I 295. 30 Schizophrenia, Paranoid Type Axis II 301. 0 Paranoid Personality Disorder Axis III Occupation-related paranoia (after lending his services of code breaking) Axis IV Occupational Difficulties (inability to get along with the people around him) V71.01 Adult Antisocial Behavior Axis V 61 The first axis discusses what kind of mental disturbance the patient experiences while the second axis is about the personality disorder that comes into effect because of or along with the disorder in the first axis. The third axis tells how the abnormalities in the first and second axis came about, with the information pertaining to personal experiences or events that might have triggered the psychiatric disorder. Axis IV is about the behavior of the mentally-challenged person and the last axis rates how the mild or severe th e patient is at present time.Embedded Messages As for the positive and negative messages portrayed by the film, the film was quite truthful in the way it represented the stigma attached to schizophrenic patients. It can be argued, however, that the film medium might have exaggerated a couple of encounters in John’s life—to achieve the desired cinematic effect—most accounts are genuine. The unsupportive nature around the character (aside from his wife Alicia) was testament to the limited information that people know about mental disorders and how to give complementary treatment to those who are undergoing psychiatric treatment.John Nash had to go through being shamed in front of people because of his hallucinations. It is a normal phenomenon that schizophrenics undergo during the course of their mental disorder. Also, a lot of critics consider the film as something that goes all out motivational for the family of the schizophrenics and the schizophrenics themselv es. It may be a good thing to encourage the family members of neurosis-afflicted people (and the patients themselves). But giving false hopes is another thing.It should be remembered that schizophrenia has two different types with Type I schizophrenia (positive symptoms or behavioral excesses) being â€Å"characterized by †¦ hallucinations, delusions, bizarre behavior, and confused thinking† (Rita L. Atkinson, 1999). Type II, on the other hand, is composed of the negative symptoms (behavioral deficits) â€Å"such as poverty of speech, emotional unresponsiveness, seclusiveness, and impaired attention† (Rita L. Atkinson, 1999). In John’s case, it is most likely a combination of the two types of neurosis since he is experiencing hallucinations and emotional unresponsiveness with bouts of paranoia.There is every reason to believe that his case is an extraordinary case of schizophrenia because he was still able to develop his economic theorem based on the concep t of equilibrium even with schizophrenia. Nash is most likely afflicted by the first type of neurosis because he is otherwise functioning normally, earlier in his life, when William Parcher (the perceived Department of Defense agent who asked for Nash’ help in breaking Soviet codes). Even his relationship with Charles (his imaginary roommate) was quite harmless.It was only when Parcher came and gave him bouts of paranoia did his psychosis become worse. The Good and the Bad of Psychopathology (As Depicted in the Film) Most movies made by directors not familiar with specialty knowledge such as psychopathology consult experts in the particular field. Somehow, Ron Howard was accurate in describing treatments used for psychosis such as the insulin shock therapy earlier administered to John. Considering that there were very few treatments and an equally few number of substantial clinical studies were made during that time, the treatments used in the film were quite crude.Inducing c oma through injecting an overdose of insulin is already an obsolete technique—but in the point of view of the people during that time, this treatment is an effective breakthrough. There was one of scene there that depicted accurately what effects psychiatric drugs can implicate on the patient: while John was baffled with a mathematical problem, he told Sol that â€Å"it's difficult with medication because it's hard to see the solution† (Howard, 2001). Obviously, John knows that his senses and his mental ability is being hindered by the drug.At that time, there was a prevailing belief that psychosis can only be cured by taking the prescribed medication and in-hospital treatments. However, the psychiatrists are undermining the negative effects of taking such treatments. The set-backs are often shoved under the rug while the benefits (and the possibility of being cured) are being emphasized over again. John and Alicia felt that the medications are already affecting their lives. One of the side-effects of the medication is John’s erectile dysfunction. There was one scene where john and Alicia are already in bed.Alicia tries to kiss him while caressing his body but John turns away with an obvious apprehension about his inability to satisfy his wife sexually. Aside from this, the treatments that were given to John resulted to psychomotor difficulties like uneven walking posture and trembling of hands. Identifying the Scene The camera men and scriptwriters were able to deliver a wonderful movie because of how the scenes were shot for a purpose. The deception was fulfilled right from the beginning and was later unfolded in the middle part of the story.The first day John arrived at Princeton, he went to his room to fix his things. And while he was doing that, a stranger suddenly barged into his room and introduced himself as Charles, his new roommate. Apparently, the audience was deceived that Charles was indeed a real person in the story. It even casted doubt upon Dr. Rosen’s evaluation that John was schizophrenic (since John was talking about his best friend Charles all the time). Once scene which established the fact that John was having psychiatric problems was when Dr.Rosen was talking to Alicia and he said to her that he phoned Princeton and that records showed John was living all alone in his room. Another scene that made John realize that he is simply hallucinating and that he does need some medical attention is the scene where he accidently hit Alicia (while supposedly arguing with Parcher). When he saw Alicia fleeing the house, there were flashbacks of Marcee’s face when he first saw her. John repeatedly had images of Marcee and Charles running on his head which led him to conclude that there was something wrong with the things he is seeing.Later on, it became obvious that Charles, together with his niece Marcee, were indeed hallucinations for they never got older as years pass by. Also, in the scene d escribed above, the director wants to point out that John is able to think rationally even without taking the prescribed medications. Looking at it in another perspective, there might be an embedded message that the medications might even be the one that was hindering John’s recovery from his neurosis. It was supposed to have a negative effect, as said by Dr.Rosen, on John but after he stopped taking the psychiatric drugs (shown in the scene where Alicia gave him two pink pills and a glass of water), he was able to think better and act more normally than when he was taking the meds. Conclusion While it may not be 100% accurate in depicting what really happens with schizophrenic patients. Such is the case when Alicia was portrayed in the film as a selfless and outstanding wife and mother. But in fact, Alicia divorced him in real life (Rosenstock, 2003). Nevertheless, there is an inherent need to make the film marketable to the masses so it has to end up in a rather positive no te.Films such as this can be used to discuss the issues involving psychiatric disorders. As the author has stated above, it is important that the professors today be able to understand how their students want to learn. In order to maximize the effort in teaching, the professor must introduce the concepts in a medium that will be best appreciated by the students—and viewing films are in fact a very concise way (less than two hours) to discuss the disorder and its implication to the patient and his immediate social circles.Nevertheless, while watching films are convenient, the learning process must not end after the film credits were shown. The professor must take a proactive stance in discussing after the film was viewed in order to correct any misconceptions that might have been depicted in a film that was viewed. The instructors of the course or subject must not fully rely on what the director showed in the movie. After all, films are still partly the product of creative min ds. BibliographyHoward, R. (Director). (2001). A Beautiful Mind [Motion Picture]. Rita L. Atkinson, e. a. (1999). Hilgard's Introduction to Psychology. Pennsylvania: Harcourt College Publishers. Rosenstock, J. (2003). Beyond A Beautiful Mind: Film Choices for Teaching Schizophrenia. Academic Psychiatry , 117-122. Willingham, T. (2008, January 11). Using Film in Education. Retrieved July 14, 2010, from Suite101. com: http://curriculalessons. suite101. com/article. cfm/movie_schooling