Contract and tort Essay Example | Topics and Well Written Essays - 2000 words

Contract and tort - Essay Example In the past, liability was automatically imposed for causing injury to another, and this was the province of tort. On the other hand, contract law applied liability, only if there was consent among the parties. However, there is some commonality between the contract and tort laws. This has induced some plaintiffs to proceed against the defendant, under one of these laws. Although, it is not permissible to recover damages twice for the same injury, claimants have taken an active interest in exploring the possibilities offered by these two bodies of law. In fact, a plaintiff may recover by suing in contract, in order to circumvent some difficulty presented by the tort law to his action.3 The situation obtaining in this regard has been clearly described in their Lordships ruling in Henderson v Merrett Syndicates Ltd. In this case the House of Lords held that the defendant company was concurrently liable.4 As such, the defendants in this case were held liable under both contract and tort law. ... Syndicates Ltd directed that irrespective of the relevant nature of the damage,5 concurrent liability betwixt contract and the tort of negligence was to be conceded.6 The situation prevailing, on account of the tort law has no bearing upon the law of restitution, which remains independent of the tort law. However, the tort committed does not inescapably constitute the basis of the recovery. It is the enrichment that results from the invasion or appropriation of the protected interest of the plaintiff that constitutes the basis of recovery.7 Not surprisingly, establishing the elements of the tort of interference is not indispensable for permitting recovery. It is an incontrovertible fact that new needs have arisen, which have not been adequately addressed by the traditional concepts that emerged from tort law.8 This serves to unequivocally demonstrate the independence of restitutionary claims. The principle of concurrent liability in contract and tort was recognised with Hedley Byrne & Co Ltd v Heller & Partners. In this case, it was held by the court that there could be a claim in tort, despite the existence of a contractual remedy.9 The ruling in Hedley Byrne states that assuming responsibility does not place the defendant under a duty of reasonable care to benefit the plaintiff. Jane Stapleton, an eminent legal scholar, has contended that the tort of negligence usually comes into play, with regard to a negligent failure to benefit. In such cases, it is the general practice to impose liability under the tort of negligence. As a consequence, it would be incorrect to consider such cases under contractual liability. 10 This stance is based on the notion that the commencement of the performance of a beneficial service by the defendant immediately places him in a

Write about two characters whose acting impressed you in Of Mice and Men Essay Example for Free

Write about two characters whose acting impressed you in Of Mice and Men Essay On Wednesday, March the 3rd; Roedean Schools LV English class took a trip to Eastbourne, Devonshire park Theatre, to watch a fantastic performance of Mice and Men. There was a large cast but it was clear to see that George and Lennie were the most impressive and prominent on stage. Thus I have chosen to study them, as I was most impressed by their mannerisms and appearance on stage. I have learnt that John Steinbeck, the author of this novel, is a very skilful creator of characters. It seems to me that his technique is to give a brief preliminary description of the character, and then to let the character convey his own personality to the reader by means of what he does, and more significantly by his speech and mannerisms. After reading the play I had my own idea of what George and Lennie were like, and the performance I saw seemed to have the same ideas, which is what particularly appealed to me. I felt that Lennies appearance really matched his character. From the story itself, we can see that he is in effect, a young child in a large mans body. Matthew Kelly elaborated on Steinbecks sketchy outline of Lennies character. Lennies size, shaved head, messy beard and clothes all added to his appearance. The fact that his clothes were hanging off his body, emphasised his massiveness, awkwardness and inattention to detail. From the way Lennie held himself, with his shoulders sloping, his heavy walk with his feet dragging a little and his arms that hung loosely at his sides, one can tell that he was an introvert and insecure character. His omnipresent hovering near George served to further reinforce this impression. However, I was quite unimpressed by Georges appearance and style, because I felt as though he didnt add any of his own touches. His clothes were functional and thus believable but not very noteworthy. He was suitably small (his physical appearance echoing his social) with defined, sharp features, which gave him a confident but slightly aggressive look. His delivery also left a lot to be desired. I felt that his vocal range was too shouty, thus leaving little scope for expression of true anger / frustration when needed. As well as being un-dynamic, the overall effect was rather tedious for the audience. In contrast, Matthew Kelly varied his lines well, according to the demands of the script. I found the appearance of the set very effective and beautiful. I loved the way they had the little pond in the first scene, and the way sets slid on and off. The set changed quite often, but I noticed that George and Lennie always remained constant in appearance, which I thought enhanced the effect of limited options for the two men. As mentioned above, I found Lennies mannerisms very effective. His constant twitching, which sped up whenever he got nervous or scared, was a convincing touch. His twisted facial expressions showed that he was a mentally ill man, and his shuffling gait made it clear that he felt out of place in his surroundings. However, I did feel that some of Lennies ways and reactions were somewhat overdone and so lost a little of their impact. In one scene they ate dinner together and Lennie was shovelling the beans into his mouth, and spilling them all around. Which is theoretically believable but Lennies acting just amused the audience and didnt get a positive, sympathetic reaction from them, as he wasnt convincing enough. George too had some notably successful mannerisms, besides the fact that he was confident. George had a suitably aggressive persona, he got both angry and defensive at the right times, without exaggerating. At the beginning of the play his character was weak, but as the story built, so did his character. I thought this was a good technique as it emphasised the climax in the story. George and Lennies relationship was another remarkable yet moving feature of this play. They helped support each other, and make things clear for the audience through their acting. It seemed as though George felt a sense of duty and responsibility towards Lennie, as we see him get angry about the things Lennie does but is unable to leave him. Lennie needs George, and would be lost without him, but it is equally true to say that George needs Lennie. George too craves companionship that will stave off the horrors of loneliness. I felt as though this need was evident in their body language and the way in which they dealt with each other. The words, because I got you to look after me, and you got me to look after you, enforced this even further. Overall the whole cast was good, but I felt as though George and Lennie were better than average. I think their relationship was very important, because it actually gave both actors some one to rely on, and a constant companion. Lennie acted his part very well, though he was a bit on the creepy side- and seemed unreal at times. George however, maintained his character all through the play. He got even more involved it at the end, when he had to kill Lennie, in order to save him. This dramatic climax was effective and reached the audience in a meaningful way.

Plethora of Fools in Twelfth Night Essay -- Twelfth Night essays

Plethora of Fools in Twelfth Night Folly is one of the main weaknesses in Twelfth Night with a number of characters portraying their own strange foolish ways. Feste is the professional fool; he is the most noticeable fool and is very quickly recognised by the audience as an intelligent man. Orsino and Olivia are really foolish because of the decisions they make but they are regarded as intelligent. The biggest fool of all is Olivia's steward, Malvolio. Â   Feste was obviously the most noticeable fool. He entertains Orsino and Olivia. He is not a fool by nature; he is a fool by profession. When he entertains Olivia he says the truth about her but she doesn't realise that he is talking about her. Â   FESTE Better a witty fool than a foolish wit' - God bless thee, lady. OLIVIA Take the fool away. FESTE Do you not hear, fellows? Take away the lady. OLIVIA Go to, y'are a dry fool: I'll no more of you; besides, you grow dishonest. Â   FESTE Two faults, Madonna, that a drink and good counsel will amend: for give the dry fool drink, then i...

Eulogy for Son :: Eulogies Eulogy

Eulogy for Son William was a very special person. His good qualities are endless. Since he was just a child, I always remember William sticking up for the family. When his sister, Lisa, was a baby, William would sit outside her room with a mask and cape on ready to rescue her in case she started crying. And, if William’s father or I were making too much noise, he was always quick to fly downstairs and tell us to keep quiet so not to disturb his little sister. That’s just the kind of person William was. He was a hero to all of us. As I look out into the crowd, I can’t help but see just how many lives William has touched. As a psychiatrist, but more importantly as a friend, William was able to come to the aid of those in need. He was a shoulder to lean on, always willing to lend a hand to help someone out, always willing to listen to someone’s problems and take the time to help resolve them. It would take me an eternity to list off all the special ways William has made a difference in my life. Whenever I was upset, whenever I needed someone, William’s sense of humor cheered me right up. No one can feel sad when William is around. I’ll always remember William as a person who was constantly finding humor in life no matter what the occasion. He was so full of life. It’s hard to imagine how I’m going to go a day without speaking to him because he’d call me every single day. I know he was a very busy man, but he would never forget to take the time to call me to see how I was. It’s the little things like that I’ll never forget about him. Although William’s death was sudden and came as a shock to all of us, I know in my heart he would not want for us to spend forever grieving. Rather, William would want us all to remember our favorite moments we spent with him. So, if you would all just take a quick minute or two to think about a happy time shared with him†¦ William’s life was far too brief, but he was able to accomplish many things.

Response to Text Carlitos Way

Response to Text: Carlitos Way The film Carlito’s Way directed by Brian De Palma uses visual and verbal techniques to show the idea of world of crime. The main aspects of world of crime are loyalty, betrayal and can’t escape your past are all shown in the film. Together visual and verbal techniques are used to show the main idea of the film which is world of crime. An important idea in the film Carlito’s Way is the idea of loyalty. Loyalty is shown throughout the film by Carlito to his friends. Carlito played by Al Pacino shows loyalty to his friend Dave played by Sean Penn when he is going on the boat to help get Tony T out of Prison.The verbal technique dialogue is used to show the idea of loyalty. When Carlito is on the boat with Frank Tony T’s son Frank asks Carlito, â€Å"is this guy a friend of yours,† and Carlito replies ,â€Å"Yea, He’s a friend of mine,† this shows that Carlito is loyal to Dave even though they are in a situat ion where Carlito could go back to Prison, or worse he could die. Brian De Palma has used dialogue to show that in the world of crime loyalty is a big idea and when people are loyal to their friends then they will do anything for them even if it is a danger to their life.This show the Audience that Carlito is loyal to Dave for getting him out prison and feels that he owes Dave and he will pay him back in any way. This also shows in the world of crime you must also pay people back when you owe them. I’ve learnt from this that in the World of Crime I should be loyal to my Friends no matter what situation I am in. Another important idea in Carlito’s Way is the idea, can’t escape your past. The idea of can’t escape your past is shown by Carlito when he has just hit Benny Blanco down the stairs and is shown through the visual technique and verbal technique of lighting and voiceover.When Carlito is standing at the top of the stairs about to hit Benny Blanco the lighting on his face is red which shows Carlito’s dark and bloody past, he then hits Benny and there is a voiceover of Carlito saying â€Å"Dumb move, man. Dumb move. But it's like them old reflexes coming' back. † this reinforces the idea of can’t escape your past because that is what Carlito used to do in his past. Brian De Palma uses these to show that when you have got into the World of Crime you can’t escape even when you want to.This shows the Audience that you can’t escape the world of crime even if you want to start fresh as it will always drag you back in. I have learnt from this that you shouldn’t get in to the world of crime in the first place as you will never be able to get out of it once you are in, even if you try to get out. Another important idea in Carlito’s Way is the Idea of betrayal. This idea is the most important as it would be the most common in the world of crime. It doesn’t matter who is going to betr ay you, it could be your best friend or a family member they can still betray you if they think it’s going to benefit them.The idea of betrayal is shown by Pachanga when he betrays Carlito to Benny Blanco and is shown through the verbal feature Dialogue. When Carlito is at the train station and about to board the train Benny Blanco shows up and shoots him, Pachanga then comes and says ,â€Å"Hey no hard feelings Carlito. But I got to think about my future, too. You know, it is that way sometimes, papi. Come on, let's go,† Benny then says, â€Å"No you stay here,† and then kills Pachanga because he is no more use to Benny.Brian De Palma uses this feature to show that in the world of crime Carlito can be betrayed by anybody even one of his closest friends. This also shows that in the World of Crime someone can betray you just because they need to make some money and that it doesn’t matter if you have been friends your whole life. This shows the audience tha t betrayal is very common in the world of crime and can come from anywhere even your closest friends. I have learnt from this that in the world of crime you should trust no one as you don’t know who could betray you.In conclusion the visual and verbal features such as dialogue, lighting and voice over are all used to show the ideas of can’t escape your past, betrayal and loyalty which are all in the World of Crime. All the techniques together can show the viewer the ideas about betrayal and how anyone can betray you in the world of crime, the idea of loyalty and how you should be loyal to your friends in the World of Crime no matter what situation you are in and the idea of you can’t escape your past and when you get into the World of Crime you can’t get out even if you want to.Brian De Palma used these visual and verbal features to show the audience the world of crime and how it affects you in life. I have also learnt from this film that you should be lo yal to your friends but also be wary because betrayal could come from any direction whether it is friend or family and eventually your past can catch up with you.

Learning how to drive

Learning how to drive Learning how to drive Learning how to drive is a very important skill. I learnt how to drive two years ago. Before I acquired this skill, I had hired a driver. I always found it difficult to learn the skill for reasons I cannot explain clearly. Perhaps it was phobia. I think fear of driving arose from an accident my father and I had encountered while coming from a holiday in Mombasa. The main rationale why I resolved to go to a driving school is that although I have a car, I always had been relying on my driver and at other times, my wife. Today, I am much more confident while on the wheel. I am able to drive my car in any road conditions. Previously, I had been wondering if I could ever do such a thing. By the time the driving lessons were over, I had gained enough confidence to drive any type of car. In order to acquire this skill, I had to prepare thoroughly for it. I had to wake up very early in the morning and retire to bed very late at night in order to study all the road rules and regulations. By the time woke up to my driving examination date, I had prepared myself very well both psychologically and intellectually. I had been asking advice from my friends, colleagues and relatives who have a driving license about how they went about preparing for the driving test when they were endeavoring to acquire some driving skills. Before I entered into the driving school, I had said prayers and requested God to let the fear disappear once and for all. If truth be told, I had been saying these very prayers many years before. It is only that these very last prayers seemed to me more significant. This is because the reality of what I was getting myself into was finally sinking in. While entering into the driving class for the first time, I felt intimidated by my classmates, all of who were strangers. Then, the class instructor asked us a general knowledge question and I answered it correctly. Suddenly, confidence overwhelmed me and for the first time in my life, I was sure I was going to get a driving license soon.

Great Expectations Essays - English-language Films, British Films

Great Expectations Essays - English-language Films, British Films Great Expectations Great Expectations The novel, Great Expectations, presents the story of a young boy growing up and becoming a gentleman. He must learn to appreciate people for who they are, not shun them for who they arent. Nicknamed Pip, Philip Pirrip, the main character, goes through many changes in his personality, as he is influenced by various people. Pip experiences tough times as a boy and a young man, but at the end he has become a fine, morale young man. In the beginning, Pip, an orphan, considers himself to be a common laboring boy, but he has a desire to improve his station in life. He is raised by his sister, and her husband, Joe Gargery. Then Pip meets Estella, the adopted daughter of Miss Havisham, an old lady who is bitter and eccentric. Estella taunts Pip and is very cruel to him, but he still falls in love with her. Miss Havisham is teaching Estella to hurt men, because she herself was deserted by her fianc on her wedding day. One day, Mr. Jaggers, a lawyer, reveals to Pip, that there are Great Expectations for Pip. He is given the money to become a gentleman and receive a good education; he assumes that his benefactor is Miss Havisham. In London, Pip makes many new, high-society friends. When Joe Gargery comes to visit Pip in his new way of life, Pip is ashamed of Joe, because he is a commoner. At this time, Pip is around twenty years old. Estella is still the center of his attractions. When she comes! to London, he meets her, but she tries to warn Pip to stay away from her because she might hurt his feelings. She is being kind to him in the only way that she knows how. Around the same time, Pip receives a letter telling him that Mrs. Joe Gargery had died. A man from Pips past steps out, an ex-convict, named Magwitch, who he had fed many years ago; this man is his true benefactor. Pip finally knows the truth about this man. Magwitch is Estellas father, and Mr. Jaggers housekeeper is Estellas mother. A short time later, Estella is wed to Bentley Drummle, but she is very unhappy. Pip falls ill, and Joe comes to take care of him. While he is being nursed back to health, Pip starts to appreciate Joe and begins to look past the fact that he is common. He receives the news that Miss Havisham is dead. Pip visits Joes home and is told that Joe and Biddy, Pips friend, are married. Pip then returns to London and continues his life for eleven more years. Pip finally goes back to Joes house, to find that Joe and Biddy have a son, and they have named him Pip. During that last visit, he returns to Miss Havishams old run-down home. There he meets Estella, grown into a woman, her husband dead. There, Estella asks Pip to for! give her, he does, and all is well. So the story ends, with grown Pip and a changed Estella both at peace with each other. In conclusion, I thought that this was a very well written book. It took me a while to get into it and understand the plot, but now I see that Dickens wrote Great Expectations with a very complex plot and well described characters. From Joe Gargery to Miss Havisham, I really got to know the characters as if they were people. I would describe this book as a delightful story with a sprinkle of mystery and a handful of romance, with a pinch of fun all mixed in.

Expert Review The Official ACT Prep Guide

Expert Review The Official ACT Prep Guide SAT / ACT Prep Online Guides and Tips Looking for official ACT practice? The Official ACT Prep Guide is a great resource. In this article, I'll provide a review of the current Official ACT Prep Guide, including positives and negatives of the new guide, how it differs from The Real ACT Prep Guide (3rd Edition), and whether or not you should buy it to help you through the study process. What’s in The Official ACT Prep Guide? The book is organized into five parts, which each are further divided into smaller chapters. The five parts of the book are: Part One: Getting Acquainted with the ACT Test (general study strategies and test-taking tips, explanation of the format and what’s covered on the test) Part Two: Taking and Evaluating Your First Practice Test (diagnostic practice test along with an explanation of how to use your results to identify weak areas) Part Three: Improving Your Score (test-taking strategies for each section of the exam) Part Four: Taking Additional Practice Tests (two additional practice tests for you to take after you’ve evaluated your mistakes and done more prep) Part Five: Moving Forward to Test Day (shows you how to sign up for the test and what to expect on test day) There are five full practice tests included in this guide, counting the initial practice test that you'll use to diagnose your mistakes in part two. The online bonus content includes 400 extra official ACT practice questions (100 each for English, Math, Reading, and Science). In the next section, I'll go through my full review of the book with extensive details on its strengths and weaknesses. The Official ACT Prep Guide Review There are many reasons to like or dislike this version of the Red Book. I'll start with the positive attributes of the guide and move onto its not-so-awesome qualities. Pros Smart Overall Structure The order of the chapters in the book corresponds to when you should take each step in the review and testing process. This book understands that the best way to guarantee improvement over time is to take a practice test, evaluate your mistakes, study the content that's relevant to your mistakes, and take another practice test to see if you’ve improved. You'll learn exactly how to begin studying and which steps you should take along the way to make sure you’re improving. Good Advice on Scores and What They Mean The guide walks you through scoring your practice tests accurately, and it gives you a table of percentiles so you can see how your scores compare to those of other students. It also does a good job of explaining how to judge your scores based on where you plan on applying to college and how much you improve from test to test. Learning to set appropriate goals is a huge aspect of studying for standardized tests that can be overlooked in some prep books. Abundant Test-Taking Tips There are many test-taking tips for each section of the ACT included in this book. Some tips can seem a bit repetitive (sometimes it seems like they’re just filling up space), but most are solid pieces of advice. For ACT English, helpful tips listed in the book include considering the context of the question before choosing an answer, rereading the sentence using the answer you've selected, exercising caution with two part questions, and paying attention to the writing style. Cons Dull Style This guide is dryly written, with little in the way of images, graphics, or differentiated headings to break up the text. There are sporadic efforts to be more engaging, but it’s definitely not the most student-friendly prep guide. Adding to this, Part 1 has an overview of the test that includes long lists of concepts covered by each section that could be condensed. The book makes the test seem way too intimidating and overwhelming (more on this in the next point). Complicates the Material While it's great that there are abundant test-taking tips included in this book, they aren't always presented in the best way. The tips are a bit hard to digest and use in practice on the test. While question examples are given to show how the tips work in some cases, these examples are not as abundant as they should be. This book falls short specifically in demystifying the science section. The main issue with this section for most students is that it looks super intimidating, and it's easy to feel overwhelmed. To overcome this, you need to learn to pick out the most important details and ignore extra information that’s just there to distract you. This guide makes the science section look scarier and more â€Å"sciencey† even though in reality it’s more about reading comprehension than scientific knowledge. Answer Explanations are Lacking Math and science question explanations are laid out in a way that makes them confusing and difficult to think through. Here's an example of what the answer explanations for math questions look like: As you can see, there are rarely any images to guide you in your understanding or even much room for the text to breathe at all. Everything starts to blur together into a mass of unintelligible math-like word goop. If you're already having trouble with the Math section, these sorts of answer explanations probably won't clear things up. The guide also makes some assumptions about how much you know about the content. If you didn't even understand where to begin in answering these math questions, the answer explanations provided aren't too enlightening. It would be helpful if they at least indicated the page in the book where you could find additional details on how to solve these types of problems. Not Enough Guidance on Understanding Mistakes The book tells you how to understand your mistakes, but it could have a more consolidated system to help you go through and diagnose them. An organized chart where you could record your findings would be better than just saying "put a checkmark next to the mistakes you made" and listing potential mistakes for each section. There are also no direct actionables that go along with each type of mistake. The guide doesn’t tell you which page to turn to if you have a certain problem. It would be great to know where to find advice that corresponds to the errors you made in each section. The tips for the Reading section also don’t elaborate on different ways to approach passages, which can be a huge problem for people on that section and should be addressed more comprehensively. It would be a shame to burrow down into your mistakes only to reach a dead end. Should You Get This Guide? You should get this book if you’re new to the ACT. It's a thorough summary of everything you need to know about the most up-to-date version of the test, even if has its imperfections. If you need additional practice materials, you may also choose to buy the 3rd Edition as a supplement (though don't use the old Writing prompts to practice your essays because they’ve changed significantly). Keep in mind that many of the questions from the fourth and fifth practice tests in the 3rd Edition were transferred over to the third practice test in the new edition. The first three tests will be the most useful for practice in that case. You also could decide to get the Official ACT Prep Guide book if you want to practice your essay-writing skills using new prompts that align with the current version of the ACT. There haven't been many official ACT essay prompts publicly released, and if you're struggling with the essay, four extra prompts to practice with could prove extremely valuable. If you're confident about self-guided studying and are just looking for more practice questions, it might be worth getting the new ACT prep book. The addition of the fourth practice test in this addition is valuable, since there aren't that many full, publicly released official ACT practice tests out there. However, there still isn't that much material, and almost all of it is recycled from previous tests. An alternative would be to get the 3rd Edition, which has more original practice materials, and supplement it with free online resources (particularly for ACT Writing). The third practice test in this guide is the rebellious twin of the last two practice tests in the 3rd Edition. It may have changed its hairstyle, but the same DNA is still there. Side note: If anyone had natural eyelashes that were this long, it would be a truly terrifying sight to behold. How to Get the Most Out of The Official ACT Prep Guide The best way to ensure that you're getting the most out of the guide is to go through it in chronological order. First, read the basic tips in chapter two so you can get a handle on the basics of how the test works. Then, take the first practice test and go through your mistakes. Go on to use the content sections of the book and any other resources on hand to study the areas that need the most work. When you feel that you've addressed your mistakes and are confident that your results will reflect your newfound expertise, take a second practice test to see if you've made significant improvements. Note that the most recent version of The ACT Black Book, a resource that we recommend alongside the Official ACT Prep Guide for the best strategic test-taking advice, is tailored to the practice questions in an older version of the guide. The main upshot of this is that there are no answer explanations in the Black Book for questions in the fourth practice test of The Official ACT Prep Guide (since previous additions did not have this test). The tips can still be helpful, but this is something to keep in mind so you aren't confused when you can't match questions to explanations using the newest Black Book and Official ACT Prep Guide editions. What's Next? Not sure what score you should be aiming for on the ACT? Learn how to calculate a target score that makes sense based on your college goals. Did your ACT test date sneak up on you? Check out our 10-day prep plan for advice on how to cram for the ACT and potentially raise your score by four composite points! If you still have quite a bit of time before the test, read this guide on how long you should study for the ACT so you can come up with a solid study schedule. Want to improve your ACT score by 4 points? Check out our best-in-class online ACT prep program. We guarantee your money back if you don't improve your ACT score by 4 points or more. Our program is entirely online, and it customizes your prep program to your strengths and weaknesses. We also have expert instructors who can grade every one of your practice ACT essays, giving feedback on how to improve your score. Check out our 5-day free trial:

Concrete Case Study Example | Topics and Well Written Essays - 3750 words

Concrete - Case Study Example Concrete remains the most essential part of our daily activity, as people need to take shelter in their homes, which are built with use of concrete. In fact, all buildings, roads, bridges that people use today are constructed with concrete. Some constructions like bridge over the Colorado River, built with strong concrete, are almost 250 yeas old. However, the changes in the manufacturing process, based on the research and developmental efforts have resulted in different types of concrete, being used presently. The use of admixtures and plasticizers to produce concrete of high strength is an example in this direction. The background of concrete goes back to the time of Egyptian pyramids, which are almost 5000 years old. Since then, many civilizations have used concrete for building and decorative purposes. The utilization of concrete is now found almost everywhere for projects involving infrastructure, building architecture and decorative construction work. Egyptian technicians used gypsum and lime that served as mortar for the bricks used for building pyramids, Bricks were made of mud and straw. This process continued for many centuries until 300 B.C. when Romans discovered the use of a material that is very near to the modern cement, as they built different architectural structures including Colossuim and Pantheon. This was during the period from 300 B.C. to 476 A. D., when the Romans also mixed animal fats in their cement that served as admixtures. Britisher named Joseph Aspdin, a stonemason discovered Portland cement in 1824. The name Portland came from the mining area, which produced the tough stone required for making such cement, which came from stones quarried on the Isle of Portland, in Great Britain. During the year 1828, Portland cement was used extensively in the construction of tunnel under Thames River Experimenting with the mixture of clay and ground limestone, Aspdin created a product that he named Hydraulic cement, as this mixture became

Organizational Behavior Principles Essay Example | Topics and Well Written Essays - 500 words - 2

Organizational Behavior Principles - Essay Example Friendship group is more social in nature. George and Jones define this workgroup as â€Å"a collection of organizational members who enjoy each others company and socialize with each other (often both on and off the job).† Basically, the project team staff which was formed can be best characterized as a task force. Consistent with the definition of George and Jones, the project team was established for a certain goal and that is to â€Å"realize process gains.† There is also a definite time frame for the achievement of the workgroup’s objective, after which it will disband. The workgroup is expected to realize its mission â€Å"within three months.† A research conducted by the Filine Institute concluded that the most essential factors in determining the performance of a workgroup which hopes to achieve a certain goal is good communication and cohesion (Sourcemedia 2005). As a task force, the project staff team can take advantage of these research results as it is an organization which strongly depends on the cooperation of each individual member in the achievement of its common goal. Good communication is really a key in achieving process gains. Communication within the project staff team enables the dispensation of relevant information which will aid the whole organization in transferring ideas, evaluating possibilities, and promotes harmonious relationship between group members. Good communication also eliminates probable errors which can be brought about by miscommunications. Cohesion or interdependence is another key in boosting the performance of project staff team. The realization within the group that they are a part of a cohesive whole whose goals can only be achieved by strong coordination will motivate each member to do best for the group. Cohesion also cultivates each member’s sense of belongingness. Process losses

Who or what influenced you to apply to Syracuse University Personal Statement

Who or what influenced you to apply to Syracuse University - Personal Statement Example It is famous for its entrepreneurial approach and modern education compliant to new theories and last but not the least, for its magnificent structure. I would strive to study in an environment such as this, which facilitates my strengths and pushes me forward in a particular direction. This connection between strength and direction allows one to make discoveries and renovations. I believe I have all the qualities of a student who studies in Syracuse University. I am an ambitious and committed person keen on becoming a persistent intellectual. It is also in my knowledge that this university has a tremendous scholarship program, which gives it a unique historical sense. It offers support services, which shows that it is constantly working towards a healthier campus community. I am looking forward to become a part of this group and work together to make a

Autism Paper Essay Example | Topics and Well Written Essays - 500 words

Autism Paper - Essay Example His autism presents itself as a need for order, esoteric ways of viewing the world and difficulty communicating that to his classmates despite being very friendly and sometimes very outgoing, and a degree of judgment about others. In games with others, he frequently has different goals and objectives and wonders why everyone else is so â€Å"stupid†. The ADI-R and CSBQ may be able to guide my work with Adam. I would recommend, however, that they put him through the ADOS before designing a plan. The ADOS is designed to work with the ADI-R, and while I don't think it's strictly necessary, I believe that it's important to get as many different points of information as possible before beginning a regimen. The ADI-R focuses on social interaction, communication and behavior patterns. I think these are important, but I'd want a more holistic, qualitative look at his symptoms. The CSBQ is helpful because, as a questionnaire, it can provide more data than the ADOS. In conjunction, I th ink they are a useful guide. One thing I'd want to see specifically is his degree of restricted and repetitive behaviors.

Literary Analysis Paper From Historical Perspective Essay

Literary Analysis Paper From Historical Perspective - Essay Example Isolation is the theme of this poem, it explores the relationship that exists between two neighbors, the dark-age mentality of one neighbor speaks volumes about his nature and attitude, even these days there are several people who prefer living in complete isolation. Stopping by the woods on a snowy evening was written by Robert Frost in the year 1922, the main theme of this poem is beauty, the poet over and over again tries to highlight the beauty of nature. Words like â€Å"lovely† â€Å"dark† and â€Å"deep† clearly signify that the poet is truly captivated by the beauty of nature. The poet has tried to convey his thoughts by clearly saying that people have too much to do these days, they have no time to enjoy the beauty of nature, and they have no time to appreciate the beauty of nature. â€Å"But I have promises to keep† (Stopping by the Woods) the poet clearly has to move on and keep his promises rather than sit there all day long and enjoy the beaut y of nature. References Frost, Robert (2011). Mending Wall, Poets & Poetry. Retrieved from http://www.poets.org/viewmedia.php/prmMID/15719 Frost, Robert (2011). Stopping by the Woods on a Snowy Evening. Retrieved from http://www.ketzle.com/frost/snowyeve.htm

Autism Paper Essay Example | Topics and Well Written Essays - 500 words

Autism Paper - Essay Example His autism presents itself as a need for order, esoteric ways of viewing the world and difficulty communicating that to his classmates despite being very friendly and sometimes very outgoing, and a degree of judgment about others. In games with others, he frequently has different goals and objectives and wonders why everyone else is so â€Å"stupid†. The ADI-R and CSBQ may be able to guide my work with Adam. I would recommend, however, that they put him through the ADOS before designing a plan. The ADOS is designed to work with the ADI-R, and while I don't think it's strictly necessary, I believe that it's important to get as many different points of information as possible before beginning a regimen. The ADI-R focuses on social interaction, communication and behavior patterns. I think these are important, but I'd want a more holistic, qualitative look at his symptoms. The CSBQ is helpful because, as a questionnaire, it can provide more data than the ADOS. In conjunction, I th ink they are a useful guide. One thing I'd want to see specifically is his degree of restricted and repetitive behaviors.

Sun and earth Assignment Example | Topics and Well Written Essays - 250 words

Sun and earth - Assignment Example The theory was supported across the world from Greeks and further through mathematical astronomy by Aryabhata (Indian); by Muslim astronomers, Persian scientist and astronomer Biruni and through various publications across the world. It has given a new paradigm to the world of astronomy and hence paved the way to our present thoughts about the solar systems and other galaxies which were discovered due the formulation of heliocentric theory (Encyclopedia Britannica). On the other hand, geocentric model provided the earlier view that the Earth is in the center while, the Sun, the stars and other planets revolve around it. The stars are spinning about the pole and those which are close to the equator are rising and setting each day. The theory laid the fundamental view that Earth is rock-solid and stationary. The pioneer of this theory was Aristotle but with the advent of early modern era and after the 16th century, geocentric views were replaced by heliocentric theory (Lawson,

Litigation and Alternatives Essay Example for Free

Litigation and Alternatives Essay America has come a long way since the American colonies settled from where humanity was to where humanity is now. We did not have the law system that we have now and issues were unresolved that turned into chaos. From law courts, chancery courts, to merchant courts, there are several categories of courts. Those that we separate are Federal and State Courts. Federal Courts take over foreign and interstate commerce that entail of U. S. District Courts, U. S. Court of Appeals, and U. S. Supreme Courts. State courts take over state legislatures that include State Supreme Courts, Appellate Courts, Trial Courts, and Lower Courts. Living in society today, we will have different views and different perceptions. We will either at one time come to face litigation or some type of ADR matter. With this being said, litigation, and alternatives will fall into place at least one point in ones life. This is part of what both parties, as mentioned in the video will face. A company called â€Å"Quick Takes† tried out a program to help build their business to grow. Incidentally, the program Non Linear Pro did not quite work out for Quick Takes. Thankfully Quick Takes had been under the impression that Non Linear Pro was a trial. Under any circumstances had Quick Takes been under the assumption that Non Pro Linear had been a permanent program that had been purchased. Soon to discover a bill of 5,000. 00 was sent to Quick Takes. Quick Takes immediately contacted Non Linear Pro and advised that the bill had been invalid. Both parties had a verbal agreement of trying out the product as a trial. Although there may had been a verbal agreement, Quick Takes unknowingly signed a contract thought to be a delivery slip signed by Janet Mason. Non Linear Pro stated that the lease had been signed and if Quick Takes did not cooperate, then Non Linear Pro would create a lawsuit. So to name some of the legal issues that the two parties could face are arbitration, meditation, litigation, cross complaint, and mini-trials. Arbitration is an arbitrator that helps settle disputes between the two parties by researching the information provided by both parties. The arbitrator is a member of the American Arbitration Association who makes the ultimate decision of the outcome between the two parties by helping the two come to an agreement. The two parties will use arbitration when there is no need for a further relationship. Mediation is primarily used when there may be a future relationship between the two parties. The two parties come to an agreement and make the ultimate decision. A neutral party helps both parties come to an agreement; however, it does not make the ultimate decision. Mediation is primarily used when they can or may continue to maintain a relationship. Litigation also known as a judicial dispute resolution takes place in courts. The courts ultimately will make the decision of the outcome between the parties. Mini-Trials are a compromise between mediation and arbitration. Lawyers represent both parties and a neutral party is involved to help settle by advising of strengths and weaknesses. If the two parties do not come to an agreement in a timely matter then the neutral party will make the decision. Cross-complaint occurs when the defendant sues the plaintiff due to other damages caused by the plaintiff. The legal issues presented in the video are dealing with litigation. The plaintiff served the defendant and the defendant needs to respond or a default judgment will be entered. In this case, arbitration wil be the best method. I do not see a future in either party’s relationship. Most individuals will choose arbitration and mediation over litigation because it is cheaper, no lawyers are involved, and there is a lack of publicity. Reach out to as many sources to prevent any type of legal action. Having many options, the ultimate decision will impact heavily on the outcome.

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