Thesis (J.C.L.)--Catholic University of America, 1999. / Includes bibliographical references (leaves 54-57).

Thesis--Catholic University of America. / Vita. Bibliography: p. 169-179.

Thesis (J.C.L.)--Catholic University of America, 1999. / Includes bibliographical references (leaves 54-57).

Thesis (J.C.L.)--Catholic University of America, 1998. / Includes bibliographical references (leaves 78-83).

Thesis (J.C.L.)--Catholic University of America, 1999. / Includes bibliographical references (leaves 54-57).

Thesis (M.D.)--Holy Cross Greek Orthodox School of Theology, 1999. / Includes bibliographical references (leaves 104-110).

Thesis (doctoral)--Universität, Mainz, 2003. / Includes bibliographical references.

Pontificia Univ. Gregoriana, Diss.--Roma, 2006. / Contains bibliography (p. 535- 565), bibl. references, notes and index. Thesis.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-07-11T12:29:39Z No. of bitstreams: 1 Flávia Moreira da Silva.pdf: 1180234 bytes, checksum: 6f3feeb12fc9dd4b9dac83edddeed50c (MD5) / Made available in DSpace on 2018-07-11T12:29:39Z (GMT). No. of bitstreams: 1 Flávia Moreira da Silva.pdf: 1180234 bytes, checksum: 6f3feeb12fc9dd4b9dac83edddeed50c (MD5) Previous issue date: 2018-05-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Fundação São Paulo - FUNDASP / Marriage is known as a symbolic ritual and a psychological necessity that has existed for thousands of years and has been accompanying the development of humanity since then. The Catholic understanding regarding marriage marked the Western culture, and even though it was extremely demanding, it was for many centuries the only one considered socially acceptable. With the advent of postmodern society, where effective bonds have become more fragile, the Catholic proposal of indissoluble marriage presents itself as an exception, in addition of being less understood and accepted. At the same time, cases of marital separation are multiplied, followed by new relationships. The impact of divorce is felt in a peculiar way by the Catholic Church because of its historically stricter stance in the understanding of marriage. Divorces and new relationships place the Catholic faithful in an irregular position within the institution with a consequent feeling of exclusion and marginalization. The problem has been faced by the Catholic Church with the development of a peculiar practice that seeks to analyze the validity of marriages celebrated by its faithful and the possible declaration of Nullity: those are the Canonical Marriage processes carried out in the Ecclesiastical Courts. The objective of this research was to verify how the Catholic Church has responded to the reality of the numerous marriages that failed and to address the main psychological and religious questions manifested by the individuals involved in the processes of declaration of Nullity of Marriage. The methodological approach used started from a descriptive research in the records of the cases of Marriage Annulment carried by the Interdiocesan Marriage Tribunal of Aparecida (TEIA) where I work as an expert psychologist. Thirty five cases were selected from the city of São José dos Campos – SP. It was chosen cases entered the Court in 2014, and marriage duration up to five years. We work with the hypothesis that those cases, by their own dynamics, also have a therapeutic character, because it inevitably puts the person in contact with his/her history. Those processes are therefore an excellent opportunity that can favor self-knowledge. We also verified the most frequent psychological causes of failure of marriages among the cases / O matrimônio entendido como ritual simbólico e necessidade psicológica existe há milhares de anos e acompanha o próprio desenvolvimento da humanidade. A compreensão Católica do matrimônio marcou a cultura ocidental e, mesmo sendo extremamente exigente, foi, por muitos séculos, a única considerada socialmente aceitável. Com advento da sociedade pós-moderna, onde os vínculos afetivos se tornaram mais frágeis, a proposta Católica de matrimônio indissolúvel se apresenta como uma exceção, além de ser cada vez menos compreendida e aceita. Paralelamente, multiplicam-se casos de separação conjugal, seguidos de novos relacionamentos. O impacto das separações conjugais é sentido de um modo peculiar pela Igreja Católica em razão de sua postura, em geral, historicamente mais rígida frente a compreensão do matrimônio. A separação conjugal e uma nova união coloca o fiel católico em uma situação institucional irregular, com consequente sensação de exclusão e marginalização. Frente a tal problemática, a Igreja Católica desenvolveu ao longo dos séculos uma prática peculiar que visa analisar a validade dos matrimônios celebrados por seus fiéis e a possível Declaração da Nulidade dos mesmos: são os processos Jurídicos Canônicos realizados nos Tribunais Eclesiásticos. O objetivo deste trabalho foi verificar como a Igreja Católica tem respondido à realidade dos inúmeros matrimônios fracassados e abordar as principais questões de ordem psicológica e religiosas manifestadas pelos indivíduos envolvidos nos processos de Declaração de Nulidade Matrimonial. O enfoque metodológico utilizado para compor esse estudo partiu de pesquisa descritiva nos autos dos processos de Declaração de Nulidade Matrimonial TEIA, onde atuo como psicóloga perita. Foram selecionados trinta cinco processos oriundos da cidade de São José dos Campos – SP que ingressaram no Tribunal ano de 2014, cuja a duração dos casamentos foi até cinco anos. Trabalhamos com a hipótese de que estes processos, pela dinâmica que lhe é própria, possuem também um caráter terapêutico, pois inevitavelmente coloca a pessoa em contato com sua história. Uma excelente oportunidade para tomar consciência de si, o que pode favorecer o autoconhecimento. Verificamos ainda quais são as causas psicológicas mais frequentes dos fracassos das uniões conjugais presentes nos respectivos processos

The CIC/83, the living law (ius vigens) of the Latin Catholic Church, contains 110 canons on marriage in cc. 1055 – 1165. [The 1990 Code of Canons of the Eastern Churches contains a similar section, cc. 776 – 866]. The sacred canons, in general, are a compilation of theological statements that are presented in juridical terms. The canons on marriage, like those of the other sacraments, commence with a theological statement defining the essence of the sacrament. The first canon, c. 1055, states that (§1) the marriage covenant, for the baptized, has been raised to the dignity of a sacrament by Christ the Lord and that (§2) a valid marriage contract cannot exist between baptized persons without being a sacrament. A requirement of c. 1099 is that one must not be in error (error iuris) concerning the unity, indissolubility, or the sacramental dignity of marriage. Additionally, c. 1101, §2 states that when by a positive act of the will one excludes marriage itself or an essential element or an essential property, that marriage is invalid. The expectation of cc. 1099 and 1101, therefore, is that sacramentality be included at the time of exchange of consent. From the time of the scholastics, contract and sacrament have been identified as one for the baptized, hearkening to a time when civil legislation attempted to subvert the authority and oversight of the Church regarding (sacramental) marriage. At the Second Vatican Council, the constitution Gaudium et spes reinterpreted marriage as a covenantal relationship between man and woman. A covenant and a contract are not identical terms. More importantly, marriage was again seen as a covenant, and as a covenant, for the baptized, it Father Glen J. Pothier 2 is sacramental. Sacrosanctum Concilium, which set forth principles for the reform of the sacramental and liturgical life of the Latin Church, stated that sacraments presuppose faith. The International Theological Commission identified that there are members of the baptized faithful, Catholic or non- Catholic, who are unbelievers, who may have been baptized as children but have had no further faith elucidation, or, as members of non-Catholic ecclesial communities, do not believe in the seven sacraments of the Catholic Church, or, in particular, that marriage is a sacrament. Such persons would not, then, understand that sacramentality must be exchanged on the day of marriage. Rotal jurisprudence has reflected this change. In addition to the presumption that sacraments require faith, another presumption exists when the Church expects that the baptized marry according to the mind of the Church (the mens Ecclesiae), that is, facere quod facit Ecclesia, ([by] doing what the Church does). But in a society that is weakened by divorce, secularism, and a lack of understanding of what the Catholic Church understands by the sacrament of marriage, this presumption needs to be reexamined. Through research on the historical development of theological and canonical principles, and by means of independent studies of large groups of baptized Catholics and non-Catholics, it becomes increasingly clear that the theologico-juridico principles of c. 1055 and the sacramentality of marriage must be revisited. / Systematic Theology & Theological Ethics / D. Th. (Systematic Theology & Theological Ethics)