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)

The Church lives in times of change. In times of change Christ builds and equips his Church, through the Holy Spirit, to proclaim the gospel to the world and to make disciples. As part of the congregation, it is important to ask what the role of the youth and youth ministry plays in the building and equipment of the church, which Christ is busy doing. The aim of this dissertation is to examine the possibility that discipleship can be used as a model for ministry for congregation–building to the baptized members (13 to 18 years of age) of the Reformed Churches in South Africa. The following working method was used in order to reach this particular aim: * Firstly, a basis–theoretical investigation was conducted ascertaining the subject, object, aim and nature of congregation–building. * Secondly, a basis–theoretical investigation focused on discipleship was done. In this investigation the aim was to find a workable definition for 'disciple' and 'discipleship' as well as the aim and nature of discipleship. This investigation concluded by showing the relation between congregation–building and discipleship. * Thirdly, an empirical study was launched to determine the situation in the Reformed Churches in South Africa pertaining to youth and youth ministry. In this study the first priority was to determine the aim for youth ministry as determined by the Deputies for Catechesis and Youth nurture of the Reformed Churches in South Africa. The second priority is to determine the present tendencies under the youth in classis KwaZulu–Natal–North of the Reformed Churches in South Africa. The findings of this study were then weighed against the perception of the teachers of Catechesis in this particular classis. * Lastly, the findings of the basis–theoretical investigation and the empirical study was synthesised into a practical theory for discipleship as `n ministry model for church–building for the baptized members (13 to 18 years of age) in the Reformed Churches in South Africa. The finding of this study is that discipleship can indeed be applied as a ministry model for church–building for the baptized members (13 to 18 years of age) in the Reformed Churches in South Africa. Through this ministry model the baptized member can be equipped in a contextual–relevant manner to bring the gospel to the world, through his or her love for God to his or her neighbour, as a member of the faith community of the church. / Thesis (M. Th. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

The Church lives in times of change. In times of change Christ builds and equips his Church, through the Holy Spirit, to proclaim the gospel to the world and to make disciples. As part of the congregation, it is important to ask what the role of the youth and youth ministry plays in the building and equipment of the church, which Christ is busy doing. The aim of this dissertation is to examine the possibility that discipleship can be used as a model for ministry for congregation–building to the baptized members (13 to 18 years of age) of the Reformed Churches in South Africa. The following working method was used in order to reach this particular aim: * Firstly, a basis–theoretical investigation was conducted ascertaining the subject, object, aim and nature of congregation–building. * Secondly, a basis–theoretical investigation focused on discipleship was done. In this investigation the aim was to find a workable definition for 'disciple' and 'discipleship' as well as the aim and nature of discipleship. This investigation concluded by showing the relation between congregation–building and discipleship. * Thirdly, an empirical study was launched to determine the situation in the Reformed Churches in South Africa pertaining to youth and youth ministry. In this study the first priority was to determine the aim for youth ministry as determined by the Deputies for Catechesis and Youth nurture of the Reformed Churches in South Africa. The second priority is to determine the present tendencies under the youth in classis KwaZulu–Natal–North of the Reformed Churches in South Africa. The findings of this study were then weighed against the perception of the teachers of Catechesis in this particular classis. * Lastly, the findings of the basis–theoretical investigation and the empirical study was synthesised into a practical theory for discipleship as `n ministry model for church–building for the baptized members (13 to 18 years of age) in the Reformed Churches in South Africa. The finding of this study is that discipleship can indeed be applied as a ministry model for church–building for the baptized members (13 to 18 years of age) in the Reformed Churches in South Africa. Through this ministry model the baptized member can be equipped in a contextual–relevant manner to bring the gospel to the world, through his or her love for God to his or her neighbour, as a member of the faith community of the church. / Thesis (M. Th. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

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. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology & Theological Ethics)