The research commences by explaining the relevance and importance of marriage in the post-modern world although the post-modern era is known for disregarding pre-modern norms and customs. Marriage as traditionally known in the church is no exception. Communities no longer share the church’s strict rules when it comes to relationships. Church teaching about sex seems contradictory; on the one hand it regards sex as sinful, while on the other hand it preaches that it should be saved for the person you love (Berry 2005:15). Modern society’s expectations are very different from Biblical times. Unlike Biblical times where adolescents got married between the age of fourteen and eighteen, modern day couples rarely get married before they reach their mid-twenties. The implication of this is that the youth should live in abstinence for a decade or more although they are physically mature. The question is whether it is realistic of society to expect long-term couples not to have a sexual relationship. Modern society questions the fact that traditional marriage should be seen as the only moral and lawful option where a permanent love relationship between two people may exist. Throughout history sex was usually portrayed as something wrong, shameful, even sometimes as sin. “After sexual intercourse both man and woman had to bath, and they remained unclean until evening” (Lev. 15:18). The negative view on sexual intimacy continued in the early church, where they taught that sex is meant for procreation and not for enjoyment. Sex was always treated as something that should not be talked about, especially not in church. Although most of these views have been overcome in the last few decades the church is faced with new challenges in the present milieu such as sex before marriage, cohabitation and homosexuality. According to Van Eck (2007a:81) marriage as institution in modern society is in crisis. Additionally the guidance that the church provides on this matter might be in worse crisis, particularly the Church’s silence and lack of guidance regarding cohabiting relationships and pre-marital sex. The revolution of marriage is investigated to understand its development over the last two thousand years. Biblical text is studied in search of guidelines for young adults on the matters of sexuality and marriage. A look into modern day ethics will give us an idea of the challenges the Church face on this subject. The universal importance of marriage, the diversity and complexity of social and cultural circumstances, the needs within society and the church, and the quest for Scriptural moral guidance necessitates this research. This study seeks to investigate whether modern-day non-marital sexual relationships should be accepted in the Church and to suggest guidelines for young adults on the matters of sex and marriage in order to make Christian based meaningful life choices. The purpose of this study is to find Biblical guidelines in an attempt to find a link between spirituality and sexuality. Copyright / Dissertation (MA(Theol))--University of Pretoria, 2011. / Practical Theology / unrestricted

The Burgundian and Habsburg Netherlands constitute an interesting case for studying the function and symbolism of matrimony. This period marked an active time of change in the Low Countries: there was ongoing antagonism between the dukes of Burgundy and their Dutch subjects; shifts in the mercantile industry caused economic flux; the Reformation sparked religious tension; and the rapid expansion of the art market created a Europe-wide demand for Netherlandish fine and decorative art. In the face of upheaval, the act of marriage and the ideology surrounding it remained relatively consistent. Betrothal and marriage ceremonies in the Low Countries were quite formal compared to those in southern Europe; the quintessential northern ceremony customarily involved a priest, witnesses, and symbolic hand gestures. The images discussed in this thesis overwhelmingly reflect the importance of ritualistic behaviour in the late medieval Netherlands; the majority of them depict proper in facie ecclesiae unions, meaning “in the face of the Church.” These images of ideal marriage rituals were most commonly commissioned by members of the court or Church, and were used primarily to display wealth and power, to enhance the pageantry of court life, to draw connections with the mythic or biblical past, to promote canon law, and to reinforce cultural values. The fifty-three images studied in this thesis not only relate to discourses on medieval marriage and art history; they also fit into the larger narratives surrounding civic authority, religious tension, economic change, and social mores. In this thesis, I use an interdisciplinary approach to reveal the main functions of matrimonial ceremonies in Early Netherlandish art, and to examine the gap between image and reality. This thesis contributes to a better understanding of ritual and visual expression in the Burgundian and Habsburg Netherlands.

The Burgundian and Habsburg Netherlands constitute an interesting case for studying the function and symbolism of matrimony. This period marked an active time of change in the Low Countries: there was ongoing antagonism between the dukes of Burgundy and their Dutch subjects; shifts in the mercantile industry caused economic flux; the Reformation sparked religious tension; and the rapid expansion of the art market created a Europe-wide demand for Netherlandish fine and decorative art. In the face of upheaval, the act of marriage and the ideology surrounding it remained relatively consistent. Betrothal and marriage ceremonies in the Low Countries were quite formal compared to those in southern Europe; the quintessential northern ceremony customarily involved a priest, witnesses, and symbolic hand gestures. The images discussed in this thesis overwhelmingly reflect the importance of ritualistic behaviour in the late medieval Netherlands; the majority of them depict proper in facie ecclesiae unions, meaning “in the face of the Church.” These images of ideal marriage rituals were most commonly commissioned by members of the court or Church, and were used primarily to display wealth and power, to enhance the pageantry of court life, to draw connections with the mythic or biblical past, to promote canon law, and to reinforce cultural values. The fifty-three images studied in this thesis not only relate to discourses on medieval marriage and art history; they also fit into the larger narratives surrounding civic authority, religious tension, economic change, and social mores. In this thesis, I use an interdisciplinary approach to reveal the main functions of matrimonial ceremonies in Early Netherlandish art, and to examine the gap between image and reality. This thesis contributes to a better understanding of ritual and visual expression in the Burgundian and Habsburg Netherlands.

Social worker stress and burnout are pervasive problems that harm workers, organizations, and clients. Past research has identified burnout, a psychological response to work stress, as an important predictor of intent to leave and ultimate turnover. An emerging body of research has examined work engagement, considered to be the opposite of burnout, as a predictor of retention. The problem of burnout and turnover within organizations employing social workers has been addressed in the literature for many years. This dissertation responded to a call in the literature for a greater emphasis on burnout prevention and enhancement of workforce engagement and retention. The three goals of the study were: (1) to measure levels of work engagement; (2) to examine the psychometric properties of two new instruments that measure burnout and engagement; and (3) to use the Job Demands-Resources model to test a hypothesized model of the unique relationships between job demands, resources, burnout, engagement and intent to leave. Survey data were collected from 243 public child welfare workers employed with Oregon's Department of Human Services, Children, Adult and Families Division, Service Delivery Area 2 serving Multnomah County. Findings revealed that half of the workers were highly engaged and that engagement explained 18% of the variance of intent to remain employed. An alternative measure of burnout, the Oldenburg Burnout Inventory, demonstrated good internal consistency, convergent validity with the MBI, and explained 26% of the variance of intent to leave. A series of path analyses indicated support for a partially-mediated model. The findings demonstrate that burnout and engagement mediate the effects that demands and resources have on intent to leave. Supervisor support exerted both direct and indirect effects on intent to leave. The results support the inclusion of work engagement in burnout research, demonstrate the psychometric soundness of two new instruments to measure engagement and burnout, and support the applicability of the Job Demands Resources Model to a sample of social service workers employed in public child welfare. The findings indicate that job demands and resources play an important role in worker intent to leave. Research, education, policy, and practice implications are addressed.

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 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)