Thesis (J.C.D.)--Catholic University of America, 1925. / Bibliography: p. 119-121.

Thesis (J.C.L.)--Catholic University of America, 1989. / Includes bibliographical references (leaves 56-59).

Thesis (J.C.L.)--Catholic University of America, 1989. / This is an electronic reproduction of TREN, #029-0161. Includes bibliographical references (leaves 56-59).

[pt] O tema do testemunho cristão e toda a sacramentalidade nele implicada é o foco principal deste trabalho. Evidencia-se, inicialmente, o tema do testemunho cristão como martírio em breve percurso histórico, além do foco sobre o testemunho nas óticas profana e religiosa, bem como, nos recentes Concílios Ecumênicos e no magistério pós-conciliar dos últimos papas. Verifica-se que o testemunho cristão possui peso considerável para o fator de credibilidade da Igreja, sendo mesmo uma condição primeira necessária à credibilidade da fé, pois muitos não mais creem na instituição, porém não negam a realidade de um testemunho cristão evidente. Tomando-se por base a obra sobre Eclesiologia de Salvador Pié-Ninot, busca-se evidenciar a questão da sacramentalidade da Igreja como novo lugar sociocultural. Percorre-se a noção da Igreja-sacramento em seu sinal interior, como comunidade; e em seu sinal exterior que evidencia a Igreja como sociedade e todos os aspectos daí derivados. Para Pié-Ninot, o testemunho é tido como elemento-chave de credibilidade na Igreja e passa a ser conhecido como via testimonii, por ser o caminho mais enfático, notório e coerente para a evangelização. Unem-se, portanto, as duas noções anteriores, buscando realizar uma mescla do testemunho cristão como questão de sacramentalidade da Igreja, na qual as heresias que o mundo reapresenta na atualidade, o neognosticismo e o neopelagianismo, são contrapostas com a ortodoxia do Papa Francisco. Conclui-se este trabalho, evidenciando-se o testemunho cristão como um sacramental da Igreja, o qual remete ao Sacramento primordial, que é a Igreja, numa perspectiva eclesial e teológica. / [en] The theme of Christian witness and all the sacramentality involved in it is the main focus of this work. Initially, the theme of Christian witness as a martyrdom is highlighted in a brief historical way, in addition to the focus on witness in the profane and religious perspectives, as well as in recent Ecumenical Councils and in the post-conciliar magisterium of the last popes. It is verified that the Christian witness has considerable weight for the Church s credibility factor, being even a necessary first condition for the credibility of the faith, since many people no longer believe in the institution, but they do not deny the reality of an evident Christian witness. Based on Salvador Pié-Ninot s Ecclesiology, we seek to highlight the issue of the sacramentality of the Church as a new sociocultural issue. The notion of the Church-sacrament is explored in its indoor sign, as a community; and in its outdoor sign that evidences the Church as a society and all the aspects derived from it. For Pié-Ninot, witness is seen as a key element of credibility in the Church and becomes known as via testimonii, as it is the most emphatic, notorious and coherent way of evangelization. Therefore, the two previous notions are united, seeking to achieve a mixture of Christian witness as a matter of sacramentality of the Church, in which the heresies that the world represents today, neognosticism and neopelagianism, are opposed through the orthodoxy of Pope Francis. This work is concluded, highlighting the Christian witness as a sacramental of the Church, which refers to the primordial Sacrament, which is the Church, in an ecclesial and theological perspective.

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)

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