Developmental psychology Essay

I have identified a number of themes from both interviews which relate to Jo and Tony’s childhood and life experiences and how these have influenced their development and how their children’s lives have differed from their own. Â  Educational influence Educational issues appear to have influenced both Tony and Jo Tony refers to himself as being uneducated: And then I only went to school for a year, after I was eleven. Tony ex plains this was due to the years education he did receive: I had a very interesting year the year’s education I had was very interesting situation in at a boarding school in Sussex. Where I was I learned a great deal actually. Lines 34-36 He says that other influences had contributed to his education: strange influences, and yes I suppose I am self-educated I’ve read an awful lot obviously Lines 40 – 41 Jo describes her education as being different I went to school in Leeds ’til I was eight and then I was evacuated. Lines 44 – 45 I then went to boarding school for the next ten years Lines 46 -47 * Parental influence There are several references to Jo and Tony’s views on the important role of parenting, for them this had been through their parent’s work and religious beliefs: Tony: Victorian Work Ethic in Line 54 Tony and Jo agree that religion was a very big influence from their parents Tony Lines 63 – 67: Jo’s mother was brought up as a Methodist and my father was as well. And I think Methodist principles were fairly firmly entrenched. And Yes I think that has, that makes us to a certain extent the sort of people we are. In lines 81 – 82 Tony talks about which career paths were available to them and one’s parent’s experiences and aspirations certainly entered into it as well In the second interview both Tony and Jo make reference to separation from their fathers because of the war, this appears to be a shared experience for both of them. Jo then compares this with their own children’s experience of separation, their children feared that Tony and Jo would separate like another family that they knew. Jo says that when the children are young it is important to make sacrifices or you adapt Line 122 Interests could be pursued later. She emphasizes this further if you want to nurture and encourage your children, then some one or other had got to stay, perhaps hold back a little to give as much as you can to your children Lines 145 – 148. Although Jo acknowledges that women have equal rights today in contrast with the past, she believes that in order to provide a nurturing role women should still put their children first. She also talks about the importance of stability for children children like stability. And it’s the stable base that you make around them that matters more Lines 154 -156 * Social/cultural/historical influence Historical influence has played a part in Jo and Tony’s development, the war had a huge impact on them, their fathers went away and there was uncertainty as to whether they would return. The educational opportunities available differed between them, Jo went to school and boarding school but Tony only had one year of education and apart from this was self taught.

Explain what Jean-Paul Sartre meant by the statement “Man is condemned to be free”. Essay

Jean-Paul Sartre was a French existentialist philosopher and was one of the leading figures in 20th century French philosophy. His major philosophical work, â€Å"Being and Nothingness† and his famous talk, â€Å"Existentialism is a Humanism†, is where he emphasised the statement â€Å"Man is condemned to be free†. The statement appears to be a juxtaposition of language because ‘freedom’ often has positive connotations while ‘condemned’ provides the opposite feeling. Sartre used the term ‘condemned’ as he believed we have no choice in the matter of being free, and being free (even if against our will) means we are responsible for all our actions. Being responsible for our actions – without having a choice about being free to choose – is a form of condemnation. Us having to accept full responsibility for our actions includes us not being able to blame those around us – such as family, teachers and the gov ernment – for our situation. In summary, man is condemned because â€Å"he did not create himself, yet is nevertheless at liberty, and from the moment that he is thrown into this world he is responsible for everything he does† (Kaufmann). In the face of this responsibility, many humans turn to religion. This allows us to feel answerable to a higher being. However, Sartre was not a believer in God; this could be because of the atrocities he witnessed first-hand during the Second World War while serving in the French army. His experiences taught him that â€Å"God is silent in the face of absurdity and horror. Because of this we are condemned to face life alone and with this comes absolute freedom and the chilling responsibility that comes with it.† If God truly doesn’t exist then our actions aren’t really limited by His prophecies, commandments and morals; God cannot legitimise our behaviour, or justify it, or cause it. We are ultimately responsible for our actions with no one to answe r because we have chosen them on our own, out of our freedom. Traditionally, freedom is seen as ‘good’. Sartre on the other hand describes freedom to be a kind of  burden because as God does not exist we are â€Å"without excuse† and we â€Å"can’t find anything to depend on†. Sartre illustrates his belief using the example of the paper cutter. When considering a paper cutter, we would assume that the creator had a plan (an essence) for it. Due to there being no creator of humans, we have no essence. This means that our actions and behaviour cannot be explained by referencing human nature, instead we are necessarily fully responsible for our actions. The essence or nature of a paper cutter is to cut paper; this is the purpose the maker of it had in mind. However, there was no maker or creator of human beings so we can’t refer to what we are meant to do. There is only what we choose to do. â€Å"We are left alone, without excuse.† To decide whether we are or are not â€Å"condemned to be free† it makes sense to decide whether our actions are truly free or if they may in fact be determined. Psychologists such as Sigmund Freud believe our early years have an impact on our future actions. Freud claimed that our moral actions are often caused by repressed or subconscious memories or feelings stemming from childhood. Also, B.F. Skinner said that we cannot be held morally responsible for behaviour determined by our psychological makeup because we could not have chosen to behave differently. Other thinkers, including Thomas Sowell, argue that our actions are in line with our social conditioning. We then follow a sociologically determined path set by our upbringing, education and social groups etc. Libertarianism has the major flaw of not taking into account our experiences when making decisions and when forming our morality. For instance, it is arguable that Sartre believed what he did because of the experiences he had during the war, not because of his freedom. Another valid argument is that genetics determine physical and behavioural aspects of humanity. All of these viewpoints state that humans are not free to choose and our lives and personalities are already determined (by our past experiences, psychological makeup, socialisation and genetics). There is truth in these theories and so they take credit away from Sartre’s belief that â€Å"man is condemned to be free† because they show that there are aspects of our lives where we aren’t free to choose. This means, in addition, that our responsibility is lessened somewhat as some of our actions are already determined for us. On the other hand, Sartre’s ideas are potentially credible. We have all had experiences where the need to choose between multiple actions has caused us emotional turmoil. It is  unlikely that in these s ituations we can avoid having to come to a decision. Although we are free to make this choice, we are in a way forced to make it. So, Sartre’s claim of humans being condemned or damned to be free does not appear so ludicrous. Even when we ask someone for assistance with an ethical dilemma it is not their answer that determines our solution and consequent action. It is our choice to ask them in the first place and usually we already know what they are going to say; we then decide whether to follow their advice. This again shows the extent of our freedom of choice and the lack of determining factors to suppress this ‘condemning’ freedom. In conclusion, Sartre examined the daunting nature of decision making and unlimited freedom. The moral responsibility we have in the case of absolute freedom is crippling and causes great despair. However, this approach could be incorrect because there are aspects of our lives and makeup that influence our behaviour. If an action is determined by factors outside our control, we may no t have the moral responsibility for it. From this viewpoint we are not condemned to freedom but it instead allows us some input into our behaviour and therefore our lives.

Why did the caliphate collapse during the ninth and tenth centuries Essay

Why did the caliphate collapse during the ninth and tenth centuries - Essay Example Sunni has since sustained avowedly professing faith of Muhammad and it was one big blow upon another Islamic sect in Persia, this act is similar to the one that took place in the Roman Empire. Despite the presence of discernment present in Muhammad, he lacked insight in the leader who will succeed him after his death.1 Despite Muhammad’s effort in making caliph grow, he did not prepare Ummah for its continuation after his death. The community did not believe Muhammad had passed away and did not know the person to take over and fill the role of Muhammad, Ali who was Muhammad’s son-in-law was recommended by some people to succeed Muhammad. First successor after the death of Muhammad was Abu Bakr whose roles were more secular as compared to playing a religious role. Abu Bakr encountered cries that were based on the people’s psychology, religion, political and from other nations. He managed to make Islam a world force although during his time, the Islam participated in Apostasy war, which was because of dispute between Makkan emigrants and Ali Bakr’s supporters. During the war, many people died including those who were recognised for the compiling of Quran. Compiling Quran was the biggest achievement of Abu Bakr as compared to other encounters such as the apostasy war. There was a systematic employment of slave soldiers, which was one major innovation that characterised many Muslim regimes.2 Caliphate Umar gave people determination, especially in participating in the Jihad; hence, he wanted to continue conquests that were set by Abu Bakr, targeting Persian Empire and the Byzantime. Caliphate Umar took part in the Damascus conquest including the conquering of Saida. He was responsible for fixing many Islamic traditions including the Muslim calendar. Uthman succeeded Umar and he had both practical, intelligent military and political leadership style. Moreover, Uthuman faced opposition from other Muslims

Budget Information Problem Essay Example | Topics and Well Written Essays - 1500 words

Budget Information Problem - Essay Example Finally, the report wraps up with an analytical assessment of these budget information problems and suggests recommendations to address the budget information deficiencies. I as the accountant carried out a survey on the state of the budget information problem. The budget information problem is as a result of a company not being transparent enough to itself and the public or parties concerned. There is no accountability in the way the budget funds are used and in this case. The report will consider the effect of the availability of budget information to Metropolitan health care services company (Tyler, 2007, p. 146). In so doing, it is essential be familiar with nature and organizational structure of the Metropolitan health care services company. The report will establish the central issues in the budget information affecting Metropolitan health care services company. Besides, it suggests the available policy choices that it can employ in their budgeting processes. The company is expected to select a policy option that is in line with the goals in its budget financing. The report found that it was essential for the the company to have information on issues regarding the expenditure and revenue budget. Budget information is vital, and when it is unavailable, it could imply the lack of accountability and hence misappropriation of funds. Debt management information deficiency is also a constraint for the company’s budgetary processes. I observed that the approach taken by company concerning debt management is not appropriate in the budget stipulation. I hold the position that aims to reform the criteria and conditions that will enable the elimination of budget information problem at Metropolitan health care services comp any (Lindridge, 2011, p. 157). There are frequent typical problems that exist in the budgetary making process at Metropolitan health care services company. One of the fundamental problems is budget information concerning

Arizona Real Estate Market Research Paper Example | Topics and Well Written Essays - 1500 words

Arizona Real Estate Market - Research Paper Example The crash was caused by several factors which had not been foreseen. This paper discusses Arizona’s real estate market crash. The economy of Arizona largely depended on the real estate market. The real estate market was at its peak when gradually the market collapsed. This did not happen abruptly, a number of factors can be identified as the cause of Arizona’s real estate market crash. One of the factors is that many people had taken mortgage to purchase homes. People were tempted to own homes either for personal use or to sell later. Some of them could not afford and decided that a mortgage would help them become home owners. In addition, obtaining loans was easy going. The loans were characterized by low interest at the initial years. Later, the loan interest would be adjusted according to fluctuation. Some of the people with loans whose income could not match with the loan repayment premiums discovered that the mortgage was a challenge when it came to paying. There w ere many houses available for selling. The economy was strained and people were not willing to purchase when the economy was not thriving. There was little selling activity when compared with the prevailing trends and previous years. The financial sector had been giving mortgage with security. The large institutions could be given larger mortgages backed with security so that they could enable employees purchase the homes. The real estate markets in Arizona represented their value using the property worth in mortgage. Consequently, the lenders had successfully invested in many buying homes. As a result, a lot of property ended up as fore closures. With the increase in fore closure, the securities were not worthy. The arrangement to offer many people homes instead become unsuccessful and led to more challenges. Crook (23) mentions that, mortgages enable people to own home.

Voice of the self Essay Example | Topics and Well Written Essays - 500 words

Voice of the self - Essay Example Therefore, Gilyard’s personal and professional perspectives of today’s education, especially with regard to Standard English language skills, have great implication for education, in general, and language education for African Americans, in particular. In the sixth chapter of the book, Big Fame and Other Games†, the author introduces various types of language games and poetry writing exercises of his school days. â€Å"The moments were unfolding that would become the central core of my sports memory, visions I can recall more readily and with more exactness than many events of far more recent times.† (Gilyard, 76) All through this chapter, the author provides convincing narration of his experiences in the school and brings out the issues of the African Americans. A reflective analysis of the chapter 6, 7, 8 and 9 of Voice of the Self confirms that the book is a unique blend of memoir and scholarship of the author bringing about the major elements of his edu cation and the issues of language education for African Americans.

Whistle Blower Articles Essay Example | Topics and Well Written Essays - 500 words

Whistle Blower Articles - Essay Example The case had sparked enormous doubt among the public towards hospitals and the credibility of medical practitioners. The case was an eye-opener to the extent of extortion occurring at local hospitals and the perennial risk incurred by patients undergoing unnecessary surgeries and admission. According to Elin Baklid-Kunz, the hospital allegedly admitted thousands of patients unnecessarily between year 2000 and 2011. Her position as director of physical services enabled her to expose the compensation agreements to doctors that violated kickback laws. Additionally, 90% of all the spinal fusion procedures conducted were unnecessary, hence the doctors did not value the patients’ safety (Orlando Sentinel, 2013). On a positive note, the large remuneration of Baklid-Kunz and also the whistleblower protection laws encourages more whistle-blowers to come out and reduce fraudulent activities in organizations both government and private. According to (Turner, 2014) whistle-blowing protection laws such as the whistle-blowing protection Act and the Ethics in Government Act guarantee the freedom of speech for workers. An piece by R. Robin McDonald, on the month of March 12, 2014, the lead attorney Marlan Wilbanks indicates that whistleblowers can claim for over 25% of what the government receives as compensation. However, the majority of whistle-blowers receives over 16.5% of the compensation. Baklid-Kunz won 20 million dollars that were 25% of the government compensation. She received her share under the provisions of the Federal False claim Act. The Act encourages private citizens to bring information in the structure of a civil action aligned with the company suspected of fraud. The attorneys went on and litigated against Halifax on the allegations that the hospital unlawfully boosted their revenue at the expense of the Medicare program by admitting patients unnecessarily for

Effective Organizational Transformation Essay Example | Topics and Well Written Essays - 500 words

Effective Organizational Transformation - Essay Example Hence, it is imperative for the organizations to be cognizant of the inherent complexity of an organizational transformation, to avoid any confusion or possible frustrations. Organizational transformation mostly affects an entire organization and do brings in ample confusion and chaos in its wake. Therefore, the involved stakeholders need to be willing and prepared to act and operate in an environment defined by ample change, amorphousness and uncertainty. Besides, there aught to be an optimum awareness at all the levels within and organization regarding the multiple phases of change and the knowledge, attitude and expertise required to manage each specific phase. In the given context, an acknowledgement of some key elements involving organizational transformation does help. Vision- Any successful organizational transformation largely is dependent on a clear and lucid vision. A flawless vision does happen to be an essential ingredient of any well-managed organizational transformation.

Explain how franchisors can enhance franchisee satisfaction Essay

Explain how franchisors can enhance franchisee satisfaction - Essay Example However, firms rely heavily on expansion by a mix of franchising, and company-owned outlets instead of expanding company owned outlets. Explanations are offered by most of the literature in the agency theory. Due to the significance of self-interest for both franchisees and franchisors, franchising is the only best mechanism that motivates both parties for the similar objectives (Huang, 2004). However, there might be unfairness in the franchise contract, and this means agency problems would arise. Therefore, franchisors need to manage and monitor franchisees and ensure the franchisee is satisfied. Thus, the franchisee satisfaction has the greatest predictor on whether a franchisee would recommend their franchisor to the prospective franchisee (Hnuchek, Ismail &Haron, 2013). The paper explains how franchisors can enhance franchisee satisfaction. Franchisees always have expectations of franchisors in the franchise relationship: a high level of independence, support with selection of a distribution point and designing of the distribution point, high standards of potential revenue, training sessions, product and market information, advertising, operational support, and promotional support, support in order to obtain finance, as well as systems for bookkeeping. Therefore, a franchisor needs to ensure that franchisees have a high independence level after joining a franchise as a high level of control by the franchisor exists in franchise systems. In relation to the selection of distribution points, the franchisor needs carry out feasibility studies as well as research in order to ascertain suitable points (Gerhard & De Jager, 2009). In addition, Franchisees expect that geographical rights, exclusively, as protected by the franchise agreement and allocated by franchisors would not allow the franchisor to appoint another franchisee to a certain geographical area that is already

Electronic and Mobile commerce Assignment Example | Topics and Well Written Essays - 1000 words

Electronic and Mobile commerce - Assignment Example The company has also expanded its menu to include fruits, smoothies, wraps, fish, salads and seasoned fries. This company adheres to B2C model of business. The corporation offers affiliation and franchise to local people who adhere to company‘s rules and regulation  of  all aspects  to the business.   The customers can get service through directly visiting the store. The customer can order and eat there itself or get a takeaway meal. The second method is dialing toll-free number and order meal for  the door-step delivery.  As the corporation is considering a new avenue of business, that is online, it needs to create a comprehensive business strategy to get success in this venture. Creation of a  new  business strategy for  new  medium of communication is not so easy as it includes  a lot of  investment in various parts of business and new strategies.  As the proposed investment is big, it is necessary to estimate the rate of returns and increase in business sales. This issue can be resolved by commissioning market research for  the Internet  and mobile survey of the existing customer group.   As the market report is very positive, the company decides to implement electronic and mobile commerce in form of easy to access user-friendly interactive website and mobile app from  where the customers can choose food items from menu and order for  doorstep delivery.   There are  a lot of  online  tools that helps to publicize the  McDonalds  online  order services such as social networking sites,  photo-sharing  sites, blog sites.  These sites  offer  free  services,  and company can maintain close relationship among  the members of the sites and can easily update them about  fresh services, schemes,  brand new  food items  on  the menu.   Today, Smartphone  is  becoming very common as most of the people prefer to purchase them for both business and pleasure. With Smartphone app., the customers can easily order from

Love vs Punishment Essay Example for Free

Love vs Punishment Essay In the article â€Å"Justice: Childhood Love Lessons† bell hooks claims that â€Å"there is nothing that creates more confusion about love in the minds and hearts of children than unkind or cruel punishment† (hooks 27). In other words punishment of any kind, let it be pinching, flicking or spanking will result in disorientation in a child’s mind. This statement is true to some people, false to others, but overall hooks tends to be bias in her argument. She doesn’t explore the different variations of physical punishment and how these punishments affect the child’s thought about love. There are many different types of punishment out there in this cruel world, but not all of them can disorientate a child’s mind or heart about love. Simple physical punishments; such as pinching, flicking, and spanking, are carried out on us at a very young age, and all throughout life. Our parents are here to discipline us, to teach us the difference of right and wrong. When we first misbehave, our parents might tell us to â€Å"knock it off† or â€Å"stop† and they may raise their voice when asserting these commands. We sometimes stop when told to, but sometimes we ignore their commands and keep misbehaving repeatedly. This is where physical punishment comes into play. A form of physical punishment would and will be carried out on us. At first it may be a simple punishment, but gradually the punishments intensify. Once a punishment has been carried out, many of us become cloaked in fear of punishment and from this fear we learn not to do that mistake again. Read more:  Persuasive Speech About Love Simple punishment is used for the good of children and to discipline them, â€Å"Dr.  David Safir, father of five and grandfather of five, CNN asked him to talk to us about his views on spanking. He said he was spanked as a child, spanked his own children when necessary and believes the occasional use of physical punishment not abuse can be an effective tool for parents† (Zeidler) If these simple punishments are executed out appropriately by the child’s parents, the child will be certain to remember why he/she was punished. These simple and effortless punishments will certainly not disorientate the child’s mind about love, instead it will discipline the child and help them in their future. Cruel and intense physical punishment do exist, these types of punishments may scar the child for life, and may even lead to behavior or personality change. For example, â€Å"As one man bragged about the aggressive beatings he had received from his mother, sharing that ‘they had been good for him,’ I interrupted and suggested that he might not be the misogynist women-hater he is today if he had not been brutally beaten by a women as a child (paragraph 8). These types cruel, harsh and brutal form of physical punishment will certainly cause confusion about love in a child mind. As the above example states â€Å"he might not be the misogynist women-hater he is today if he had not been brutally beaten by a women as child. † If this man was cared for and loved by his mom, then he certainly would have not been the misogynist he is now. He was confused and he never knew the true meaning of love, because all the overwhelming pain caused him to change. Millions of children across the world are brutally punished by their parents, siblings, family members and/or relatives. These children grow up to punish their children the same way they were punished and their children grow up to do the same and so on. These children and all the generations of children after them will be confused about love, their behaviors and personality are certain to change. Hooks fails to explain which types of punishment can cause confusion about love. Her entire argument is biased, she explains everything from her point of view and doesn’t put herself in others shoes. Her statement itself doesn’t make sense, saying that physical punishment will lead to the confusion about love in a child’s mind. Basically she is trying to imply that if I did something wrong and my parents were to physically punish me that would mean that they don’t love me anymore. Physical punishment if carried out in a appropriate manner will prevent the child from carrying out the mistake again. But if intense and brutal punishment is carried out on a child, the result can be devastating. The child will grow up filled with hatred, anger and resentment, leading to personality and behavior changes. A child will only be disorientated about love when they have been brutally punished by their parent and later imply that they love them by saying â€Å"I’m doing this because I love you† (hooks 27) or â€Å"It hurts me more than it hurts you† (hooks 27) In conclusion, Kids need to be taught right and wrong, but the presumption we need to punish them to teach them this is not supported by the science. Its not clear at all that punishment in any form is the answer, even though every culture uses punishment in some form. (Zeidler) A loving parent would want their child to know what is right and wrong, to do the right and not the wrong, and to succeed at this they might use simple forms of physical punishment. But an irresponsible and careless parent wouldn’t care about their child at all, in which they will carry out brutal forms of physical punishment leading to major changes of how that child views the world. Explaining and giving more detail about the different types of punishment, would have led hooks into writing a better article. Physical punishments can nurture or completely change a child, but it all depends how the parent chooses to use it. Punishment can exist in various ways even with love.

Human Factors Engineering †Geriatrics Essay Example for Free

Human Factors Engineering – Geriatrics Essay Professionals in gerontology and geriatrics estimate that by the middle of the 21st century, more than 60 million of people in the United States will be older than 65. Many of these people will cross the 85-age-line (Schulz, 2007). In this context, old people do not simply live longer, but remain active and productive and strive to preserve their individual independence even in older age. Obviously, these demographic shifts are extremely challenging to society. As long as the process of aging is associated with biological, psychological, physiological, and cognitive changes, older people face a whole set of issues, when trying to preserve stability of their links with the real-world environments. These are often impossible without using technologies. Human factors engineering is expected to make valuable contribution in geriatrics, making aging population less vulnerable to the abovementioned changes, and enhancing the quality of life among older adults. As a multidisciplinary science, human factors engineering is about numerous issues, but in this work special attention will be given to home and work activities (social aspects of human factors engineering), as well as the problems older people may experience with vision and hearing (individual aspects of human factors engineering). To begin with, â€Å"human factors engineering is the study of human beings and their interactions with products, environments, and equipment in the performance of tasks and activities† (Schulz, 2007). It is a multidisciplinary field in that it encompasses the disciplines of psychology, physiology, engineering, biomechanics, and computer science. Regardless of whether in aging, in pediatrics, or in adulthood, human factors engineering seeks to identify specific human capabilities, their limitations associated with age, the impact of these limitations on individuals’ interactions with the real-world environments, and the ways of improving these interactions. When it comes to geriatrics as the science of aging, human factors engineering is to address the four essential aspects, which actually shape an older person’s reality: work, home, transportation, and product design (Schulz, 2007). Some authors also include communication, safety and security, and leisure into the list of critical human factors engineering elements in aging (Czaja, 1990). Certainly, home and home activities present the greatest challenges to older people. Against a common belief, many older people live alone and have to cope (or even to fight) with a whole set of home activities. Apart from living alone, many older people are likely to spend most of their time at home, and many of them will also face a difficulty in performing even simple tasks like bathing, cooking, washing, cleaning, etc. The most common home traumas include falls, burns (e. g. from cooking), and poisoning from gases and vapors (Czaja, 1990). Given that to live alone for older people means to preserve their individuality, and that performing their home tasks without external assistance works to enhance their self-esteem, several technological and social solutions can help older people cope with these challenges. First of all, appropriate home design may substantially reduce the risk of traumas; convenient stairways, better lighting, handrails – all these can successfully remedy human factors issues in geriatrics (Schulz, 2007). Second, when it comes to household chores, a range of in-home services including delivered meals and home health visits can â€Å"extend the ability of the elderly to live independently† (Czaja, 1990). However, older people’s striving to independence is not limited to home activities. Work remains one of the critical factors of social and individual success later in life. Objectively, and in the light of the current demographic trends, businesses are no longer able to design work environments in a way that fits both younger and older workers; â€Å"clearly, most businesses and industries now need to develop strategies to accommodate an aging workforce† (Schulz, 2007). In this context, the two essential individual factors of aging come into place. First, business owners face a challenge of compensating for age-related visual deficits. Second, they are also bound to comply and cope with hearing issues in older workers. These two aspects are fairly regarded as the two most important human engineering factors of aging (Charness Schaie, 2003). It is difficult to deny the fact that the changes in peripheral vision, color perceptions, motion perceptions, as well as anatomical changes in hearing, the loss of frequency and intensity of sound perceptions, as well as distorted sound localization may significantly reduce and even discriminate against the older worker’s desire and ability to work. At the same time, more and more older people remain in the workforce; many of them undertake part-time jobs. Not only does work help older people preserve their individuality and independence, but it also relieves the social and unemployment burden at the state and federal levels (Czaja, 1990). That is why businesses do not have any other choice but to seek effective human factors engineering solutions to cope with the discussed issues. Unfortunately, although the amount of information about aging is affluent, the data on the implications of aging for work is rather scarce. Generally, books on human factors engineering refer to ergonomic considerations (better workplace design, accommodation, and possible use of assistive technologies), equipment redesign, and possible training needs (Schulz, 2007). These, however, do not address such factors of aging in work environments as absenteeism and turnover (Czaja, 1990). As a result, when it comes to work environments, jobs for older people should be designed to help them preserve their productivity and remain a part of the workforce, even when the need to be absent from work arises. For example, the use of computer technologies could help older people take jobs that do not require leaving their homes. When it comes to vision and hearing issues, a range of information processing computer software could be utilized to enhance the quality of older people’s interactions with the real world (Charness Schaie, 2003). In similar ways, technology can be successfully used to help older people train their memory, cognitive skills, and attention. For example, older people can be trained to use computer technologies as a part of their attention and memory improvement strategies. Similar recommendations can also cover the areas of communication, transportation, and leisure. Unfortunately, professional human factors engineering research is only at the initial stage of its evolution, and whether older people are given a chance to participate in the major life activities also depends on how well human factors engineering professionals will perform in terms of empirical and practical research. Also, how well businesses and authorities use and implement recommendations and requirements presented as a result of human factors engineering research will predetermine older’ people success in socialization, work, communication and other life activities. Conclusion Human factors engineering is a multidisciplinary science that studies the ways in which humans interact with different environments. When it comes to geriatrics, human factors engineering is expected to study older people’s work and personal capabilities, their limitations, and the ways of addressing and overcoming them. Given that more and more older people live alone and strive to keep their jobs as a matter of better self-esteem and independence, many of them may face serious challenges associated with inevitable physiological biological, cognitive, and mechanical changes. Although the data regarding possible human factors solutions is rather limited, it is very probable that the nearest decade will give older people broader opportunities for self-realization in various social domains, from work to leisure and communication.

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