The union between man and woman through the relation of marriage is deeply rooted in the event of creation and received its sacred dimension from the union between Christ and Church. But, because today this sacred religious dimension of marriage is often ignored or denied, Iosif Iosub intends to present Church’s teaching about the sacrament of marriage and the canonical determinations which devolve from this teaching. In this theological-canonical research, the author considers thoroughly the theology of the documents of The Second Ecumenical Sacred Council of the Vatican, of the document of the International Theological Commission on this subject, promulgated in 1977, the theology of the Apostolic Letter Familiaris consortio of John Paul the II-nd, and indicates then the implication of this theology in Church’s legislation from The Code of Canon Law (1983). In the conclusion of these considerations, the author affirms the fundamental role of faith in the preparation for marriage of young people and in their life together as husband and wife.
Nicola Reali: Raccogliere l’eredità del Concilio a 50 anni dalla sua celebrazione: un caso particolare il sacramento del matrimonio. Lettura teologico-pastorale
In this article, Nicola Reali proposes a pastoral-theological lectu-re of a particular case from the legacy of the Second Council from Vatican, meaning the Sacrament of the Matrimony. For starters, the author proposes a perspective over the matrimonial theology before the council, referring espe-cially to the Canonic Code of Wrights from 1917. Then he proposes a parallel lecture between the Sacrament of matrimony and the Churches mystery, refer-ring to two of the most important documents of the Council: the constitutions “Sacrosanuntum Concilium” and “Lumen Gentium”, the first one reforming the liturgy and the second one proposing a new vision over the Church. The sacrament of matrimony presented in these documents it has seen as a symbol of love between Christ and the Church, and the family as a “domestic Church”. In other conciliar constitution – “Gaudium et spes” – the family it is seen as the result of a choice of love, which leads to the fact of wavering the category of contract and the subordination of purpuses.
This article reveals that emeritus pope Benedict XVI’s presentation of Baptism as a door of faith in the Apostolic Letter Porta Fidei is, in fact, rooted into the Church’s liturgical experience, particularly in the rite of celebrating the sacraments of Christian initiation. The article develops this idea in three parts, all three focusing on the baptism seen as a door of faith: the first part presents the Baptism as participation to Christ’s Paschal Mystery; the second part looks at the relationship between Baptism and faith; the third, more liturgical, explores the initial rite of celebrating the Baptism, rite which would take place at the church’s door. In this last part, we show that entering the catechumenate, for both the adult Christian initiation and the beginning of the rite of Baptism for children, was named rite of acceptance and welcoming. It could also be called liminal rites as they take place ad limen, at the church’s door, around a door threshold which meant entering the church once passed by.
Starting with the names – admission, welcoming – we understand that they refer to overcoming separation for becoming closer, for entering in a new relationship, in a communion with God and with the Church through Baptism. In fact, if we consider In 10,7.9, there is only one door through which one could enter to be in communion with God, and this is Christ the Saviour. This is the reason why the place for officiating the rite of welcoming is the church’s door, which symbolizes Christ-the door, and the culmination of this rite is tracing the cross on the forehead, the true door which gives access for the communion with God and with our neighbour. These liminal rites tighten the interdependencies between lex orandi, the law of the prayer, and lex credendi, the law of belief: the Church’s celebration clearly presents the Baptism as the ianua vitae spiritualis, the door of life in the Spirit and the foundation for the entire life of faith of a Christian.