is a holy sacrament, officiated by a priest, of uniting a man to a woman. Through this holy sacrament, the man and woman become one, for as the Lord Jesus said, “For this reason a man shall leave his father and mother and be joined to his wife and the two shall become one flesh. So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate” (Matthew 19:5,6).
3. MATRIMONY
is a holy sacrament, officiated by a
priest, of uniting a man to a
woman. Through this holy sacrament,
the man and woman become one, for as
the Lord Jesus said, “For this
reason a man shall leave his father
and mother and be joined to his wife
and the two shall become one
flesh. So then, they are no longer
two but one flesh. Therefore what
God has joined together, let not man
separate” (Matthew 19:5,6).
4. Matrimony is a sacrament and as such it
is a sign to the world of the invisible God
living in our midst - the living God who
bears fruit in the lives of two people.
They are a continual sign of His Power in
the world. There is special grace and
power within every couple God has
joined together.
5. a "covenant by which a man and a
woman establish between
themselves a partnership of the
whole of life and which is ordered by
its nature to the good of the spouses
and the procreation and education
of offspring.
6. A SACRED CONTRACT AND A
SACRAMENT
In the sacrament of marriage of Christ joins a
man and a holy and unbreakable bond,
granting them the graces necessary to fulfill
the duties of this union faithfully.
The church law requires that the pastor , or
the bishop , or a priest delegated by them ,
should solemnize the marriage , before two
witnesses.
w/out their presence ,the marriage is null or
invalid.
7. If the pastor o some other priest cannot
be had without great inconvinience ,the
sacrament can be received w/ just 2
witnesses
If:
a.In any danger or death
b.Whenever the above situation is
prudently forseen to last for a month or
more
8.
9. The Jews revered the marriage bond, which was instituted
by God (Gen. 2:23-24) and protected by His commandments
(Ex. 20:14,17) and the Law (Lev. 20:10).
However, marriage under the Old Law was not sacramental,
and there is no mention in the Old Testament of any religious
ceremony connected with marriage. In early times the
wedding seems to have been little more than a betrothal
(Gen. 24:63-67).
much importance is attached to the marriage procession and
the marriage feast, which seem to have acquired a ritual
character
Marriage was forbidden in certain degrees of kindred (Lev.
18), but a brother was to marry the widow of his deceased
brother, in order to propagate his name (Deut. 25 :5,10) ; if
no brother survived, the nearest kinsman was to assume the
responsibility (Ruth 3:12; 4:4-10). This is calleq levirate
marriage
10. Polygamy was permitted in the time
of the patriarchs (Gen. 4:19; 16:3;
26:34; 28 :9; 29 :28; 30 :3 ff.) and
was recognized by the Law of Moses
(Ex. 21 :9-10), though it was not
encouraged (Lev. 18:18; Deut.
17:17). Nobles and kings,
especially, had many wives or
concubines (2 Kings 3:2-5; 3 Kings
11:3), though the Law warned against
this (Deut. 17:17).
11. However, many of the great patriarchs (Adam,
Noe, Isaac) married but once, and the constant
references of the prophets to marriage as a
symbol of the union of God and His People must
have served to remind the Jews of the ideal of
unity in marriage. Divorce was permitted in
certain circumstances (Deut. 24:1) upon
presentation of a "bill of divorce" (Is. 50:1;Jer.
3:8).
12. Polygamy, or men having multiple wives
at once, is one of the most common
marital arrangements represented in
the Old Testament,yet scholars doubt
that it was common among average
Israelites because of the wealth needed
to practice it.
Old Testament marriage occurred within
the setting of ancient Israelites.
13. . The two of them become one
body.
A reading from the Book of Genesis 2:18-24
The Lord God said: “It is not good for the man to be alone. I will make a
suitable partner for him.” So the Lord God formed out of the ground
various wild animals and various birds of the air, and he brought them to
the man to see what he would call them; whatever the man called each
of them would be its name. The man gave names to all the cattle, all the
birds of the air, and all wild animals; but none proved to be the suitable
partner for the man. So the Lord God cast a deep sleep on the man, and
while he was asleep, he took out one of his ribs and closed up its place
with flesh. The Lord God then built up into a woman the rib that he had
taken from the man.
When he brought her to the man, the man said: “This one, at last, is
bone of my bones and flesh of my flesh; This one shall be called ‘woman,’
for out of ‘her man’ this one has been taken.” That is why a man leaves
his father and mother and clings to his wife, and the two of them
become one body. The word of the Lord.
14.
15. Jesus deepens the Hebrew concept of marriage insisting on
the oneness that exists between the man and the woman.
The woman may not be cast aside, therefore divorce is
outlawed. The deutero-Pauline and pastoral epistles affirm
the important of marriage and the family. (The
pastoral epistles, in fact, insist that bishops should be
successful in marriage and family life before their election to
office <1 Timothy 3:3-5>.)
In Ephesians (5:21-23) portrays marriage as a symbol of
Christ's union with his Church. It also affirms that the
union of Christ and the Church is the basis of marriage.
While not reinforcing patriarchy, but only asserting that
Christians did not oppose the Roman sociocultural order,
husbands loving their wives as their own flesh are only doing
what Christ does with the Church.
16. New Testament marriage occurs
within the setting of the Roman
Empire. Therefore, Roman
custom has a growing influence
on the look of marriage in the
early church.
17.
18. instructive about marriage
From Acts, we learn that marriage is
normative. Marriage is common in
the early church as it continues to
display the breaking down of ethnic
barriers by the transethnic power of
the gospel. We also find that
marriage is shaped by its current
cultural context.
19. From PETER:
We learned that marriage is a spiritual issue.
1 Peter 3:1-7 teaches that marriage is an issue
of the heart. The spiritual impact that
marriage can have is best seen in 3:7 when he
implies that the way husbands love their
wives impacts the effectiveness of their
prayers.
20. From Hebrews:
we learn that marriage is an ethical issue
Hebrews 13:4 presents the best passage in
scripture for dealing with why we should not
engage in premarital sex. The call to keep the
marriage bed undefiled does not begin
whenever we say ‘I do’. Instead, it prohibits
any form of non-marital sexual excitement,
including pre-marital sex.
21. From Revelation
we learn that marriage is an eschatological
issue.
Revelation 19 describes the marriage supper
of the Lamb which is the final picture of the
union of Christ and the Church. All marriage
on earth is intended to point to this final
marriage in Heaven. Therefore, we should live
out our temporary marriages on earth in light
of this eternal marriage in Heaven.
22. The New Testament breaks with the Old
Testament concept of marriage as an
ethnic institution of tribal Israel to focus
on the transethnic reality of marriage in
the light of the union of Christ and the
Church.
23. Conditions for a Valid Sacramental
Marriage
The Catholic Church also has requirements before
Catholics can be considered validly married in the eyes
of the Church.
A valid Catholic marriage results from four elements:
(1) the spouses are free to marry;
(2) they freely exchange their consent;
(3) in consenting to marry, they have the intention to
marry for life, to be faithful to one another and be open
to children; and
(4) their consent is given in the presence of two
witnesses and before a properly authorized Church
minister.
24. Pope Paul IV conditions in his encyclical
Humanae Vitae
Conjugal love should be:
a love w/c is first of all fully human,namely of
the senses and of the spirit
Love w/c is total ,w/c leads the spouses to
share all w/out the unnecessary reserve or
egoistic calculations:”a unique form of
friendship,in w/c husband and wife geneously
share everything.”
25. A love w/c is faithful and
exclusive:”in sickness and health
until death do us apart.”
Love w/c is fruitful;w/c is extended
in and through children, the crown
of matrimony.
26. Freedom to marry
The participants in a marriage
contract must be free to marry,
and to marry each other. That is,
they must be an unmarried man
and woman, with no impediments
as set out by Canon law.
27. Impediments
A Catholic marriage cannot be
formed if one or more of the
following impediments are
given,[12] though of some of these
a dispensation can be given.
28. Antecedent and perpetual impotence
Consanguinity to the fourth collateral line (1st cousin), including legal
adoption to the second collateral line
Affinity (relationship by marriage, e.g. a brother-in-law) in the direct line
Prior bond
Holy Orders (Permission to marry is only given to those ordained clergy
who have been fully laicized (relieved of active ministry, and then
dismissed from the clerical state, a process which is begun by the (arch-
)diocese or religious order community and is finally granted by the
Roman Curia at the Vatican subject to papal approval: either
the Congregation for Bishops- if the cleric was a bishop,
the Congregation for the Clergy- if the cleric was a secular, or diocesan,
priest or deacon, or the Congregation for Institutes of Consecrated Life
and Societies of Apostolic Life- for those clergy who are members of
religious orders or secular institutes or other, unvowed societies.
Laicization is given only for serious reasons for deacons, for grave
reasons for priests, and very rarely for prelates.
29. However, permanent deacons who are widowed have received permission
from their pastors and dioceses and the Vatican to marry after ordination
without having to leave the clerical state, probably to better support
their families.
A transitional deaconseminarian, in a similar manner to other
seminarians who leave the program of formation prior to priestly
ordination, may be allowed to marry after a period of time and start a
family, and, with the permission of the ordinary and the Vatican and the
permission of his supervisor- his pastor or former religious superior- may
continue to function as a secular, non-religious deacon).
Perpetual vows of chastity in a religious institute (It is harder to be
excused from permanent, solemn vows as a religious than it is from the
novitiate or from preliminary, initial vows, especially if the religious is
ordained; it requires the permission of the local and regional religious
superior, the knowledge of the local ordinary, and the permission-
subject to final papal approval- of the Vatican's Congregation for
Institutes of Consecrated Life and Societies of Apostolic Life).
30. Disparity of cult (one party not being baptised a Catholic, or at least
into one of the Christian denominations; though there are many
ceremonies where one party is not a Christian, or does not belong to
any denomination; Catholic-Jewish weddings, to give one example,
have become much more common, as have those with Mormons,
Muslims, Buddhists, and Hindus; if the other party is not a Catholic, it
requires the permission of the pastor, and the witnessing priest,
deacon, or certified layperson; if the other party is a non-Christian or
a member of no denomination, the local ordinary must also give
permission; all weddings are inscribed into the parish registry, and
cases requiring the ordinary's permission must be recorded at the
diocesan headquarters)
Crimen (one party previously conspiring to marry (upon condition of
death of spouse) while still married); also called "conjugicide"
Underage (at least 16 for males, 14 for females)
Abduction
31. 3 PARTS OF MATRIMONIAL
RITE
(1) Betrothal
(2) Ceremony of Marriage
(3) Holy Matrimony
32. Betrothal (Engagement)
It precedes the Sacrament of Matrimony, but
is not one of the Church’s Sacraments
is a voluntary agreement resulting from a
pure and holy love between a man and a
woman, who accept to marry each other
willingly and by their own choice. The man is
called the ‘fiancé’, and the woman is too the
‘fiancée’, being an engaged couple.
33. is derived from the word ‘oratory’; a public
declaration whereby the man’s folks speak to
the woman’s family to propose marriage.
Discussions are open and honest, concerning
issues relating to the matter of betrothal, and
the wedding and dowry, and the roles and
responsibilities of each family in regards to
ensuring the agreement of both man and
woman about the marriage.
34. Must be legal
it is accomplished between a Christian,
Orthodox, adult male and female.
minimum age for marriage is 18 years for the
male and 16 years for the female.
The priest must be completely sure of this
information, and so write and sign an official
Certificate of Betrothal in the presence of the
couple, and, witnesses, who also countersign.
35. Information contained on the
Certificate of Betrothal, may include
the name, address, and the timing for
the wedding, together with any other
relevant information.
36. Period of Betrothal
Begins from the time when an official
agreement for marriage was declared, and
confirmed publicly on the Certificate of
Betrothal.
The Engagement period concludes with
marriage.
it is the time when the partners should get to
know each other better, and grow together in
Christian love.
37. The Rite of Betrothal
The official Certificate of Betrothal is written,
containing the name, age, (gift) and proposed
timing of the Matrimony.
The certificate is then signed by the engaged
couple, the witnesses, and finally approved
by the priest.
38. Woman stands on the right side of a his man .
In accordance with the Psalm which says, “At
your right hand stands the queen” (Psalm
45:9).
Together they will proceed to the place
assigned for prayers whether in the church o
woman’s house.
39. The priest holds the two rings, (and any
jewelry which may be offered, such as
necklaces, bracelets, earrings) in his left hand
in a red silk ribbon or in a handkerchief .
40. The priest will do some ceremonies and
prayers.
As soon as the fiancée stretches out her hand
for her fiancé to place the ring on her finger,
she is giving her consent and confirmation
regarding the engagement to marry.
41. AIMS OF THE BETROTHAL:
For the partners to be better acquainted with
each other in terms of their thoughts,
motivations, personality and character, style
of life, and even level of spirituality.
For the partners to grow in holy, spiritual
unity, away from lusts and physical intimacy,
for they are only betrothed and not married.
42. For the families of the partners to become
better acquainted with love, understanding
and cooperation.
For all concerned, partners and their families,
to co-operate in aspects relating to the
matrimonial celebration, and helping prepare
a house for the couple to live in a Christian
spirit, away from extravagance, pretence,
misery or failure to commit matters agreed
about.
43. Renouncing the Betrothal
must renounce the betrothal correctly.
As they were united in love, they should
likewise leave each other peacefully, and
without trouble.
44. BASIS OF RENOUNCING
BETROTHAL:
Contact the priest for him to organize a
certificate of renunciation.
The priest writes an official Certificate of
Renunciation, signed by the two partners in
the presence of witnesses, it is then
countersigned by the priest, and each partner
receives a copy.
45. rejecting partner returns all the gold and the
unconsumed gifts and money.
the betrothal must be broken ecclesiastically
(through the Church), through the
Theological Council of the diocese, a
Reconciliation Council, or even Court if
necessary, so that each partner maintains
their civil rights.
46. then the betrothal must be broken
ecclesiastically (through the Church), through
the Theological Council of the diocese, a
Reconciliation Council, or even Court if
necessary, so that each partner maintains
their civil rights.
47. Marriage Ceremonies.
The form of the ritual may vary considerably
in different rites and different countries. In
the form of marriage customarily used in the
United States for marriage between two
Catholics, the ritual consists of three parts :
the exchange of consent;
the: blessing of the ring;
a few versicles and responses and a
concluding prayer.
48. the time of celebrating the Rite of Matrimony
was Sunday morning after the ‘Matins’ (the
raising of morning incense), which took place
just before the Mass.
49. The Rite of the Marriage
Ceremony
Preparation of the priest to the Certificate of
Marriage and contracts of official
documentation, in the Church’s office where
all the personal information stated.
Signing of documentation
The priest should wear the full priestly
vestment, or at least the ‘Epitrachelion’
(stole), for he will be officiating a great
ecclesiastical Sacrament.
50. Prayer of the Holy Matrimony
Unity of marriage: one man and one woman,
as God created them in the beginning.
Independent living: “For this reason a man
shall leave his father and mother and be
joined to his wife” although they have their
own home, in order to avoid interference
from others, they must never neglect caring
and loving their parents, in order to receive
their blessings, according to the Lord’s
commandment.
51. One Flesh: “They are no longer two but one
flesh”, one spirit, one heart, one aim, and one
life, for they are not two but one.
“Those that have been united together in
harmony by the Holy Spirit, are praising God
continually like a harp. With Psalms and
praises and spiritual songs, day and night,
from the heart, without failure.”
52. Stability and Continuity of the Family: As the
Church does not approve of divorce except in the
case of adultery, whoever encourages divorce is
breaking a divine law which was instigated by God
Himself when He wedded Adam and Eve and blessed
them saying, “What God has joined together, let no
man separate” (Matthew 19:6). Through the division
caused by divorce, they are sinning against God and
His commandments.
“Those that have been united together in harmony
by the Holy Spirit, are praising God continually like a
harp. With Psalms and praises and spiritual songs,
day and night, from the heart, without failure.”
53. SUPPLICATIONS
The Liturgy of Matrimony begins with praying
these supplications.
it is important that all people are standing
reverently, lifting their hearts to God.
The priest prays twelve supplications, and after
each supplication, the congregation
respond, “Lord have mercy.” The deacons then
say, “O Christ, the Logos, the only begotten Son,
grant us Your peace, that is full of every joy...” The
deacons’ response asks the Lord to bestow
peace and joy on the couple.
54. Anointing the Couple with Oil
The priest prays over the oil in the bottle,
making the sign of the cross upon it.
Respond:”Amen”
ADVANTAGES:
an oil for sanctification and blessing as the
Psalm says: “You anoint my head with
oil” (Psalm 23:5).
signifies gladness, which is being felt during
the celebration of the holy Matrimony.
55. It is an anointment of purity and incorruption
and a strong weapon against all lustful
thoughts.
It is for power, salvation and victory over all
the deeds of the adversary.
It is an anointment for health, renewal and
salvation to their souls, bodies and spirits.
It is an oil of joy and gladness, according to
the Psalm, “You love righteousness and hate
wickedness. Therefore God, Your God has
anointed you with the oil of gladness more
than your companions” (Psalm 45:7).
56. SYMBOLS USE IN MATRIMONY:
The "something old" represents a connection
between the bride's family and its past. Wearing
a family jewel or a pass-me-down dress can
accomplish this.
"Something new" is a representation of good
fortune and success in the new life for the bride,
and the item may be a new dress.
57. "Something borrowed" shows that family and friends will support
the bride when help is needed. An item of jewelry or a
handkerchief works for this purpose.
"Something blue" is a symbol of loyalty and faithfulness, and the
bride's garter may serve this purpose. The "silver sixpence"
wishes the bride happiness and financial wealth.
rings are a symbol of commitment to one another and
exchanging these rings shows that any weaknesses of one
partner can be buoyed up by the strengths of the other.
Candles may be held by the bride and groom to represent Jesus
Christ, the Holy Spirit, and "the light of the world.
58. wedding bouquet -person to catch the bouquet
will be the next person to be married, according
to folklore.
Rice or confetti is thrown at the bride and groom
as they leave the wedding ceremony. Rice used
to represent fertility in this capacity.
60. Cooperation between man and woman:
The Lord God said: “It is not good that man
should be alone. I will make him a helper
comparable to him” (Genesis 2:18), “Woman
was created for the man” (Corinthians 11:9).
‘Comparable to him’ meaning similar to him
and equal to him, helping him and supporting
him in all things.
61. Procreation:
To preserve humankind from extinction.
Bearing children makes the couple rejoice,
and fills the house with joy and strengthens
the marital relationship.
62. Immunity against Adultery and
Fornication:
St. Paul mentioned: “It is good for a man not
to touch a woman, not to
marry. Nevertheless, because of sexual
immorality let each man have his own wife,
and let each woman has her own husband ...
For it is better to marry than to burn with
passion” (1 Corinthians 7). Marriage is the
remedy for human weakness, for keeping
oneself virtuous, and preventing sexual
immorality, which God detests.
63. Bearing of fruits
Through the Holy Spirit, the
Christian family bears many
fruits...