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Sacrament of matrimony
Sacrament of matrimony
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).
 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.
 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.
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.
 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
Sacrament of matrimony
 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
 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).
 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).
 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.
. 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.
Sacrament of matrimony
 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.
 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.
Sacrament of matrimony
 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.
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.
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.
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.
 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.
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.
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.”
 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.
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.
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.
 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.
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).
 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
3 PARTS OF MATRIMONIAL
RITE
(1) Betrothal

(2) Ceremony of Marriage

(3) Holy Matrimony
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.
 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.
 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.
 Information contained on the
 Certificate of Betrothal, may include
 the name, address, and the timing for
 the wedding, together with any other
 relevant information.
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.
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.
 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.
 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 .
 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.
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.
 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.
Renouncing the Betrothal

 must renounce the betrothal correctly.
 As they were united in love, they should
  likewise leave each other peacefully, and
  without trouble.
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.
 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.
 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.
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.
 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.
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.
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.
 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.”
 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.”
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.
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.
 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).
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.
 "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.
 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.
THE THREE GOALS OF
CHRISTIAN MATRIMONY
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.
Procreation:

   To preserve humankind from extinction.
    Bearing children makes the couple rejoice,
    and fills the house with joy and strengthens
    the marital relationship.
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.
Bearing of fruits


 Through the Holy Spirit, the
 Christian family bears many
 fruits...

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Sacrament of matrimony

  • 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
  • 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.
  • 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.
  • 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.
  • 59. THE THREE GOALS OF CHRISTIAN MATRIMONY
  • 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...