Sacrament of matrimony

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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).

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Sacrament of matrimony

  1. 1. 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).
  2. 2.  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.
  3. 3.  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.
  4. 4. A SACRED CONTRACT AND ASACRAMENT 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.
  5. 5.  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 deathb.Whenever the above situation is prudently forseen to last for a month or more
  6. 6.  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
  7. 7.  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).
  8. 8.  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).
  9. 9.  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.
  10. 10. . The two of them become onebody. 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.
  11. 11.  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 Christs 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.
  12. 12.  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.
  13. 13.  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.
  14. 14. 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.
  15. 15. 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.
  16. 16. 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.
  17. 17.  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.
  18. 18. Conditions for a Valid SacramentalMarriage 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.
  19. 19. Pope Paul IV conditions in his encyclicalHumanae VitaeConjugal 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.”
  20. 20.  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.
  21. 21. 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.
  22. 22. 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.
  23. 23.  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.
  24. 24. 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 Vaticans Congregation for Institutes of Consecrated Life and Societies of Apostolic Life).
  25. 25.  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 ordinarys 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
  26. 26. 3 PARTS OF MATRIMONIALRITE(1) Betrothal(2) Ceremony of Marriage(3) Holy Matrimony
  27. 27. 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.
  28. 28.  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.
  29. 29.  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.
  30. 30.  Information contained on the Certificate of Betrothal, may include the name, address, and the timing for the wedding, together with any other relevant information.
  31. 31. 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.
  32. 32. 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.
  33. 33.  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.
  34. 34.  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 .
  35. 35.  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.
  36. 36. 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.
  37. 37.  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.
  38. 38. Renouncing the Betrothal must renounce the betrothal correctly. As they were united in love, they should likewise leave each other peacefully, and without trouble.
  39. 39. BASIS OF RENOUNCINGBETROTHAL: 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.
  40. 40.  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.
  41. 41.  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.
  42. 42. 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.
  43. 43.  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.
  44. 44. The Rite of the MarriageCeremony 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.
  45. 45. 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.
  46. 46.  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.”
  47. 47.  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.”
  48. 48. 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.
  49. 49. 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.
  50. 50.  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).
  51. 51. SYMBOLS USE IN MATRIMONY: The "something old" represents a connection between the brides 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.
  52. 52.  "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 brides 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.
  53. 53.  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.
  54. 54. THE THREE GOALS OFCHRISTIAN MATRIMONY
  55. 55. 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.
  56. 56. Procreation:  To preserve humankind from extinction. Bearing children makes the couple rejoice, and fills the house with joy and strengthens the marital relationship.
  57. 57. Immunity against Adultery andFornication:  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.
  58. 58. Bearing of fruits Through the Holy Spirit, the Christian family bears many fruits...

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