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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

Weddings: Some Practical Advice – The Very Beginning, Part 1

Andrew R. Motyka · August 27, 2014

OW THAT I’ve gotten that tantrum out of the way, I’d like to write, perhaps with a bit more tact, about parts of the wedding liturgy. I will do my best to make clear which parts of the following are actual liturgical legislation and which parts are my opinion (which is right, obviously). I should also mention that the Rite of Marriage text was written in Latin in 1969, with its English translation coming 1970. The Latin editio typica received a revision in 1991, but we are still waiting on an English translation of the second edition, hopefully coming out in 2015 (and you thought the 10 year wait on the 3rd edition of the Roman Missal was long!). For some information of what will likely change, see here.

First of all, regarding the choice of Mass, the Nuptial Mass (Ritual Mass for the Conferral of Holy Matrimony) is always used for weddings except on days on which Ritual Masses are not allowed (Sundays outside Christmas and Ordinary Time, and Solemnities.). This has ramifications for some of the additions to the Mass that will be explained as we go along. Nuptial Masses are allowed in Lent, though the normal Lenten rubrics need to be followed (no Alleluia, no solo instrumental music, no flowers (gasp), etc.).

The Introductory Rites are probably the part of any wedding that get the most attention, since they contain the procession that everyone has been looking forward to. This is what the rubrics of the Rite of Marriage actually prescribe for this procession:

If there is a procession to the altar, the ministers go first, followed by the priest, and then the bride and bridegroom. According to local custom, they may be escorted by at least their parents and the two witnesses. Meanwhile, the entrance song is sung.

The priest then reverences (and optionally incenses) the altar, then goes to the chair as normal.

Please note that nowhere in this rubric is there a mention of separate entrances by each member of the bridal party, the bride entering by herself, or the groom and priest waiting at the front of the church to receive her. This is entirely co-opted from non-Catholic ceremonies. Ideally, the bride and groom should enter together. What a wonderful sign in this sacrament! The man and woman come, together, to the altar of God to exchange their vows. They are allowed to be escorted by their parents, but the “father giving the bride away” is foreign to this ritual, and is surprisingly anti-feminist for an attempt to ignore the normative rite.

All that said, this is probably the most difficult thing to reform when it comes to fixing the wedding Mass. It absolutely, positively, must be championed by the pastor, and if he is not the source, then it isn’t going to happen. Do not try to impose this without his support and lead. It could be that he is choosing what hill to die on, and this isn’t the one. It will take a long time to fix this in the Church at large. Be patient on this front. As beautiful as the Church’s normative wedding procession is, it probably won’t be reformed in the average parish for a long time.

If you want to press for the normative procession, but also don’t have the energy to fight Bridezilla (or the even greater threat, Mother of Bridezilla), here is an idea at compromise, especially if you have a longer aisle:

Have the cross, ministers, and priest begin the procession as usual, but line up the groomsmen and groom at the cross aisle, which is usually about halfway down the main aisle. Then have each groomsman meet his partnered bridesmaid when they reach the cross aisle and continue on. The “hand off” from the father-of-the-bride to the groom can take place here, and the bride and groom continue together to the altar together. It’s not exactly the ideal, but it’s a good way to meet halfway (literally and figuratively), allowing for the Big Entrance that everyone expects, yet still giving the Rite a shot.

Note that the priest should enter in this procession. As the ordinary minister for the Mass, he should be in the procession following the cross, servers, and other ministers. Also note, however, that the bride and groom enter after the priest. That is because they are also ministers in this rite. The priest does not “marry” a couple. They marry each other. The priest (or deacon) is there as the Church’s official representative, not the minister of the Sacrament of Matrimony.

I had hoped to cover a whole section of the Nuptial Mass during each of these posts, but this is already getting a bit long, and I haven’t even gotten to the meat of music during the procession. That will have to wait until next week. Stay tuned!


Series by Andrew R. Motyka:   “Weddings: Some Practical Advice”

FIRST PART • Introduction

SECOND PART • The Very Beginning, Part 1

THIRD PART • The End Of The Beginning, Part 2

FOURTH PART • Word and Vows

Stay tuned for more additions!

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Tagged With: Catholic Wedding Nuptial Mass Music, Nuptial Mass Last Updated: January 1, 2020

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About Andrew R. Motyka

Andrew Motyka is the Archdiocesan Director of Liturgical Music and Cathedral Music for the Archdiocese of Indianapolis.—(Read full biography).

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Corpus Christi Watershed

President’s Corner

    Why A “Fugue” Here?
    I believe I know why this plainsong harmonizer created a tiny fugue as the INTRODUCTION to his accompaniment. Take a look (PDF) and tell me your thoughts about what he did on the feast of the Flight of Our Lord Jesus Christ into Egypt (17 February). And now I must go because “tempus fugit” as they say!
    —Jeff Ostrowski
    New Bulletin Article • “12 October 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article (dated 12 October 2025) talks about an ‘irony’ or ‘paradox’ regarding the 1960s switch to a wider use (amplior locus) of vernacular in the liturgy.
    —Jeff Ostrowski
    “Reminder” — Month of October (2025)
    Those who don’t sign up for our free EMAIL NEWSLETTER miss important notifications. Last week, for example, I sent a message about this job opening for a music director paying $65,000 per year plus benefits (plus weddings & funerals). Notice the job description says: “our vision for sacred music is to move from singing at Mass to truly singing the Mass wherein … especially the propers, ordinaries, and dialogues are given their proper place.” Signing up couldn’t be easier: simply scroll to the bottom of any blog article and enter your email address.
    —Jeff Ostrowski

Quick Thoughts

    “American Catholic Hymnal” (1991)
    The American Catholic Hymnal, with IMPRIMATUR granted (25 April 1991) by the Archdiocese of Chicago, is like a compendium of every horrible idea from the 1980s. Imagine being forced to stand all through Communion (even afterwards) when those self-same ‘enlightened’ liturgists moved the SEQUENCE before the Alleluia to make sure congregations wouldn’t have to stand during it. (Even worse, everything about the SEQUENCE—including its name—means it should follow the Alleluia.) And imagine endlessly repeating “Alleluia” during Holy Communion at every single Mass. It was all part of an effort to convince people that Holy Communion was historically a procession (which it wasn’t).
    —Jeff Ostrowski
    “Canonic” • Ralph Vaughan Williams
    Fifty years ago, Dr. Theodore Marier made available this clever arrangement (PDF) of “Come down, O love divine” by P. R. Dietterich. The melody was composed in 1906 by Ralph Vaughan Williams (d. 1958) and named in honor of of his birthplace: DOWN AMPNEY. The arrangement isn’t a strict canon, but it does remind one of a canon since the pipe organ employs “points of imitation.” The melody and text are #709 in the Brébeuf Catholic Hymnal.
    —Jeff Ostrowski
    Did they simplify these hymn harmonies?
    Choirs love to sing the famous & splendid tune called “INNSBRUCK.” Looking through a (Roman Catholic) German hymnal printed in 1952, I discovered what appears to be a simplified version of that hymn. In other words, their harmonization is much less complex than the version found in the Saint Jean de Brébeuf Hymnal (which is suitable for singing by SATB choir). Please download their 1952 harmonization (PDF) and let me know your thoughts. I really like the groovy Germanic INTRODUCTION they added.
    —Jeff Ostrowski

Random Quote

Had the Church never spoken on this matter, it would still be repugnant to our Catholic people’s sense of what is fit and proper in the holiest of places, that a priest should have to struggle through the prayers of the Holy Mass, because of such tunes as “Alice, where art thou?” the “Vacant Chair,” and others of more vulgar title, which, through the carelessness or bad judgment of organists, sometimes find their way into our choirs.

— Preface to a Roman Catholic Hymnal (1896)

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