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Views from the Choir Loft

The Historic Adaptability of the Marriage Rite

Fr. David Friel · December 11, 2016

T IS FREQUENTLY argued that the Council of Trent, as part of the Counter-Reformation, sought to universalize Roman liturgical practices. In the case of the Missale Romanum, this seems clearly to be the case, as the missal of Pius V was formulated to take the place of any missal not in use for two-hundred years or more. Whether this universalizing tendency is true, also, of the marriage rite is less clear.

Matrimony has always been celebrated with greater leeway for adaptation than other Sacraments, largely on account of its pre-Christian history as a purely domestic and civil affair. For certain, Trent decreed that marriage is a Sacrament and that it must be celebrated in church, in the presence of a priest. But Trent also left room for local adaptation (“earnestly” 1 so).

The marriage formula contained in the Missale Romanum of 1570 is so bare that the austerity, itself, almost implies that it was meant to be the bare minimum to which local customs would be added. Notably, the Rituale Romanum was not published until 1614, nearly half a century after the Missale Romanum of the same council had been promulgated. During those intervening years, all that was provided was a Mass formulary in the 1570 missal. Even after the publication of the Rituale, “one must doubt that it was ever intended to be used as it stood.” 2 Evidence shows, in fact, that local customs continued to be used in the period before the Rituale was published and even afterward, up until the late nineteenth century. 3 In the case of the marriage rites, therefore, it seems that the major force in the standardization of the liturgy was not so much the Council of Trent as it was the influence of later Ultramontanism.

The praenotanda of the 1969 marriage ritual that emerged from the reforms of the Second Vatican Council is unlike any of the rituals that preceded it, and there are two developments that are particularly interesting. First, the 1969 ritual stresses the opportunity for making adaptations to the rite even more strongly than had Tametsi, Trent’s decree on matrimonial law. Whereas Tametsi gave vehement encouragement to retain local customs, the Vatican II ritual takes it a step further, making allowance for customs to be added, altered, or even omitted from the rite.

The 1969 ritual provides for the addition of material that would supplement the formularies of the questioning and the consent (praenotanda, article 13), as well as the option of crowning or veiling the bride (15). It further permits the inclusion of customs from cultures in missionary lands, saying that “whatever is good and is not indissolubly bound up with superstition and error” should be “sympathetically considered” (16). In terms of alteration, the 1969 ritual permits the adaptation of the questions before the consent and even the vows, themselves (13). Additionally permitted is the rearrangement of various parts of the marriage liturgy (14). As regards the possibility of omissions, the ritual grants permission to eliminate the joining of hands or the blessing and exchange of rings, if they are not in conformity with the practice of the people (15). Perhaps most dramatically, it affords to conferences of bishops the prerogative of preparing an entirely new rite of marriage, insisting only on the exchange of consent before the priest and the giving of the nuptial blessing as necessary conditions (17).

These various allowances show a clear stress on the possibilities of adaptation. One of these allowances, however, is unlike the others, namely the permission to incorporate the crowning or veiling of the bride into the ceremony (15). What is unique about this permission is that the crowning constitutes in another rite the form of the Sacrament. The bridal veiling has a long history in the Western rites, but the crowning in most of the Eastern tradition is understood to constitute the Sacrament.

The second significant development of the marriage rite promulgated following the Second Vatican Council is the special consideration it gives toward non-Catholics and non-practicing Catholics. To begin with, different forms of the ritual are provided for cases wherein one of the parties is a non-Catholic Christian or even unbaptized. Still more, the praenotanda give pastoral advice for occasions when non-Catholics and non-practicing Catholics might be among the congregation. The introduction advises priests in this way:

Show special consideration for those who take part in liturgical celebrations or hear the Gospel only on the occasion of a wedding, either because they are not Catholics or because they are Catholics who rarely if ever take part in the Eucharist or who apparently have lost their faith. Priests after all are ministers of Christ’s Gospel to everyone (9).

These instructions are an open admission of the post-Christendom situation of the Western Church. This admonishment to the priest also shows evidence of a ritual that has become self-aware of its historical development. Originally the purview of families in secular celebrations, the marriage rites were gradually subsumed into the sacramental authority of the Church. It is an unsurprising result, therefore, that weddings later grew to be occasions on which non-practicing Catholics and non-believers would frequently be present in church. In this pastoral encouragement of the 1969 ritual, we find an acknowledgment of new realities in the modern age.




NOTES FROM THIS ARTICLE:

1   Vehementer, as it appears in Trent, session 24, chapter 1.

2   Mark Searle & Kenneth Stevenson, Documents of the Marriage Liturgy (Collegeville, MN: Liturgical Press, 1992), 184.

3   Kenneth Stevenson, To Join Together: The Rite of Marriage (New York: Pueblo Publishing, 1987), 100.

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

Filed Under: Articles Tagged With: Liturgy of the Second Vatican Council, Nuptial Mass Last Updated: January 1, 2020

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About Fr. David Friel

Ordained in 2011, Father Friel is a priest of the Archdiocese of Philadelphia and serves as Director of Liturgy at Saint Charles Borromeo Seminary. —(Read full biography).

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    PDF Download • “Polyphonic Extension” (Kevin Allen) for Gloria III
    EVIN ALLEN was commissioned by Sacred Music Symposium 2025 to compose a polyphonic ‘middle section’ for the GLORIA from Mass III, often denoted by its trope name: Missa Kyrie Deus sempiterne. This year, I’m traveling from Singapore to serve on the symposium faculty. I will be conducting Palestrina’s ‘Ave Maria’ as well as teaching plainsong to the men. A few days ago, I was asked to record rehearsal videos for this beautiful polyphonic extension. (See below.) This polyphonic composition fits ‘inside’ GLORIA III. That is, the congregation sings for the beginning and end, but the choir alone adds polyphony to the middle. The easiest way to understand how everything fits together is by examining this congregational insert. You may download the score, generously made available to the whole world—free of charge—by CORPUS CHRISTI WATERSHED:
    *  PDF Download • Gloria III ‘Middle Section’ (Kevin Allen)
    Free rehearsal videos for each individual voice await you at #24366. Related News • My colleague, Jeff Ostrowski, composed an organ accompaniment for this same GLORIA a few months ago. Obviously, the organist should drop out when the polyphony is being sung.
    —Corrinne May
    “Booklet of Eucharistic Hymns” (16 pages)
    I was asked to create a booklet for my parish to use during our CORPUS CHRISTI PROCESSION on 22 June 2025. Would you be willing to look over the DRAFT BOOKLET (16 pages) I came up with? I tried to include a variety of hymns: some have a refrain; some are in major, others in minor; some are metered, others are plainsong; some are in Spanish, some are in Latin, but most are in English. Normally, we’d use the Brébeuf Hymnal—but we can’t risk having our congregation carry those heavy books all over the city to various churches.
    —Jeff Ostrowski
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    My pastor asked me to write a weekly column for our parish bulletin. The one scheduled to run on 22 June 2025 is called “Three Words in a Psalm” and speaks of translating the TETRAGRAMMATON. You can read the article at this column repository. All of them are quite brief because I was asked to keep within a certain word limit.
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Quick Thoughts

    Antiphons Don’t Match?
    A reader wants to know why the Entrance and Communion antiphons in certain publications deviate from what’s prescribed by the GRADUALE ROMANUM published after Vatican II. Click here to read our answer. The short answer is: the Adalbert Propers were never intended to be sung. They were intended for private Masses only (or Masses without music). The “Graduale Parvum,” published by the John Henry Newman Institute of Liturgical Music in 2023, mostly uses the Adalbert Propers—but sometimes uses the GRADUALE text: e.g. Solemnity of Saints Peter and Paul (29 June).
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    The Funeral Rites of the Graduale Romanum
    Lately I have been paging through the 1974 Graduale Romanum (see p. 678 ff.) and have been fascinated by the funeral rites found therein, especially the simply-beautiful Psalmody that is appointed for all the different occasions before and after the funeral Mass: at the vigil/wake, at the house of the deceased, processing to the church, at the church, processing to the cemetery, and at the cemetery. Would that this “stational Psalmody” of the Novus Ordo funeral rites saw wider usage! If you or anyone you know have ever used it, please do let me know.
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“I left music college swearing never to write another note again … It was during the mid-1980s when esoteric and cerebral avant-garde music was still considered the right kind of music to be writing.”

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