1. Welcoming The Order of Celebrating Matrimony editio typica altera
Federation of Diocesan Liturgical Commissions
and the
USCCB Secretariat for Divine Worship
Thank you for coming.
Thank you to local host
Introduce Fr. Seibt and Lisa Hall
Begin with Opening Prayer
This workshop has been over two years in the making and we are grateful for the collaborative efforts of the Secretariat for Divine Worship and the Federation of Diocesan Liturgical Commissions which put together these materials for our use. At the outset, let me be clear, as a Pastor I know that change is always hard, and especially changes in our sacramental celebrations. But the reasoning behind this is that the participants in the Celebration of Matrimony will have a much better experience of what the church really believes and celebrates in its worship. (I did not compose this new rite, if you have any complaints – direct them to the USCCB – not me!)

2. Chapter I: The Order of Celebrating Matrimony within Mass
Now let’s take a detailed look at Chapter I:
The Order of Celebrating Matrimony within Mass.
This is the rite that would ordinarily be used when two Catholics marry. Chapter II is the rite for The Order of Celebrating Matrimony without Mass, to be celebrated when a Catholic marries a baptized Christian; and Chapter III is the order for celebrating matrimony when a Catholic marries a unbaptized person or catechumen.
We will only go through Chapter I and just be aware of the differences when you look at Chapters II and III.
IF YOU DO NOT HAVE A COPY OF THE RITE, THE OUTLINE OF CHAPTER I IS AVAILABLE - SAYS PAGE 10 AT THE BOTTOM

3. THE INTRODUCTORY RITES
Greeting of the Bride and Groom [bridal party]
Procession
Entrance Song
Greeting of the People
Introduction
Glory to God
Collect
The Introductory Rites include
The Greeting of the Bridal Party
Entrance Procession
Entrance Song/Chant
Sign of the Cross and Greeting of the People
Introduction (new)
Glory to God (new)
Collect (Opening Prayer)

4. THE INTRODUCTORY RITES
Greeting of the Bride and Groom
Form One – greeting of the bridal party at the entrance to the church
Form Two – greeting the bride and groom after they have arrived at their place
There is no prescribed text for this greeting, but the rubrics note that the minister greets the bride and bridegroom kindly, showing that “the Church shares in their joy” (45, 49).
This greeting is not amplified over the sound system. The minister is addressing only the bride and groom in a private communication. The liturgical greeting of the assembly takes place after the Sign of the Cross in The Introductory Rite.
Two options are given: the primary difference in the two options is when and where the greeting of the bride and groom given by the Priest is to take place:
Form One: The Priest greets the couple in the gathering space or at the entrance of the church … before the Entrance Procession (45-47).
Form Two: The Priest greets the couple when they arrive at their place after the Entrance Procession (48-50).

5. THE INTRODUCTORY RITES
Entrance Procession
Order of Procession -- “takes place in the customary manner”
Form One: Best Practice – a liturgical procession
Cross Bearer
Servers
[Assisting Deacon]
Priest
Bridesmaids/Groomsmen
Maid of Honor/Best Man
Bride and Groom
Bride and Groom together
Groom with parents, Bride with parents
Groom, then Bride
Form Two: Assumes priest is in sanctuary; he greets couple, then reverences the altar then goes to his chair during the entrance chant
Form One: The OCM simply says “in the customary manner”
We can certainly make a case for a liturgical procession here. In a celebration of a liturgy, it is customary for liturgical ministers to process toward the altar – in this case, the Priest, [assisting deacon], servers, and the entire bridal party need to get to the sanctuary. We also know that it is “customary” to include all members of the bridal party in the entrance procession with the bride and groom coming in last. We also have to acknowledge that “customary” varies from diocese to diocese and from parish to parish. The phrase “in the customary manner” was an amendment to the 2016 English edition.
A Suggested Order for the Entrance Procession
Cross Bearer
Not required, but commendable; a processional cross would set the tone for the celebration of the sacrament
Servers
Deacon, if assisting
Priest
Bridesmaids/Groomsmen; other attendants (if applicable)
Maid or Matron of Honor/Best Man (official witnesses)
Bride and Groom (3 options)
•Bride and Groom together
•Groom with parents; Bride with parents
•Groom; then Bride
There should be no change of music for the bride --- the bride and groom are equal partners in this covenant relationship
Form Two: Typically, this assumes a lack of procession (or at least the priest and ministers are not processing). In this form, the greeting of the bride and groom takes place after the entrance procession. The only insight the rubrics provide for the manner of procession is that the Priest and servers “go to the place prepared for the couple or to his chair.” The priest and servers may take their places before the procession to await the bride and groom. Perhaps the couple is getting married at Sunday Mass and they have already taken their place in the front pew.
The Order for the Entrance Procession suggested for Form One (above) may be used with both forms or adjusted accordingly, according to local custom.

6. THE INTRODUCTORY RITES
Entrance Chant/Song
Purpose is the same as it is for any liturgy
Entrance procession may be accompanied by a suitable song or instrumental music
If instrumental is played, the assembly may join in the hymn once all have taken their places (Sing to the Lord, 222)
Perhaps consider a refrain-style hymn
Entrance Chant/Song (OCM 46, 50)
The purpose of the Entrance Chant or Song is the same for a Wedding liturgy as it is for and Mass – “it opens the celebration; fosters the unity of those that have been gathered; introduces their thoughts to the mystery of the particular celebration; and may accompany the procession” (GIRM 47).
Form One
The procession to the altar then takes place in the customary manner. Meanwhile, the Entrance Chant takes place (46).
Sing to the Lord: Music in Divine Worship offers these guidelines: “The entrance procession is accompanied by a suitable song or instrumental music. If instrumental music is played, the assembly may join in a song once all have taken their places” (222).
Best Practice
Since the people that have come to this liturgy are usually related to or are friends with the bride and groom, they want to watch them enter. In order to accommodate this desire as well as give full attention to the opening song, best practice would advise:
a)Have instrumental music played while the ministers and bridal party are coming in (perhaps an improvised version of the entrance hymn). When the bride and groom reach their places, the entrance song is then sung by all. OR
b)If the particular entrance song chosen is in a responsorial form, a dialogue between the cantor and the rest of the assembly, then the people can participate and still keep their eyes on the entrance procession.
Form Two
When the couple have arrived at their place, the Priest receives then and warmly greets them. Then during the Entrance Chant the Priest goes to altar, reverences, venerates and goes to his chair. Note: in both Form One and Form Two this song is an element of the liturgy, not an option.
Best Practice: This song must be accessible for the assembly – a familiar hymn, a common hymn tune, or responsorial-style hymn.

7. THE INTRODUCTORY RITES
Greeting of the People
Sign of the Cross
Greeting (options in The Roman Missal as at Mass)
Introduction (new)
Two texts provided (one addresses the assembly, the other the bride and groom)
as well as “in these or similar words”
Penitential Act
omitted
Greeting of the People
The priest and people make a Sign of the Cross.
The priest greets the assembly. This greeting is not to be confused with the greeting of the couple that has already taken place; here it refers to the usual form in the Introductory Rites of Mass. The text for this greeting is taken from one of the options in the Roman Missal, third edition (cf. OCM 51).
Introduction (OCM 52-53)
This introduction is a new element in this edition. Two options are given, as well as the familiar option to use “these or similar words.” This introduction sets the tone for what is to come.
PRESENTER: READ OCM nos. 52 or 53
Note: There is no Penitential Act.
[Aside: This is consistent with other liturgical books, such as the Rite of Baptism of Children, The Order of Christian Funerals, and some RCIA rites within Mass.]

8. THE INTRODUCTORY RITES
Glory to God
Sung or recited at all Ritual Masses, even in Advent and Lent
(except on Sundays of Advent and Lent -- when Ritual Masses are not permitted anyway)
Sung or recited on days when the Gloria is prescribed
Through-composed
Responsorial style
Text or refrain should be in the worship aid
Collect
Six new or newly-translated options (cf. Roman Missal or OCM, Chapter Four)
Collect from Mass of the Day, if Ritual Mass is not used
Glory to God (53)
The Gloria is sung or recited if the Ritual Mass “For the Celebration of Matrimony” is used and on other days when the Gloria is prescribed.
Options for the manner of singing this hymn:
a) Through-composed, sung through without a congregational refrain(s)
b) Responsorial form, a dialogue between the cantor and the congregation. The congregation sings a refrain between sections
Best practice. If the Glory to God is sung, the setting should ensure participation of the assembly. The setting should be familiar to most people or a response style might be chosen. The refrain (if using the response style setting) or the complete musical notation (if using a through-composed setting) should be in the worship aid. If the Glory to God is to be recited, the worship aid should contain the text.
Collect (Opening Prayer)
There are six options, new or newly translated, for the Collect. They may be found in Chapter IV of the OCM as well as in the “Ritual Mass V: For the Celebration of Marriage” of the Roman Missal, third edition. The Missal provides three options for this Ritual Mass.
The OCM indicates that one Collect (OCM 188) may not be used when the first option of the Nuptial Blessing is used (74, 105). it duplicates the content.
The Collect for the Mass of the Day is used when the Ritual Mass is not celebrated (54).

9. LITURGY OF THE WORD First Reading Responsorial Psalm Second Reading
Gospel Acclamation
Gospel
Homily
The form and content of The Liturgy of the Word at a celebration of Marriage is similar to Sunday Mass.
Three readings from Scripture “may” be used (55) ---this is not a change from the previous edition (55). When the Ritual Mass is celebrated, it is normative that there will be two readings and a psalm before the Gospel, but one reading and a psalm before the Gospel may also be prepared.
One complete set of readings including the responsorial psalm is given within the rite itself (56). These are also included among the selections in Chapter IV (OCM ).
It is assumed that, when celebrating the “Ritual Mass: For the Celebration of Marriage,” one is always drawing from the complementary section in the Lectionary for Mass, nos [807].
In keeping with an ancient tradition of the Church, one would not read from the Old Testament in the Easter Season, so the reading from Revelation would be chosen as the first of three readings.

10. LITURGY OF THE WORD
Introduction to OCM stresses the importance of Scripture in the Wedding Liturgy
See Lectionary for Mass, nos or OCM
New Scripture readings have been added
Readings marked with asterisk * explicitly speak of Marriage
At least one reading that explicitly speaks of Marriage
Use of one reading about Marriage, even when not using the Ritual Mass
Importance of the Homily (cf. Introduction 1-11)
The importance of Scripture is stressed in the Introduction (cf. OCM 34).
PLEASE SEE PAGES IN YOUR HANDOUTS
PRESENTER: Use this list for reference, asterisks, long/short forms. Emphasize the use of the readings prescribed for the Ritual Mass (OCM or Lectionary ). If necessary, consult Lectionary for Mass: Introduction, nos. 78, 85, 87, 88; GIRM 59.
New: At least one reading that explicitly speaks of Marriage must be used (55)
In Chapter IV of the new rite the complete text of the assigned Scripture readings are given. The ones that explicitly speak of Marriage have an asterisk beside the citation.
New Options for Scripture Readings (55-56)
To be compatible with the Lectionary Volume IV, the reading from Proverbs 31:10-13, 19-20, has been added to the list of Old Testament readings in the rite. It explicitly speaks of Marriage.
2. Four additional selections have been added to the choices for a second reading in the rite: Three of these are compatible with the Lectionary Vol. IV (Romans 15: 1b-3a, 5-7, 13; Philippians 4: 4-9; Hebrews 13: 1-4a, 5-6b). The reading from Ephesians 4:1-6 is listed in the rite but is not given in the choices for the Sacrament of Marriage in the Lectionary. Volume IV (no. 802); you may find that, nearby, in the Lectionary at no. 807 (For the Blessing of Abbots or Abbesses).
3. The importance of the Responsorial Psalm is emphasized in the Praenotanda (OCM 30) since it offers the opportunity for participation of the assembly in an active manner. A responsorial style requires the cantor to engage in dialogue, rather than perform the psalm alone. These same psalms were found in the 1969 edition, but are provided in the 2016 edition in their latest translation (Lectionary 803). Psalm 128 is marked with an asterisk since it specifically refers to Marriage.
4. The Gospel selections are unchanged. Included in the OCM and in the Lectionary Vol. IV are the same pericopes as in the 1969 rite.
5. Homily -- In addition to the richness of the sacred texts, the Introduction itself (OCM 1-11) provides rich fodder for preparing the Homily. The homilist should also keep in mind the various circumstances of individuals (57).

11. LITURGY OF THE WORD First Reading (Lectionary for Mass 801)
Genesis 1:26-28, 31a*
Genesis 2:18-24*
Genesis 24:48-51, 58-67*
Tobit 7:6-14*
Tobit 8:4b-8*
Proverbs 31:10-13,19-20,30-31* (new in 1991)
Song of Songs 2:8-10, 14, 16a; 8:6-7a
Sirach 26:1-4, 13-16* [Vg 26:1-4,16-21]
Jeremiah 31:31-32a, 33-34a
Old Testament Reading Lectionary for Mass 801
□ Genesis 1:26-28, 31a * Male and female he created them.
□ Genesis 2:18-24 * The two of them become one body.
□ Genesis 24:48-51, * In his love for Rebekah, Isaac found solace after the death
of his mother.
□ Tobit 7:6-14 * May the Lord of heaven prosper you both. May he grant
you mercy and peace.
□ Tobit 8:4b-8 * Allow us to live together to a happy old age.
□ Proverbs 31:10-13,19-20,30-31 * The woman who fears the Lord is to be praised.
□ Song of Songs 2:8-10, 14,16a; 8:6-7a Stern as death is love.
□ Sirach 26:1-4, * Like the sun rising in the LORD’s heaven, the beauty of a
(Vg. Sirach 26:1-4, 16-21) virtuous wife is the radiance of her home.
(NAB ends at verse 16; Vulgate numbering also indicated)
□ Jeremiah 31:31-32a, 33-34a I will make a new covenant with the house of Israel and
the house of Judah.

12. LITURGY OF THE WORD Responsorial Psalm (Lectionary for Mass, 803)
Psalm 33:12 and 18, 20-21, 22
Psalm 34:2-3,4-5,6-7,8-9
Psalm 103:1-2, 8 and 13, 17-18a
Psalm 112:1-2, 3-4, 5-7a, 7bc-8, 9
Psalm 128:1-2, 3, 4-5ac, and 6a*
Psalm 145:8-9, 10 and 15, 17-18
Psalm 148:1-2,3-4, 9-10, 11-13ab, 13c-14a
Responsorial Psalm Lectionary for Mass 803
□ Psalm 33:12 and 18, 20-21, 22 The earth is full of the goodness of the Lord.
□ Psalm 34:2-3, 4-5, 6-7, 8-9 I will bless the Lord at all times.
OR Taste and see the goodness of the Lord.
□ Psalm 103:1-2, 8 and 13, 17-18a The Lord is kind and merciful.
OR The Lord’s kindness is everlasting
to those who fear him.
□ Psalm 112:1-2, 3-4, 5-7a, 7bc-8, 9 Blessed the man who greatly delights in the Lord’s
commands. OR Alleluia
□ Psalm 128:1-2, 3, 4-5ac, and 6a * Blessed are those who fear the Lord.
OR See how the Lord blesses those who fear him.
□ Psalm 145:8-9, 10 and 15, How good is the Lord to all. (OCM 172)
□ Psalm 148:1-2, 3-4, 9-10, Let all praise the name of the Lord. OR Alleluia
11-13ab, 13c-14a

13. LITURGY OF THE WORD SECOND READING (Lectionary for Mass, 802)
Romans 8:31b-35, 37-39
Romans 12:1-2, (or 12:1-2, 9-13)
Romans 15:1b-3a, 5-7, 13 (new)
First Corinthians 6:13c-15a, 17-20
First Corinthians 12:31—13:8a
Ephesians 4:1-6 (new) (see Lectionary 110, 477 or 807)
Ephesians 5:2a, 21-33* (or 5:2a,25-32)
Philippians 4:4-9 (new)
Colossians 3:12-17
Hebrews 13:1-4a, 5-6b (new)
1 Peter 3:1-9*
1 John 3:18-24
1 John 4:7-12
Revelation 19:1,5-9a
New Testament Reading Lectionary for Mass 802
□ Romans 8:31b-35, What will separate us from the love of Christ?
□ Romans 12:1-2, 9-18 (long form) Offer your bodies as a living sacrifice, holy and pleasing
or □ 1-2, 9-13 (short form) to God.
□ Romans 15:1b-3a, 5-7, 13 Welcome one another as Christ welcomed you.
□ 1 Corinthians 6:13c-15a, Your body is a temple of the Spirit.
□ 1 Corinthians 12:31-13:8a If I do not have love, I gain nothing.
□ Ephesians 4:1-6 One Body and one Spirit.
□ Ephesians 5:2a, * (long form) This a great mystery, but I speak in reference to Christ
or 5:2a, (short form) * and the Church.
□ Philippians 4:4-9 The God of peace will be with you.
□ Colossians 3: And over all these put on love, that is the bond of perfection.
□ Hebrews 13:1-4a, 5-6b * Let marriage be held in honor by all.
□ 1 Peter 3:1-9 * Be of one mind, sympathetic, loving toward one another.
□ 1 John 3: Love in deed and in truth.
□ 1 John 4: God is love.
□ Revelation 19:1, 5-9a Blessed are those who have been called to the wedding feast of the Lamb.

14. LITURGY OF THE WORD ALLELUIA VERSES AND VERSES BEFORE THE GOSPEL
I John 4:7b
1 John 4:8b and 11
I John 4:12
1 John 4:16
As in the 1969 edition and the Lectionary for Mass, Volume IV,
the Gospel Verses are from the First Letter of John, Chapter Four
ALLELUIA VERSE AND VERSE BEFORE THE GOSPEL LECTIONARY FOR MASS 804
1 John 4:7b Everyone who loves is begotten of God and knows God.
1 John 4:8b and 11 God is love. Let us love one another, as God has loved us.
1 John 4:12 If we love one another, God remains in us
and his love is brought to perfection in us.
1 John 4:16 Whoever remains in love, remains in God and God in him.
Note: The OCM suggests a new Lenten acclamation “Sing joyfully to God our strength” (Psalm 81:2). Other familiar Lenten acclamations may also be used.

15. LITURGY OF THE WORD GOSPEL READINGS (Lectionary for Mass, 805)
Matthew 5:1-12a
Matthew 5:13-16
Matthew 7:21, (or 7:21,24-25)
Matthew 19:3-6*
Matthew 22:35-40
Mark 10:6-9*
John 2:1-11*
John 15:9-12
John 5:12-16
John 17:20-26 (or 17:20-23)
Gospel Lectionary for Mass 805
□ Mathew 5:1-12a Rejoice and be glad,
for your reward will be great in heaven.
□ Matthew 5: You are the light of the world.
□ Matthew 7:21, (long form) A wise man built his house on rock.
or 7:21, (short form)
□ Matthew 19:3-6 * What God has united, man must not separate.
□ Matthew 22: This is the greatest and the first commandment. The second is like it.
□ Mark 10:6-9 * They are no longer two, but one flesh.
□ John 2:1-11 * Jesus did this as the beginning of his signs in Cana in Galilee.
□ John 15: Remain in my love.
□ John 15: This is my commandment: love one another.
□ John 17:20-26 (long form) That they may be brought to perfection as one.
or 17:20-23 (short form)

16. LITURGY OF THE WORD HOMILY Based on the Sacred Scripture
Orations of the Mass
Text of the rite, particularly the words of Consent
To expound the mystery of Christian Marriage, the dignity of conjugal love, the grace of the sacrament, responsibilities of married people (see OCM 1-11)
Pastoral circumstances
The OCM stresses the importance of the homily.
It’s contents may be drawn from various Scriptural or liturgical sources. It is commendable to speak about the words of consent, since we will hear them soon.
Of course, the pastoral circumstances of the couple should always be considered.

17. The Celebration of Matrimony
Address to the Bride and Groom
Questions before the Consent
The Consent
The Reception of the Consent
The Blessing and Giving of Rings
[The Blessing and Giving of the Arras]
[Hymn or Canticle of Praise]
The Universal Prayer
[Creed, if prescribed for the day]
HANDOUT – PLEASE RETURN TO PAGE 10
Elements in the Celebration of Matrimony
Address to the Bride and Groom
The Questions Before the Consent
The Consent
The Reception of the Consent
The Blessing and Giving of Rings
[The Blessing and Giving of the Arras (coins)] approved cultural adaptation
[Hymn or Canticle of Praise] optional, but commendable
The Universal Prayer
The Creed is recited only if it is prescribed for the day.

18. The Celebration of Matrimony
Some highlights:
Rules for alterations in the rite if there are more than one
Marriage celebrated at the same liturgy (OCM 58)
The witnesses are to stand near the bride and groom (OCM 59)
A cultural adaptation bracketed within the ritual text
May omit #3 of Questions Before the Consent (if circumstances suggests, e.g., for an elderly couple; not a new rubric)
Options for Consent (vows)
Two options for Reception of Consent (OCM 64)
New acclamation after the Reception of Consent
New Hymn/Canticle of Praise after Giving of Rings
New Rubrics give alterations in the rite which are needed if more than one Marriage is celebrated at the same liturgy (58).
New directive for the witnesses, they are to stand near the couple for the rite (59). The rubric also indicates “with all standing” (assuming the entire assembly is standing for the Celebration of Matrimony), but one might consider the configuration of each worship space.
New inclusion of two new optional cultural adaptations: The Blessing and Giving of the Arras and The Blessing and Placing of the Lazo (or Placing of the Veil). These are included, in place within the text.
New option for the Consent, based on Option B in the previous edition, but with the phrase “to love and to cherish” added to the text.
New Two options for the Reception of the Consent – the first is an enrichment of the text found in the 1969 edition and the second is new, containing rich Biblical imagery
New acclamation after the Reception of the Consent (dialogue between the Priest and the rest of the assembly.)
New optional Hymn or Canticle of Praise after The Blessing and Giving of Rings

19. The Celebration of Matrimony
Address to the Bride and Groom (OCM 59)
Priest: Dearly beloved,
you have come together in the house of the Church…
Questions before the Consent (OCM 60)
Priest: N. and N., have you come here to enter into Marriage without coercion,
freely and wholeheartedly?
B and G: I have.
Priest: Are you prepared, as you follow the path of Marriage,
to love and honor each other
for as long as you both shall live?
B and G: I am.
Priest: Are you prepared to accept children lovingly from God
and to bring them up
according to the law of Christ and his Church?
1. Address to the Bride and Groom (new translation) (59)
The Priest addresses the Bride and Groom
New phrases:
“house of the Church” replaces “in this church” -- emphasizes the Church as the people, not the building
“ in the presence of the Church’s minister and the community your intention to enter into Marriage may be strengthened by the Lord with a sacred seal.”
2. The Questions before the Consent (added new heading, new translation) (60)
The bride and groom respond individually (but at the same time)
Are questioned as to their to their freedom of choice, fidelity and perpetuity, and acceptance and upbringing of children.
Priest: Have you come here to enter into Marriage
without coercion,
freely and wholeheartedly?
Are you prepared, as you follow the path of Marriage,
to love and honor each other
for as long as you both shall live?
Are you prepared to accept children lovingly from God
and to bring them up
according to the law of Christ and his Church?
This question, as was the case in the former rite, may be omitted if age or other pastoral circumstance suggests it (60).

20. The Celebration of Matrimony
The Consent (OCM 61-63)
Two forms
Two manners of expressing the consent
Priest: Since it is your intention to enter the covenant of Holy Matrimony,
join your right hands and declare your consent
before God and his Church.
Groom: I, N., take you, N., to be my wife I, N., take you, N., for my lawful wife,
I promise to be faithful to you, to have and to hold, from this day forward,
in good times and in bad, for better, for worse,
in sickness and in heath, for richer, for poorer,
to love you and to honor you in sickness and in health,
all the days of my life. to love and to cherish
until death do us part.
Bride: I, N., take you, N., to be my husband. I, N., take you, N., for my lawful husband,
The Consent (61-63)
There are two options for the text of the consent and options for how the Consent may be given: the bridegroom and bride may each express their consent or they may each respond to the Priest in a question and answer format.
The text may be memorized and expressed by heart
The bride and groom may repeat the text after the priest
The text may be read from the Ritual Book
The text may be read from a card
Presenter: read text from slide (above) or screen
Invitation:
First, the Priest invites them to declare their consent (61).
New wording “to enter the covenant of Holy Matrimony” was “enter into marriage”
Consent -- Option One
text change now “faithful” was “true”
Consent – Option Two
This form comes from the Sarum Rite of the 15th century. It was popularized in English- speaking countries and included in the Book of Common Prayer. Since it was in harmony with Catholic theology, the U.S. Bishops included it in the 1969 rite and again in the most recent edition.
One line, “to love and to cherish,” was not in the 1969 edition. It has now been added.

21. The Celebration of Matrimony
Method Two: Obtaining the Consent through questioning Priest: Since it is your intention to enter the covenant of Holy Matrimony, join your right hands and declare your consent before God and his Church. Priest: N., do you take N., to be your wife? N., do you take you, N., for your lawful wife, Do you promise to be faithful to her to have and to hold, from this day forward, in good times and in bad, for better, for worse, in sickness and in heath, for richer, for poorer, to love her and to honor her in sickness and in health, all the days of your life? to love and to cherish until death do you part? Groom: I do. Priest: N., do you take N.,to be your husband? N., do you take N., for your lawful husband, Do you promise to be faithful to him to have and to hold, from this day forward, to love him and to honor him in sickness and in health, all the days of your life? to love and to cherish, Bride: I do.
In this second method , the bride and groom may respond to the presider’s question with a simple ‘I do.”
Presenter: Read from screen or slide (above)
Best Practice
The bride and groom should be comfortable in whichever method they select to give their consent.
It is important that the bride and groom be heard by the assembly. This may require sound amplification in some churches.

22. The Celebration of Matrimony
The Reception of the Consent
May the Lord in his kindness strengthen the consent
you have declared before the Church,
and graciously bring to fulfillment his blessing within you.
What God joins together, let no one put asunder. OR
[new] May the God of Abraham, the God of Isaac, the God of Jacob,
the God who joined together our first parents in paradise,
strengthen and bless in Christ
the consent you have declared before the Church,
so that what God joins together, no one may put asunder.
Priest: Let us bless the Lord.
All: Thanks be to God.
The Reception of the Consent – new heading
two options (OCM 64-65)
Presenter: Read text from screen or from slide (above)
Form One
Was -- “What God has joined, men must not divide”
Now – “What God joins together, let no one put asunder”
Form Two
New alternate text has rich Biblical references
New -- Acclamation
Priest: “Let us bless the Lord”
People: “Thanks be to God”
This is a dialogue between the priest and the people. It offers the congregation the opportunity to participate, to give praise and thanks to God.
This may be replaced with another sung or recited acclamation (not a full song).
A setting of the “Alleluia,” which means “Praise God,” would be just as easy to engage and would be more fitting as an acclamation. 
Still more appropriate would be a psalm refrain that expresses praise of God. 
Several refrains from within The Order of Celebrating Matrimony would be appropriate, especially if the same psalm refrain is used as the Responsorial Psalm.  Examples include:  “I will bless the Lord at all times,” “Taste and see the goodness of the Lord,” or “Let all praise the name of the Lord.”

23. The Celebration of Matrimony
The Blessing and Giving of Rings
Three options; use of blessed water to bless the rings
Priest: May the Lord bless  these rings,
which you will give to each other
as a sign of love and fidelity. OR
Bless, O Lord, these rings,
which we bless  in your name,
so that those who wear them
may remain entirely faithful to each other,
abide in peace and in your will,
and live always in mutual charity.
Through Christ our Lord.
Bless  and sanctify your servants
in their love, O Lord,
and let these rings, a sign of their faithfulness,
remind them of their love for one another.
Groom, then Bride, while placing the ring on the other’s ring finger:
N., receive this ring
as a sign of my love and fidelity.
In the name of the Father, and of the Son,
and of the Holy Spirit.
The Blessing and Giving of Rings (OCM 66)
New heading: was “Blessing and Exchange of Rings”
Three options for the Blessing of Rings – these are new translations of the three options found in the 1969 edition. One is found within the rite itself (66) and two others in Chapter IV ( ) . 
May the Lord bless  these rings, 66
which you will give to each other
as a sign of love and fidelity. Amen.
Bless, O Lord, these rings, 194
which we bless  in your name,
so that those who wear them
may remain entirely faithful to each other,
abide in peace in your will,
and live always in mutual charity.
Through Christ our Lord.
Bless  and sanctify your servants 195
in their love, O Lord,
and let these rings, a sign of their faithfulness,
remind them of their love for one another.
Before giving the rings to the Bride and groom, the priest may sprinkle them with holy water.
Giving of Rings: new text uses “receive this ring” instead of “take”
N., receive this ring
as a sign of my love and fidelity.
In the name of the Father, and of the Son,
and of the Holy Spirit.

24. The Celebration of Matrimony
[The Blessing and Giving of Arras]
An option, if it is the custom of the family/families
Priest: Bless,  O Lord, these arras
that N. and N. will give to each other
and pour over them the abundance of your good gifts.
Groom, then bride, presenting the coins to the other:
N., receive these arras as a pledge of God’s blessing
and a sign of the good gifts we will share.
[Canticle of Praise] (new)
A hymn or canticle of praise may
be sung by the whole community.
This rite is an approved cultural adaptation that may be included, especially if this custom is a part of the family’s tradition. Yet, no one can be prohibited from using this option.
In some cultures, the bride and groom have the tradition of exchanging wedding coins or arras. The name comes from “arrabon,” a Greek word for “pledge.” This practice seems to have its source in the ancient Mozarabic Rite (15th century).
In this rite, the presider blesses the coins, then the bride and groom exchange the coins. This giving of coins is not merely about their own household, but also expresses their charitable concern for others, usually thirteen coins (one for every month and one for charity). Often these ceremonial coins are handed down through generations.
Priest: Bless,  O Lord, these arras
that N. and N. will give to each other
and pour over them the abundance of your good gifts.
Groom, then bride, presenting the coins to the other:
N., receive these arras as a pledge of God’s blessing
and a sign of the good gifts we will share.
New: A Hymn or Canticle of Praise
Although this hymn/canticle is an option, best practice would include it in order to involve the people more fully in this rite. This is not a solo; it is sung by all. Any song or hymn that gives praise and thanksgiving to God is appropriate.
The possibilities for selections are numerous.
Magnificat
Praise God from Whom All Blessings Flow
Psalm of Praise (e.g., This is the Day the Lord Has Made)
Composers are encouraged to prepare music for this. The song should have a familiar melody or an easy refrain.

25. The Celebration of Matrimony
Universal Prayer
Examples are provided in Appendix I (OCM )
Creed
Only if prescribed for the Mass of the Day
It follows the Universal Prayer in this liturgy.
The Universal Prayer/Prayer of the Faithful (69)
New: Two examples are provided in the Appendix (OCM 216, 217)
Although similar in form to Sunday Mass, the intentions for the Celebration of Matrimony do not follow the usual order (GIRM 69-70).
The petitions may more specifically address this celebration (GIRM 70).
With guidance on form and content, the bride and groom may compose intercessions for this occasion.
The Creed
Recited, here, only if the Creed is prescribed for the liturgical day (Sundays or Solemnities) and the Marriage is being celebrated within the Mass of the Day.
Unlike Sunday, the Creed follows the Universal Prayer in a wedding liturgy because the petitions, which seek prayers for the couple, remain closer to the Consent.

26. Liturgy of the Eucharist
Presentation and Preparation of the Offerings (Gifts)
Prayer over the Offerings
Eucharistic Prayer
Preface
Acclamations
Embolism (Commemoration of the Couple)
[Blessing and Placing of Lazo or Veil]
Lord’s Prayer
Nuptial Blessing
Sign of Peace
Breaking of the Bread
Holy Communion
Prayer After Communion
These are the main elements of the Liturgy of the Eucharist. Note how the elements of the wedding liturgy are added to our usual Liturgy of the Eucharist.
Preparation of the Gifts
Prayer over the Offerings
Eucharistic Prayer
Preface
Acclamations
Commemoration of the Couple (embolism)
[Blessing and Placing of Lazo or Veil]
Lord’s Prayer
Nuptial Blessing
Sign of Peace
Breaking of the Bread
Holy Communion
Prayer After Communion
Note: There is an error on page 10 of the handouts. The Lord’s Prayer should be moved to just before the Nuptial Blessing.

27. Liturgy of the Eucharist
Commemoration of the Couple
In Eucharistic Prayer I
Therefore, Lord, we pray:
graciously accept this oblation of our service,
the offering of your servants N. and N.
and of your whole family,
who entreat your majesty on their behalf;
and as you have brought them to their wedding day,
so (gladden them with your gift of the children they desire and)
bring them in your kindness
to the length of days for which they hope.
(Through Christ our Lord. Amen.)
The embolism in EP I for husband and wife is a new translation
In Eucharistic Prayer I – proper form of the Hanc igitur
Therefore, Lord, we pray:
graciously accept this oblation of our service,
the offering of your servants N. and N.
and of your whole family,
who entreat your majesty on their behalf;
and as you have brought them to their wedding day,
so (gladden them with your gift of the children they desire and)
bring them in your kindness
to the length of days for which they hope.
(Through Christ our Lord. Amen.)

28. Liturgy of the Eucharist
In Eucharistic Prayer II Be mindful also, Lord, of N. and N., whom you have brought to their wedding day, so that by your grace they may abide in mutual love and in peace. In Eucharistic Prayer III Strengthen, we pray, in the grace of Marriage N. and N., whom you have brought happily to their wedding day, that under your protection they may always be faithful in their lives to the covenant they have sealed in your presence. In your compassion, O merciful Father, gather to yourself all your children scattered throughout the world.
NEW -- Commemoration of the Couple has been provided for Eucharistic Prayer II and III
In Eucharistic Prayer II after the words “…and all the clergy.”
Be mindful also, Lord, of N. and N., OCM 203
whom you have brought to their wedding day,
so that by your grace
they may abide in mutual love and in peace.
In Eucharistic Prayer III after the words “…whom you have summoned before you.”
Strengthen, we pray, in the grace of Marriage N. and N., OCM 204
whom you have brought happily to their wedding day,
that under your protection
they may always be faithful in their lives
to the covenant they have sealed in your presence.
In your compassion, O merciful Father,
gather to yourself all your children
scattered throughout the world.
To our departed brothers and sisters…

29. Liturgy of the Eucharist
[Blessing and Placing of the Lazo or the Veil]
If this is the custom of the family/families
Takes place before the Nuptial Blessing
Priest: Bless,  O Lord, this lazo (or: this veil),
a symbol of the indissoluble union
that N. and N. have established from this day forward
before you and with your help.
The lazo or veil is held by two family members or friends
and placed over the shoulders of the newly married couple.
Lord’s Prayer
The prayer Deliver us is omitted
The Blessing and Placing of the Lazo or the Veil (71b)
This rite is an approved cultural option in the new edition.
In some cultures it is customary to use the lazo (or lasso). It is may be a garland of flowers, a cord, or resemble a large rosary (or two rosaries intertwined).
A veil may also be used in addition to the garland/cord/beads.
It symbolizes the unification of the husband and wife for the rest of their lives.
If included, this rite takes place before the Nuptial Blessing.
While this tradition is mostly found in Hispanic cultures, no one may be prohibited from using this approved cultural adaptation.
Lord’s Prayer (72)
After the Our Father the prayer Deliver us is omitted
The Our Father is prayed by all. It may be recited or sung.
Best Practice
Perhaps best to chant this prayer with the melody found in the Roman Missal or to recite it if the assembly will not know a common musical setting.

30. Liturgy of the Eucharist
About the Nuptial Blessing (OCM 72)
This blessing is never omitted at celebration within Mass
In the Invitation, if one or more of the spouses are not receiving Communion, the words in parentheses are omitted
In the last paragraph, the words in parentheses may be omitted if circumstances suggest it, for example if the couple is advanced in years.
New rubric: The Nuptial Blessing is never omitted (72) within Mass or in the Order of Celebrating Matrimony outside Mass.
Later, we will see that the Nuptial Blessing may be omitted in Rite III (The Order of Celebrating Matrimony Between a Catholic and a Catechumen or a Non-Christian). In that rite, another simple prayer may be substituted for the Nuptial Blessing.
New rubric for bride and groom
For the Nuptial Blessing the bride and groom a) approach the altar or b) remain at their places and kneel.
New: Chant notation added in Chapter IV
By its very inclusion, this encourages the chanting of this important prayer.
Form for the Nuptial Blessing (73-74) - Three options: “God” replaces “Father”; no longer just focused on the “woman”
“Fullness of years” replaces “Happy old age”
Invitation
A period of silent prayer
Prayer of Blessing
Presenter: Invitation begins on next slide

31. Liturgy of the Eucharist
Sign of Peace
The prayer Lord Jesus Christ… is omitted
The peace of the Lord… is said immediately
The bride and groom and all present offer one another a sign that expresses peace and charity
Breaking of the Bread
Holy Communion
The bride and groom, their parents, witnesses and relatives may receive Communion under both kinds
Prayer After Communion
Roman Missal: Ritual Mass V or from the Mass of the Day
Sign of Peace (75)
New description
The prayer Lord Jesus Christ is omitted and The peace of the Lord is said immediately after the Nuptial Blessing.
“Then the bride and groom and all present offer one another a sign that expresses peace and charity” (OCM 75). It’s usually best to limit the Sign of Peace to immediate family.
Distribution of Holy Communion (76)
There is an expansion of those permitted to receive Holy Communion under both forms.
Bride and bridegroom, their parents, witnesses, and relatives may receive under both kinds. Previously the rite included only the “married couple.”
Note, however, that the General Instruction of the Roman Missal (283) and the Norms for the Distribution of Holy Communion Under Both Kinds (24) have already made it possible for the expanded distribution of Holy Communion under both kinds.
Check with diocesan guidelines on this matter. Your local Ordinary may have particular legislation.

32. The Conclusion of the Celebration
Greeting
Solemn Blessing
Three formulas (OCM 77, 214, 215)
[Song/recessional]
Instrumental or hymn not mentioned in OCM
Signing of the Marriage Record
“…in the vesting room or in the presence of the people, but not on the altar.”
The Conclusion of the Celebration
The text assumes the usual exchanges, as at Mass, including the greeting and some formula for the Dismissal.
Solemn Blessing
A solemn blessing is given to the bride and groom and then all present.
There are three options (OCM 77, )
Presenter: Please read 77.
Recessional
Song or instrumental music not mentioned (probably because it is not officially in the Order of Mass). We assume the recessional will have musical accompaniment.
Suggested Order for Recessional
Cross Bearer (optional)
Bride and Groom
Witnesses
Parents
Servers
Priest
Signing of the Marriage Record (New rubric: OCM 78)
“When the Mass is concluded, the witnesses and the Priest sign the Marriage record. The signing may take place either in the vesting room or in the presence of the people; however, it is not done on the altar.”
Note: Marriage record refers to the license. State regulations vary on who should sign.

33. The Order of Celebrating Matrimony without Mass
LUNCH BREAK
Pause for prayer over the meal.
AFTER LUNCH
Begin with this slide
Make special mention to Deacons present that they may preside at this rite, if their Ordinary has given them faculties to do so.
Note: We will go through Rite II and Rite III with a little more speed, since we laid a foundation for many principles as we walked through the celebration within Mass.
Please turn to your handouts, page 11

34. About this rite Presider may be a Priest or Deacon
Priest wears alb or surplice, white or festive stole, and cope
Deacon wears alb, white or festive stole, even a dalmatic
Choice of Rite: for a Catholic and a Baptized Christian or (if circumstances suggest) two Catholics
“Outside Mass” becomes “without Mass”
See The Order of Celebrating Matrimony, nos
CHOICE OF RITE “EITHER BY NECESSITY OR CIRCUMSTANCES” / PRESIDER (79)
“When Mass is not celebrated, either by necessity or because of circumstances, the order described here is used, even by a Deacon” (79). This rubric is new and is the first mention of the Deacon as a possible presider in The Order of Celebrating Matrimony.
VESTURE (80, 83)
The Priest wears an alb/surplice and a white or festive stole, even a cope of the same color.
The Presiding Deacon wears an alb, a white or festive stole, even a dalmatic.
CHOICE OF RITE
The Order of Celebrating Matrimony without Mass is selected if:
The Marriage is between a Catholic and a baptized non-Catholic
A Priest is not available to celebrate Mass on the day selected
As circumstances suggest, for example, if most of the assembly will not be Catholic it may be inadvisable to celebrate this Sacrament during Mass
TITLE “Outside Mass” becomes “without Mass”
This Rite is found in Chapter II (OCM )

35. Celebration of Matrimony
The Consent (OCM 95-97)
Same as in OCM within Mass
Two formulas, two methods of expression
The Reception of the Consent (OCM 98-99)
Acclamation: Let us bless the Lord/ Thanks be to God
Blessing and Giving of Rings (OCM or )
[The Blessing and Giving of the Arras] (OCM 101b)
[Hymn or Canticle of Praise] (OCM 102)
The Universal Prayer (OCM 103, see Appendix I)
The Consent (OCM 95-97)
Same as in OCM within Mass
Two formulas, two methods of expression
The Reception of the Consent (OCM 98-99)
Acclamation: Let us bless the Lord/ Thanks be to God
Blessing and Giving of Rings (OCM or )
[The Blessing and Giving of the Arras] (OCM 101b)
[Hymn or Canticle of Praise] (OCM 102)
The Universal Prayer (OCM 103, see Appendix I) – not the same as within Mass
Invitation to Prayer
invocations and response of the people
Lord’s Prayer (if Holy Communion is not distributed)
Concluding Prayer is omitted
[The Blessing and Placing of the Lazo (or the Veil)] -- optional
straight to Nuptial Blessing (“which is never omitted”)
See next slide

36. Celebration of Matrimony
Lord’s Prayer
Recited/sung here if Communion is not distributed
“Deliver us Lord…” is omitted, a blessing follows
[The Blessing and Placing of the Lazo or the Veil]
Optional, if it is the custom of the family/families
Spouses kneel; “wedding garland” (or veil) placed by
family or friends
The Nuptial Blessing
Invitation (OCM 104, 205 A, 206, 208)
Silent Prayer
Nuptial Blessing (OCM 105, 207, 209)
Text with music provided
Conclusion of the Celebration
Simple Blessing
Lord’s Prayer
In this rite, the Lord’s Prayer follows the Universal Prayer (OCM 103A)
It may be recited or sung
Deliver us Lord is omitted
[The Blessing and Placing of the Lazo or the Veil ]
Optional, approved cultural adaptation
Takes place before the Nuptial Blessing
Spouses remain at their place and kneel
“wedding garland” placed by family or friends
The Nuptial Blessing
“remain at place and kneel”
no option given for going to the altar in this rite
Invitation (OCM 104, 205 A, 206, 208)
Silent Prayer
Nuptial Blessing (OCM 105, 207, 209)
Chant notation provided
Presenter: This is an Introduction to the next slide
The Order of Celebrating Matrimony without Mass includes an alternate order when Holy Communion will be distributed. This practice would not be normative, but if the bride and groom are both Catholic and the decision to celebrated this Sacrament without Mass was made under the circumstances given, distributing Holy Communion is an option. However, in most cases, the reasons that the Sacrament of Matrimony is being celebrated without Mass would suggest that distribution of Holy Communion at the celebration outside Mass may not be suitable for this assembly.

37. The Order of Celebrating Matrimony between a Catholic and a Catechumen or a Non-Christian
The Order of Celebrating Matrimony between a Catholic and a Catechumen or a Non-Christian is selected, as the title implies, when a Catholic marries someone who is not yet baptized. This might be a Catechumen (RCIA 47), a member of a Christian denomination not yet baptized, or a non-Christian.
The rite takes place in a church or in another suitable place (118). Check with your chancery for necessary permissions or dispensations.
“The order provided here is to be observed by a Priest or by a Deacon who has received delegation from the local Ordinary or the pastor to assist at the celebration of Marriages and to bless them in the name of the Church” (118).
PLEASE SEE PAGE 12 OF YOUR HANDOUT BOOKLET

38. Celebration of Matrimony
Address to the Bride and Groom (OCM 124)
Text provided or similar words
The Questions before the Consent (OCM 125)
same as Chapter I, Chapter II
The Consent (OCM )
Invitation
two formulas; two methods of expression
The Reception of the Consent (OCM )
Same as Chapter I, Chapter II
followed by acclamation of praise
The Blessing and Giving of Rings (OCM or )
May be omitted (OCM 131)
The Address to the Bride and Groom
No mention of sacrament
The Questions before the Consent
Same
The Consent
Words of Consent are the same -- two options, two styles of proclaiming them
Cannot “make up our own vows” in Catholic liturgy.
The Reception of the Consent
Same two options, second with Biblical imagery
Same Acclamation after the Reception of Consent
The Blessing and Giving of Rings
This rite may be omitted.
When placing the ring on the finger of husband/wife, if he/she is not a Christian they may omit “In the name of the Father, and of the Son, and of the Holy Spirit.

39. The Rite of Reception Greeting Entrance Procession Introduction
Reception of the bridal party “at door of the church
or at the place which has been chosen”
Greets them warmly
Entrance Procession
All present go to their prepared seats
Introduction
Text provided (OCM 120) or “similar words”
Note: The Rite of Reception may be omitted and the celebration begins with the Liturgy of the Word
The Rite of Reception
Note: There is only one form given for the Rite of Reception.
“…the Priest or Deacon, wearing the vesture for the rite without Mass, … goes with the servers to the door of the church or to the place that has been chosen, where he receives the bridal party and warmly greets them (119).
*New inclusion of the Deacon as a possible presider
There is no prescribed text for this reception/greeting but the instructions say that the presider greets the bridal party warmly (119).
This greeting is not delivered into a microphone. The Priest/Presiding Deacon is addressing only the bridal party.
After this greeting, the one who presides, the servers, the couple, the witnesses, and all present go to the seats prepared for each one (119).
When all have reached their places, the presider addresses the couple
Using the names of the bride and groom, the Priest/Deacon asks them to prepare inwardly for the celebration of Marriage (120) PRESENTER: READ OCM 120
The text, based on the text in the 1969 edition, is specific to this rite.
If circumstances so suggest, the Rite of Reception is omitted and the celebration of Marriage begins with the Liturgy of the Word (121).

40. Celebration of Matrimony
[The Blessing and Placing of the Lazo or the Veil] (OCM 137)
optional
The Nuptial Blessing
Invitation (OCM 138)
Silence
Nuptial Blessing (OCM 139) OR
Omit and use the prayer provided (OCM 140)
[The Blessing and Placing of the Lazo or the Veil]
This is an option, especially if it is the custom of one of the families
The Nuptial Blessing
Chapter Three gives only one option for this text
Invitation (138)
Prayer of Blessing (139)
READ OCM 139
This Nuptial Blessing is proper to Rite III. There is no mention of Christ and his Church.
In addition, there is an option to omit the Nuptial Blessing, if circumstances suggest it.
If the Nuptial Blessing is omitted, this prayer is spoken over the bride and bridegroom (OCM 140):
Be attentive to our prayers, O Lord,
and in your kindness uphold
what you have established for the increase of the human race,
so that the union you have created
may be kept safe by your assistance.
Through Christ our Lord.
R. Amen

41. PERHAPS ANNOUNCE A BREAK BEFORE THIS TOPIC
Appendices
PERHAPS ANNOUNCE A BREAK BEFORE THIS TOPIC
The 1969 Rite of Marriage, had two items in the Appendix
“Instructions on Communion Under Both Kinds” drawn from the General Instruction to the Roman Missal (sic.) nos These would have been drawn from the first edition of the Missale Romanum.
Homiletic Notes for the New Readings– extensive commentary on readings from the OT, NT and Gospels
The revised rite has a wealth of resources in its Appendix.
Examples of the Universal Prayers
The Order of Blessing an Engaged Couple
The Order of Blessing a Married Couple within Mass
on the Anniversary of Marriage
PLEASE SEE YOUR HANDOUT BOOKLET -- PAGE 15

42. The Order of Blessing an Engaged Couple
Introduction (OCM )
Honorable betrothal of Christians is a special occasion appropriately celebrated with some ceremony and common prayer…
Parents may preside, if no priest or deacon is present
Order provided here may be used by parents, priest, deacon, or other lay person… with adaptation
May also be used when engaged couples come together for catechetical preparation
Never combined with Mass
This blessing is a new translation/adaptation of the blessing found in the Book of Blessings, Chapter VI.
Introduction
The text provides a lovely introduction on the “honorable betrothal of Christians…”
This celebration must be adapted to suit particular circumstances (218)
When the engagement is celebrated within the confines of the two families, one of the parents may appropriately preside at the rite of blessing. If a Priest or Deacon is present, however, then the office of presiding more appropriately belongs to him, provided that it is clear to those present that the rite is not a celebration of Marriage itself (219).
The order supplied here, therefore, may be used either by the parents, or by a Priest, a Deacon, or another layperson (220).
It may also be used when engaged couples are gathered together for catechetical preparation or for “an engaged couples weekend”
This blessing is never combined with Mass.

43. The Order of Blessing a Married Couple within Mass on the Anniversary of Marriage
This is a new translation of the blessing found in Chapter III of the Book of Blessings.
This rite may be used on a significant anniversary, when the occasion is marked by a celebration of Mass.
Please note that there is no “renewal of vows.” The couple “renew their commitment” by publicly thanking God for his blessings.

44. Blessing of a Married Couple…
Invitation to Silent Prayer
Renewal of Commitment
Presider invites them “to renew before God their commitment to live their marriage in holiness”
Couple renews their commitment quietly or publicly
Husband: Blessed are you, Lord,
for by your goodness I took, N. as my wife.
Wife: Blessed are you, Lord,
for by your goodness I took, N. as my husband.
In the words given or similar words, the Priest invites the couple to pray in silence and to renew before God their commitment to live their marriage in holiness (240).
The couple renews their commitment quietly or, if the couple, taking circumstances into account, wish to renew their commitment publicly, there is a form provided ( ).
Husband: Blessed are you, Lord,
for by your goodness I took N. as my wife.
Wife: Blessed are you, Lord,
for by your goodness I took N. as my husband.

45. Blessing of a Married Couple…
Husband and Wife: Blessed are you, Lord, for in the good and bad times of our life you have stood lovingly by our side. Help us we pray, to remain faithful in our love for one another so that we may be true witnesses to the covenant you have made with humankind. Priest: May the Lord keep you safe all the days of your life. May he be your comfort in adversity and your support in prosperity. May he fill your home with his blessings. Through Christ our Lord. R. Amen
Husband and Wife: Blessed are you, Lord,
for in the good and bad times of our life
you have stood lovingly by our side.
Help us we pray,
to remain faithful in our love for one another
so that we may be true witnesses
to the covenant you have made with humankind.
Priest: May the Lord keep you safe all the days of your life.
May he be your comfort in adversity
and your support in prosperity.
May he fill your home with his blessings.
Through Christ our Lord.
All: Amen.

46. Blessing of Married Couple…
Blessing of Rings
Prayer -- over original rings (243) or over new rings (244)
Incensation (optional)
Universal Prayer (Prayer of the Faithful)
Sample texts provided (OCM 245)
LITURGY OF THE EUCHARIST
Presentation of the Offerings -- Couple may bring bread, wine and
water (sic.)to the altar (247)
Lord’s Prayer (Deliver us… is omitted)
Prayer of Blessing (248)
Sign of Peace (249)
Couple may receive Communion under both kinds (250)
CONCLUDING RITE
Solemn Blessing (251)
Blessing of Rings
The rings they have are acknowledged in prayer and may be incensed (243).
If new rings are presented, there is a prayer of blessing (244, 194).
Universal Prayer (Prayer of the Faithful)
in the form used at Mass or in the form provided in
The Liturgy of the Eucharist is celebrated as usual. The husband and wife may bring up the bread and wine.
Prayer of Blessing
After the Our Father, “Deliver us . . .,” is omitted and the Priest faces the couple with extended hands and prays for them, using the text in 248.
Sign of Peace
In accord with local custom the couple and all others may offer one another a sign that suitably expresses peace and charity (249).
Holy Communion
The couple may receive Communion under both kinds (250). In many dioceses the
Bishop has already given permission for all the faithful to receive Communion under
both kinds as indicated in the General Instruction of the Roman Missal (GIRM 223). This
directive then would only be applicable in dioceses where the diocesan Bishop has not
given permission for Communion under both forms for all the faithful.
Final Blessing
The Priest gives a final blessing of the couple and those present in the usual manner or
with a more solemn formula (251).

47. Principles for Preparing Music for the Wedding Liturgy
Music is an important element in the wedding liturgy. Ask any parish musician and he/she can tell you that this is often one of the most contentious part of preparing the liturgy.
Bearing in mind all that we have just learned within The Order of Celebrating Matrimony, let’s review some basic principles about music for the wedding liturgy.
First, we will examine some pastoral considerations – 1) how to best prepare the couple(s) and aid them in making sound choices; 2) the role of competent music ministers (when often a family friend or college roommate has been recruited); and 3) all we must do to ensure the “full conscious and active participation of the assembly” (SC 14).
Second, as a segue to the notion of full, conscious, active participation, we will look at some principles for preparing a worship aid.
Third, we will examine the choice of music, using the famous “three judgments.” We will discuss secular music and recorded music. And, reviewing the musical elements we have already discussed today, we will discuss choosing music which is at the service of the Liturgy.
Finally, we will discuss some practical issues, such as diocesan and parish guidelines and copyrights.

48. Music for the Wedding Liturgy
PASTORAL CONSIDERATIONS
Pastoral preparation of the couple(s)
Competent music ministers from your parish
The full, conscious, active participation of the assembly
Common hymn tunes
Trained cantor
Responsorial/refrain style
Appreciating the nature of the assembly
Worship aid
 Our first consideration must always be pastoral. Before all else, we need to extend a warm welcome! Most couples come to our parishes with little formal knowledge of liturgy, even if they are “good practicing Catholics.” Others have been away from regular church attendance for a while and will need some pastoral care. Many brides and grooms are influenced by what they saw and heard at a friend’s wedding which may or may not have been celebrated in a Catholic church. And, of course, internet searches suggest all kinds of “wedding songs.”
Therefore, it is important that we provide resources which will not only catechize the engaged couple, but also help them to embrace the holiness of the liturgical celebration. Perhaps the Music Director meets with them one-on-one. Perhaps you gather engaged couples for a “demonstration” of wedding music and catechesis on the liturgy. Perhaps both the Presider and Musician use a parish guideline with suggested hymnody (which should not be restrictive or exclusive). How often does music about God’s gift of love enter the parish’s repertoire so that it would become a “favorite” for couples? [More…]
How many of your parish musicians (or local talent) are placed at the service of weddings? Do couples know that parish cantors can serve at the wedding? Do family friends (trained or untrained) have to step in to do this on a Saturday afternoon? How can we “screen” volunteers or recruit more to serve at ALL our sacramental celebrations? [More…]
 In agreement with the Constitution of the Sacred Liturgy (14), we should do all we can to foster the full, conscious and active participation of the assembly – an assembly which might be quite diverse! This might mean
using common hymn tunes
employing a skilled cantor who knows how to lead an assembly versus “performing a solo”
using refrain style hymns that might be easier to “pick up”
and preparing worship aids which go far beyond “a wedding program.”
Is this part of the discussion with the bride and groom?
Is this part of the discussion among all parish staff members who serve them? [More…]

49. Music for the Wedding Liturgy
THE WORSHIP AID INCLUDES
The Order of the Liturgy
Prayers and dialogues for the assembly
All assembly music
Copyright notices
“Since the celebration of marriage is a communal celebration, participation aids should be provided to the congregation so that they might follow the ritual with understanding. This, in turn, allows them to have full and active participation in the celebration…” (SL 224).
Well-produced and well-constructed worship aids will greatly encourage the participation of the assembly -- an assembly which is most likely made up of practicing and non-practicing Catholics, people from different parishes with different repertoire, and people from different faith traditions, different cultures and ethnicities, etc.
“Since the celebration of marriage is a communal celebration, participation aids should be provided to the congregation so that they might follow the ritual with understanding. This, in turn, allows them to have full and active participation in the celebration. Participation aids should include especially those elements of the Liturgy unique to the marriage rite, as well as translations of any songs not sung in the vernacular. Such participation aids should also include proper copyright notices for permission to use copyrighted music in the program” (Sing to the Lord: Music in Divine Worship, 224).
In general, a worship aid should contain
The entire Order of the Liturgy
The prayers and dialogues that require assembly participation
All music which requires assembly participation (along with musical notation)
And, of course, all copyright acknowledgements (including ICEL acknowledgements)
Among the resources which the FDLC has produced is “The Gift of Love: A Bride and Groom’s Guide to Preparing the Wedding Liturgy.” It includes all necessary elements of the liturgy, people’s parts, and proper vocabulary. It also provides helpful information on each of the three rites of Marriage.

50. Music for the Wedding Liturgy
MUSIC IN SERVICE TO THE LITURGY
Prelude Music
Entrance procession, chant
Glory to God (refrain or through-composed)
Responsorial Psalm
Sung Dialogues and Acclamations (simple tones)
Hymn or Canticle of Praise
Music to accompany processions
Presentation of Gifts
Communion Procession
Recessional
Prelude Music should also be religious music, not a secular song. Here, might be a good time for a favorite Marian hymn.
Distinguish among music which accompanies the liturgical action (e.g., Communion Hymn) and music which is the ritual action (e.g., Gloria).
Choose Mass settings should be familiar to most in the assembly.
Presenters: Please see attached word document for this page of script

51. Welcoming the Order of Celebrating Matrimony
Questions and Answers
We’d love to entertain any more questions you might have.
See pages 16 and 17 in your handouts for answers to frequently-asked questions.
Please see pages of your handouts for a helpful preparation sheet for each of the three rites for the celebration of Marriage.
These pages are also available in the new FDLC Resources:
The Gift of Love: A Bride and Groom’s Guide to Preparing the Wedding Liturgy
Presiding at the Wedding Liturgy: A Guide for Deacons and
This Sacred Bond: A Pastoral Companion to The Order of Celebrating Matrimony