[Article] Beginning Holy Matrimony without the bride and, or the groom? – Part II

From where we ended Part I of this series, it may be argued that the ritual mass of holy matrimony is a combination of two liturgies: holy eucharist, which has priests (bishops inclusive) as the ordinary ministers, and holy matrimony, which has both the bride and the groom as ordinary ministers. If so, in such celebrations, it is justifiable for the holy eucharist to begin with its proper minister, the priest. As may be said, what matters is for the contracting parties to be present before the liturgy of matrimony begins.

A binary view of the argument makes it appear convincing, unless the option to celebrate holy matrimony outside of Mass is substantially appreciated. Without prejudice to facts like consent and the presence of witnesses (cf. CIC can. 144, 1057, 1108, 1112, 1116, 1127; CCC 1626), here, it may be proper to state that holy matrimony can licitly and validly be celebrated without Mass. And with the proper faculty, deacons can preside over the celebration of holy matrimony in the context of holy communion (cf. Order of Celebrating Matrimony, 24, 79, 80, 83, 108; CIC Can. 1108).

However, if it is decided to happen within the context of Mass, its structure will be grounded in ‘RITUAL MASSES.’ In this case, an integration of liturgies of the word, eucharist, and matrimony, all distinct but inseparably one. Ordinarily, apart from other required witnesses by law, to have the Ritual Mass of holy matrimony necessitates, at least, the presence of the minister of holy eucharist (priest) and both ministers of holy matrimony (bride and groom) serving their proper roles.

For instance, ‘the Mass is made up, as it were, of two parts: the Liturgy of the Word and the Liturgy of the Eucharist. These, however, are so closely interconnected that they form but one single act of worship’ (GIRM 28; Sacrosanctum Concilium [SC] 56). So, if ‘by tradition, the function of proclaiming the readings is ministerial, not presidential, and can be led by the laity (except the Gospel) and deacons at Mass (cf. GIRM 59), can it be said for whatever reason that a deacon (an ordinary minister of holy communion, not the sacrament of the most holy eucharist: cf. CIC Can. 899-900; 910 §1; Redemptionis Sacramentum, 156) may begin the first part (liturgy of the word) of the Mass with the expectation that a delayed priest may take over whenever possible?

Again, it may be right to express the hope for the materialization of nos. 42-44 of the Rubrics of the Order of Celebrating Matrimony: ‘In accordance with the norm of the Constitution on the Sacred Liturgy (63b), each Conference of Bishops has the faculty to draw up its own Marriage rite appropriate to the customs of the place and the people, with the decision approved by the Apostolic See, provided the law is observed that the person assisting must ask for and receive the consent of the contracting parties (SC 77) and the Nuptial Blessing must be given (SC 78). The introduction in the Roman Ritual is to be prefixed even to a proper ritual (SC 63b), except for those points that refer to the rite to be used…’

A consideration of this is so much needed to integrate customary marriage rites into the already ‘married’ ecclesiastical and civil requirements for matrimony.

This will not only save cost and time but will also contribute to the heritage of the Church as regards proper Inculturation. However, since ‘the preparation and celebration of marriage, which above all concerns the future spouses themselves and their families, belong, as regards pastoral and liturgical care, to the bishop, to the pastor and his associates, and, at least to some degree, to the entire ecclesial community ( Familiaris Consortio 66; Order of Celebrating Matrimony 12), till the competent authorities state otherwise, the options for the Introductory Rites or Rites of Reception for the order of celebrating holy matrimony (45-52/80-85/119-120) unambiguously remain as dictated by the Rubrics, and any attempt to reimagine the parts and arrangements of the ritual remains a liturgical aberration.