Tag Archives: Dating & Engaged

Intimacy / Cohabitation

As a courting or engaged couple, you have probably discussed where to draw the line about sexual intimacy before marriage. The Catholic Church teaches that every act of sexual intercourse is intended by God to express love, commitment and openness to life in the total gift of the spouses to each other. This total commitment is possible only in marriage.

As you move towards marriage, it’s important to make sure that sexual intimacy builds on other kinds of intimacy and does not short circuit your knowing each other on many levels.

What are those other levels? John Van Epp, Ph.D. explains in his book, How To Avoid Marrying a Jerk, that a healthy sexual relationship comes in stages of bonding:

Knowledge of the other beyond the superficial
Trust in the other to be a person of integrity
Reliability of the other to be a person you can count on
Commitment to the other that is not temporary
Sexual Touch in which you give yourself fully to your beloved

Van Epp says the order is important. Couples should “never go further in one bonding area than you have gone in the previous.” The risk of disappointment and going beyond your safety zone will not bring you lasting happiness.

Steps leading to sexual intimacy, however, are not the whole of what intimacy is about. Long-married couples know that intimacy includes so much more than just the physical. The emotional intimacy of being able to share your most private and cherished thoughts is a pre-requisite for a fulfilling marriage. Knowing that you can be vulnerable and your spouse will not use sensitive information to hurt you is another form of intimacy. Realizing that your relationship does not depend on looks, talent, success, or perfection is a kind of intimacy that money cannot buy.

What about couples who live together before marriage? How does this impact a future marriage and ability to be intimate on more than just the sexual level? Given the high divorce rate, it would seem logical to live together before marriage in order to know your partner more fully.

As intuitive as this assumption sounds, current research does not bear it out. Studies (Whitehead and Popenoe, 2002) show that:

Women in cohabiting relationships, and their children, are more likely to be abused.
Cohabiting couples have lower levels of happiness and wellbeing compared to married couples.

Why does living together before marriage to prevent divorce end up harming one’s marriage? The answer has to do with the dynamics of commitment. Cohabiting before marriage generally means that at least one partner is not ready to commit to a permanent relationship. One or both partners are holding something back. They might be censoring their words and actions to put their best foot forward, lest they lose the relationship. In other words, what you see may not be what you end up getting. Communication may not be completely honest. For example, the couple may avoid sensitive subjects that they fear will disturb the relationship. One partner may give in unduly out of fear that the other will leave.

Another pitfall of cohabiting is “low commitment/high autonomy” relationships. This means that since the couple’s commitment to each other is not yet complete, each retains a degree of independence in the relationship. The longer this pattern continues the harder it is to make the transition to the high commitment needed for marriage.

Does this mean that cohabiting couples are doomed to misery and divorce? No, but it does give the thoughtful person cause to pause and re-evaluate. Whitehead and Popenoe recommend the following:

Consider not living together at all before marriage. There is no evidence that cohabitors who eventually marry will have a stronger marriage than those who don’t live together. Instead, they may be at greater risk for divorce. Some studies indicate that those who live together with definite plans for marriage are at minimal risk; however, there are no positive effects from cohabiting.

Do not make a habit of cohabiting. Be aware of the dangers of multiple living together experiences. Contrary to popular wisdom, multiple cohabiting experiences do not teach one how to have better relationships.

Understand the danger of lengthy cohabitation. The longer you live together with a partner, the more likely that the low-commitment ethic of cohabitation will take hold, the opposite of what a successful marriage requires.

Do not cohabit if children are involved. Cohabiting parents break up at a much higher rate than married parents. Moreover, children living in cohabiting unions with stepfathers or mothers’ boyfriends are at higher risk of sexual abuse and physical violence.

Children & Parenting

On their wedding day, the bride and groom are asked: “Will you accept children lovingly from God and bring them up according to the law of Christ and his Church?” Dreaming together about the children you hope to have is one of the most exciting parts of getting married. However, unless you’re entering a step-parent family or already have children, the nuts and bolts of daily parenting are probably not high on your radar screen. Here’s a suggested list of items that couples should discuss before they get married regarding children and parenting. See if you’ve covered most of them.

Childbearing

Do we both want to have children? [Note: Because the Catholic Church teaches that marriage is ordered toward the union of spouses and the procreation and education of children, if one or both spouses intend never to have children (as opposed to postponing pregnancy for a just reason), the marriage could be considered invalid.]
Do we hope to have children right away? What are the financial, educational, or medical factors that could affect this decision?
If we are hoping to postpone pregnancy, do we both accept the Catholic Church’s teaching that contraception is immoral? If not, are we willing to learn more about what the Church teaches and why?
Are we familiar with Natural Family Planning? Are we open to using NFP either to postpone pregnancy or to try to conceive? Have we taken an NFP class together? (See also, “When Can We Use NFP?”)
How many children do we hope to have? What are the financial, educational, or medical factors that could affect this decision? For example, how do we envision educating our children (homeschool, Catholic or private school, or public school)? Do we hope to pay for our children’s college education? Do these issues affect what we think about the number of children in our family?
Do we feel pressure from our parents or in-laws either to have children right away or to postpone pregnancy? How will we deal with that?
If we have difficulty conceiving, how would we deal with potential infertility? What if our physician confirmed that we were infertile? How would we feel? What would we do? Are we aware of what the Church teaches in regards to infertility treatments and reproductive technology?
Would we ever consider becoming foster parents or adopting?
How would we deal with an unexpected pregnancy? What would we do if our physician told us that our unborn baby was sick or would be handicapped?

Parenting

What did you like most about the way you were raised?
What would you like to change in the way you raise your own children?
If one of us is not Catholic, have we discussed in which faith we hope to raise our children? [Note: The Catholic Church teaches that in a marriage between a Catholic and non-Catholic, the Catholic party must promise to do all in his/her power to raise their children in the Catholic faith. The non-Catholic party must be aware of this promise but is not asked to make the same promise his/herself. See the article on Interfaith Marriages for more information.]
How do we plan to pass on the faith to our children?
How do I expect parenting to change our marriage?
Do we want one parent to stay at home once we have a child? How will having a child affect both of our careers and/or educational goals?
What role do we anticipate our extended families playing in raising our children?
What is the hardest thing I expect to deal with in raising a child?
What do I anticipate the most about becoming a father or mother? What causes me anxiety about future parenthood?

Faith and Spirituality

When couples are on the verge of a major life transition such as marriage, they begin to think about life, love, values…and the future. To a great extent this is what spirituality is about – our human search for happiness and the meaning of life. Is life just about the here and now? Do morals make any difference? Is death really the end? Is there a reason to live beyond my own comfort? Is that all there is?

Perhaps you’re putting off some of these heavy questions for a rainy day when your job is more settled, or wedding pressures subside… or you reach retirement. Whether you address them or not, however, the big life issues will not disappear. They may go underground until a crisis appears – an accident, a child with a serious illness, or a looming divorce. All of a sudden, you start wondering what is the rock on which you ground your life? That’s the way some people discover their spiritual sides, but you don’t have to wait for a crisis. It’s so much easier to let faith keep your relationship strong, rather than rescue you in an emergency.

What difference does faith make to a marriage? This time before marriage is an opportunity to take stock of your basic beliefs. Share them with your beloved and chart how you will live out your beliefs and values together.

Does this mean you have to share the same faith? That’s nice, but it’s more important to talk about what God means to you, what spiritual practices you find meaningful, and how you can support each other once you are married. If only one spouse believes that faith is important, how does he or she stay motivated to attend services if the other is sleeping or recreating? It’s not impossible, but it’s more supportive to go to services together.

Pew Research from 2015 found that 39% of Americans have a spouse who is of a different faith. Research conducted by the Center for Marriage and Family at Creighton University (1999) showed a higher incidence of divorce among interchurch couples (20.3%) than among same-church couples (14.1%). (Interchurch couples are Christians of different denominations, e.g., a Baptist and a Catholic or a Methodist and a Presbyterian). Religion can bring spouses together or push them apart. Couples may be of different religions, but that in itself does not predict marital instability. What’s important is whether couples engage in joint religious activities. For example, do they pray together or read the Bible together?

Although research finds that greater religious practice is related to lower rates of divorce there is not necessarily a causal relationship. It may be that people who are more actively religious are more likely to oppose divorce, or maybe they work harder at their marital relationship.

Let’s say you are both religious, but from different religions. Perhaps you share spirituality but not a church home. Certainly some spouses, strongly committed to their faith, will continue to worship regularly and be active church members, but it’s harder to go alone, split financial support, and devote time to two separate congregations.

The solutions to these dilemmas are as unique as the couples who marry. Here are some steps that any couple can take, regardless of faith affiliation.

Talk with each other about important stuff.

Start with the basics:

Who is God for you?
What code of ethics guides your life?
Do you value weekly worship?
What kind of prayer is comfortable and satisfying to you?
How important is it that your spouse shares your religious beliefs?
Are you lukewarm in your religious commitment and likely to fade away if you have to do it alone?

If you’ve never practiced a religion, consider giving it a try.

Although becoming more spiritual is a value for anyone, styles of worship vary as much as the unique people who are seeking the meaning of life. Try out more than one place of worship. If the first one doesn’t fit you, try again. It’s worth the effort.

Visit each other’s church/synagogue/mosque.

If each of you belongs to a different faith tradition, learn more about the beliefs of that religion. You’re not trying to convert the other but to understand what shapes your partner’s values.

If you are getting married in a religious ceremony, use this opportunity.

If you are getting married in a religious setting it means that faith is important to at least one of you. Use this opportunity to discuss questions of faith with your spiritual leader. These are the kind of conversations that you may have intended to explore some day, but you’ve put it off. Now your life is about to change. Use your contact with the priest, minister, rabbi, or imam to go deeper.

Become a grown-up person of faith.

Often people are raised in a religious home. They attend religious education classes, and maybe even Catholic or other religious schools for 8, 12, or 16 years. But their faith formation got stuck in childhood. If you have grown distant from the faith of your childhood, check it out again on an adult level. If you were a lawyer or doctor you wouldn’t think of practicing your profession based on high school information. Update your knowledge of your faith. You don’t have to have a degree in theology but you should not rely on childhood explanations in an adult world.

Make your home a place of unity.

Even if the two of you come from different faith traditions and are committed to continuing them, make your home a place where you merge prayer, rituals, and religious traditions. Since prayer at home is less formal, you can develop creative, inclusive times of prayer and faith devotions together. Experiment with the rituals of each other’s faith and blend them to fit your family. The point is not whose church you go to, but rather that you bring it all home.

Don’t wait until you have a child.

It’s tempting to put off decisions about how you will share your faith (or ignore it) until you have your first child. Don’t! A child is too important to become a battleground. If faith is important to you, discuss how each of you wants to share your faith with any children you may have before you are married. If you are Catholic, this question will be part of your marriage preparation. Discussing how you will raise your children can clarify how committed each of you is to your faith and beliefs.

Personality Audit

As you enter into and deepen any healthy, intimate relationship, you need to know yourself. One important aspect of identity is your personality, which develops unconsciously and can be shaped by your upbringing and environment. How do you handle conflict? In which social situations do you feel most comfortable? Which virtues come most easily to you, and which vices do you have to fight hardest against? How do you prefer to tackle big projects, household chores, and daily tasks?

Engagement is a great time to know yourself – and your future spouse – better! As you move toward marriage, consider taking this Personality Audit. Print two copies and ask your fiance(e) to take it, too.

About the author
Susan Vogt is an author and speaker on marriage, parenting, and spirituality. Her website is SusanVogt.net.

Family of Origin

The term “Family of Origin” refers to the family that you grew up in – your parents and siblings. It may also include a grandparent, other relative, or divorced parents who lived with you during part of your childhood. These people strongly influence who we become.

Men and women who grew up in relatively healthy, functional families make adjustments in a marriage relationship. They learn to accommodate each other. At times you may smile (or cringe) when your spouse has a different way of doing something, i.e. the wrong way. You might complain, but then adjust.

For example, perhaps your mother was a fanatic about keeping a clean, neat house. You might swear that you’ll never be a slave to such a compulsion. But then you notice that your spouse is a “relaxed” housekeeper and the clutter he or she finds tolerable is starting to get on your nerves. You find comfort in returning to your own “relatively organized” space.

In marriage, of course, there are a million of these differences, many minor, some big. You can and will argue about some of them, insisting that your way is the right way. It helps to take a breath and remember that unless the health department is threatening to evict you for health/safety violations, probably neither of you is completely wrong. There is room for compromise.

If your family of origin had serious problems such as alcoholism, abuse, infidelity, or mental illness, the unlearning and relearning can be more complicated. Adult awareness will help you not to repeat negative patterns modeled during the formative years. Once you become aware of the patterns of your family of origin, you can change them. It’s not easy, but individual and couple counseling can free a spouse from repeating destructive behaviors.

Be sure to exercise caution if either of you comes from a family with divorced parents. Many couples, observing the heartache caused by their parents’ break-up, resolve to do everything possible to avoid divorce. Since commitment is a strong predictor of marital success, this is an important strength. On the other hand, since the child of divorce may not have witnessed healthy conflict resolution or values in the family of origin, there may be underlying skill or attitude gaps.

Take the time to explore what you learned about life, love, and conflict in your family of origin so that you can understand how this influences your current relationship – for better and for worse.

Questions for Discussion:

What aspects of your parents’ relationship do you admire? What aspects do you hope not to imitate? Note: For couples with experience of divorce in one or both families of origin, you may want to read the Must Have Conversations: Commitment page to explore potential effects of your parents’ divorce on your future marriage.
How did your family communicate? How did you resolve conflicts? How did you make decisions? Are there communication patterns that you hope either to follow or to change in your own family?
What was your family of origin’s approach to money and finances?
What are some family traditions that you value and hope to bring into your future family? Have you discussed initial ideas about how, and with whom, you will celebrate holiday times such as Thanksgiving and Christmas?
Did your family spend time together? What pastimes or recreational activities did they enjoy? Are these experiences you hope to have in your family one day?
What role did faith play in your family life?
What role did technology and media play in your family?
Do you have any concerns about becoming a member of your significant other’s family when you marry? Have you discussed appropriate boundaries to have with your future in-laws, for example communication pathways, what to do if a conflict arises, and how to decide when and how often to visit each other’s family?

Further Reading from For Your Marriage:

The Order of Celebrating Matrimony Between a Catholic and a Catechumen or a Non-Christian

“In their preparation for marriage, the couple should be encouraged to make the liturgical celebration a profound personal experience and to appreciate the meaning of each of its signs.”
– Pope Francis, Amoris Laetitia, no. 213

When a Catholic marries an unbaptized person or a person preparing for baptism (a catechumen), the following form of the wedding ceremony is used. While the marriage will not be a sacrament (since that requires both bride and groom to be baptized), it will be a valid Catholic marriage as long as the couple has received permission from the local bishop. The celebration can take place in a church or in another suitable place; this is something the couple should discuss with the Catholic’s parish priest.

The Order for Celebrating Matrimony between a Catholic and a Catechumen or a Non-Christian takes place outside Mass. The ceremony offers a wide range of options so that the couple, with the assistance of the priest or deacon, can tailor it to their circumstances. For example, the Liturgy of the Word can take place in the usual manner with readings like those for a wedding Mass, but the couple could also choose to reduce the Liturgy of the Word to a single Scripture reading. What may never be omitted or changed, however, is the consent exchanged between the bride and groom. This is the “indispensable element that ‘makes the marriage’” (Catechism of the Catholic Church, no. 1626).

The structure of the ceremony for a wedding between a Catholic and a catechumen or non-Christian is outlined below, with various options in parentheses. Engaged couples are encouraged to work together with the celebrant (and perhaps the parish staff) to make their choices for certain texts of the wedding, such as the Scripture readings, the Prayers of the Faithful, and the musical selections. This will help make the wedding liturgy “a profound personal experience” of “full, active and responsible participation” by the bride and groom (Pope Francis, Amoris Laetitia, no. 213; St. John Paul II, Familiaris Consortio, no. 67).

Engaged couples in interfaith relationships (a Catholic and an unbaptized non-Catholic) may be interested in reading this article: Ecumenical and Interfaith Marriages.

A general outline for a Latin Rite Catholic wedding between a Catholic and a catechumen or non-Christian follows, based on the new edition of the Order of Celebrating Matrimony (mandatory to use in the United States as of December 30, 2016). Because there are many options to choose from and various circumstances that can affect the planning of a wedding ceremony, it is very important to work with the priest or deacon in arranging the service. Certain details might differ from what is outlined below.

The Rite of Reception

“The marriage liturgy is a unique event, which is both a family and a community celebration. The first signs of Jesus were performed at the wedding feast of Cana. The good wine, resulting from the Lord’s miracle that brought joy to the beginning of a new family, is the new wine of Christ’s covenant with the men and women of every age.” – Pope Francis, Amoris Laetitia, no. 216

Note: The Rite of Reception may be omitted entirely.

Welcome of the bride and bridegroom by the celebrant and procession into the place of the wedding
Greeting of the couple and congregation, and introduction of the Liturgy of the Word

The Liturgy of the Word

“The couple can also meditate on the biblical readings…and the other signs that are part of the rite.” – Pope Francis, Amoris Laetitia, no. 216

There may be one or two readings; at least one reading must make explicit reference to marriage (various options here: Old Testament, New Testament, Gospel)
Homily based on the Scriptures, Church teaching on marriage, and the individual couple

The Celebration of Matrimony

“It needs to be stressed that these words [of consent] cannot be reduced to the present; the involve a totality that includes the future: ‘until death do us part.’” – Pope Francis, Amoris Laetitia, no. 214

“The consent by which the spouses mutually give and receive one another is sealed by God himself.” – Catechism of the Catholic Church, no. 1639

Address to the couple by the priest or deacon
The Questions before the Consent
The Consent(two versions of the vows to choose from, and the couple can either say the words themselves or respond “I do” to the vows posed as a question by the priest or deacon)
The Reception of the Consent by the priest or deacon
The Blessing and Giving of Rings (three versions to choose from; may be omitted if circumstances suggest)
Optional: The Blessing and Giving of the Arras, a tradition important in Hispanic and Filipino families
Optional: a hymn or canticle of praise may be sung
The Universal Prayer / Prayers of the Faithful (two examples provided in the liturgical text; couples can also work with the celebrant to write their own)
The Lord’s Prayer
Optional: The Blessing and Placing of the Lazo or the Veil, a tradition important in Hispanic and Filipino families
The Nuptial Blessing (may be replaced with another shorter prayer if circumstances suggest)
Final Blessing

Note: after the ceremony, the witnesses (usually the best man and maid of honor) and priest or deacon sign the Marriage record in the vesting room or in the presence of the people, but not on the altar.

Order of Celebrating Matrimony Without Mass

“The engaged couple…should be given catechesis not only about the Church’s teaching on Marriage and the family but also about the Sacrament and its rites, prayers, and readings, so that they may be able to celebrate it thoughtfully and fruitfully.” – Order of Celebrating Matrimony, no. 17

There are several reasons why a Catholic wedding would take place without a Mass: when a Catholic marries a baptized non-Catholic Christian (although such couples can request permission from the bishop to hold their wedding within Mass); when a significant number of wedding guests are not Catholic; or when a priest is not available. Either a priest or a deacon can use the Order of Celebrating Matrimony without Mass. Interchurch couples (a Catholic and a baptized Christian) might wish to talk with the priest or deacon about the participation of clergy from the non-Catholic party’s church. If the couple wishes to hold their wedding at the non-Catholic’s church, they need to receive permission from the bishop to do so in order for the marriage to be valid.

Marriage without a Mass is a valid Catholic wedding. It is also still a sacrament because the bride and groom are both baptized. (For the ceremony used when a Catholic marries an unbaptized person, see The Order of Celebrating Matrimony between a Catholic and a Catechumen or a Non-Christian.) The main difference is that there is no Liturgy of the Eucharist. Yet if two Catholics decide to use this form, and the ceremony is presided over by a deacon because a priest is not available for Mass, a Communion service may, under certain circumstances and in accord with the policy of the local diocese, be integrated into it.

The heart of the marriage ritual is found in two key moments: the Consent exchanged by the bride and groom, and the Nuptial Blessing given to the newly married couple. The consent is “the indispensable element that ‘makes the marriage’” (Catechism of the Catholic Church, no. 1626). In this moment, the bride and groom are the ministers of the sacrament to each other; the celebrant receives their consent in the name of the Church (see USCCB, Marriage: Love and Life in the Divine Plan, p. 33). The beautiful Nuptial Blessing includes an invocation of the Holy Spirit, whom the Catechism describes as the “seal” of the new spouses’ covenant and “the ever-available source of their love and the strength to renew their fidelity” (no. 1624).

In addition to the Consent and the Nuptial Blessing, the Order of Celebrating Matrimony contains two other important elements. Before exchanging vows, the bride and groom are asked a series of questions, called the Questions before the Consent, to determine that each approaches marriage freely, intends a lifelong union, and is open to children and to rearing them “according to the law of Christ and his Church.” Then, after the exchange of vows, there is a Blessing and Giving of Rings. The spouses will wear the blessed rings as a sign of their covenant with each other and with God.

The structure of the ceremony for a Catholic wedding without Mass is outlined below, with various options in parentheses. Engaged couples are encouraged to work together with the celebrant (and perhaps the parish staff) to make their choices certain texts of the wedding, such as the Scripture readings, the Prayers of the Faithful, and the musical selections. This will help make the wedding liturgy “a profound personal experience” of “full, active and responsible participation” by the bride and groom (Pope Francis, Amoris Laetitia, no. 213; St. John Paul II, Familiaris Consortio, no. 67).

Catholics marrying non-Catholic Christians may want to read the article Ecumenical and Interfaith Marriages for guidance on other aspects of preparation for their marriage.

A general outline for a Catholic wedding without Mass in the Latin Rite follows, based on the new edition of the Order of Celebrating Matrimony (mandatory to use in the United States as of December 30, 2016). Because there are many options to choose from and various circumstances that can affect the planning of a wedding ceremony, it is very important to work with the priest or deacon in arranging the service. Certain details might differ from what is outlined below.

The Introductory Rites

Welcome of the bride and bridegroom by the minister and procession into the church (the welcome can take place at the door of the church or at the altar, depending on the style of procession chosen)
Greeting of the couple and congregation by the minister
Collect / Opening prayer (six versions to choose from)

The Liturgy of the Word

In the Liturgy of the Word “are expressed the importance of Christian Marriage in the history of salvation and the responsibilities and duties of Marriage to be attended to for the sanctification of the spouses and of their children.” – Order of Celebrating Matrimony, no. 35

Note: There may be two or three readings plus the Responsorial Psalm, and at least one of them must explicitly speak of marriage.

Old Testament Scripture Reading (nine options; if it is the Easter season, a reading from the Book of Revelation should be chosen instead)
Responsorial Psalm (seven options; many composers have set them to music)
New Testament Scripture Reading (fourteen options)
Gospel Acclamation
Gospel (ten options)
Homily based on the Scriptures, Church teaching on marriage, and the individual couple

The Celebration of Matrimony

“The consent by which the spouses mutually give and receive one another is sealed by God himself.” – Catechism of the Catholic Church, no. 1639

Address to the couple by the minister
The Questions before the Consent
The Consent (two versions of the vows to choose from, and the couple can either say the words themselves or respond “I do” to the vows posed as a question by the minister)
The Reception of the Consent by the minister
The Blessing and Giving of Rings (three versions of the prayer to choose from)
Optional: The Blessing and Giving of the Arras, a tradition important in Hispanic and Filipino families
Optional: a hymn or canticle of praise may be sung
The Universal Prayer / Prayers of the Faithful (two examples provided in the liturgical text; couples can also work with the minister to write their own)

If Holy Communion is not to be distributed (which is usually the case), the ceremony continues:

The Lord’s Prayer
Optional: The Blessing and Placing of the Lazo or the Veil, a tradition important in Hispanic and Filipino families
The Nuptial Blessing (three versions to choose from)
Blessing of the newly married couple and the congregation
Dismissal
Recessional (a hymn could be sung, or instrumental music could be played)

But if Holy Communion is to be distributed, the ceremony continues:

Optional: The Blessing and Placing of the Lazo or the Veil, a tradition important in Hispanic and Filipino families
The Nuptial Blessing (three versions to choose from)
The Lord’s Prayer
The Sign of Peace
Distribution of Holy Communion (an appropriate Communion song should be sung)
Solemn or Simple Blessing of the newly married couple and the congregation
Dismissal
Recessional (a hymn could be sung, or instrumental music could be played)AA

The Order of Celebrating Matrimony Within Mass

When two Catholics marry, the Sacrament of Matrimony normally takes place within Mass. This is fitting because of the connections all sacraments have with the Paschal mystery of Christ (Catechism of the Catholic Church, no. 1621) and because it is in the Eucharist that Catholic married couples “meet the one who is the source of their marriage” (USCCB, Marriage: Love and Life in the Divine Plan, p. 52). Receiving the Eucharist as their “first meal” together is a beautiful expression of the newlyweds’ reliance on God to sustain and strengthen them throughout their lives.

When the Sacrament of Marriage takes place during Mass, a priest (or a bishop!) is the main celebrant for the ceremony. If other priests or deacons are also able to be present, they may concelebrate or assist as usual at Mass, and could even be invited to preach the homily. In many respects, a wedding Mass is like any other Mass, but with the addition of the ritual for marriage, the heart of which is found in two key moments: the Consent exchanged by the bride and groom, and the Nuptial Blessing that is given to the newly married couple. The consent is “the indispensable element that ‘makes the marriage’” (Catechism, no. 1626). In this moment, the bride and groom are the ministers of the sacrament to each other; the celebrant receives their consent in the name of the Church (see Marriage: Love and Life, p. 33). The beautiful Nuptial Blessing includes an invocation of the Holy Spirit, whom the Catechism describes as the “seal” of the new spouses’ covenant and “the ever-available source of their love and the strength to renew their fidelity” (no. 1624).

The structure of the ceremony for a Catholic wedding within Mass is outlined below, with various options in parentheses. Engaged couples are encouraged to work together with the celebrant (and perhaps the parish staff) to make their choices for certain texts of the wedding, such as the Scripture readings, the Prayers of the Faithful, and the musical selections. This will help make the wedding liturgy “a profound personal experience” of “full, active and responsible participation” by the bride and groom (Pope Francis, Amoris Laetitia, no. 213; St. John Paul II, Familiaris Consortio, no. 67).

A general outline for a Catholic wedding Mass in the Latin Rite follows, based on the new edition of the Order of Celebrating Matrimony (mandatory to use in the United States as of December 30, 2016). Because there are many options to choose from and various circumstances that can affect the planning of a wedding Mass, it is very important to work with the celebrant or his delegate in arranging the ceremony. Certain details might differ from what is outlined below.

The Introductory Rites

Welcome of the bride and bridegroom by the priest and procession into the church (the welcome can take place at the door of the church or at the altar, depending on the style of procession chosen)
Greeting of the couple and congregation by the priest

Note: The Penitential Act is omitted from a wedding ceremony

Gloria (said or sung, except on certain occasions)
Collect / Opening prayer (six versions to choose from)

The Liturgy of the Word

Note: There may be two or three readings plus the Responsorial Psalm, and at least one of them must explicitly speak of marriage.

Old Testament Scripture Reading (nine options; if it is the Easter season, a reading from the Book of Revelation should be chosen instead)
Responsorial Psalm (seven options; many composers have set them to music)
New Testament Scripture Reading (fourteen options)
Gospel Acclamation
Gospel (ten options)
Homily based on the Scriptures, Church teaching on marriage, and the individual couple

The Celebration of Matrimony

“The consent by which the spouses mutually give and receive one another is sealed by God himself.” – Catechism of the Catholic Church, no. 1639

Address to the couple by the priest
The Questions before the Consent
The Consent (two versions of the vows to choose from, and the couple can either say the words themselves or respond “I do” to the vows posed as a question by the priest)
The Reception of the Consent by the priest
The Blessing and Giving of Rings (three versions of the prayer to choose from)
Optional: The Blessing and Giving of the Arras, a tradition important in Hispanic and Filipino families
Optional: a hymn or canticle of praise may be sung
The Universal Prayer / Prayers of the Faithful (two examples provided in the liturgical text; couples can also work with the priest to write their own)
The Creed (said or sung only if Marriage is celebrated on certain days)

The Liturgy of the Eucharist

“The liturgical crowning of the marriage rite is the Eucharist, the sacrifice of that ‘body which has been given up’ and that ‘blood which has been shed,’ which in a certain way finds expression in the consent of the spouses.” – St. John Paul II, Letter to Families, no. 11

“It is…fitting that the spouses should seal their consent to give themselves to each other through the offering of their own lives by uniting it to the offering of Christ for his Church made present in the Eucharistic sacrifice.” – Catechism of the Catholic Church, no. 1621

The Preparation of the Gifts (the bride and groom may bring the bread and wine to the altar, or someone else may be invited to do so)
The Eucharistic Prayer
The Lord’s Prayer, stopping just before “Deliver us…”
Optional: The Blessing and Placing of the Lazo or the Veil, a tradition important in Hispanic and Filipino families. This could also be done before the Lord’s Prayer, or even earlier, according to local custom.
The Nuptial Blessing (three versions to choose from)
The Sign of Peace
Holy Communion (an appropriate Communion song should be sung)

The Conclusion of the Celebration

Solemn Blessing of the newly married couple and the congregation
Dismissal
Recessional (a hymn could be sung, or instrumental music could be played)

Note: after Mass, the witnesses (usually the best man and maid of honor) and priest sign the Marriage record in the vesting room or in the presence of the people, but not on the altar.

Gospel Readings

There are 10 options from the Gospels for the Gospel reading at a Nuptial Mass. The readings can be found in their entirety on this page, along with some commentary to offer context and highlight some of the prominent themes in each passage. We encourage you to spend time in prayer with your fiancé/e to choose the reading which best speaks to your hopes and dreams for your Christian marriage.

Rejoice and be glad, for your reward will be great in heaven (Matthew 5:1-12a)
You are the light of the world (Matthew 5:13-16)
A wise man built his house on rock (Matthew 7:21, 24-29)
What God has united, man must not separate (Matthew 19:3-6)
This is the greatest and the first commandment. The second is like it. (Matthew 22:35-40)
They are no longer two, but one flesh (Mark 10:6-9)
Jesus did this as the beginning of his signs in Cana in Galilee (John 2:1-11)
Remain in my love (John 15:9-12)
This is my commandment: love one another (John 15:12-16)
That they may be brought to perfection as one (John 17:20-26)

1. Rejoice and be glad, for your reward will be great in heaven.

A reading from the holy Gospel according to Matthew 5:1-12a

When Jesus saw the crowds, he went up the mountain,
and after he had sat down, his disciples came to him.
He began to teach them, saying:
“Blessed are the poor in spirit,
for theirs is the Kingdom of heaven.
Blessed are they who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the land.
Blessed are they who hunger and thirst for righteousness,
for they will be satisfied.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the clean of heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
Blessed are they who are persecuted for the sake of righteousness,
for theirs is the Kingdom of heaven.
Blessed are you when they insult you and persecute you
and utter every kind of evil against you falsely because of me.
Rejoice and be glad,
for your reward will be great in heaven.”
The Gospel of the Lord.

Commentary
On a wedding day, countless people will wish the newlyweds a “happy marriage” or some other expression of happiness. In this much beloved passage known as the Beatitudes, the word “blessed” can also be rendered as “happy,” or “fortunate.” This most recognizable of passages from Matthew’s gospel admits that real happiness is not some fantasy of perpetual glee, but rather it is found in life’s ordinary mix of bitter and sweet. All marriages experience good times and bad. As Christ’s followers, we are called to consider the spiritual dimensions or the blessedness of all life’s activity.

Further making this a worthy option for the marriage celebration is that this passage clearly states the basics for Christian living. It makes no reference to marriage, yet it is the first major discourse in all the Gospels where Jesus describes what life will be like for his followers. There is a parallel between Jesus beginning his teaching ministry and couples beginning their married lives. Similar to this passage, the nuptial blessing in the marriage rite concludes with the hope of eternal fulfillment by praying, “May you…come at last to the kingdom of heaven.” Both stress that marriage has a cosmic dimension, for its fulfillment is in heaven.

2. You are the light of the world.

A reading from the holy Gospel according to Matthew 5:13-16

Jesus said to his disciples:
“You are the salt of the earth.
But if salt loses its taste, with what can it be seasoned?
It is no longer good for anything
but to be thrown out and trampled underfoot.
You are the light of the world.
A city set on a mountain cannot be hidden.
Nor do they light a lamp and then put it under a bushel basket;
it is set on a lamp stand,
where it gives light to all in the house.
Just so, your light must shine before others,
that they may see your good deeds
and glorify your heavenly Father.”
The Gospel of the Lord.

Commentary
This passage, like the ones prior and following, is part of Jesus’ Sermon on the Mount that takes up three full chapters of Matthew’s gospel. It pertains to Jesus’ foundational teachings for all who seek to follow him. Obviously, a particular reference to marriage is not included here. It does state that Christian living is like a light that illumines a world gone dark from the gloom of sin. The stress on the outward nature of the Christian life is a very useful image for married couples. Love for one another should not be contained to themselves. It should seek to be poured out for others. Like the markings of an upstanding person of faith, the marks of a strong marriage are when others are positively affected and benefit from a couple’s union. Authentic love translates into good deeds and into glory for God.

3. A wise man built his house on rock.

Long Form: A reading from the holy Gospel according to Matthew 7:21, 24-29

Jesus said to his disciples:
“Not everyone who says to me, ‘Lord, Lord,’
will enter the Kingdom of heaven,
but only the one who does the will of my Father in heaven.
“Everyone who listens to these words of mine and acts on them
will be like a wise man who built his house on rock.
The rain fell, the floods came,
and the winds blew and buffeted the house.
But it did not collapse; it had been set solidly on rock.
And everyone who listens to these words of mine
but does not act on them
will be like a fool who built his house on sand.
The rain fell, the floods came,
and the winds blew and buffeted the house.
And it collapsed and was completely ruined.”
When Jesus finished these words,
the crowds were astonished at his teaching,
for he taught them as one having authority,
and not as their scribes.
The Gospel of the Lord.

Short Form: A reading from the holy Gospel according to Matthew 7:21, 24-25

Commentary
This passage concludes the extensive opening discourse in Matthew’s gospel regarding an overall picture of discipleship. This is why the longer version of the passage concludes with the note about Jesus finishing these words and the crowd being astonished at his teaching. From the Beatitudes to this point, Jesus has spent much time instructing, and he concludes it all by telling his interested followers that they must put these teachings into actions. The crowd’s reaction is astonishment. Discipleship is as much about doing as it is believing. The disciple is to listen first and then act (vs. 24) upon God’s Word.

All couples getting married have one eye set on the future. So does Matthew. Just like the opening statement in this passage, Matthew frequently portrays Jesus describing the actions a disciple must undertake to enter into the Kingdom of Heaven. Many wedding couples will be making plans for a new home together. This passage invites consideration of a spiritual and eternal home. Beginning their marriage in the Church is the start point of a solid foundation. Couples who are wise will continue to nourish their relationship with an active faith life and commitment to the parish community.

The short form ends the passage with the strong image of setting one’s house on rock. The image of the house built upon the uncertainty of sand is omitted.

4. What God has united, man must not separate.

A reading from the holy Gospel according to Matthew 19:3-6

Some Pharisees approached Jesus, and tested him, saying,
“Is it lawful for a man to divorce his wife for any cause whatever?”
He said in reply, “Have you not read that from the beginning
the Creator made them male and female and 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 they are no longer two, but one flesh.
Therefore, what God has joined together, man must not separate.”
The Gospel of the Lord.

Commentary
As is commonplace in the Gospels, Jesus does not outright answer “Yes,” or “No” to a zinging question launched by the Pharisees. After all, they were trying to trip him up. Instead of a simple one word response, Jesus poses a question back. The Pharisees were experts on the law, and they should have easily known the passage from Genesis 2 that Jesus quotes. The first five chapters of the Bible, known as the Pentateuch, were the core of Jewish life during Jesus’ lifetime. Jesus does not comment on the lawfulness of divorce, at least not in civil terms. Rather, as he demonstrates a central element of his mission, Jesus raises the stakes to a divine and spiritual reality. He says that “what God has joined” those on earth must not separate. Marriage is a participation in the divine ordering of earthly activities.

This passage is the clearest expression of marriage in the Gospels (a parallel reading is found in Mark 10:2-9). It is the firm foundation for the Church’s teaching on the indissolubility of marriage. When selected for the wedding ritual, it will help to highlight the couple’s vows which are to last all the days of their lives.

5. This is the greatest and the first commandment. The second is like it.

A reading from the holy Gospel according to Matthew 22:35-40

One of the Pharisees, a scholar of the law, tested Jesus by asking,
“Teacher, which commandment in the law is the greatest?”
He said to him,
“You shall love the Lord, your God,
with all your heart,
with all your soul,
and with all your mind.
This is the greatest and the first commandment.
The second is like it:
You shall love your neighbor as yourself.
The whole law and the prophets depend on these two commandments.”
The Gospel of the Lord.

Commentary
The Pharisees are often portrayed in the gospels as micro-managers of the law. There were literally hundreds of laws governing nearly every aspect of life. So, a scholar approaches Jesus and calls him teacher, yet the Pharisee intends to test him. Jesus first quotes Deuteronomy 6:5, the commandment to love God. He doesn’t stop there, as he then recites Leviticus 19:18 to love your neighbor. Loving others is like loving God. In fact, loving others is one way to demonstrate our deep love for God. The two are now very closely linked because of this master teaching by Jesus.

At baptism, parents are asked if they are ready and willing to accept the responsibilities to raise the child as Christ has taught us, to love God and love one’s neighbor. Proclaiming this Gospel at the wedding liturgy will underscore the very basic mission of a Christian–to throw one’s entire heart, mind, and soul into loving God, and then to seek to love all others. It will make a subtle connection between baptism as the first sacrament and this sacrament of matrimony. Marriage is not explicitly noted in this passage, yet the connection is natural. Couples with a genuine commitment to improving their community and the well being of others will especially resonate with this passage.

6. They are no longer two, but one flesh.

A reading from the holy Gospel according to Mark 10:6-9

Jesus said:
“From the beginning of creation,
God made them male and female.
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 they are no longer two but one flesh.
Therefore what God has joined together,
no human being must separate.”
The Gospel of the Lord.

Commentary
The Gospels of Matthew, Mark, and Luke, contain many of the same stories, just slightly retold from their own perspective. This short reading from Mark is the same as option #4 by St. Matthew in the wedding readings. Jesus reiterates the Hebrew scripture from Genesis 1:27 and 2:24, noting that God is the source of creation, making men and women who are designed to become one flesh. The Genesis text speaks of the man being joined to his wife, yet Jesus’ final remarks drive the point home that the intent is for both of them to be together inseparably.

This passage reflects the hallmark of any sacrament – they are particular experiences of the Divine. God is doing the joining and no human being must separate it. This final phrase will be heard once again directly after the bride and groom have exchanged their consent and vows when the priest prays, “Let no one separate what God has joined.”

7. Jesus did this as the beginning of his signs in Cana in Galilee.

A reading from the holy Gospel according to John 2:1-11

There was a wedding in Cana in Galilee,
and the mother of Jesus was there.
Jesus and his disciples were also invited to the wedding.
When the wine ran short,
the mother of Jesus said to him,
“They have no wine.”
And Jesus said to her,
“Woman, how does your concern affect me?
My hour has not yet come.”
His mother said to the servers,
“Do whatever he tells you.”
Now there were six stone water jars there for Jewish ceremonial washings,
each holding twenty to thirty gallons.
Jesus told them,
“Fill the jars with water.”
So they filled them to the brim.
Then he told them,
“Draw some out now and take it to the headwaiter.”
So they took it.
And when the headwaiter tasted the water that had become wine,
without knowing where it came from
(although the servants who had drawn the water knew),
the headwaiter called the bridegroom and said to him,
“Everyone serves good wine first,
and then when people have drunk freely, an inferior one;
but you have kept the good wine until now.”
Jesus did this as the beginning of his signs in Cana in Galilee
and so revealed his glory,
and his disciples began to believe in him.
The Gospel of the Lord.

Commentary
This passage is traditionally called, “The Wedding Feast at Cana.” Clearly, a wedding is taking place, and not only is Jesus there, but so is his mother, Mary. This makes it attractive to many couples. Yet, more is happening. It’s as if the wedding scene is taking place in the background. In the foreground is a conversation between Mary, the wait staff, and Jesus who reveals a tremendously transformative power.

Embedded in the story is the strength of faith – Mary encourages the servers to do whatever Jesus commands, and it ends with the disciples believing in him. Like the servers, those who demonstrate faith in Christ Jesus will experience good, glorious, and abundant things in this life and especially the next. This text appears early in John’s gospel and is the beginning of Jesus’ many signs. It offers a glimpse of heaven showing the glory of a world to come. The generously overflowing jars of fine wine are symbolic of what Jesus himself offers to us.

Couples who have experienced the transforming power of faith and the abundant presence of Jesus in their lives will enjoy this passage. It encourages them to be like earthen vessels – open to divine transformation whereby their lives are changed to imitate more clearly the ways of Christ.

8. Remain in my love.

A reading from the holy Gospel according to John 15:9-12

Jesus said to his disciples:
“As the Father loves me, so I also love you.
Remain in my love.
If you keep my commandments, you will remain in my love,
just as I have kept my Father’s commandments
and remain in his love.
“I have told you this so that my joy might be in you
and your joy might be complete.
This is my commandment: love one another as I love you.”
The Gospel of the Lord.

Commentary
As family and friends gather for a wedding ceremony one can sense that the church and the environment is oozing with love. There is great excitement and an overabundance of good will and joyful well wishes for the couple. This passage from John’s gospel builds upon the love that is present as it urges the couple and the community to remain in love.

This passage is part of some words of farewell from Jesus to his disciples. He expresses his love for them before his return to the Father. The Father has loved the Son, who in turn loved the people. Now, the people are to keep alive that love by imitating it in their communities. This kind of love is particular. It is the love expressed by the Triune God. “As the Father loves me, so I love you” (v. 9). God the Father loves God the Son boundlessly, without calculation, condition, or discussion, and absolutely freely. The love of the Father to the Son is a pure expression of liberating selflessness.

Couples who are joyously in love, and see God as the source of that love will be attracted to this passage. This love is not an emotion or a feeling which are always passing, but it is a permanent love that wells up from within the fullness of one’s being. Following the command to love in the selfless ways of the Triune God leads to lasting joy. As couples strive to retain and remain in love, they bring joy to God. Committed, mutual, married love completes divine joy.

9. This is my commandment: love one another.

A reading from the holy Gospel according to John 15:12-16

Jesus said to his disciples:
“This is my commandment: love one another as I love you.
No one has greater love than this,
to lay down one’s life for one’s friends.
You are my friends if you do what I command you.
I no longer call you slaves,
because a slave does not know what his master is doing.
I have called you friends,
because I have told you everything I have heard from my Father.
It was not you who chose me, but I who chose you
and appointed you to go and bear fruit that will remain,
so that whatever you ask the Father in my name he may give you.”
The Gospel of the Lord.

Commentary
This passage is a continuation of the farewell words from the previous selection. Jesus is at the Last Supper, and prepared to depart from his disciples. Though absent physically, his presence will remain, particularly in the expressions of selfless loving that imitate his actions. The sacrificial love of married couples is like a mirror of the selfless way that Christ loved his friends. This is why marriage is a sacrament and is a path to salvation, because the two are participating in an action of Christ Jesus.

Many couples will embrace the image of laying down one’s life for the other spouse. It is tough, and it reinforces the fact that spousal love is to endure until death. This is the action of spouses, and it also the central action of real friendship.

The vocation of all Christians is to be drawn into divine friendship. When believers live as Friends of God, their lives will show it (bear fruit) and they will be encouraged to rely upon that friendship in favorable ways for “whatever you ask the Father in my name, he may give you” (v.16). The fruit of the married couple will likely include children who will also be formed to selflessly love and follow Christ’s ways. And the family will together call upon God in their need.

10. That they may be brought to perfection as one.

Long Form: A reading from the holy Gospel according to John 17:20-26

Jesus raised his eyes to heaven and said:
“I pray not only for my disciples,
but also for those who will believe in me through their word,
so that they may all be one,
as you, Father, are in me and I in you,
that they also may be in us,
that the world may believe that you sent me.
And I have given them the glory you gave me,
so that they may be one, as we are one,
I in them and you in me,
that they may be brought to perfection as one,
that the world may know that you sent me,
and that you loved them even as you loved me.
Father, they are your gift to me.
I wish that where I am they also may be with me,
that they may see my glory that you gave me,
because you loved me before the foundation of the world.
Righteous Father, the world also does not know you,
but I know you, and they know that you sent me.
I made known to them your name and I will make it known,
that the love with which you loved me
may be in them and I in them.”
The Gospel of the Lord.

Short Form: A reading from the holy Gospel according to John 17:20-23

Jesus raised his eyes to heaven and said:
“Holy Father, I pray not only for these,
but also for those who will believe in me through their word,
so that they may all be one,
as you, Father, are in me and I in you,
that they also may be in us,
that the world may believe that you sent me.
And I have given them the glory you gave me,
so that they may be one, as we are one,
I in them and you in me,
that they may be brought to perfection as one,
that the world may know that you sent me,
and that you loved them even as you loved me.”
The Gospel of the Lord

Commentary
Just before Jesus enters into his passion and death, he prays this prayer for love and unity. He looks up into heaven and desires that the glory of heaven will be made known on earth. His prayer draws upon the profound unity of the Trinity, where God the Father perfectly and fully loves God the Son and they dwell in each other’s love.

The Trinity has at times, been described in our tradition this way: The three persons of the Godhead are like a Lover, the Beloved, and the Love between them – corresponding to God the Father, who loves God the Son, and God the Holy Spirit who is the love shared between them. The seamless unity of the Father and Son (the Lover and the Beloved), is a metaphor for the unity that is desired through a sacramental marriage.

As Jesus mystically envisions heavenly glory, he desires that all in his flock are to share heaven with him. Married couples embark on a journey that is to culminate in heaven. They walk alongside each another in their earthly lives, and an indispensable part of life include a spiritual life and an eternal dimension.

This passage might be favored by couples who desire an intense bond, including a strong spiritual unity that can only come from relying upon the Holy Spirit in their relationship. Also, those who have struggled to reconcile differences between themselves, their families, or within their community of faith, might find this a useful passage. Jesus desires the same unity for them, the fullness of which will not be realized until eternity breaks through.

Unless the homilist is drawing from the phrase, “before the foundation of the world” little will be lost using the shorter form (below). It retains the Trinitarian image of unity, and preserves the vision that the community of believers is to be perfectly one.

Other Nuptial Mass Readings
Old Testament Readings
Responsorial Psalms
New Testament Readings

About the author
These commentaries were written by Rev. Darren M. Henson, a priest of the Archdiocese of Kansas City in Kansas. Fr. Henson holds a licentiate in sacred theology from the University of St. Mary of the Lake. He has served as faculty at Loyola University in Chicago and adjunct faculty for Benedictine College, Atchison, KS, teaching liturgy and sacraments.

New Testament Readings

There are 14 options from the New Testament for the second reading at a Nuptial Mass. The readings can be found in their entirety on this page, along with some commentary to offer context and highlight some of the prominent themes in each passage. We encourage you to spend time in prayer with your fiancé/e to choose the reading which best speaks to your hopes and dreams for your Christian marriage.

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

1. What will separate us from the love of Christ?

A reading from the Letter of Saint Paul to the Romans 8:31b-35, 37-39

Brothers and sisters:
If God is for us, who can be against us?
He did not spare his own Son
but handed him over for us all,
how will he not also give us everything else along with him?
Who will bring a charge against God’s chosen ones?
It is God who acquits us.
Who will condemn?
It is Christ Jesus who died, rather, was raised,
who also is at the right hand of God,
who indeed intercedes for us.
What will separate us from the love of Christ?
Will anguish, or distress, or persecution, or famine,
or nakedness, or peril, or the sword?
No, in all these things, we conquer overwhelmingly
through him who loved us.
For I am convinced that neither death, nor life,
nor angels, nor principalities,
nor present things, nor future things,
nor powers, nor height, nor depth,
nor any other creature will be able to separate us
from the love of God in Christ Jesus our Lord.
The word of the Lord.

Commentary
This reading concludes a long opening section in Paul’s letter to the Christian community living in Rome. He preaches that the Gospel announces salvation for all peoples whether they are Jews or Gentiles. Then he offers reflections on our justification to God. Thus, the questions in this passage sound a bit like a back-and-forth argument. It is Christ whose death and resurrection has justified us and now intercedes on our behalf before God (vs. 34). A love that Christ demonstrates by dying for all of us is a bond of love that cannot be broken by anything – earthly, supernatural, or otherwise (vs. 38-39).

The Church offers a sacramental marriage, something different and in addition to a civil marriage. Sacraments are an encounter with and a participation in the life of Christ Jesus. Couples who marry in the Catholic Church root their relationship in this inspiring vision of Christ’s love. It is a love that unites and a love that is unbreakable. Husbands and wives who share this strength of love can be as confident as St. Paul knowing that when hardship, suffering, and difficulties arise, their love will help carry them though. No hardship from the heavens or from earth, from creatures, rulers, or angels can destroy their marriage bond. Christ’s love was victorious, and any love that imitates his will share in the same gift.

2. Offer your bodies as a living sacrifice, holy and pleasing to God.

Long Form: A reading from the Letter of Saint Paul to the Romans 12:1-2, 9-18

I urge you, brothers and sisters, by the mercies of God,
to offer your bodies as a living sacrifice,
holy and pleasing to God, your spiritual worship.
Do not conform yourselves to this age
but be transformed by the renewal of your mind,
that you may discern what is the will of God,
what is good and pleasing and perfect.
Let love be sincere;
hate what is evil,
hold on to what is good;
love one another with mutual affection;
anticipate one another in showing honor.
Do not grow slack in zeal,
be fervent in spirit,
serve the Lord.
Rejoice in hope,
endure in affliction,
persevere in prayer.
Contribute to the needs of the holy ones,
exercise hospitality.
Bless those who persecute you,
bless and do not curse them.
Rejoice with those who rejoice,
weep with those who weep.
Have the same regard for one another;
do not be haughty but associate with the lowly;
do not be wise in your own estimation.
Do not repay anyone evil for evil;
be concerned for what is noble in the sight of all.
If possible, on your part, live at peace with all.
The word of the Lord.

Short Form: A reading from the Letter of Saint Paul to the Romans 12:1-2, 9-13

Commentary
When St. Paul speaks of a living sacrifice, the people would initially think this is an impossible contradiction. Sacrifices entailed the blood of an animal offered in the temple. This was done to express the moral life, to make up for one’s faults, and to please God. St. Paul, however, is preaching after Jesus’ blood was shed on the cross. That sacrifice of his own life was the fulfillment of all sacrifices. The Apostle suggests that those who follow Christ are to offer their bodies as living sacrifices. This is the paradox of faith–that sacrificing, most especially the sacrifice of the cross, gives life and shuns death. In other words, St. Paul is saying that something completely new is taking place because of Christ’s death on the cross and his resurrection. The lives of the Christian believers are to look different, and they are to embrace a new way of living in the world because of the beliefs they hold.

Husbands and wives must compromise. A successful compromise entails sacrifice from both. The marriage vows state that each is willing to lovingly sacrifice for the other, whatever the cost. The second portion of this reading outlines a series of outward and visible actions that one can do to reflect sacrificial love that benefits others while also pleasing God. This list of high ideals will inspire many couples, yet it is intended to be a sign for all believers.

Couples who choose the shorter option of this reading will miss some wonderful passages: “weep with those who weep,” “have the same regard for one another,” “do not repay anyone evil for evil,” “on your part, live at peace with all.” These images express the hopes for many couples, and should be the ideals for all. Proclaiming them will add to the joy of the celebration.

3. Welcome one another as Christ welcomed you.

A reading from the Letter of Saint Paul to the Romans 15:1b-3a, 5-7, 13

Brothers and sisters:
We ought to put up with the failings of the weak and not to please ourselves;
let each of us please our neighbor for the good,
for building up.
For Christ did not please himself.
May the God of endurance and encouragement
grant you to think in harmony with one another,
in keeping with Christ Jesus,
that with one accord you may with one voice
glorify the God and Father of our Lord Jesus Christ.
Welcome one another, then, as Christ welcomed you,
for the glory of God.
May the God of hope fill you with all joy and peace in believing,
so that you may abound in hope by the power of the Holy Spirit.
The word of the Lord.

Commentary
This reading emphasizes St. Paul’s strong hope that the Christian community in Rome might live in harmony. With different people in our global society today, we hear much about living peacefully with all. We use phrases like, “we agree to disagree;” “we respect one another;” or “we tolerate the things we don’t like.” Some married couples find that these phrases can balance the differences in their relationship. However, St. Paul calls for a particular expression of harmony, based on an imitating of Christ.

This reading will clearly remind both bride and groom that the success of their marriage will come when they lose track of their own selves and focus their energies on their spouse. Efforts that are made for the good of the other will build up the marriage. Christ has accepted and even welcomed us with all our shortcomings and faults. The loving couple will seek to allow their love to go beyond themselves to friends, family, and even strangers. Couples with convictions about improving their society and faith community will want to consider this reading. Younger couples looking forward to long years of marriage will also appreciate the prayer for endurance, encouragement, joy, and peace.

4. Your body is a temple of the Spirit.

A reading from the first Letter of Saint Paul to the Corinthians 6:13c-15a, 17-20

Brothers and sisters:
The body is not for immorality, but for the Lord,
And the Lord is for the body;
God raised the Lord and will also raise us by his power.
Do you not know that your bodies are members of Christ?
Whoever is joined to the Lord becomes one spirit with him.
Avoid immorality.
Every other sin a person commits is outside the body,
but the immoral person sins against his own body.
Do you not know that your body
is a temple of the Holy Spirit within you,
whom you have from God, and that you are not your own?
For you have been purchased at a price.
Therefore glorify God in your body.
The word of the Lord.

Commentary
The apostle Paul writes some of his most extensive thoughts to the Corinthians. In these letters he responds to various problems occurring in Corinth. Some are not all that different from society today, including marital obligations and sexual immorality. When this reading is proclaimed before an assembly gathered for a wedding, all will know the immorality referenced in the opening phrase is sexual in nature. When read at the wedding, this reading does not have to be dour or come across as a finger shaking. Rather it upholds the supernatural beauty hidden in the human body.

This scripture passage supports the Catholic teaching of abstaining from sexual intercourse until marriage, precisely because of the dignity given to each individual human body. Sexual relations affect both the individual and collective Christian body–the community. Just as bodily actions can cause harm to others and tear down God’s kingdom, so too can they be used to glorify God (vs. 20). Paul states that the body is to be conformed to the Lord. He refers to the Risen Lord (vs. 14) because the resurrected body of Jesus is radiant and glorifies God – an image of what our bodies can be. Furthermore, our bodies are a fitting place for the Holy Spirit (vs. 19). When viewed as holding the potential to glorify God, couples might grow to see their sexual intimacy as a sign of the sacred.

5. If I do not have love, I gain nothing.

A reading from the first Letter of Saint Paul to the Corinthians 12:31–13:8a

Brothers and sisters:
Strive eagerly for the greatest spiritual gifts.
But I shall show you a still more excellent way.
If I speak in human and angelic tongues
but do not have love,
I am a resounding gong or a clashing cymbal.
And if I have the gift of prophecy
and comprehend all mysteries and all knowledge;
if I have all faith so as to move mountains,
but do not have love, I am nothing.
If I give away everything I own,
and if I hand my body over so that I may boast
but do not have love, I gain nothing.
Love is patient, love is kind.
It is not jealous, is not pompous,
it is not inflated, it is not rude,
it does not seek its own interests,
it is not quick-tempered, it does not brood over injury, it does not rejoice over wrongdoing
but rejoices with the truth.
It bears all things, believes all things,
hopes all things, endures all things.
Love never fails.
The word of the Lord.

Commentary
This passage is known as a hymn of love. It is popular for Catholics and other Christians, and it tugs at the heartstrings of engaged couples as soon as they glance over the options. Most will not initially realize that St. Paul is not talking directly to husbands and wives. He is addressing many concerns within Corinth’s Christian community and is seeking to strengthen their overall unity. The community appears to have lost some of the vision of Gospel living. Thus, the apostle offers these thoughts.

This bold Christian view of love demonstrates clearly that it cannot be reduced to a romantic emotion. Love looks like something. Here, St. Paul describes it with poetic detail. He tells what love is – patient, kind, enduring– as well as what it is not – jealous, pompous, inflated, rude, quick-tempered. The reading also foretells what happens when love is absent. Without it, lives and relationships are like a noisy gong. We can accumulate things, be showered with gifts, and even give things away, yet without love, all is worthless. Really, what Paul is describing, is a love that looks like Christ, the one who is Love incarnate.

6. One Body and one Spirit.

A reading from the Letter of Saint Paul to the Ephesians 4:1-6

Brothers and sisters:
I, a prisoner for the Lord,
urge you to live in a manner worthy of the call you have received,
with all humility and gentleness, with patience,
bearing with one another through love,
striving to preserve the unity of the Spirit
through the bond of peace: one Body and one Spirit,
as you were also called to the one hope of your call;
one Lord, one faith, one baptism;
one God and Father of all,
who is over all and through all and in all.
The word of the Lord.

Commentary
In the first part of this reading, St. Paul gives some attributes necessary to live out in married life: humility, gentleness, patience, unity, and charity. These are necessary for living “the call you have received,” which is a great responsibility in the life of the Church. The Sacrament of Marriage gives many graces to the couple, especially when routine sets in and difficulties come; these graces help married couples joyfully live out their vocation.

The idea of unity permeates the Nuptial Mass. The two Christian spouses are first united to Jesus Christ and the Church through their Baptism. In the reception of the Eucharist, they are given a more intimate share in divine life and drawn deeper into the Body of Christ. And in the Sacrament of Matrimony itself, the spouses minister the sacrament to each other and an indissoluble covenant is brought about.

Married couples are called to truly become one: one home, one family, one flesh, one heart, one mind. But this unity does not cancel out individual personality. Rather, marital unity helps each person become more themselves. In marriage, there will be times of dissonance and conflict, but the unity of the married couple will always be stronger. Ultimately, this unity Is held in place and strengthened by God Himself. With God’s grace, any division between the spouses can be overcome.

7. This is a great mystery, but I speak in reference to Christ and the Church.

Long Form: A reading from the Letter of Saint Paul to the Ephesians 5:2a, 21-33

Brothers and sisters:
Live in love, as Christ loved us
and handed himself over for us.
Be subordinate to one another out of reverence for Christ.
Wives should be subordinate to their husbands as to the Lord.
For the husband is head of his wife
just as Christ is head of the Church,
he himself the savior of the body.
As the Church is subordinate to Christ,
so wives should be subordinate to their husbands in everything.
Husbands, love your wives,
even as Christ loved the Church
and handed himself over for her to sanctify her,
cleansing her by the bath of water with the word,
that he might present to himself the Church in splendor,
without spot or wrinkle or any such thing,
that she might be holy and without blemish.
So also husbands should love their wives as their own bodies.
He who loves his wife loves himself.
For no one hates his own flesh
but rather nourishes and cherishes it,
even as Christ does the Church,
because we are members of his Body.
For this reason a man shall leave his father and his mother
and be joined to his wife,
and the two shall become one flesh.
This is a great mystery,
but I speak in reference to Christ and the Church.
In any case, each one of you should love his wife as himself,
and the wife should respect her husband.
The word of the Lord.

Short Form: A reading from the Letter of Saint Paul to the Ephesians 5:2a, 25-32

Brothers and sisters:
Live in love, as Christ loved us
and handed himself over for us.
Husbands, love your wives,
even as Christ loved the Church
and handed himself over for her to sanctify her,
cleansing her by the bath of water with the word,
that he might present to himself the Church in splendor,
without spot or wrinkle or any such thing,
that she might be holy and without blemish.
So also husbands should love their wives as their own bodies.
He who loves his wife loves himself.
For no one hates his own flesh
but rather nourishes and cherishes it,
even as Christ does the Church,
because we are members of his Body.
For this reason a man shall leave his father and his mother
and be joined to his wife,
and the two shall become one flesh.
This is a great mystery,
but I speak in reference to Christ and the Church.
The word of the Lord.

Commentary
Couples looking for a clear, strong image of sacramental marriage will gravitate toward this passage. It is the most expressive passage in the New Testament regarding marriage. It is also complex. Some couples will dismiss it as objectionable to a contemporary perspective of spousal love. The language within the reading can pose pastoral challenges. Yet couples who pray with this passage might trade in their initial objections for a spirited embrace of the vision of marriage offered here.

The author gives an extended meditation on the second creation story and quotes it directly (Genesis 2:18-24, 2nd Old Testament option). The author is very familiar with the Gospel of Christ Jesus, crucified and raised from the dead. Christ’s actions of suffering, dying, and rising make all the difference in the world, even to husbands and wives. The initial verse (2) indicates how to interpret this passage: “Live in love, as Christ loved us, and handed himself over for us.” Christ did this for the Church, the living body of believers. Married couples constitute the domestic church. Their mutual love should mirror the love Christ demonstrated. They are not expected to give their lives for the whole world, but they are to offer their lives for their spouse, the one they love. It is a love that is offered and given for another, or as the author states, “be subordinate to one another out of reverence for Christ” (vs. 21).

Some believe this passage unfairly treats women. The passage uses different verbs–to be subordinate, and to love–to describe the actions of wives and husbands, but the intent is the same. Both are to mutually give of themselves and freely love the other all for the sake and unity of their family.

The author stresses the unity present in all creation. When husbands and wives mutually give and love one another in a way that imitates Christ, they help to strengthen the unity in society. All is connected, and this exhortation to spouses to live as Christ is a part of his larger mission “to gather up all things in him, things in heaven and things on earth,” (1:10).

The shortened option removes the two more glaring references to subordinate wives. This might be the wiser option, especially if the person preaching does not intend to elaborate on this particular scriptural image.

8. The God of peace will be with you.

A reading from the Letter of Saint Paul to the Philippians 4:4-9

Brothers and sisters:
Rejoice in the Lord always.
I shall say it again: rejoice!
Your kindness should be known to all.
The Lord is near.
Have no anxiety at all, but in everything,
by prayer and petition, with thanksgiving,
make your requests known to God.
Then the peace of God that surpasses all understanding
will guard your hearts and minds in Christ Jesus.
Finally, brothers and sisters,
whatever is true, whatever is honorable,
whatever is just, whatever is pure,
whatever is lovely, whatever is gracious,
if there is any excellence
and if there is anything worthy of praise,
think about these things.
Keep on doing what you have learned and received
and heard and seen in me.
Then the God of peace will be with you.
The word of the Lord.

Commentary
This passage urges the Christian people of Philippi to live fully in the ideals of truth, justice, and love, all the while savoring God’s peace that will follow them. This is a worthy passage for a marriage liturgy, particularly because the Catholic Church believes that marriages and families are the very building blocks of society. A couple that humbly prays to God, keeps their hearts rooted in Christ, and seeks truth, justice, and love, will be a couple that promotes peace in their home and in society.

Weddings in the United States all too easily turn into elaborate productions and can be the source of enormous stress for the couple and their friends. Couples will bring their doubts and worries with them to the wedding celebration. Some questions linger: Will we be able to establish a home we like? What kind of parents will we be? How will we work out our financial challenges? This passage helps to put all those many things into perspective as it boldly encourages, “Have no anxiety at all.” It promotes a radical dependence upon God, whose peace “surpasses all understanding.” Starting a covenanted relationship with the firm belief and proclamation that “the God of peace will be with you,” is a comforting truth, and will be reason for bride, groom, and guests to rejoice!

9. And over all these put on love, that is, the bond of perfection.

A reading from the Letter of Saint Paul to the Colossians 3:12-17

Brothers and sisters:
Put on, as God’s chosen ones, holy and beloved,
heartfelt compassion, kindness, humility, gentleness, and patience,
bearing with one another and forgiving one another,
if one has a grievance against another;
as the Lord has forgiven you, so must you also do.
And over all these put on love,
that is, the bond of perfection.
And let the peace of Christ control your hearts,
the peace into which you were also called in one Body.
And be thankful.
Let the word of Christ dwell in you richly,
as in all wisdom you teach and admonish one another,
singing psalms, hymns, and spiritual songs
with gratitude in your hearts to God.
And whatever you do, in word or in deed,
do everything in the name of the Lord Jesus,
giving thanks to God the Father through him.
The word of the Lord.

Commentary
This selection of the Colossians letter describes to the people what they should do now, in light of their resurrection with Christ Jesus. Throughout much of the New Testament there are descriptions of what is necessary for a good and flourishing Christian community. These readings work well for the wedding liturgy, for the ideals of a good society are the ideals for a good marriage.

The list of characteristics that opens the passage is one that every couple should regularly review. Spending a lifetime growing richly in heartfelt compassion, humility, gentleness, forgiveness, etc. will be a lifetime well spent. The perfection of these attributes will be love. The biblical image of love is not an emotion or feeling, but here, it is the glue and the motivator for each person to pursue a more Christ-like way of life.

Verse 15 references the “Body,” which is the Church as the Body of Christ. But in the wedding liturgy, it could refer to the fact that the two now become one through this sacrament. This reading would be a nice complement to the Genesis and Gospel readings referencing the two becoming one flesh, one body.

The passage ends with an inspiring command to “let the word of Christ dwell in your richly,” and in all things, “give thanks to God the Father.” For Catholics, this can be a gentle reminder of the importance of Sunday Mass. We open our hearts to receive the word of Christ when the scriptures are proclaimed at Mass, and we give thanks at the altar of the Lord. We go to Mass not out mere obligation, but out of love, a love which binds us to one another and to God who is Love.

10. Let marriage be held in honor by all.

A reading from the Letter to the Hebrews 13:1-4a, 5-6b

Brothers and sisters:
Let mutual love continue.
Do not neglect hospitality,
for through it some have unknowingly entertained angels.
Be mindful of prisoners as if sharing their imprisonment,
and of the ill-treated as of yourselves,
for you also are in the body.
Let marriage be honored among all
and the marriage bed be kept undefiled.
Let your life be free from love of money
but be content with what you have,
for he has said, I will never forsake you or abandon you.
Thus we may say with confidence:
The Lord is my helper,
and I will not be afraid.
The word of the Lord.

Commentary
In marriage preparation an often cited phrase is that it takes three to make the marriage successful: the husband, the wife, and God. This short passage speaks to the ways that God can be interwoven with the life of the couple. Generous hospitality can lead to encounters with divine realities. Sharing in the sufferings and hardships of others is a virtue. Loving God and loving one another should clearly take a greater priority than preoccupations with money. These short examples illustrate how the Lord lovingly sustains with us.

Couples who have had struggles in their lives might be drawn to this passage. Those who resist the societal expectations of an extravagant wedding celebration and those who do not have abundant financial resources will find themselves at home with this passage. In place of household gifts for the couple, some are directing guests to make contributions to charitable organizations. This passage certainly reinforces that social consciousness. Those who have seen the Lord with them in their need in the past might use this passage as a proclamation of faith that they trust in God’s presence with them as they embark upon their married life.

11. Be of one mind, sympathetic, loving toward one another.

A reading from the first Letter of Saint Peter 3:1-9

Beloved:
You wives should be subordinate to your husbands so that,
even if some disobey the word,
they may be won over without a word by their wives’ conduct
when they observe your reverent and chaste behavior.
Your adornment should not be an external one:
braiding the hair, wearing gold jewelry, or dressing in fine clothes,
but rather the hidden character of the heart,
expressed in the imperishable beauty
of a gentle and calm disposition,
which is precious in the sight of God.
For this is also how the holy women who hoped in God
once used to adorn themselves
and were subordinate to their husbands;
thus Sarah obeyed Abraham, calling him “lord.”
You are her children when you do what is good
and fear no intimidation.
Likewise, you husbands should live with your wives in understanding,
showing honor to the weaker female sex,
since we are joint heirs of the gift of life,
so that your prayers may not be hindered.
Finally, all of you, be of one mind, sympathetic,
loving toward one another, compassionate, humble.
Do not return evil for evil, or insult for insult;
but, on the contrary, a blessing, because to this you were called,
that you might inherit a blessing.
The word of the Lord.

Commentary
This letter was originally sent to five Roman provinces in Asia Minor where Christianity had taken root in some small pockets. The Romans were nervous of outside religions like Christianity. Their society was strongly patriarchal, and they feared that strange, new religions would cause revolts. This is why it includes household codes, and ethical statements to wives, slaves, and children.

That bit of background might help to understand the harsh tone of this passage to 21st century readers. The bulk of the reading is directed toward wives. There is mentioned that “husbands should live with your wives in understanding, showing honor.” Readers will resonate more favorably with the vision for married life in the final lines that encourage them to be of one mind, loving one another compassionately and humbly. It challenges the couple to resist the temptation to play the blame game, “Do not return evil for evil, or insult for insult.” It calls them to a higher way of relating, by striving to be a blessing for one another.

12. Love in deed and in truth

A reading from the first Letter of Saint John 3:18-24

Children, let us love not in word or speech
but in deed and truth.
Now this is how we shall know that we belong to the truth
and reassure our hearts before him
in whatever our hearts condemn,
for God is greater than our hearts and knows everything.
Beloved, if our hearts do not condemn us,
we have confidence in God
and receive from him whatever we ask,
because we keep his commandments and do what pleases him.
And his commandment is this:
we should believe in the name of his Son, Jesus Christ,
and love one another just as he commanded us.
Those who keep his commandments remain in him, and he in them,
and the way we know that he remains in us
is from the Spirit that he gave us.
The word of the Lord.

Commentary
The first letter of St. John was written as a response to some people who had broken away from the early Christian community and were opposed to some of the basic teachings about Jesus. This is why the passage opens with references to what is true. Love is not a matter of words. It must also involve real actions. One’s thoughts and beliefs (things of the heart) must match what is done on the outside, for “God is greater than our hearts and knows everything.”

The reading emphasizes truth. At the heart of the wedding liturgy is the vows, during which the couple will say, “I promise to be true to you.” Traditionally this has referred to sexual fidelity, yet it can include a wider range of truth. Couples also need to be true about their finances, their hopes for family, their personal histories, their struggles and addictions, their beliefs about God, and much more. Being true in all things is an imitation of the way Christ Jesus loves us.

The passage describes a love that is sincere. God has commanded us to believe in Jesus Christ, and the Holy Spirit will help us to know when we have kept God’s commands.

13. God is love.

A reading from the first Letter of Saint John 4:7-12

Beloved, let us love one another,
because love is of God;
everyone who loves is begotten by God and knows God.
Whoever is without love does not know God, for God is love.
In this way the love of God was revealed to us:
God sent his only-begotten Son into the world
so that we might have life through him.
In this is love:
not that we have loved God, but that he loved us
and sent his Son as expiation for our sins.
Beloved, if God so loved us,
we also must love one another.
No one has ever seen God.
Yet, if we love one another, God remains in us,
and his love is brought to perfection in us.
The word of the Lord.

Commentary
This passage dives deep into the Christian mystery and spirituality of love. Love one another, not because of anything we have done or felt or experienced. Rather, we love only because God has loved us first. In other words, love is not dependent upon us or our capabilities. Love depends upon God. God, who is unseen, has shown us what love is like – Love is his Son, Jesus. Most especially, love is his embrace of our sinfulness and the new life that follows in the resurrection.

The readings says nothing specifically about marriage. Yet, marriage has everything to do with love. Couples often believe that love has to do with the feelings and emotions they share with one another. That may be one piece, and this reading can help them see that their love is really gift from God and a participation in God.

The reading will help couples to see that authentically loving their spouse will at some point include a sacrifice, like the love seen in the actions of the Son. Yet loving each another is a way to experience God’s abiding presence, and trusting that God will perfect their love for each another.

14. Blessed are those who have been called to the wedding feast of the Lamb.

A reading from the Book of Revelation 19:1, 5-9a

I, John, heard what sounded like the loud voice
of a great multitude in heaven, saying:
“Alleluia!
Salvation, glory, and might belong to our God.”
A voice coming from the throne said:
“Praise our God, all you his servants,
and you who revere him, small and great.”
Then I heard something like the sound of a great multitude
or the sound of rushing water or mighty peals of thunder,
as they said:
“Alleluia!
The Lord has established his reign,
our God, the almighty.
Let us rejoice and be glad
and give him glory.
For the wedding day of the Lamb has come,
his bride has made herself ready.
She was allowed to wear
a bright, clean linen garment.”
(The linen represents the righteous deeds of the holy ones.)
Then the angel said to me,
“Write this:
Blessed are those who have been called
to the wedding feast of the Lamb.”
The word of the Lord.

Commentary
The book of Revelations is also referred to as apocalypse, which was an ancient writing genre. An apocalypse was when an author would reveal (hence the title Revelations) visions about the future or heaven. This passage is a glimpse into a heavenly wedding feast. Christ is the central figure, and his bride is the entire church, the people of God. The great multitude is the throngs of angels and saints. Reference is made to a bright, clean garment. At a wedding, one would think of the bride’s dress. Here, it is the white garment of the saints, and the baptismal garment of those born into the life of Christ through the waters of baptism.

A wedding is referenced twice, yet it is a mystical image of Christ and the Church. It tells us something about the nature of the sacrament of marriage. Christian sacramental marriage intends to show the world the kind of unity that God has with his people. The overabundance of joy in heaven at the union of the faithful with Christ is similar to the joy of a Christian husband and wife.

This reading is mystical in nature and might not easily appeal to the wedding couple and their gathered friends. It could appeal to those who have studied in depth the church’s teachings, who have a common love for the Eucharist (a symbol of the banquet feast) and who look forward to a life together on earth and in heaven.

Other Nuptial Mass Readings
Old Testament Readings
Responsorial Psalms
Gospel Readings

The Rite of Reception

The Liturgy of the Word

The Celebration of Matrimony

The Introductory Rites

The Liturgy of the Word

The Celebration of Matrimony

The Introductory Rites

The Liturgy of the Word

The Celebration of Matrimony

The Liturgy of the Eucharist

The Conclusion of the Celebration

1. Rejoice and be glad, for your reward will be great in heaven.

2. You are the light of the world.

3. A wise man built his house on rock.

4. What God has united, man must not separate.

5. This is the greatest and the first commandment. The second is like it.

6. They are no longer two, but one flesh.

7. Jesus did this as the beginning of his signs in Cana in Galilee.

8. Remain in my love.

9. This is my commandment: love one another.

10. That they may be brought to perfection as one.

1. What will separate us from the love of Christ?

2. Offer your bodies as a living sacrifice, holy and pleasing to God.

3. Welcome one another as Christ welcomed you.

4. Your body is a temple of the Spirit.

5. If I do not have love, I gain nothing.

6. One Body and one Spirit.

7. This is a great mystery, but I speak in reference to Christ and the Church.

8. The God of peace will be with you.

9. And over all these put on love, that is, the bond of perfection.

10. Let marriage be held in honor by all.

11. Be of one mind, sympathetic, loving toward one another.

12. Love in deed and in truth

13. God is love.

14. Blessed are those who have been called to the wedding feast of the Lamb.

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