the habit. And they sing while rejoicing. And what is sung is: "Let us recognize, brethren, the power of the mystery." And what is this? "How the all-good Father, having gone forth to meet him who returned from sin to his paternal home, embraces him." And having given the first dignity, He makes order A and rejoicing with those above, having sacrificed the fatted calf.
CAPUT CCLXXV. That, after the kiss and all the ceremonies, the communion of the sacred supper is the crowning of goods.
Therefore, after the kiss, the B sacrifice of the living calf is performed; and according to order, the lesson from the Apostle and from the divine Gospel is appropriately read. And he who has taken the habit precedes both the Gospel and the holy light-bearers, having been established as a soldier of Christ and a minister. And he is deemed worthy of mention in the petitions, as one enrolled in the heavens and joined to the choir of the brethren. And finally, he is deemed worthy of the communion of the most divine mysteries, having been shown to be a partaker of the heavenly and living table. And so, with the joy of all who are singing and praying that he may be established as a vine of the Lord, he proceeds to the sensible table, rejoicing together with those of like mind, C henceforth being free for prayers and for obedience and service, running the path of life in humility and following Christ, of whose glory may we all be deemed worthy through His mercy. Behold, then, we have set forth also the matters concerning repentance, as it was possible for us, and those concerning the sacred habit, since it is an angelic and penitential habit. It remains that we speak summarily of the two remaining mysteries of the Church, so that we may fulfill everything we promised and bring the discourse to an end.
Cleric. It is good, most holy master, for you to instruct us regarding these as well, just as you did regarding the others.
OF HONORABLE AND LAWFUL MARRIAGE.
Archbishop. And we speak now concerning marriage, which D is performed among men by divine allowance for those who wish to live according to the world, for the sake alone of the generation of children, and has been allowed because of the death that followed from disobedience, so that until life and immortality should come through Christ, the present corruptible life might endure, and so that the constitution and beginning of men might not be without a blessing, nor should they have life without it, and so that marriage, having the blessing from the immaculate Church, may be eager—
A to be spotless as far as possible, and that they may be joined lawfully and without blame or stain, and—as to say—to keep the marriage immaculate and, as it were, virginal.
Chapter 276. Why crowns are used in weddings.
For this reason, then, crowns are placed, for the sake of those who are virgins and pure, because they are joined as spotless, and as they have preserved their virginity up to the marriage. This, which nature itself testifies to be good, the bridegroom being joined to the bride desires to possess before all else: that she be a virgin and pure, and not of another, but that she be his own and alone, and called his wife. Whence it also behoves him to learn to keep himself such a bridegroom, pure for the bride, B and he for the man, and not another's. And if this be so, the union is blessed, and the bed, to speak according to Paul, is immaculate and undefiled; and upon this marriage there shall be a full blessing, and Christ shall be present. But if the marriage be defiled and full of stains, how then could Christ be there, who alone is most pure and the holy and blameless bridegroom of souls? Let every fornication and rape, therefore, be far from the honorable marriage; let all adultery be far away, and with it the abominable incest which confuses lineage, and polygamy. And let the statutes of the sacred (Ritual) book be kept inviolate, so that it may be a book of union, not of separation, since those who are badly joined do not agree, but rather those who are distant from God C depart; and since, if this book is violated, the Church will be disturbed thereby. A digamist, indeed, should be directed as the Fathers have said, but regarding the trigamist there are more statutes. Let such a man take a third wife, if he has no children, up to the fortieth year; but if he has children, and has already reached the fortieth year, a third marriage cannot be tolerated, says the sacred book. May these things be accurately and diligently fulfilled by the leaders of the churches. But let us also look at how marriage begins in a lawful manner. If the parents are in agreement with those being joined, they also consent among themselves, and set their counsels to the task. Then, when the day arrives for the contract to be written, honorable men are gathered for the sake of testimony D of what is being done, and because a lawful marriage contract is being enacted. Wherefore a legal official is also appointed who writes the documents, and the signing by those contracting is done by means of the cross, indicating that the task is of God, and begins in Christ; the bride and groom and their parents touching the pen, showing through this their voluntary and spontaneous will; and that Christ joins them. Wherefore they worship Him first, and then touch the pen; and for this reason, because Christ binds them, they are called the bonds of the cross. And it is not permitted to dissolve them without certain legal accompaniments, such as those which apply to a completed marriage. If, however, there shall be a lawless dissolution, then when the time of the weddings arrives, the bridegroom and bride go to the temple, for from God and His Church the man receives the woman, and the priest, having put on the sacred stole, first
places upon the holy table an iron ring, because of the strength of the man, and a gold ring, because of the delicacy and purity of the woman; and the pre-sanctified mysteries, because the work is performed in the sight of Christ, and He Himself will be for them in holiness and in right faith in Him, and in chastity, a communion and union.
CHAPTER CCLXXVII. That an Orthodox person must not be united to one of a different faith.
Wherefore, it is never permitted for an Orthodox person to take one of a different faith, for what part, says the Apostle, has a believer with an unbeliever? Then the priest places on another table a chalice of wine, called on this account the common cup, by which is shown concord, the community of life, and joy. And having thus gone out into the narthex, or within the doors of the temple, as if only then were the beginning of the blessing given and they were standing in the vestibule of the work, he fulfills B the rite of the pledges, for the rings presented are ordained to signify the concord and the seal of the contract.
CHAPTER CCLXXVIII. Concerning the pledges of future weddings.
The priest therefore blesses God, and after the peace is declared—since there is need of the peace that is from God, and it is in peace and for the sake of peace and concord that they are united—he places the man on the right, since he is the leader and head of the woman, and the woman on the left, as being the more subordinate and as being from his side. For the cause C of her is the man. And after the peace, he prays that God, who gathers the dispersed into unity, and who blessed Isaac and Rebecca, may also bless those being united with a spiritual blessing. He mentions Isaac and Rebecca, and none other of the patriarchs, because no other woman was united to Isaac, and he took her from his own kin according to the law in the nuptial covenant, and lived chastely with her alone; and because this man alone was the noble son of Abraham, a child of blessing, blessed by God. But he makes no mention of grace in the marriage, because marriage for Christians is not a work preferred to another, although it obtains a blessing from D Christ because of the slipperiness of men, and so that this corruptible world may still consist; yet the perfect goal of the Gospel is virginity and incorruptibility, to which it exhorts all who are strong enough to attain. Then, glorifying the merciful God with a loud voice, he gives to the woman the iron ring, as if from the man (the priest acting as his proxy), and to the man the gold one, as if from the woman; and for a third time he exchanges them, adoring the Trinity, which perfects and confirms all things. Then they join their right hands to one another, showing that they have been joined in Christ and have become one, and that the man has received the woman from the hand of the Church through the priest. The priest, therefore, having proclaimed peace to all, showing the union and concord, and saying: Bow your heads, prays that He who betrothed to Himself the Church from the Gentiles as a chaste virgin, namely us the faithful, may bless these nuptials, and the spouses
A keep in peace and unanimous feeling. And with a clear voice, celebrating the might of the Trinity and the kingdom and the power and one authority, as that of the sole Author of mysteries and the sole Omnipotent, he leads them into the middle of the temple before many witnesses, as children of the Church, in sight of the altar before the holy doors, leading them as if into the sight of God, since in Him they are joined purely, while the psalm accommodated to this is sung: *Blessed are all they that fear the Lord*, and the rest to the end.
CHAPTER CCLXXIX. On the sacred rite of the nuptial blessing.
B When, however, they stand in the sight of the altar, they unbind their hands, which they have before them, as those standing before God, manifesting servitude; and they carry lamps, by which they testify to their own chastity, but also signify the divine grace that comes upon them. All the clergy likewise carry lamps on account of the divine illumination and brightness. And the *peace* being said again (for these precede, and are spoken in every mystery on account of the heavenly peace, and because it is necessary that in every mystery prayers be made for all), the priest says the first prayer of the marriage, invoking the holy and incorporeal and pure God, who fashioned man, and from him made woman as a helpmate, that He might send forth His hand from above and join them to one another. And again he joins their hands, expressing the perfection of the union, and saying: "Join them in chastity, and grant the fruit of the womb, pious offspring, and an irreproachable life." And with a loud voice he glorifies the Trinity as the God of mercy and compassion, C because these things are works of His mercy and compassion. Afterward, having taken the crowns from the altar and blessed them, he places one upon the head of the man and the other upon the head of the woman, praying the Lord and God of all to crown them with glory and honor, as those purely joined in Him.
CHAPTER CCLXXX. On the sponsor in the nuptials.
Which crowns of chastity and concord the sponsor, standing behind, receives, becoming for them in the place of a father, and a teacher of chastity and a good marriage. Therefore it is fitting that D orthodox and God-loving people should perform this office. The peace having been invoked again, the priest says the second prayer, just as is done in ordinations by the bishop.
CHAPTER CCLXXXI. That the blessing of spouses is the specific work of the bishop.
For that work is the pontiff’s, and he himself performs it before kings and princes and the rest. Nevertheless, it is permitted to priests also to perform this, because it is only a mystery, and it is not a matter of a sacrament of imparted grace. But also to the priests with the encouragement
A of a bishop, and without his consent a marriage cannot be established. For the hierarch alone is the father of the Church. In the second prayer, he asks that He who, through His presence in Cana, showed that the marriage at which He was present is honorable, might likewise guard those now joined in marriage in peace and concord, make this union honorable, keep their bed undefiled, preserve their life unblemished, and, having reached a ripe old age, enable them to perform the divine commandments. And he proclaims Him to be the one who blesses and sanctifies all things. Then, having turned toward the east, he asks that, without condemnation, he may be accounted worthy to call God in the heavens by the name of Father. And all together say the prayer instituted by the Savior, for the thanksgiving of the work, as a token of servitude, for the petition of good things, and for the communion of the Spirit, through the holy flesh of His Son, B who is the bread from heaven, through whom those who are joined together, if they shall live piously and temperately, shall live; and because God is the Father of all and of the joined pair, as their Creator. After the prayer, the priest raises his voice, celebrating the kingdom, power, and glory of God. And having given peace, he bids the creatures to bow their heads to their Creator. And he makes a prayer over the common cup, saying, "O God, who hast made all things by Thy power, and hast established the heaven, and hast blessed the crown of Thy creatures," that is, all things, since Thou art in the universe and above the universe, "do Thou Thyself bless this common cup of these Thy servants with a spiritual blessing, that they may be always blessed." And as he signs them C with his hand, he declares the cause, namely, that the name of the holy Trinity might be blessed and its kingdom glorified, since It itself blesses and sanctifies all things.
CHAPTER CCLXXXII.
That those who are to be joined in marriage ought to be pure, and be blessed in a holy temple, and become participants of the holy Supper.
Immediately he proceeds to the presanctified [gifts] by means of the sacred chalice, and proclaims, "The presanctified holy things are for the holy." And as all cry out, "One Holy, one Lord," because He alone is the sanctification, and the peace and bond of His servants, he admits the newly-wedded to the sacred banquet, if they D are ready. Hence, they ought to be ready, so that they may be worthily crowned and holily joined; for the final purpose of every sacrament and of every divine mystery is the sacred communion. And the Church acts well in preparing the divine gifts for the propitiation and blessing of the married couple, since He who is present in marriage is He who gave the gifts and who is, and who leads them into a peaceful union and concord; wherefore those who are joined in matrimony ought to be worthy of communion, and to be joined together in a holy temple, in the house of God, as children of God, namely in His sight, where by
A the gifts themselves He is consecrated, and is set forth, and is seen in our midst. Then He gives from the common cup. And the verse, “I will take the cup of salvation,” is chanted. This is done on account of the most holy gifts, and as a sign of union in joy from God; and because from peace and concord there shall be joy for them. To those who are not prepared for communion, such as those who have been married twice, and the like, the divine mysteries are not given, but only the common cup for a partial sanctification and for good fellowship and union in the blessing of God. Then, an B extended prayer being made, and the joined couple being mentioned together as having now become one, and the one who undertook the work as a fellow-worker, he proclaims, “For He is merciful,” beseeching the divine mercy for them, and that these things are from the mercy of God. Then, as if teaching and admonishing them, and praying for peace, he brings forward the apostolic words, saying, “Brethren, rejoice in the Lord always,” and what follows; and the verse, “The God of peace shall be with you always.” And immediately taking them by the hands, he leads them as if to C the altar, and making a procession, he sings with the chanters, rejoicing in Christ, the hymn, “Holy martyrs,” as at an ordination; and the verse, “Glory to Thee, O Christ God, the boast of the apostles.” For they who have lived piously and temperately are fellows of Christ and of His saints; and because it is necessary to be joined not by the flesh alone, but rather by the soul, through both our right faith and the works of piety that are well-pleasing to God, so that the union may be true, and the marriage undefiled, and they may be fellows of Christ and of His saints, and especially of those who have despised the flesh even unto martyrdom. And thus he adds the prayer at the removal of the crowns: that He who gave them the crowns as a D sign of temperance, and as the reward for their purity and cleanliness up to the time of their marriage—because they were joined into marriage while pure—might Himself also bless the removal of the crowns. And let Him keep this union and fellowship indissoluble, so that they may together, with one voice, always bless His name, that of the Father, and of the Son, and of the Holy Spirit. Since He is also the One who wisely disposes all things for our benefit. Then, having invoked Christ, through the intercession of His Mother and of His saints, to grant mercy and salvation to all, he gives the dismissal. And the newly wedded, being blessed by him, go to their homes with joy. These things, then, are those concerning marriage, and it is not necessary to say more. For although there are certain questions about marriage, it is not the time to speak of these, since the Fathers have taught us clearly about everything. It is only necessary to learn this, that those who have been joined in marriage have been joined by God, and are pure through the invocation of Him who is purity. Let them, therefore, keep the marriage bed undefiled for one another, and let them remain in peace and piety; and let them guard for one another, as a trust, what they have received from God: the union in holiness, love in temperance, and a life together in concord and peace, lest an account of this temperance and other divine works be required of them to their detriment. Neither let them care only for the body, but also for their souls, since they have a twofold nature, namely, from the body