3. Is the ring to be put from finger to finger or on the ring finger at
once, as laid down in Roman Ritual?
4. How much of the Ritus Pontificalis of marriage ought a priest to
adopt? for instance can he use a cope?
5. Is a lighted candle, and how many, to be used at the marriage ceremony,
or in blessing holy water, etc.?
In answer to the first question, we beg to say that the Roman Ritual
simply says: "Matrimonium in Ecclesia maxima celebrari decet". It was
quite unnecessary to say more, inasmuch as the Ritual lays down that the
spouses are to assist at mass and to approach Holy Communion. When these
particulars are observed, the spouses should, of course, occupy a place
near the altar, and even in case there should be no mass, it appears to
us quite proper that they should contract marriage at the altar, while
we cannot point out the precise place, as the Rubrics of the Ritual do
not enter into further details. With regard to the kneeling, the Ritual
says nothing: we think, however, that the practice of allowing them to
stand while expressing their mutual consent, and kneeling down at the
words _Ego conjungo vos_, etc., may safely be followed. This practice
is indicated in some Rituals: "Ac primo sponsum interreget stantem ad
dextram mulieris", and in the Roman Pontifical, "Muliere ad sinistram
viri stante". The Roman Ritual does not mention these details.
It is not at all necessary to repeat the surname in the ceremony.
Baruffaldi, in his "Commentaria ad Rituale Romanum", has the following
words: "Post nomen non utique est necessarium addere cognomen gentilitium
quia per verba illa _hic praesentem_ satis indicatur quinam sit illa
de quo agitur. Nihilominus ad abundantiam nonnulli solent addere
quoque cognomen prosapiae et nomina parentum illorum qui contrahunt ad
evitandum omnem errorem circa personam". Baruffaldi, _de Matrimonio_,
tit. xlii. The Roman Ritual certainly appears to state that the ring
is to be placed on the ring finger at once, and so does the Pontifical;
however, it is to be remembered that other Rituals do not contradict this,
but they would appear rather to explain the manner of observing what is
prescribed in the Roman Ritual by moving it from finger to finger, and
reciting the words at the same time as pointed out in the Ritual. Our
respected correspondent, when proposing these questions for the very
laudable purpose of securing uniformity of practice in so important
a matter, must recollect the words of the Roman Ritual: "Caeterum si
quae provinciae aliis, ultra praedictas, laudabilibus consuetudinibus
et caeremoniis in celebrando matrimonii sacramento utantur, eas
sancta Tridentina synodus optat retineri". On which words Baruffaldi,
commenting, says: "Cum Ecclesia Catholica delere introductas et per
longa saecula approbatas caeremonias, impossibile iudicaverit, illas
quodammodo retineri laudavit, optavitque dummodo sint vere laudabiles
et merae consuetudines, non autem ritus sacramentales sacramentum
deformantes". Hence, we should not be surprised if in different countries
and even in different districts a diversity of practice exist in regard
to details, "quae substantiam sacramenti non laedunt nec pietatem
offendunt". At the same time, however, it is but right that we should
observe the rubrics of the Ritual, as, the more accurate we are in
doing so, the greater will be the uniformity of practice, which is
most desirable.
The principles which we have laid down will enable us to answer question
4. We should not consider the pastor deserving of censure for using a
cope on a very solemn occasion, though undoubtedly there is no mention
made of it in the Ritual, whereas it is prescribed in the Pontifical for
a Bishop; and, as a direct answer, we should be disposed to state that
a priest may adopt as much of the Ritus Pontificalis as is consistent
with the due observance of the Ritual. The priest ought to be guided by
the Ritual, while he leaves to the bishop the observance of the Ritus
Pontificalis as laid down in the Roman Pontifical.
We now proceed to answer the fifth and last question. The Rubrics require
lighted candles in the blessing of the ashes, palms, and candles; but in
the blessings referred to in the proposed question, the use of candles
is not prescribed, though we think it would be very becoming to have
lighted candles at a marriage even when there is no mass.
Nothing, however, is better calculated to edify and to impress the
faithful with a sense of the dignity and character of the great sacrament,
as it is called by St. Paul, in Christ and in the Church, than the holy
sacrifice of the Mass; and hence the Holy Catholic Church, anxious to
invest it with all possible solemnity, exhorts the married couple to
prepare for its reception by confession and communion, and has appointed
a special mass for the purpose; and accordingly we find that here in
Ireland, even in the times of persecution, the nuptial benediction
and mass were prescribed by Dr. Matthews, Archbishop of Dublin, and
his suffragans, in a provincial synod at Kilkenny, in the year 1614.
"Si quando contigerit, parochum aliquos matrimonialiter conjungere, non
habita tunc opportunitate impertiendi illis nuptialem benedictionem,
quae infra missarum solemnia dari solet, moneat verbis gravibus
contrahentes, ne ante hujusmodi a se ipso, et non alio sacerdote,
acceptam benedictionem, in eadem domo cohabitent, et multo minus,
matrimonium consummare praesumant. Similiter sponsos de futuro moneat,
ut a nimia familiarite caveant, et ne se ullatenus carnaliter cognoscant,
donec matrimonium de praesenti contraxerint, et benedictionem nuptialem
(prout dictum est) obtinuerint"--(_Vide_ Dr. Moran's _History of the
Archbishops of Dublin_, vol. i. p. 453, which contains all the statutes
of that synod). With the same view we thought it well to publish some of
the decrees having reference to the nuptial mass, by which it is easily
seen how the dignity of this sacrament has been upheld by the Church,
while the system introduced by governments in other countries would
have the effect of degrading it to the level of a mere civil contract,
and depriving it of the blessing and sanction of heaven. If we shall
have succeeded in an humble way in showing the dignity of the marriage
contract by the wise rules and discipline established by the Catholic
Church, we will have performed a work agreeable, we are sure, to the
readers of the _Record_, and attained at least one of the objects aimed
at by its conductors.