Liturgy News

To the surprise of many, the Order of Celebrating Matrimony (2015) has inChapter 3 an ‘Order of Celebrating Matrimony in the Presence of an Assisting Layperson’. Is it not necessary to have a priest or deacon to preside at a Catholic marriage?

The short answer is no. In Catholic theology, the ministers of the sacrament of marriage are the couple themselves. A Catholic marriage is established by the mutual consent of the spouses (OCM 2). It was only at the Council of Trent that the presence of an ordained minister became a canonical requirement for validity. Before that, the couple and their family could arrange and celebrate the marriage themselves; afterwards they were encouraged to go to the church for a blessing.

Today, the role of the priest or deacon at a wedding is not to ‘do’ anything for the couple, but rather to be the Church’s official witness, as the groomsmen and bridesmaids are witnesses on behalf of the community. That is why, when there is a shortage of priests and deacons, the diocesan bishop can delegate laypersons to assist at marriages – after a favourable prior vote of the bishops conference and the permission of the Holy See (OCM 25, CCL 1112). The lay leader of marriage would complete the paperwork, prepare the couple for marriage, and celebrate the Catholic marriage liturgy, receiving the consent of the couple in the name of the Church. They would also need registration with the Australian government as an official authorised to celebrate marriage ‘according to the rites of the Roman Catholic Church’.

With so many overseas priests in Australia and priests looking after multiple parishes, there is no doubt that the shortage which justifies the delegation of lay leaders exists. But there are more compelling reasons as well.

Social expectations with regard to marriage have changed considerably in Australia over recent decades. Premarital cohabitation was 15% in the early 1970s but is now over 80%. There is a strong sense that making a permanent commitment in marriage would be grossly irresponsible without a trial period of living together to determine compatibility. Some have decided they are fine as they are without a formal marriage.

More specifically, the number of weddings in Catholic churches has plummeted. The Australian Bureau of Statistics figures show a 70% decline in the 25 years between 1994-2019. Why? It is part of a more general decline in all religious weddings: in 2000, for the first time, the number of civil weddings surpassed the number of religious weddings. The percentage is now 80/20%. This is related to declining religious practice in general.

But there are particular complicating factors in a Catholic marriage. Couples may feel constrained by it. There is the daunting prospect of extra church paperwork and the canonical requirements for permissions and dispensations. These could be considerably simplified if the bishop were to delegate the official church minister to give the permissions/dispensations. In addition, there is the barrier of divorce which many couples face (currently in Australia four marriages out of ten end up in divorce). Other Churches have worked out ways to accommodate second marriages: why could not the Catholic Church do likewise? However, these questions are broader than the question of lay presiders at marriage.

More relevant to our proposal is the fact that a priest who celebrates a Catholic wedding is not married himself and is most likely to be old or foreign born. Each of these elements might seem alienating for a young couple. I am not making comment here about the quality of pastoral care offered by priests and deacons, but rather about the perception of the couple.

In addition, there is the fear of judgement. More than likely the couple and their friends will not be regular participants at Sunday Mass: will they be welcomed? The Catholic Church has been outspoken on issues relating to contraception, cohabitation, sexual morality and same-sex relationships. The fear of judgement applies not only to the way the couple might be received by the parish and the priest, but also a fear of what might be said in the homily which would be offensive to the family and friends of the bride and groom.

Now imagine the scenario if we had designated lay people to preside at Catholic marriage – a young woman, for example, who is married and a mother, who shares the life, language and culture of the young people whose marriage she prepares and celebrates with them. She will be speaking from personal experience, supported by her theological formation. She would preach the homily, receive the consent of the couple on behalf of the Church, and pray the special text of the nuptial blessing over them.

Put this together with the increasingly open possibility of celebrating marriage outside a church building, in a place significant for the couple, a place where they feel comfortable. Then the question becomes why go to a civil celebrant? Why not opt for a Catholic rite where there is a strong sense of history and a rich theological understanding? The Catholic marriage rite and the texts of Scripture offer a uniquely rich insight into love and commitment, fidelity and respect, harmony and mutual forgiveness.

Tom Elich
Editor