GOOD SHEPHERD INSTITUTE OF
PHILOSOPHY AND THEOLOGY
INTRODUCTION TO SACRAMENTAL THEOLOGY
AND SACRAMENTS OF INITIATION
EXEGETICAL EXPLANATION OF THE FORMULA OF
THE THREE QUESTIONS BEFORE THE CONSENT IN
THE SACRAMENT OF MATRIMONY
Guide: Prof. Rev. Dr. Aleixo Menezes
Written Paper submitted in partial fulfilment of Theology Course
Student: Sem. Anmol J. da Costa
Roll no. 05, IIIrd Year of Theology
Patriarchal Seminary of Rachol,
Rachol, Goa
2022
“It is the presence of the Lord, who reveals Himself and the gift of His grace,
that will render your marriage full and profoundly true.”
~ Pope Francis
1. Introduction:
The Catholic Church coaxes us and makes us accountable for our commitments. In order
to achieve this end, the Church has Her prerogative duty and more so, the authority to set an
objective standard of accountability. This is not unusual. Persons wanting to become new
citizens of a country are free to write essays or poetry to express their newfound patriotism, but
that won’t gain them the proper government documents. They must observe a legal form that
is established and commonly recognized in order to become a citizen. In matters of importance,
proper form is essential and decisive. And marriage is a matter of grave importance.1
Man cannot exist alone (cf. Genesis 2:18), therefore, there arises a question mutuality,
complementarity and companionship - i.e. man to woman and woman to man.2 Pope John Paul
II would compare this complementarity and mutual relationship to that of the Trinity itself:
“Being a person in the image and likeness of God thus also involves existing in a
relationship, in relation to the other “I”. This is a prelude to the definitive selfrevelation of the Triune God: a living unity in the communion of the Father, Son
and Holy Spirit.”3
In the study of our paper, we shall explore a short history of marriage, origin of a marriage rite
and its development. At the heart of our study is the exegesis of the questions before the consent
in marriage, which is used in the present Order of Celebrating Marriage. A Catholic wedding,
as we know, is a public event. The Church sets down a standard, a certain traditional form that
is recognized by the Church throughout the world4 to which, both the spouses-to-be, ought to
affirm to before they enter into the Sacramental Covenant of Marriage.
2. History, Origin and Development:
For much of the early history, marriage vows did not have to be exchanged in a Church,
nor was a priest's presence required.5 A couple could exchange consent anywhere, anytime,
perhaps in the presence or even in the absence of any witness/es. Matrimony, had been
celebrated (as in Roman and Judaic traditions) without clergy and was done according to local
customs. In the 4th century Eastern Church, there are some records of a custom in some areas,
1
Cardinal Donald Wuerl, The Marriage God Wants for You, (Maryland: The Word among Us Press, 2015), p. 80.
Michael Miller, trans., Youcat, (Bangalore: Asian Trading Corporation, 2011), p. 48.
3
Pope John Paul II, Mulieris Dignitatem, n. 6, 15th August 1988.
4
Cardinal Donald Wuerl, The Marriage God Wants for You, ibidem, p. 78.
5
Shannon McSheffrey, Marriage, sex, and civic culture in the late medieval London, (Pennsylvania: University
of Pennsylvania Press, 2006), p. 21.
2
for marriages to receive a blessing by a priest merely to ensure fertility.6 The first available
written detailed account of a Christian wedding (in the West) dates in the 9th century and
appears to be identical with ancient Roman service. Although not entirely, we can conclude
that, beginning only in the 4th century, through the involvement of a priest and his blessings,
some kind of ‘liturgical framework’, which served to affirm God’s place in the marriage and
the sanctity of the marriage itself, got incorporated into marriage.7 Around the year 1000, the
Church had jurisdictional power over marriage. Over the centuries, eventually, the part played
by the priest gained immense significance. By now, it was usually the priest who gave the bride
to the bridegroom into marriage.”8
It was not until the 1440s that Catholicism, through the Council of Florence, declared that
matrimony should be truly regarded as one of seven sacraments. 9 In (Church historian)
Reynolds’s view, the Church’s affirmation of marriage as a sacrament established priestly
dictates and authority and confined believers to marriages without continued existence of love
due to the doctrine of marital indissolubility.10 The definitive word regarding marriage came
with the Council of Trent in 1563 when it exposed clearly marriage as one of 7 sacraments.11
Reynolds notes the growing presence of the clergy, in the actual rite of marriage (as the priests
were questioning the couple about impediments and about the freedom of their consent,
culminating in the celebration of a nuptial Mass). He emphasizes that the Church, by deeming
marriage as a sacrament, gained “exclusive legal competence” over the verdict of what
constituted a valid marriage, dissolution of an invalid marriage, and separation without
allowing remarriage.12
Following the Second Vatican Council (1962-65), the Church published a revised Order of
Celebrating Matrimony (in Latin) in 1969 and the official English translation was published in
1970. In 1991, a revised version of this Order of Matrimony was published (in Latin), but the
cf. Demetrios Constantelos, “Practice of the Sacrament of Matrimony according to the Orthodox Tradition”, in
The Jurist, vol. XXXI, n. 04 (1971): p. 620.
7
cf. Matthew Levering, Engaging the Doctrine of Marriage, (Oregon: Wipf and Stock Publishers, 2020), p. 468.
8
Ibidem, p. 469.
9
Reynolds Ekstrom, ed., The New Concise Catholic Dictionary, (Mumbai: St. Paul’s, 2000), p. 183.
10
cf. Matthew Levering, Engaging the Doctrine of Marriage, ibidem, p. 451.
11
cf. Jacques Dupuis, ed., The Christian Faith, (Bangalore: Theological Publications in India, 2014), p. 764;
Matthew Levering, Engaging the Doctrine of Marriage, ibidem, p. 453; Reynolds Ekstrom, ed., The New Concise
Catholic Dictionary, ibidem, p. 183.
12
cf. Matthew Levering, Engaging the Doctrine of Marriage, ibidem, p. 457.
6
English translation was delayed for various reasons. In summer 2015 however, Rome gave its
required approval to the work.13
3. Placement in the structure of the order/mass:
The main elements of the celebration of Marriage are: the Liturgy of the Word, in which
are expressed the importance of Christian Marriage; the consent of the contracting parties,
which the person assisting asks for and receives; the venerable prayer by which the blessing of
God is invoked upon the bride and bridegroom; finally, Liturgy of the Eucharist culminating
in Eucharistic Communion (if circumstances so prevail) of spouses and of others present, by
which, they are raised up to communion with the Lord and with their neighbour.14
At the heart of this is the couple’s consent. In fact, of all the seven sacraments, this is the only
sacrament conferred by the recipients themselves and not by a minister. The minister of the
Church is present only to witness the marriage in the name of the Church and to bless it. The
wedding takes place through the public consent of the couple.15 That is precisely why the Code
of Canon Law allows the ordinary, exceptional and extraordinary forms of the Sacrament of
marriage. (The latter two have to be decided upon by Conference of Bishops.)
Before a Marriage is celebrated, it must be established that nothing stands in the way of its
valid and licit celebration.16 Therefore, the Church in Her wisdom, before receiving the consent
from the couple, questions them about their freedom of choice, fidelity to each other, and the
acceptance and upbringing of children.17
“The Questions before the Consent” are an important part of a Catholic wedding. True to its
name, it entails the celebrant asking the bride and groom three questions before they exchange
their consent and are married. It is a solemn moment, as bride and groom pledge before God
and the community their intention to undertake through God’s grace the vocation of lifelong
marriage, a permanent union open to the gift of new life.18
Fr. Dan Merz, Order of Celebrating Matrimony, Second Edition, What’s New? [article on-line] (Washington
DC, accessed 02 July, 2022); available from https://www.foryourmarriage.org/marriage-rite-second-editionwhats-new/; Internet
14
cf. Austin Flannery, ed., Vatican Council II, Decree on the Apostolate of the Laity, Apostolicam Actuositatem,
November 1965, no. 3; cf. Austin Flannery, ed., Vatican Council II, Dogmatic Constitution on the Church, Lumen
Gentium, November 1964, no. 12.
15
cf. Cardinal Donald Wuerl, The Marriage God Wants for You, ibidem, p. 82.
16
cf. Codex Iuris Canonici (C.I.C.), can. 1066, (Bangalore: Theological Publications in India, 1983), p. 239.
17
Congregation for Divine Worship & The Discipline of the Sacraments, The Order for Celebrating Marriage,
(Bangalore: Asian Trading Corporation, 2015), n. 60.
18
Fr. Dan Merz, The Questions Before Consent [article on-line] (Washington DC, accessed 02 July, 2022);
available from https://www.foryourmarriage.org/the-questions-before-consent/; Internet
13
When the time comes for the Rite of Marriage itself, the bride and groom stand before the
priest, who addresses them in these or other such similar words:
“My dear friends, you have come together in this Church so that [….] the Lord
may seal and strengthen your love in the presence of the Church’s minister and
the (Church) community. And so, [….] I ask you to state your intentions.” 19
The Holy See allows certain adaptions only at the request of the Conference of Bishops. In
allowing such adaptions, following is one of the points which are to be kept in mind:
Provided the structure of the sacramental rite is preserved, the order of the
parts may be adapted and if necessary, even supplemented.20
4. Exegesis:
The three questions before the consent validate the aspects of Indissolubility (based on the
freedom of choice), unity (based on fidelity) and openness to acceptance and upbringing of
children (based on procreation) respectively, which are essential to marriage.21
4.1. (Name) and (Name), have you come here to enter into Marriage without coercion,
freely and wholeheartedly? (This question is mainly directed to indicate the
indissolubility of marriage)
The bridegroom and bride each say: I have.
Indissolubility (bonum sacramentum): Elliott emphasizes by citing that “husbands should love
their wives, just as Christ loved the Church” (Ephesians 5:25) affirms that the effect of this
sacred symbol is indissolubility.22
4.1.1. N. and N.: name holds a special characteristic value of importance within the
tradition of the Bible (genealogy, the naming of persons after being called for a
specific reason, etc.). It is something similar to the I believe (Credo), we profess
our faith individually but within a community. “I (Yahweh) call you by your name,
19
cf. Cardinal Donald Wuerl, The Marriage God Wants for You, ibidem, p. 81-82.; cf. Congregation for Divine
Worship & The Discipline of the Sacraments, The Order for Celebrating Marriage, (Bangalore: Asian Trading
Corporation, 2015), n. 59.
20
Congregation for Divine Worship & The Discipline of the Sacraments, The Order for Celebrating Marriage,
ibidem, n. 40.
21
Catechism of the Catholic Church (C.C.C.), n. 1664, (New Delhi: Bloomsbury, 2012), p. 372.; cf. Austin
Flannery ed., Vatican Council II, vol. I, Gaudium et Spes (G.S.), Pastoral Constitution on Church in the Modern
World, (Mumbai: St. Pauls, 1975), n. 50 § 1.
22
cf. Matthew Levering, Engaging the Doctrine of Marriage, ibidem, p. 472.
I surname you, though you do not know me. I know you” (Isaiah 45:4); one can
also mention it to indicate the intimate knowledge God has of us. Also, it brings
out the aspect of a public statement.
God designs us in such a manner that a male and a female, longs for fulfilment
and finds its completion in an encounter with the opposite sex.23
4.1.2. Have you come: The fact of the presence of the person in question so as to
anticipate the further words (i.e. without coercion), therefore coaxing the contrary.
In other words, the person has not been brought or been sent. That the coming of
the person is not by chance, unintentional or unconscious. And is aware of what
is about to happen and take place in his/her life.
4.1.3. Here: The fact of temporality of presence. The Marriage is to be celebrated in
the parish of one or other of the engaged persons, or elsewhere with the permission
of the proper Ordinary or proper Parish Priest.24 Marriage is to be celebrated in
any Church or Oratory with due permission of the Parish Priest. The local
Ordinary can allow a marriage to be celebrated in another suitable place.25
4.1.4. To enter into marriage: The matrimonial covenant, by which a man and a
woman establish between themselves a partnership of the whole of life, is by its
nature ordered toward the good of the spouses and the procreation and education
of offspring; this covenant between baptized persons has been raised by Christ the
Lord to the dignity of a sacrament.26 Also inclusive of the understanding of
marriage as stated in the introduction and also in Exegesis of the following
question.
4.1.5. Without coercion: No one can be held (fully) responsible for something s/he
did under coercion.27 Anyone who overlooks the conscience of a person, ignores
it and uses coercion, violates that person’s dignity.28 The spouses should enjoy the
two-fold freedom namely, from within and from the external forces.29 Thus,
including fear, constraint, duress, as well as reservation of mind (and so forth).
23
Michael Miller, trans., Youcat, ibidem, p. 47.
cf. Codex Iuris Canonici (C.I.C.), can. 1115, ibidem, p. 248.
25
cf. can. 1118, ibidem, p. 249.
26
cf. Codex Iuris Canonici (C.I.C.), can. 1055 § 1, ibidem, p. 237.; cf. Austin Flannery, ed., Vatican Council II,
vol. I, Gaudium et Spes (G.S.), Pastoral Constitution on Church in the Modern World, ibidem, n. 48 § 1.
27
cf. Michael Miller, trans., Youcat, ibidem, p. 167.; cf. Fr. Donato Rodrigues, “Fundamental Moral Theology”,
unpublished lecture notes, Faculty of Moral Theology, Patriarchal Seminary of Rachol, ps. 7-8.
28
Ibidem, p. 171.
29
Dr. Fr. Nelson Sequeira, “Marriage Law”, unpublished lecture notes, Faculty of Canon Law, Patriarchal
Seminary of Rachol, ps. 3-4.
24
4.1.6. Freely: The Catechism of the Catholic Church expounds this concept when it
states that:
‘The unity of marriage, […] must be accorded to man and wife in
mutual and unreserved affection.’30
While keeping in mind the above stated meaning, in the Code of Canon Law
(1983), there are 12 diriment impediments which invalidate the marriage.
Impediments of natural law cannot be dispensed. However, the Local Ordinaries
can dispense from the impediments defined by Ecclesiastical Law except those
reserved by the Holy See.31
The third connotation that we can derive from this word could also imply the use
of the faculty of freewill. Freedom is a God-given power to be able to act of one’s
own accord; one does not act under any influence. God created us as free people
and willed our freedom, so that we might decide in favour of the good.32
4.1.7. And wholeheartedly: One might almost bring to mind the ancient prayer of
Israel and the Jews: ‘You must love Yahweh your God with all your heart, with
all your soul and with all your strength.’33 in order to incite and draw meaning of
wholeheartedness. But this cannot be applied here in marriage (as the text is
intended as to only be applied to God), except analogously. Secondly,
wholeheartedly could also mean ‘of your own accord’, with your whole self and
not with only mind or only heart, but in the fullness of both. This does definitely
does not imply a one-time event. Vatican Council II insisted that a Christian
marriage is a whole life-long journey to sanctity.34 Later, St. Pope John Paul II,
reinforced this aspect.35
4.1.8. I have: The Bride and Bridegroom, both respond separately. The affirmation
received from both will rely back upon the catechesis given to them in their
preparation for marriage. Based on the understanding given to them, they will
30
Catechism of the Catholic Church (C.C.C.), n. 1645, ibidem, p. 368.
Fr. Dr. Nelson Sequeira, “Marriage Law”, ibidem, p. 6.
32
cf. Fr. Dr. Donato Rodrigues, “Fundamental Moral Theology”, unpublished lecture notes, Faculty of Moral
Theology, Patriarchal Seminary of Rachol, ps. 5-7.
33
The Shema Israel. cf. Deuteronomy 6:5
34
cf. Fr. Dr. Donato Rodrigues, “Fundamental Moral Theology”, Ibidem, p. 5.; cf. Austin Flannery, ed., Vatican
Council II, vol. I, Lumen Gentium (L.G.), Dogmatic Constitution on The Church, ibidem, n. 41.; cf. Austin
Flannery, ed., Vatican Council II, vol. I, Gaudium et Spes (G.S.), Pastoral Constitution on Church in the Modern
World, ibidem, ns. 47-52.
35
Pope John Paul II, Familiaris Consortio, 22nd November 1981, n. 34.
31
respond affirmatively with those very same notions in mind. (Therefore, we can
also know and need to understand the importance of proper Catechesis for couples
entering into marriage.)
4.2. Are you prepared, as you follow the path of Marriage, to love and honour each
other for as long as you both shall live? (This question is mainly directed to indicate
fidelity within marriage)
The bridegroom and bride each say: I am.
Fidelity (bonum fidei): Fidelity within marriage and abstinence outside it, are the best ways to
avoid infection and to halt the spread of the virus. Indeed, the values that flow from an authentic
understanding of marriage and family life constitute the only sure foundation for a stable
society.36 It is a decision to remain faithful to one’s partner with whom one has established
marital covenant. It is a grace which is continually to be sought for and consciously chosen. It
is neither a matter of spontaneity or chance, but a firm and conscious decision.
4.2.1. Are you prepared: In other words, the bride and groom is being asked whether
they have taken necessary measures to understand the unity of unity, its rights,
privileges, duties and responsibilities that it entails. It also brings forth the
awareness of the Catechesis that is required and the marriage preparation course
that Dioceses conduct for couples wanting to enter into marriage. Surely, it also
includes the aspect for having duly fulfilled the Pre-nuptial procedures.
4.2.2. As you follow the path of Marriage: Marriage itself is not an event but an ongoing journey of union aimed at its union of perfection (towards sanctity). It is a
path to holiness.37 The married life is a shared life. Marriage commitment must be
a lifetime dedication (consortium totius vitae).38 Marriage is an intimate
communion of life and love.39 So much so that, in the Vatican Council II
documents, these words have very often been used synonymously. 40 Inclusive of
all the above stated meanings of marriage.
36
Michael Miller, trans., Youcat, ibidem, p. 225.; Address of His Holiness Benedict XVI to The Ambassador of
The Kingdom of Lesotho, 14th December 2006.
37
cf. Austin Flannery ed., Vatican Council II, vol. I, Lumen Gentium (L.G.), Dogmatic Constitution on The
Church, ibidem, n. 11.
38
De Bekkar & Taylor, Parish Priests and Marriage Cases, (Bangalore: Theological Publication in India, 1980),
p. 31.
39
cf. Austin Flannery ed., Vatican Council II, vol. I, Gaudium et Spes (G.S.), Pastoral Constitution on Church in
the Modern World, ibidem, n. 48 § 1.
40
Mendes, Rev. Fr. Socorro. "The Elements of Conjugal Love and The Gradual Development of its Theological
Meaning in the Post Conciliar Period." Rome, 2013, p. 290.
4.2.3. To love: We are reminded that, marriage is intended before all else for the
perfection of the couple’s love.41 To love, couldn’t perhaps be summarised in
better words than in the words of St. Paul:
Love is patient; love is kind; love is not jealous; love is not boastful, or
puffed up or rude; it does not insist on its rights, it does not take offence,
it does not plan evil, it does not rejoice at wrongdoing but rejoices in
the truth. It puts up with everything, it believes everything, it hopes
everything, endures everything. Love never fails.42
4.2.4. And honour: The unity of marriage, distinctly recognized by our Lord, is made
clear in the equal personal dignity which must be accorded to man and wife in
mutual and unreserved affection.43 It is not only now that the Church as expressed,
spoken and encouraged the equality aspect in marriage, but over the centuries,
even in the Council of Trent stated that the rights of husbands and wives were
made equal.44 Furthermore, in the Scriptures itself we find the very basis for such
equal footing in a marital covenant.45
4.2.5. Each other: Marriage is not about others neither about one’s self only. Divorce
separates what God has joined together46. Polygamy as well as extra marital sexual
relations contradict the very unity of marriage.47 The sacramental covenant of
marriage excludes and eliminates all that negates the unity intended towards the
union of a married couple and their fidelity towards each other.
4.2.6. For as long as you both: It is an indefinite period of time. This phrase expresses
an interdependent relationality. Jesus too said, “children of this world take wives
and husbands, but […] in the resurrection they do not marry”.48 In physical,
emotional, spiritual, financial and all other states of life, whether high or low.
41
Pope Francis, Apostolic Exhortation on The Family, Amoris Laetitia, n. 89; cf. Catechism of the Catholic
Church (C.C.C.), n. 1641, ibidem, p. 367.
42
1 Corinthians 13;4-8.
43
cf. Austin Flannery ed., Vatican Council II, vol. I, Gaudium et Spes (G.S.), Pastoral Constitution on Church in
the Modern World, ibidem, n. 49.
44
Jacques Dupuis, ed., Christian Faith, n.1839, (Bangalore: Theological Publications in India, 2014), p. 777.
Pope Leo XIII, Arcanum Divinae Sapientiae, 10th February 1880, n. 14.
45
cf. Ephesians 5:21-33; Colossians 3:18-19.
46
Catechism of the Catholic Church (C.C.C.), n. 1664, ibidem, p. 372.; cf. Austin Flannery ed., Vatican Council
II, vol. I, Gaudium et Spes (G.S.), Pastoral Constitution on Church in the Modern World, ibidem, n. 50 § 1.
47
Fr. Dr. Nelson Sequeira, “Marriage Law”, unpublished lecture notes, Faculty of Canon Law, Patriarchal
Seminary of Rachol, p. 17.
48
cf. Luke 20: 34-36.
4.2.7. Shall live: God Himself forms the bond of sacramental marriage; it is binding
until the death of one of the partners.49 The partnership ceases with the cessation
of one of the parties. It is an echo of the often heard saying, ‘until death do us
apart’.
4.2.8. I am: By affirming to the question, the spouses, agree, in today’s fast-changing
and mesmerizing world, to resist its offers and to take up the challenge that entails
married life. It is not a mere question of fidelity but also that of loyalty,
faithfulness, endurance and forbearance.
*[The following question may be omitted if circumstances suggest this, for example, if the
couple is advanced in years.]
4.3. Are you prepared to accept children lovingly from God and to bring them up
according to the law of Christ and His Church? (This question is directed to indicate
openness and responsibility towards children)
The bridegroom and bride each say: I am.
Procreation and upbringing (Bonum Prolis): The 1917 Code of Canon Law outlines a single
end of marriage, and although there have been changes in the understanding of the ends in
marriage, yet, both, the old as well as the present 1983 Code of Canon Law have been consistent
in maintaining that procreation and upbringing of children is undeniably an end in marriage. 50
4.3.1. Are you prepared: The prepared in question here is with regards to new life
and its nurture and care. It is a responsibility towards a gracious and benevolent
gift of God. (For other nuances and similarities, kindly refer to exegesis 4.2.1.
stated above.)
4.3.2. To accept children lovingly: The good that comes from the communion of the
spouses results into new life. The fruit of the communion between spouses i.e.
children is purely only by the will of God.51 The refusal of fertility turns married
life away from its "supreme gift," the child.52 This also calls due attention that
needs to be given, once again, to the catechising of the couple regarding their
consummation, contraception, Natural Family Planning, etc.
49
Michael Miller, trans., Youcat, ibidem, p. 149.
Fr. Dr. Nelson Sequeira, “Marriage Law”, ibidem, ps. 1 & 3.; cf. 1917 & 1983 Codex Iuris Canonici (C.I.C.)
51
Fr. Dr. Nelson Sequeira, “Marriage Law”, ibidem, p. 3.
52
Catechism of the Catholic Church (C.C.C.), n. 1664, ibidem, p. 372.; cf. Austin Flannery, ed., Vatican Council
II, vol. I, Gaudium et Spes (G.S.), Pastoral Constitution on Church in the Modern World, ibidem, n. 50 § 1.
50
4.3.3. From God: We find in the Old Testament, that with regards to family and
childbearing, God often intervenes on behalf of the childless.53 God’s love is as
creative as God is, so also the love between spouses, because from marriage new
life comes forth.54
4.3.4. Bring them up according to: We are well aware that most of what we are as
we grow up is what we have imbibed and learnt as children from our family
members at home. Therefore, parents are the first and main educators of
children.55 They have the first and inalienable duty and right to educate their
children.56 An ideal parent cannot but be oblivious, neither shun away this right,
responsibility and more so a privilege.
4.3.5. Law of Christ: The law of a Christian is Christ Himself. It is an ideal of
conformity with Christ through the exercise of the Christian virtues (theological
and cardinal)57 and the worthy reception of the sacraments. The point of departure
may not be merely the decalogue, but the whole of the message of the Christ event.
The Catholicism has ought to be inculcated within the growing child to the best
possible extent of one’s capacity.
4.3.6. And His Church: The Christian home is the place where children receive the
first proclamation of the faith. For this reason, the family home is rightly called
"the domestic Church," a community of grace and prayer, a school of human
virtues and of Christian charity.58 In other words, to allow the child to grow under
the governance of the Ecclesial law.
4.3.7. I am: Conception, pregnancy, childbearing, birth and upbringing of a new life
until they are independent, is remotely an easy task. It calls for sheer
determination, openness, strength, endurance, forgiveness and most importantly
love. In spouses in this third question before they consent to each other to
marriage, set before themselves a major role/task, a challenge and an ideal, to
which they affirm.
53
cf. Matthew Levering, Engaging the Doctrine of Marriage, ibidem, p. 467.
cf. Michael Miller, trans., Youcat, ibidem, p. 48.
55
Austin Flannery, ed., Vatican Council II, Gravissimum Educationis, Declaration on Christian Education, 28
October 1965, n. 3.
56
Ibidem, n. 6.
57
Edwin Kaiser, trans., The Law of Christ, vol. I, (Bangalore: Theological Publications in India, 1973), p. vii-viii.
58
Catechism of the Catholic Church (C.C.C.), n. 1666, ibidem, p. 372.
54
5. Conclusion:
In the secular world today, people often question the meaning of marriage, and so, are
hesitant to impose any limits on the form of a wedding. In some places, civil authorities will
even permit couples to write their own vows, which can be open-ended or loaded down with
qualifications to suit the preferences, fears, and eccentricities of each party to the contract.
Catholic liturgy cannot and does not proceed that way.59 The Church—in every place and in
every age—professes a common faith, a certain faith, a particular faith, which includes a clear
doctrine of marriage.
The Catechism of the Catholic Church predominantly refers to the celebration of Marriage as
a Covenant. Now, though there may be some vestiges of the term ‘contract’ in the Catechism
of the Catholic Church, liturgists and theologians engaged in preparing the New Marriage Rite
have made sure that the New Rite does not bear a single trace of the term ‘contract’.60
The Sacrament of Matrimony signifies the union of Christ and the Church. It gives spouses the
grace to love each other with the love with which Christ has loved his Church.61 Christian
marriage, therefore, becomes an efficacious sign, the Sacrament of the covenant of Christ and
the Church.62 The exegesis of the 3 questions before the consent that we have studied together,
is like a short (though not exhaustive) anthology of the Church’s teaching regarding the
Sacrament of Marriage.
59
Cardinal Donald Wuerl, The Marriage God Wants for You, ibidem, p. 79.
Mendes, Rev. Fr. Socorro. "The Elements of Conjugal Love and The Gradual Development of its Theological
Meaning in the Post Conciliar Period." ibidem, p. 290.
61
Catechism of the Catholic Church (C.C.C.), n. 1661, ibidem, p. 372.; cf. Jacques Dupuis, ed. Christian Faith,
Council of Trent, n. 1806, ibidem, p. 768.; cf. Ephesians 5:21-33.
62
Ibidem, n. 1617, p. 362.; cf. Ibidem, n. 1800, p. 768.; cf. Codex Iuris Canonici (C.I.C.), can. 1055 § 2, ibidem,
p. 237.
60
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