The Rite of Blessing, or on the Solemn Blessing of Nuptials

Marriage is a sacrament of the living, and should be received in the state of grace. The priest should endeavour - to get the parties to go to confession and Communion when they are married, so that they may enter on their new state of life with the blessing of God. The rite in Catholic marriages should be performed in the Church, and if the wife has not received the nuptial blessing before, it is the wish of the Church that, whenever the rubrics permit, the Mass Pro Sponso et Sponsa should be said, and the nuptial blessing given as therein laid down. This Mass may be said on all days outside close time except on feasts of the first and second class, and on days of obligation. On these days, however, a commemoration may be made of the Mass Pro Sponso et Sponsa and the prayers after the Pater and Communion may be added.

The common law of the Church prescribes that the nuptial blessing shall not be given out of Mass, and in England, by a special indult of the Holy See, when the nuptial Mass is not said, a special blessing is given by the priest according to the Ritual.

In England the State does not acknowledge Catholic marriages unless they are celebrated in presence of a registrar and in a building registered for marriages. A priest who solemnized marriage otherwise would be liable to severe punishment as a felon. Due notice of a marriage must also be given to the superintendent registrar of the district or districts in which the parties reside. The marriage cannot take place without the registrar’s certificate, which cannot be granted before the expiration of twenty-one days after the notice has been entered if the marriage is to be without licence, or of one day if it is to be with licence. These and other laws which the civil authority has imposed on Catholic marriages should be observed in order that the marriages of Catholics may be recognized by the law of the land, and to avoid greater evil. The Nonconformist Marriage Act of 1899 enabled Nonconformists to dispense with the presence of the registrar, but its onerous conditions prevented the Catholic Bishops from accepting it except in some parishes,

I. Notion of the solemn blessing. The solemn blessing of nuptials, which is found in the Mass inscribed "Mass for Bridegroom and Bride," consists of three prayers, namely Propitiare, Deus qui potestate, and Deus Abraham. The first two are said immediately after the Pater noster, the third before the prayer Placeat tibi, Sancta Trinitas.

II. Nuptials which can be blessed. All nuptials can be blessed, except: 1° marriages between a Catholic party and a non-Catholic party (canon 1102, § 2); 2° if it is a question of a woman to whom the solemn blessing has once been given (canon 1143); 3° if there is question of a man who has once received the solemn blessing, unless a contrary custom is in force, for this must be observed;² 4° if it is a question of marriage with one notoriously excommunicated.³

III. Obligation of the solemn blessing. For the faithful there seems to be an obligation of requesting the solemn blessing on the occasion of marriage or afterwards. But the obligation lies upon the pastor of taking care that the faithful receive it at the time of the nuptials or shortly after. Yet the obligation of each is only light; indeed, if the spouses have already lived for a long time in marriage, a true obligation seems to be absent.

1. The obligation of the faithful seems to be deduced from the response of the Holy Office which speaks of "the precept of the Church."⁴

2. The obligation of the pastor follows from canon 1101, § 1, from the Roman Ritual,⁵ from several responses of the Sacred Congregations,⁶ and from the obligation of the faithful.

3. That the obligation is only light is admitted rather commonly (St. Alphonsus VI, 984, 988). That the obligation is absent if the spouses have already lived for a long time in marriage seems to have to be deduced from these words of canon 1101, § 1: "which can be given to them even after they have lived for a long time in marriage." If, however, it is requested, the pastor is bound to grant it.⁷

IV. At what time can the solemn blessing be imparted? 1. The solemn blessing cannot be given except within Mass (canon 1101, § 1).⁸

2. It can be imparted on all days, except:

a) During the closed time (canon 1101, § 1), that is, from the first Sunday of Advent up to and including the day of the Nativity of the Lord, and from Ash Wednesday up to and including Easter Sunday (canon 1108, § 2). Yet local Ordinaries can, with due regard for liturgical laws, permit it even in the aforesaid times for a just cause, with the spouses warned that they abstain from excessive pomp (canon 1108, § 3).⁹ If the nuptials are celebrated during the closed time, with the nuptial blessing not granted by the Ordinary, the Mass with its proper blessing is deferred to the day on which, outside the closed time, the Mass for Bridegroom and Bride or its commemoration is permitted.¹⁰

b) On the day of the Commemoration of All the Faithful Departed.¹¹

c) If only one Mass is celebrated on a day on which a funeral Mass must be said which cannot be deferred.

d) During a general local interdict (canon 2271, 2°); likewise in a parish church, during a particular local interdict laid upon that church (canon 2272, § 3, 2°).¹²

V. Who can impart the solemn blessing? Only that priest, either himself or through another, can give the solemn blessing who can validly and licitly assist at the marriage (canon 1101, § 2). Moreover, it is not prohibited that one person take part in the marriage, and another celebrate the Mass and also impart the solemn blessing - not another, for example a deacon.

VI. Things to be noted. 1. On days on which the Mass "for Bridegroom and Bride" is permitted, this Mass must be said,¹³ and it is illicit to add the nuptial blessing to the Mass of the office of the day; but when the said Mass is prohibited, the nuptial blessing is added to the Mass of the office of the day.

2. Within the same Mass several persons can receive the nuptial blessing, with the formulas of the blessing changed and pronounced only once.¹⁴

3. Although there is no obligation of communicating within the nuptial Mass, nevertheless the spouses are to be exhorted to communicate in the said Mass, or at least on that day.¹⁵

¹ We follow our little work On the Form of the Promise and Celebration of Matrimony.

² Roman Ritual, title VII, chapter 1, n. 18. The Holy See, however, sometimes permits that special prayers be recited over a widow already blessed; see the formula in the Roman Ritual, Appendix on Matrimony II.

³ Roman Ritual, loc. cit.; rescript of Pius VI to Cardinal de Franckenberg, July 13, 1782; Sacred Penitentiary, December 10, 1860.

⁴ July 6, 1817 (Collectanea, n. 725).

⁵ Roman Ritual, loc. cit., n. 16.

⁶ Sacred Congregation of Propaganda Fide, September 21, 1843, ad II (Collectanea, n. 971); Holy Office, August 31, 1881 (Collectanea, n. 1457).

⁷ Holy Office, August 31, 1881 (Collectanea, n. 1457).

⁸ Roman Ritual, title VII, chapter 1, n. 16; Sacred Congregation of Rites, June 23, 1853 (n. 1557); August 14, 1858 (n. 3079); Holy Office, August 31, 1881. The Holy See sometimes permits that, when Mass is not said, the nuptial blessing be granted outside Mass, according to the formula of the Roman Ritual, On Matrimony I.

⁹ Sacred Congregation of Rites, September 25, 1875, ad I (n. 3380).

¹⁰ Roman Missal, Additions and Variations II, n. 2.

¹¹ Roman Missal, Rubrics in the votive Mass for Bridegroom and Bride.

¹² Holy Office, September 3, 1817 (Collectanea, n. 726).

¹³ Holy Office, September 1, 1841, 5° (Collectanea, n. 938).

¹⁴ Sacred Congregation of Rites, June 23, 1853, ad I (n. 3016); June 30, 1896, ad VI (n. 3922).

¹⁵ Sacred Congregation of Rites, March 21, 1874 (n. 3329); June 30, 1896, ad VI (n. 3922).

The Nuptial Blessing, which pertains to the solemnity of nuptials and is contained in the Missal, in the Mass for Bridegroom and Bride, is carefully to be distinguished from the rite of celebrating the Sacrament of Matrimony, by which the Priest joins the spouses and blesses the ring, and which is contained in the Roman Ritual.

"The nuptial blessing, which the Missal exhibits in the Mass for bridegroom and bride, is always to be imparted in the marriage of Catholics, yet within the celebration of Mass, according to the rubrics, and outside the closed time, to all those spouses who did not obtain it in contracting marriage, from whatever cause; even if they ask after they have already lived for a long time in marriage, provided that the woman, if a widow, did not receive that blessing in other nuptials. Moreover the same Catholic spouses who did not obtain the blessing of their marriage are to be exhorted that they ask it at the first possible time. But it must be signified to them, especially if they are neophytes, or contracted validly before conversion, that the blessing itself pertains to the rite and solemnity, but not to the substance and validity, of the marriage." S. I. C. 31 Aug. 1881, General Decree; S. R. C. 9 May 1885.

"The Holy See exhorts the faithful to supply the nuptial Blessing of the Parish Priest in marriages celebrated clandestinely. It is asked whether only the solemn Blessing is intended, which is contained in the Missal, or whether also the Blessing of the ring? Resp. Affirmatively in all things." S. C. de P. F. 20 Feb. 1801.

"When the Apostolic Vicar of Sutchuen asked that the response of the Sacred Congregation concerning the Blessing to be supplied in clandestine marriages be more clearly explained, the S. C. de P. F. responded that the Blessing is to be given in all things and through all things according to the form of the Roman Ritual, namely also with the Blessing of the ring." S. C. de P. F. 27 Jan. 1805.

"1. Is the nuptial Blessing which is in the Ritual prohibited from being given in the forbidden time? Or at this time is only the Blessing which is in the Missal prohibited? 3. Can the Blessing which is in the Missal be given to those who, without that Blessing, have already been joined in marriage in first nuptials, when the woman is already pregnant, or has already borne children? Likewise to those who here and now contract marriage de praesenti in first nuptials, when the bride is known to be pregnant, or already before marriage has begotten children from fornication? 4. When the nuptial Blessing is given to those who have already validly been joined in marriage, must the formula be recited: I join you in matrimony, without renewal of consent? What when there is doubt, as very often, whether they have already validly contracted or not? Resp. To the 1st: Negatively to the first part, provided that there is not present a custom of not contracting marriage even without solemnity in forbidden time; affirmatively to the second part. To the 3rd: Affirmatively. To the 4th: To the first part, let the Instruction of the year 1806 be given, which is that spouses of this sort are not bound to renew consent where there is no doubt concerning the validity of the marriage already contracted because of some impediment, nor ought the Priest to recite the formula Ego vos, etc., but only to perform the remaining things which are handed down in the Roman Ritual concerning the Blessing. To the second part, let him consult approved authors." S. R. C. 5 July 1845; 2 Oct. 1593.

"Whether the votive Mass for bridegroom and bride can be said, and in it the nuptial Blessing be made, even in the case where the Spouses during this Mass would not receive Holy Communion? Resp. Affirmatively; nevertheless let Parish Priests and Rectors of souls take care to exhort the faithful about to marry that they communicate in the Mass in which the nuptial Blessings are imparted." S. R. C. 21 March 1874.

"1. Can a Priest, when marriages are celebrated outside Mass, as frequently happens in the churches of the cities of the Diocese of Monte Albano, impart the Blessing to the spouses and recite the prayers which are contained in the Missal in the Mass for bridegroom and bride, and which are to be said both after the Pater noster and before the Placeat, when there is not a question of nuptials in which the above-mentioned Blessing is not to be denied? And insofar as affirmatively, is he bound? 2. Is it permitted to defer the Mass for bridegroom and bride and the Blessing to the day immediately following, or to another much more remote, even if the spouses before receiving the Priestly Blessing in the church dwell together in the same house? 3. Whether the prohibition of nuptials in the time of Advent and Lent ought to be understood only of the Mass for spouses, and of the prayers placed in the Missal for the Blessing of those marrying; or whether it also touches the marriage itself, which is celebrated only with the ceremonies and prayers which are found in the Ritual? 4. When license has been given by the Bishop to contract marriage in the times forbidden by the Holy Council of Trent, is the Blessing of the spouses through the prayers and orations contained in the Mass for spouses also judged to be permitted? And insofar as negatively, can the Bishop in the case concede that faculty? Resp. To the 1st: Negatively in all things. To the 2nd: Negatively in the case. To the 3rd: Affirmatively to the first part, negatively to the second, provided that the leave of the Bishop accedes. To the 4th: Negatively in all things." S. R. C. 14 Aug. 1858.

"The S. R. C. ... by command of Our Most Holy Lord Pope Pius IX decreed: that the nuptial Blessing is to be imparted only in Mass, and it did not declare differently in the year just elapsed, 1858, on 14 Aug., when responding to doubts proposed concerning this matter by the Most Reverend Bishop of Monte Albano." 26 March 1859. Cf. Gardell. n. 5289.

"Unless a grave and reasonable cause is present, the Mass for Bridegroom and Bride is to be celebrated, and the prescription of the Rubric is to be observed as to the kind of Mass; yet in such a way that the Celebrant is free in his mind to turn the fruit of the Mass in favor of the one supplying the alms." S. C. de P. F. 7 June 1853; 23 March 1844.

"... the S. R. C. declared ... that the Mass for Bridegroom and Bride is a private votive Mass, and therefore is always to be read without the Angelic hymn and the Nicene symbol, with three orations: 1. namely, the proper one of the same votive Mass, as is contained at the end of the Missal; 2. and 3. those of the current day, as in Rubrics, title VII, num. 3, On commemorations; Benedicamus Domino at the end, and the last Gospel of St. John." S. R. C. 28 Feb. 1818.

"The Mass in nuptials must always be the votive Mass for Bridegroom and Bride, as in the Missal, except on feasts of precept and doubles of the 1st and 2nd Class, in which a commemoration for Bridegroom and Bride is to be added to the occurring Mass. But the Blessing assigned in it according to the rubrics is not to be imparted except in Mass." S. R. C. 23 June 1853; 7 Jan. 1784.

"1. Whether a Mass of this sort can be said on days excluding doubles, as noted above? 2. Whether the commemoration of the Mass for bridegroom and bride, to be said, according to the said Decree, in Masses of a double of the 1st or 2nd class, ought to be said under one conclusion with the Oration of the feast, or under another conclusion? 3. Whether such commemoration likewise ought to be said, or under another conclusion, as is customary concerning other commemorations occurring on Sundays and feasts of precept? 4. In what place, when other commemorations occur, as in the preceding question, the commemoration of the Mass for bridegroom and bride is to be said under a second conclusion; namely, whether in the last place? Resp. To the 1st: Negatively as to the Octave of Epiphany, the Vigil of Pentecost, and the privileged Octave of Corpus Christi, insofar as the privilege has been granted after the manner of the Octave of Epiphany. To the 2nd: Negatively to the first part, affirmatively to the second. To the 3rd: As in the preceding. To the 4th: It is to be made in the first place after the others of precept." S. R. C. 20 Apr. 1822.

"... because in the times forbidden by the Church the solemn Blessing of nuptials cannot have place, so likewise the commemoration for bridegroom and bride in the occurring Mass is inhibited, nor are the Orations to be resumed outside Mass when the prohibited time has already elapsed." S. R. C. 31 Aug. 1839.

"When several are joined at the same time, the consent of each of them first having been received, and the individual marriages having been duly celebrated, and the form I join you in matrimony, etc., having been said for each by the Parish Priest, nothing prevents the blessings of the rings and the remaining Blessings from being made in common by general words." S. C. S. O. 1 Sept. 1841.

"Whether in Nuptials, which are called second, the blessing of the ring is to be omitted? Resp. Negatively." S. R. C. 27 Aug. 1856. Cf. Gardell. n. 4780.

The nuptial blessing consists in the prayers which are found in the Missal: Be propitious, O Lord, etc., and O God, Who by Thy power, etc., to be said before Deliver us, etc.; and also God of Abraham, etc., to be said before the blessing. This nuptial blessing cannot be separated from the Mass, so that it cannot be imparted outside it. Sacred Congregation of Rites, 9 May 1893, Roman, responses to 3 and 4.

“The nuptial blessing which the Missal gives in the Mass for bridegroom and bride is always to be imparted in the Matrimony of Catholics, but within the celebration of Mass, according to the Rubrics, and outside the forbidden time, to all those spouses who, in contracting Matrimony, did not obtain it for any cause whatsoever, even if they ask for it after they have already lived in Matrimony for a long time, provided that the woman, if a widow, did not receive this blessing in other nuptials.—Moreover, those same Catholic spouses who did not obtain the blessing of their Marriage are to be exhorted to seek it at the first opportunity. But it is to be explained to them, especially if they are neophytes or contracted validly before conversion, that the blessing pertains to the rite and solemnity, but not to the substance and validity of the union.” Holy Office, 31 August 1881, General Decree.

“The Holy See exhorts the faithful to have supplied the parish priest’s nuptial blessing in Marriages celebrated clandestinely. It is asked whether only the solemn blessing which is found in the Missal is intended, or also the blessing of the ring?—Response. Affirmative in all respects.” Sacred Congregation for the Propagation of the Faith, 20 February 1801.

“When the Vicar Apostolic of Sichuan asked that the response of the Sacred Congregation concerning the blessing to be supplied in clandestine Marriages be explained more clearly, the Sacred Congregation for the Propagation of the Faith responded that the blessing is to be given in all things and in every respect according to the form of the Roman Ritual, namely, also with the blessing of the ring.” Sacred Congregation for the Propagation of the Faith, 27 January 1805.

“1. Whether the prohibition of nuptials during the time of Advent and Lent is to be understood only of the Mass for the spouses and of the prayers placed in the Missal for the blessing of those marrying; or whether it also extends to the Marriage itself, which is celebrated with only the ceremonies and prayers that are found in the Ritual? 2. Whether, when the bishop grants permission to contract Matrimony during the times forbidden by the holy Council of Trent, the blessing of the spouses by the prayers and orations contained in the Mass for the spouses is also judged to be permitted? And insofar as the response is negative, whether the bishop can grant that faculty in a case?—Response. To 1: Affirmative to the first part; negative to the second, provided the bishop’s permission is present. To 2: Negative in all respects.” Sacred Congregation of Rites, 14 August 1858, Monte Albano.

“When several couples are joined at the same time, after the consent of each has first been received and each Marriage has been duly celebrated, and after the parish priest has said for each the form, I join you in Matrimony, etc., nothing prevents the blessings of the rings and the other blessings from being made in common by general words.” Holy Office, 1 September 1841.

“Whether, in nuptials which are called second nuptials, the blessing of the ring is to be omitted?—Response. Negative.” Sacred Congregation of Rites, 27 August 1836, Rennes, response to 2.

771. The nuptial blessing is distinguished as twofold: one simple, which is contained in the Roman Ritual, "The Rite of Celebrating the Sacrament of Matrimony";⁷³ the other solemn, which is contained in the Missal.⁷⁴

a) The solemn blessing consists in three prayers, of which two are said after the Pater noster, but the third after Ite, missa est or Benedicamus Domino. It is not lawful to give this solemn blessing outside Mass,⁷⁵ unless an altogether special privilege is possessed, such as was conceded to the Diocese of Eichstätt on September 1, 1838, and February 5, 1865. Concerning this blessing the Holy Office established on August 31, 1881:⁷⁶ "The nuptial blessing which the Roman Missal sets forth in the Mass for bridegroom and bride must always be imparted in the marriages of Catholics, but within the celebration of Mass according to the rubrics and outside the forbidden time, to all those spouses who did not obtain it when contracting matrimony for any cause whatsoever, even if they seek it after they have already lived long in matrimony, provided that the woman, if a widow, did not receive that blessing in other nuptials. Moreover, the same Catholic spouses who did not obtain the blessing of their matrimony are to be exhorted to seek it at the first opportunity." From these words (which agree with the statutes of the Code of Canon Law, cann. 1101, 1102, 1108, 1143), it follows that the solemn nuptial blessing cannot be given: a) if the woman already received it in another matrimony;⁷⁷ b) if the matrimony is celebrated during a closed time, unless permission of the Ordinary is present;⁷⁸ c) if the matrimony to be celebrated is mixed.⁷⁹ The celebration of a mixed matrimony will be treated specially below. - The spouses are also to be exhorted to communicate at the nuptial Mass.

b) The simple blessing, which is contained in either the Roman Ritual or a duly approved diocesan ritual, must be given in a church or in a public or semi-public oratory, but not in a private house, nor in churches or oratories of a seminary or of women religious, except with the permission of the bishop.⁸⁰ In many places, for reasonable causes, the simple blessing alone is imparted to those about to marry. It belongs to the bishop to judge whether the custom of omitting the solemn nuptial blessing is to be permitted. - The Roman Ritual⁸¹ adds: "Moreover, if in any place other praiseworthy customs and ceremonies are employed in celebrating the sacrament of matrimony, it is fitting that they be retained." It must be noted, however, that only praiseworthy customs can be retained; hence customs redolent of paganism, superstition, or indecency have several times been reproved by the Roman Curia.

⁷³ Tit. 7, c. 2.

⁷⁴ Mass for bridegroom and bride.

⁷⁵ Cf. Sacred Congregation of Rites, February 12, 1909 (Acta Ap. Sed. I, 255).

⁷⁶ Collect. de Prop. Fide, n. 1557.

⁷⁷ Code of Canon Law, can. 1143.

⁷⁸ Ibid., can. 1108, § 3.

⁷⁹ Ibid., can. 1102.

⁸⁰ Ibid., can. 1109.

⁸¹ Tit. VII, c. 2, n. 6.

852. The liturgical form to be observed. - By the name of liturgical form is understood the complex of rites and ceremonies which accompany the celebration of Christian matrimony and which are prescribed in ritual books approved by the Church or are received by laudable customs. Concerning this, can. 1100 prescribes:

"Outside a case of necessity, in the celebration of matrimony let there be observed the rites prescribed in ritual books approved by the Church or received by laudable customs."

A. The liturgical form is found in the Roman Ritual, tit. 7, c. 2; it comprises three things: the first is the interrogation concerning mutual consent and the pronouncing of the copulative formula, the hands of the spouses being joined, under the words: I join you in matrimony in the name of the Father and of the Son and of the Holy Spirit, or by other similar words according to the received usage of each place; the second is the blessing and handing over of the ring; the third is the solemn blessing with the Mass for the groom and bride.

Nevertheless the special form of the Roman Ritual is not prescribed, because, as the Council of Trent itself says, sess. 24, c. 1 de ref., other approved rites and laudable customs can be observed; which is altogether fitting, because they are often more excellent.

There is a grave obligation of observing the liturgical form from the Council of Trent, sess. 7, can. 13, and from various decrees of the S. C. C., even in second nuptials. Hence one who without legitimate cause omitted the whole ceremony would sin gravely; and Catholics who in a case of necessity have contracted matrimony without ceremonies ought to take care that these be supplied as soon as possible, in which case the formula I join you... is omitted.

B. With the ceremonies is connected the solemn blessing, which, after matrimony has been celebrated, is imparted to the spouses during the solemnities of Mass, according to the rite of the Roman Missal in the Mass for the groom and bride. Yet this blessing is not strictly prescribed, whence there are also certain places where it is more rarely conceded. Concerning it, can. 1101 says:

"§ 1. Let the pastor take care that the spouses receive the solemn blessing, which can be given to them even after they have lived for a long time in matrimony, but only in Mass, the special rubric being observed and the closed time excepted.

"§ 2. Only that priest can give the solemn blessing, by himself or through another, who can validly and licitly assist at matrimony." For it is a function reserved to the pastor.

Let it be noted: a) The blessing can be given only in Mass and indeed by the celebrant (S. Off., Aug. 31, 1881).

b) The blessing must be omitted:

1° in the closed time, namely, from the first Sunday of Advent to the Nativity of the Lord inclusively, and from Ash Wednesday to Easter of the Resurrection inclusively; which they say is prescribed under grave matter, unless the Ordinary grants license;

2° in mixed marriages (can. 1102);

3° when the woman has already received the blessing in preceding nuptials (can. 1143); indeed there are places in which the blessing cannot be conceded even to widowed men, which according to the ritual seems still to be observed (tit. 7, c. 1, n. 18);

4° when only one Mass is celebrated in the rite of the dead, and on the day of the commemoration of all the faithful; because in a Mass of requiem such a blessing cannot be received (S. Off., Sept. 3, 1817); in which case it can be remitted to another day;

5° on account of a general interdict affecting the place, or a particular interdict affecting the church in which the nuptials are celebrated (can. 2271, 2° and 2272, § 3, 2°);

6° when matrimony is entered with one notoriously excommunicated (S. Poen., Dec. 10, 1860).

c) The Mass for the groom and bride is prohibited on Sundays, feasts of the first and second class, privileged octaves of the first and second order, privileged ferias, and vigils of the Nativity, Epiphany, and Pentecost; but if the nuptial blessing can be given from license of the Ordinary, the Mass of the day is to be said with the prayer for the spouses added.

d) Nothing prohibits one priest from inquiring after and receiving the matrimonial consent, and another from celebrating Mass and imparting the solemn blessing, provided they have the due competence.

C. Concerning mixed marriages, can. 1102 has force:

"In marriages between a Catholic party and a non-Catholic party, the interrogations concerning consent must be made according to the prescription of can. 1095, § 1, n. 3. But all sacred rites are prohibited; but if graver evils are foreseen from this prohibition, the Ordinary can permit some of the customary ecclesiastical ceremonies, always excluding the celebration of Mass."

Therefore in mixed marriages:

1° The priest must always inquire after and receive the consent even from the non-Catholic party; nor does merely passive assistance suffice for validity (com. int., March 10, 1928).

2° All sacred rites are of themselves prohibited, such as the use of sacred vestment, a sermon properly so called, the blessing of the ring, the blessing of the nuptials, celebration in church, etc.

3° For avoiding graver evils, such as hatred toward the Catholic religion, danger of a merely civil union or of the perversion of the Catholic party, celebration of the nuptials before a non-Catholic minister, etc., the Ordinary can concede certain ceremonies, but not the celebration of Mass nor consequently the solemn blessing connected with it.

Notice: a) The priest who celebrates Mass for the groom and bride is not bound to apply it to them, unless it has been specially contracted thus.

b) At the end of the Roman Ritual is found the formula of the nuptial blessing to be used when Mass is not said, and the formula of prayers which can be recited if the blessing is not permitted. Yet these cannot be imparted except from a special indult.

Question 2. Can the nuptial blessing properly so called be separated from the celebration of Mass?

Resp. The rite of celebrating the sacrament of Marriage, by which the priest joins the betrothed and blesses the ring, and which is had expressed in the Roman Ritual, must be carefully distinguished from the nuptial blessing which is read in the Missal (Mass for bridegroom and bride) and pertains to the solemnity of those same nuptials. Concerning the former, one must altogether affirm that it can, indeed must, in forbidden time, or when the solemnities of nuptials are prohibited, be separated from the celebration of Mass; for Marriage can be contracted at every time. But one must deny it as regards the nuptial blessing properly so called, as is established from Canon 1101, soon to be cited. This blessing consists in the Prayers which are had in the Missal, "Propitiare," etc., "Deus, qui," etc., to be said before "Libera nos," etc., and also the other, "Deus Abraham," etc., to be said before the blessing. Decr. Auth. n. 3789, ad 3.

Question 4. What must be said specially concerning the time and mode of giving this blessing, and concerning the Mass within which it must be given?

Resp. Concerning this matter, the following things are to be noticed:

1°. According to the decree of the S. R. U. Inq. given on 31 August 1881, the nuptial blessing is to be given, according to the rubrics however, namely within the celebration of Mass and outside the closed time, "to all those spouses who, in contracting Marriage, from whatever cause, did not obtain it; even if they ask after they have already lived long in Marriage, provided the woman, if she is a widow, has not received that blessing in other nuptials. - Besides, those same Catholic spouses who have not obtained the blessing of their Marriage are to be exhorted to seek it at the first available time. But it is to be signified to them, especially if they are neophytes or before conversion validly contracted from heresy, that the blessing itself pertains to the rite and solemnity, but not to the substance and validity of wedlock." - Cf. Acta S. Sedis, vol. 14, p. 513; Second Plenary Council of Baltimore, n. 333, and Appendix XIII, p. 310; Amer. Eccl. Rev., vol. 2, pp. 120 and following.

2°. The nuptial blessing is to be omitted (1°) during the whole closed time, S. R. C., 31 Aug. 1839; (2°) if the woman is a widow and has already received this blessing in other nuptials; (3°) when the betrothed do not wish to receive the blessing within the celebration of Mass; (4°) in mixed marriages, even if they are contracted with dispensation of the Supreme Pontiff. Otherwise the woman is to be blessed; it is of no importance for the blessing whether the woman is a virgin or not.

3°. Whenever the nuptial blessing must be omitted, the votive Mass for bridegroom and bride is also prohibited, and likewise the commemoration for bridegroom and bride in the Mass of the day is inhibited. But whenever the woman is to be blessed, the votive Mass for the betrothed is also to be celebrated, except on Sundays, feasts of precept, doubles of the first or second class, days within the octaves of Epiphany, Easter, Pentecost, and Corpus Christi, and privileged ferias and vigils. With Christmas of the Lord and Easter excepted, in the Mass of the day there is to be made the commemoration of the votive Mass for the betrothed, which is always added under a distinct conclusion and in the first place after the prayers prescribed by the rubrics. - S. R. C., 20 April 1822; 15 June 1883.

4°. On licit days, when the Mass for bridegroom and bride is said, the second prayer will always be of the Office, and commemorations will be made of the proper day; in doubles a third prayer is not added (S. C. R., 24 May 1912). On days of inferior rite, the number at least triple is to be completed.

5°. The priest is not bound to apply the Mass for the betrothed unless he receives an alms from the same (S. C. Inq., 1 Sept. 1841).

6°. It is not required that the betrothed communicate within the Mass (n. 3922).

7°. The prohibition of the nuptial blessing in prohibited times must be understood of the Mass for bridegroom and bride and of the prayers in the Missal.

8°. When the blessing is to be given, the Mass for bridegroom and bride is to be said according to the things set forth, although it is not applied for them; nor can that Mass be said unless the blessing is given in the same.

9°. When nuptials have been celebrated in prohibited time and the spouses afterward have sought the nuptial blessing, it is not required that a day be chosen on which the votive Mass for the spouses can be said, but the nuptial blessing can be bestowed within Mass, for example of a double feast of the second class with the commemoration for the Spouses, according to the rubric placed at the head of the Mass for spouses. But the presence of both is necessary for bestowing the blessing. S. C. R., 27 May 1911.

10°. In the typical edition of the Roman Ritual published in the year 1925, Tit. VII, c. 1, n. 18, these things are found: "But let the Pastor beware that, when spouses have received the blessing in first nuptials, he not bless them in second nuptials, whether the woman or even the man passes to second nuptials. But where that custom prevails that, if the man alone has obtained this blessing at another time, the nuptials are blessed, it is to be observed; but a widowed woman, to whom the solemn blessing has once been given, cannot receive it again in subsequent nuptials, even if her husband has never taken a wife. Cf. below, Q. 10°." - S. R. C., 14 June 1918. Several marriages can be blessed at the same time in one Mass. S. Off., 1 Sept. 1841.

What are the special rites, prescribed by the Roman Missal, to be observed in giving the nuptial blessing to the bridal pair during the Nuptial Mass?

Answer. 1. During the Nuptial Mass, the bridal pair should be seated some place near the Altar, in loco honestiori propius ad Altare, and while the priest is saying the Pater noster in the Mass, they should leave their place and approach the Altar, where they remain kneeling.

2. When the Pater Noster is finished, the clerk answers Sed libera nos a malo, and the priest, having said Amen, genuflects and retires to the Epistle side of the Altar, where he turns around toward the bridal pair, who are kneeling before him, and with hands joined, he reads from the Missal, which the clerk has taken from the Altar and holds before him, the two prayers: Oremus, Propitiare, Dme., etc., and Oremus, Deus qui potestate virtutis, etc. When he pronounces the words Jesum Christum in concluding these prayers, he bows his head profoundly toward the Sacred Host, reposing on the Altar. As soon as the celebrant has finished these two prayers, the bridal pair return to their places, and the celebrant, turning toward the middle of the Altar and genuflecting, purifies the paten and continues the Mass.

3. After the priest has consumed the precious Blood, he gives Holy Communion to the bridal pair, observing the customary rite. By a decree of the Congregation of Rites, March 21, 1874, the nuptial blessing may be given in the Mass, even though the bridal couple do not receive Holy Communion during the Mass. The Sacred Congregation, however, admonishes the pastors to exhort the faithful who are about to be married, that they approach Holy Communion during the Mass in which they receive the nuptial blessing.

4. As soon as the Post Communions have been said, the bridal pair again approach the Altar and remain kneeling before it. The celebrant says Benedicamus Dmo. or Ite Missa est, according to the Mass of the day, and then turns or remains turned toward the bridal party, and reads the prayer from the Missal, which the clerk has again taken from the Altar and holds before him: Deus Abraham, Deus Isaac, etc., with his hands joined before him and bowing his head profoundly at the name Jesu Christo.

After this, says the Missal, let the priest admonish the pair "in a serious discourse, that they preserve fidelity to one another; that during times of prayer, and especially of fasts and solemnities, they remain chaste; that the husband love the wife, and the wife the husband; and that they remain in the fear of God." Then the priest takes the aspersorium and sprinkles the bridal pair with holy water "in the middle, at their right and at their left, saying nothing meanwhile."

5. After this, the bridal couple return to their seats, and the priest, turning to the Altar, says the Placeat and gives the blessing as usual, and finishes the Mass.