By Archbishop Paul J. Hallinan

This is the seventh of a series of articles written by the archbishop to assist the people of the Archdiocese of Atlanta in an understanding of the fuller worship to which they have been called to participate.

VII. Sacraments of our State in Life: Matrimony and Orders

We come to those two sacraments which are unmistakably social -- designed for the community. Through Christian marriage, a man and woman are united in Christ in order that their mutual love may have its fulfillment, that children born to their responsibility may have a Christian formation as well as natural care. Through the Christian priesthood, a young man is selected by the Church from his companions and dedicated to the special tasks that pertain to God’s work. Associated with these two sacraments are the profession of religious (men and women) and the dedication to a single life in the world. This latter, if religiously motivated, is a spiritual “sacrament” of acceptance, renunciation and self-denial.

Yet here again the inroads of our secularized society have left their marks. Reading a newspaper account of a modern marriage would never indicate any spiritual content. It appears rather as a fashion show or the genealogical and social biography of a success story. Usually the groom is de-emphasized or even eliminated. The society editors do not cause this truncated version of Christian marriage; they merely reflect it. The fact is that the sacrament of marriage -- two made one by God’s action -- has been smothered by the more expensive details of a wedding.

The Holy Orders of a priest have not been secularized in this manner, but even the ordination is likely to become secondary to the First Mass. In the renewal of Christian life envisioned by the Fathers at Vatican II, both of these sacraments need re-examination.

For matrimony, the following guidelines are provided:

1. The grace if this sacrament will be more clearly signified in the new rite.

2. The duties of both spouses (not just the bride) are to be incorporated in a new prayer of blessing.

3. The sacrament is normally to be celebrated within the Mass after the Gospel and homily.

4. But if apart from the Mass, the Epistle and Gospel of the Natural Mass are to be read, and the Nuptial Blessing given.

5. The sacrament may be enriched by “other praise worthy customs and ceremonies” already in use, or a new rite, designed by the bishops of a region, suited to the usages of place and people.

The ceremonies and texts of ordination are to be revised, with at least the bishop’s opening address to the people in English. So too, there will be a revision of the rite for the consecration of virgins and for the religious profession and renewal of vows. “Greater unity, sobriety and dignity” will be the norms.

Liturgy sanctifies, but it also instructs. It is the Council’s earnest hope that a more realistic view of the sacraments will be taught by the new changes. We are not asked to repudiate the past, only to purify it. We are asked to resist the lingering of past sentimentalities and the pressure of today’s secular appetites.

We already have come to appreciate the directness of our “Amen” when the priest says “Corpus Christi” at communion. Christ through His Church acts upon us. We through His Church respond in our human way. It is no place for empty formulas or sterile gestures.