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edward
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Posted -
2005/10/3 下午 11:41:23
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小弟最近有幾位兄弟結婚，有份參加他們婚禮的籌備。發覺有幾項問題，不知大家有何高見？
一、小弟家中有本教區禮委出版（一九九四年第四版）的《婚姻禮儀》，相信這是本地中文版本婚姻禮儀的根據。
二、書中註明：當中的感恩經，蒙已故胡樞機批准試用五年。不知此後這篇感恩經有否獲得進一步的批准？現時此部禮儀書，是否對所有香港教友的婚禮的籌備，圴構成約束？
三、書中註明：「隆重祝福新人禱文」，乃改編自羅馬禮本來的三篇祝福文。且在婚姻聖事感恩祭中，將該禱文置於領聖體後經之後。此項改編，是否合法？
四、在禮儀書中的締結婚約部分，「表明意願」及「伸手祝福婚約」部分，與拉丁原文甚有出入。應否按照《Liturgiam authenticam》所載的原則，在翻譯的過程中，嚴格地忠於拉丁原文？若原文提出多於一項可供採用的選擇，則譯本應否亦提供它們的不同版本？
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靚仔
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2005/10/4 下午 09:26:17
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Would it help?
THE RITE OF MARRIAGE
by Archbishop Annibale Bugnini
L'Osservatore Romano
Weekly Edition in English
17 April 1969, page 7
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FURTHER STEP TOWARDS THE RESTORATION OF THE LITURGY
The restored Rite of Marriage has been officially published. The Decree of the Sacred Congregation of Rites, by which it is published in the name of the Holy Father, is dated March 19th, the feast of St. Joseph, spouse of the most pure Virgin Mary, head of the Holy Family of Nazareth. Under his patronage the Universal Church will be spiritually enriched and further sanctified through this Rite which has been so eagerly awaited and which is certain to bring an abundance of light and grace to all new Christian families. (Ordo celebrandi Matrimonium. Editio typica. Vatican City, Typis Pol. Vaticanis, 1969. In 8, 40 pp.).
History of the Decree
Like every Rite that is prepared by the "Consilium", the "the Rite of Marriage" had an involved and difficult journey. The Study Group who drew it up was composed of eight members, of five nationalities. Father Pierre Gy, Director of the Liturgical Institute of Paris was Relator and the secretary was Father Secundo Mazzarello.
Many other "experts" were called upon to deal with particular problems, as, for instance, His Excellency, Mons. Carlo Colombo, titular Bishop of Vittoriana and President of the"Giuseppe Toniolo" Institute, for theological problems; the Right Rev. Mons. Gianfrancesco Arrighi, undersecretary of the Secretariat for Christian Unity, for Ecumenical problems; Father Saverio Seumois of the White Fathers and professor of the Catechetical Institute of Butar?(Rwanda), for problems of a missionary nature. This is not counting the many scholars who examined it officially in the relevant Congregations of the Roman Curia.
The Rite of Marriage first began to be studied at the beginning of 1966. In May of that year the Relator presented the first schema at the meeting of Relators of the Study Groups of the "Consilium", which showed the prospective problems of the different parts of the Rite. On four other occasions, up to October, 1968, the schema passed before the Relators and then finally before it plenary session of the "Consilium".
Before being edited and finally approved, the rite had to undergo a period of trial in different parishes, carefully chosen, in different parts of the world and at different social levels, and on a more grandiose scale, at the Eucharistic Congress at Bogot? The marriage celebrated there by 24 couples, on Saturday, August 23rd, in the impressive setting of the Templete, with the enthusiastic participation of an immense congregation honoured by the presence of the Holy Father, Pope Paul VI, fully demonstrated the validity of the rite in its new form and structure. This rite, almost unchanged, has today been extended to the Universal Church.
In what way does this new rite differ from the old? In what way is it enriched and completed? In what way is it more meaningful?
The Conciliar Constitution on the Sacred Liturgy gave many and valuable indications regarding the Rite of Marriage. "The marriage rite now found in the Roman Ritual is to be revised and enriched in a way which more clearly expresses the grace of the sacrament and the duties of the spouses. If certain localities traditionally use other praiseworthy customs and ceremonies when celebrating the sacrament of matrimony, this sacred Synod earnestly desires that these by all means be retained. Moreover, the competent territorial ecclesiastical authority, mentioned in Article 22, 2, of this Constitution is free to draw up its own rite suited to the usages of place and people, according to the provision of Article 63. But the rite is always to honour the requirement that the priest assisting at the marriage must ask for and obtain the consent of the contracting parties." (n. 77).
The Instruction of 1964 for the implementation of the Liturgical Constitution recommended that marriage be celebrated during Mass and gave appropriate norms both for this and for the celebration of marriage outside of Mass, but, above all, for this latter possibility, the Instruction makes provision for inserting the marriage ceremony in an appropriate celebration of the Word of God, introduced by an admonition of the celebrant, developed by the homily, and laid down that it must always conclude with a blessing of the bride, which before could only be given during the Mass (nn. 70-75).
The Rite has been revised and drawn up in the light of and as all organic development of these norms and has been enriched thereby.
The booklet is composed of a general introduction (Praenotanda); three chapters in which are considered the three forms of celebration of marriage (during Mass, outside of Mass and marriage between a Catholic and an unbaptized person); and an Appendix, in which the different texts and interchangeable formulae are given.
The Praenotanda recall especially the teaching of the Second Vatican Council on Marriage, in condensed form. They are the basis of catechesis on this sacrament. They give directives on the principal pastoral difficulties which arise, particularly, for the baptized who no longer believe or when marriage is contracted between a Catholic and an unbaptized person,
A special paragraph follows on the preparation of particular Rituals. As we know, the Council of Trent gave great liberty to those preparing the Rite of this sacrament with regard to usages and customs, both local and national. This freedom and adaptability has been endorsed by the Second Vatican Council and is now introduced into the Ritual: the formulae of the Roman Ritual may be adapted or also completed, including the questioning as to Consent beforehand, and the actual words of consent themselves. One thing only must remain intact, namely, that the priest ask and receive the consent of the contracting parties.
Other particulars: after the "traditio" (exchange) of the rings, where this is customary, the coronation or "velatio" of the bride may take place. Where, on the contrary, there is a handshake or where the putting on of the ring is against local custom, the Conference of Bishops may determine whether these rites should be omitted or replaced by others.
Usage, customs and ways of celebrating marriage in the new areas of Christianity will be "sympathetically" examined, because, excluding error and superstition these also can be taken into the Liturgy.
The Rite of Marriage during Mass
The priest call meet the couple at the church door or before the altar, and address them with words suited to the occasion and of christian joy. It is a courteous and human way of introducing their relatives and friends and of creating an atmosphere of understanding and spirituality.
Then follows the liturgy of the word. The booklet gives a wide choice of readings, to be used according to the training, culture or general standards of the spouses and the other participants. With the aid of these a parish priest in a very big parish, who must often perform the rite, need not always repeat the same texts. Normally there will be three readings which in particular cases may be reduced to two. After the Gospel the priest gives the homily in which he illustrates the mystery of Christian Marriage, the dignity of conjugal love, the grace of the sacrament and the duties and responsibilities of those who are married.
Then the priest with appropriate words invites the spouses to express their consent before the Church and the community present. A short interrogation is then made so that they may publicly attest that they are freely entering marriage and are willingly undertaking its responsibilities.
The priest then invites them to give their consent. Instead of a simple "yes" in reply to the question of the celebrant demanded by the old ritual, a more complete formula is preferred; a formula that has been in use from medieval times in English speaking countries, namely, "I, N. take you, N. as my lawful wife (husband), and I promise you fidelity in riches and in poverty, in sickness and in health, in loving you and honouring you for all the days of my life".
The priest then invokes the blessing of God on their consent, saying: "May the Lord ratify the consent given by you before the whole Church, and may He be pleased to shower upon you His blessings".
If the spouses have any difficulty in saying so long a formula, the priest may ask them the same thing in the form of questions to which they will solemnly respond: "Yes, I will it."
Then the priest blesses the rings, saying: "May the Lord bless these rings which you are giving to each other as a sign of your love and fidelity".
The bridegroom then puts the ring on the finger of the bride, saying: "Receive this ring as a sign of my love and fidelity. In the name of the Father, and of the Son, and of the Holy Spirit." The bride does the same for the bridegroom repeating the same formula.
After the Prayer of the Faithful, suited to the occasion, the Mass continues with the Offertory at which the spouses may bring the offerings to the altar. The Preface is proper and also the Hanc Igitur of the Roman Canon.
Having said the Our Father the celebrant solemnly blesses the spouses. There are three formulae for this in the Rite: the traditional one, suitably changed and adapted so that the blessing is invoked on both the Spouses; and two new, shorter formulae which are to be found in nn. 120, 121. All three formulae contain an initial exhortation followed by a brief silent pause during which all present recollect themselves in prayer, and then follows the priest's prayer of blessing.
Another peculiarity of the Eucharist Liturgy is the sign of peace. The rubric is explained this way; "when the Pax Domini is said the Spouses and all present may express in some way their mutual charity". The Spouses may also receive Holy Communion under both species. This is one of the cases contemplated in the Instruction "Eucharisticum Mysterium" (n. 32, 2) and is here happily implemented.
Finally, another innovation: the final blessing, before the usual formula, is composed of a threefold wish which is at the same time a fervent prayer:
"May God, Eternal Father, keep you one in mutual love, so that the peace of Christ may reside with you and remain always in your home. Amen".
"So that you may be blessed with children, and find consolation among your friends, and that you may be at peace with all. Amen".
"Be witnesses of God's love in the world. Be good and generous to the poor and afflicted so that one day they may welcome you in Heaven. Amen".
"And may Almighty God bless all you who are united here, Father, Son and Holy Spirit. Amen".
There are two other formulae similar to this given in the Appendix, because, here too, variety can be a stimulus to greater piety.
Celebration of Marriage outside Mass
The first part of this rite follows closely the one already described: the reception of the spouses, the liturgy of the Word and the marriage rite. At the end of the prayer of the faithful, the priest imparts the solemn blessing of the spouses. Then follows the Our Father and the final blessing. If the contracting parties wish to receive Holy Communion, they may do so after the Our Father is said and then remain for a short time in silent recollection or a suitable hymn may be sung. Then, if only the spouses have received Holy Communion, the celebrant recites the prayer "Mensae tuae participes effecti" or "Deus qui nobis" and the rite Concludes in the usual way.
Marriage Between a Catholic and an Unbaptized Person
The rite also takes place in Church, or in a convenient place. The reception ceremony is not obligatory but neither is it to be excluded. The liturgy of' the Word follows in the usual way. The rite takes account of the particular circumstances of the spouses avoiding expressions that are not suited and applicable to both.
There is also a special solemn blessing of the spouses which may be replaced by a prayer by the officiating priest. The ceremony may conclude with the Our Father and the blessing which precedes the dismissal
Anthology of Eucharistic Prayers
The last chapter offers an abundant collection of "interchangeable texts". There are especially biblical readings for varying the liturgy of the Word. The different language rituals will help to constitute a valuable anthology which will, no doubt, continue to grow as priests encourage those who are celebrating marriage to make their own choice of readings and texts of the Mass and thereby foster a greater use, interest in and love of the Sacred Books.
As well as the list of readings from the Old and New Testaments, chapter four contains four "collects", two blessings of rings, three prayers "over the offerings", three Prefaces, a proper "Hanc Igitur" (for the Roman Canon), three prayers of blessing over the spouses, three prayers after Communion, three final blessings.
Here we have a true "vademecum" for the celebration of marriage available to priests in their pastoral work who are anxious to make the great event of marriage a moment of graces and blessings, an occasion of spiritual joy and better understanding of the responsibilities of marriage, for the souls in their care. This, too, will help to free the marriage ceremony of those less worthy or profane customs which often lessen and lower its sacredness.
The "vacatio legis", longer than usual, is an invitation to the mixed Commissions and the National Liturgical Commissions to set about preparing immediately in their own language a worthy edition, suitably bound, theologically and literarywise acceptable, so that on July 1st, the clergy may have, at least provisionally, the official edition, while they await the final text from the Conference of Bishops with its full authority.
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靚仔
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Posted -
2005/10/5 上午 09:49:24
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我其實不是很明edward兄所說的構成約束是甚麼意思.
我個人相信使用台灣地區主教團的版本應該也是可以的.
婚姻禮典總論已明言可按當地需要修改羅馬禮典的經文,而如果有幾個經文可選,當地版本可以加上自己編寫的經文.而婚禮的編排也可改動,所以應沒有edward兄所說,在這層面的合不合法的問題.(見n13,14)
婚禮感恩經的問題,如(只是如果)過期而因疏忽而沒有續期,應可以運用教會法上的推定有效原則處理.
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靚仔
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Posted -
2005/10/5 上午 10:11:18
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香港的特殊性做就了不少禮儀法規上的"難題".
本地教區不屬任何主教團,那禮典給予主教團的權力應是直接下放到教區之手,還是保留在宗座之手?
按歷史上看,似乎是下放到我們教區的手上.
又例如我們的主教沒有規定我們的英語團體用何種版本,所以我們的英語團體就可能用上英國,美國,又或菲律賓主教團的版本.
新的羅馬經書也在編譯中,我不知香港,台灣會共同出版一個版本還是分開出版兩個.
譯文的信雅達的問題也是非常"難攪"的問題,所謂"忠於"原文的譯文有時只是不知所謂的"合成中文".
我有見到新的羅馬經書經文的草稿,我自問就沒有能力提出甚麼意見,如edward兄有心有力,可以自告奮勇去禮委幫手校訂.
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edward
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Posted -
2005/10/5 下午 07:10:27
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靚仔兄：
小弟曾就此類問題，問過堂區的盧伯榮修士。他指：香港教區的地位特殊。按禮儀區域而言，它直屬羅馬，而不歸於中國主教團的「派對」（"party"）。
因此，我們可以見到：香港教區的中文禮儀，與台灣地區所用的中文禮儀，有著一點點微妙的分別。
例如：彌撒感恩經第二式，我們說「聖容的光輝」，而台灣則會說「光輝的聖容」；我們說「你們要為紀念我而舉行這事」而他們則會說「你們要這樣做來紀念我」。
另一顯著分別是在附禱經（embolism）。
不過台灣那邊有教廷聖禮部的認可。香港的情況則不詳。
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edward
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2005/10/5 下午 07:20:33
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小弟竊議：婚禮的情況，是本地教會編製了一部中文禮儀書，但它並未有將原書的可供的眾多選擇，盡列出來。
根據中文《婚姻禮儀》一書，最多可供人們選擇的，是進堂儀式！但就主禮的話語、感恩經、祝福經文的位置（天主經後？領聖體後經之後？），則現時的翻譯，局限了香港教友的選擇。
梵二的禮儀改革，原為不同禮儀的進行，可因應各類牧民需要，而可容許某些「差異」和「不同方式」的存在，但落實到本地語言的禮儀中，卻出現了某種「單一選擇」的劃一性。
其他例子是：
－－彌撒懺悔禮的方式：也許很多人已忘記了可供使用的啟應禱文（Deus, tu conversus ...）了。
－－感恩經的使用，以第二及第三式極為流行。第一及第四式則幾乎沒有人用了。
這是一個十分有趣及耐人尋味的現象。
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edward
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2005/10/5 下午 07:50:01
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關於「約束」，小弟是指：當禮儀典藉的翻譯，局限了教友們本可依法享有的選擇時，該些「約束」就變成「局促」了。
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靚仔
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2005/10/6 上午 09:42:21
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在現實運作上,香港的選擇反而多,因為香港可選用台灣版的禮儀書,而台灣出的書通常都跟得幾足.加上本地的版本,不可以說少了.不然用英文也可以呀!
只是想,可能用拉丁也可以啊.
我從未聽過本地禁止使用台灣版的禮書.所以不要自我約束.
唉,說回來,肯花心思處理禮儀的新人不知有多少,花心思穿甚麼衫的新娘子就可能有不少.
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Cecil
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2005/11/1 上午 11:29:02
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話說回來, 參加婚禮的新人在聖堂應該穿甚麼樣的衣著?
特別是新娘和伴娘.
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