- Marriage
- Service
- Guidelines
- First Steps
- Crowns
- Koufeta
- More
Marriage was not instituted by Christ as it existed prior to His time on Earth. The Lord, however, gave a very specific meaning and significance to human marriage. Following the Old Testament Law, but going beyond its formal precepts, Jesus taught the uniqueness of human marriage as the most perfect natural expression of God's love for men, and of his own love for the Church.
According to Christ, in order for the love of a man and woman to
be that which God has perfectly created it to be, it must be unique,
indestructible, unending and divine. The Lord himself has not only
given this teaching, but he also gives the power to fulfill it in
the sacrament of Christian marriage in the Church.
In the sacrament of marriage, a man and a woman are given the possibility
to become one spirit and one flesh in a way which no human love can
provide by itself. In Christian marriage the Holy Spirit is given
so that what is begun on earth does not "part in death" but
is fulfilled and continues most perfectly in the Kingdom of God.
For centuries there was no particular ritual for marriage in the
Church. The two Christians expressed their mutual love in the Church
and received the blessing of God upon their union which was sealed
in the holy eucharist of Christ. Through the Church's formal recognition
of the couple's unity, and its incorporation into the Body of Christ,
the marriage became Christian; that is, it became the created image
of the divine love of God which is eternal, unique, indivisible and
unending.
A specific rite of marriage appeared as early as the 4th century,
but it wasn't until the 14th century that the sacramental rite of
Holy Matrimony was formalized with a blessing, and the marital union
sealed during the liturgy in joint communion with the Holy Eucharist.
When a special ritual was developed in the Church for the sacrament
of marriage, it was patterned after the sacrament of baptism/chrismation,
The couple is addressed in a way similar to that of the individual
in baptism. They confess their faith and their love of God. They
are led into the Church in procession. They are prayed over and blessed.
They listen to God's Word. They are crowned with the crowns of God's
glory to be his children and witnesses (martyrs) in this world, and
heirs of the everlasting life of his Kingdom. They fulfill their
marriage, as all sacraments are fulfilled, by their reception together
of holy communion in the Church.
There is no "legalism" in the Orthodox sacrament of marriage. It is not a juridical contract. It contains no vows or oaths. It is, in essence, the "baptizing and confirming" of human love in God by Christ in the Holy Spirit. It is the deification of human love in the divine perfection and unity of the eternal Kingdom of God as revealed and given to man in the Church.
The Christian sacrament
of marriage is obviously available only to those who belong to the
Church; that is, only for baptized communicants. This remains the
strict teaching and practice of the Orthodox Church today. Because
of the tragedy of Christian disunity, however, an Orthodox may be
married in the Church with a baptized non-Orthodox Christian on the
condition that both members of the marriage sincerely work and pray
for their full unity in Christ, without any coercion or forceful
domination by either one over the other. An Orthodox Christian who
enters the married state with a non-Orthodox Christian must have
the sacramental prayers and blessings of the Church in order to remain
a member of the Orthodox Church and a participant in the sacrament
of holy communion.
According to the Orthodox teaching, only one marriage can contain
the perfect meaning and significance which Christ has given to this
reality. Thus, the Orthodox Christian tradition encourages widows
and widowers to remain faithful to their spouses who are dead to
this world but alive in Christ. The Orthodox tradition also, by the
same principle, considers temporary "living together," casual
sexual relations, sexual relations with many different people, sexual
relations between members of thie same sex, and the breakdown of
marriages in separation and divorce, all as contrary to the human
perfection revealed by God in Christ. Through penance, however, and
with the sincere confession of sins and the genuine promise of a
good life together, the Orthodox Church does have a service of second
marriage for those who have not been able to fulfill the ideal conditions
of marriage as taught by Christ. It is the practice of the Church
as well not to exclude members of second marriages from the sacrament
of holy communion if they desire sincerely to be in eucharistic fellowship
with God, and if they fulfill all other conditions for participation
in the life of the Church.
Because of the realization of the need for Christ in every aspect of human life, and because, as well, it is the firm Christian conviction that nothing should, or even can, be done perfectly without Christ or without his presence and power in the Church by the Holy Spirit, two Christians cannot begin to live together and to share each other's life in total unity: spiritually, physically, intellectually, socially, economically without first placing that unity into the eternity of the Kingdom of God through the sacrament of marriage in the Church.
According to the Orthodox teaching as expressed in the sacramental rite of marriage, the creation of children, and the care and love for them within the context of the family, is the normal fulfillment of the love of a man and woman in Christ. In this way, marriage is the human expression of the creative and caring love of God, the perfect Love of the Three Persons of the Holy Trinity which overflows in the creation and care for the world. This conviction that human love, imitative of divine love, should overflow itself in the creation and care for others does not mean that the procreation of children is in itself the sole purpose of marriage and the unique and exclusive justification and legitimization of its existence. Neither does it mean that a childless couple cannot live a truly Christian life together. It does mean, however, that the conscious choice by a married couple not to have a family for reasons of personal comfort and accommodation, the desire for luxury and freedom, the fear of responsibility, the refusal of sharing material possessions, the hatred of children, etc., is not Christian, and can in no way be considered as consonant with the biblical, moral and sacramental teachings and experience of the Orthodox Church about the meaning of life, love and marriage.
In light of the perspective offered above, the control of the conception of children in marriage is a very delicate matter, discouraged in principle and considered as perhaps possible only with the most careful examination of conscience, prayer and pastoral guidance. The abortion of a child already conceived is strictly forbidden in the Orthodox Church, and cannot be justified in any way, except perhaps with the greatest moral risk and with the most serious penitence in the most extreme cases such as that of irreparable damage to the mother or her probable death in the act of childbirth. In such extreme situations, the mother alone must take upon herself the decision, and all must be prepared to stand before God for the action, asking his divine mercy.
The Marriage Service
The Orthodox Sacrament of Marriage actually consists of two parts: The Exchange of Rings and The Crowning.
Betrothal
The Exchange of the Rings
This first part of the wedding service can be equated with the 'civil
service'. It takes place in the vestibule (entry) of the church;
that area seen by the Church as the closest to the 'outside' world.
In this service the Church first prays for the couple. Here the
Church recognizes and blesses a union which has begun "in the
world" yet awaits fulfillment in the world to come. After being
blessed by the priest, the rings are placed on the right hand, the
hand with which promises and/or oaths are traditionally made and
the hand with which the presence of God is recognized through the
sign of the Cross. The rings, of course, are the symbol of betrothal,
agreement, authority, and stewardship from the most ancient times.
The exchange of the rings gives expression to the fact that in marriage
the spouses will constantly be complementing each other. Each will
be enriched by the union. The exchange of rings represents a pledge
to share and exchange both their physical and spiritual goods, a
pledge of eternal love and devotion.
The Procession
After the Exchange of the rings the priest leads the couple in procession
into the middle of the church. The priest chants Psalm 128, "Blessed
is everyone who fears the Lord, who walks in His ways..." This
psalm is one of the "Psalms of Ascent" sung by Jewish pilgrims
on the way to the Jerusalem Temple. This point in the service most
clearly reveals the "action" of the sacrament. The couple
brings themselves, each other, their lives, and all that fills their
lives, to the altar as an offering to God. As the couple enters into
the midst of the Church, their relationship enters into the new reality
of God's Kingdom.
Declaration of Intent and Lighting of Candles
Having processed into
the church, the couple must individually proclaim, before the assembly,
that they have come freely, without constraints or prior commitment,
to be joined by God as husband and wife.
The bride and groom are then handed candles which are held throughout
the service. The candles represent the couple's faith and willingness
to follow the Light of Truth, Jesus Christ, and that they will have
their way through life lighted by the teachings of the Church.
The
Crowning
After prayers are offered on their behalf, the groom and bride are
crowned by the priest "In the Name of the Father and of the
Son and of the Holy Spirit". These crowns have two meanings.
First, they reveal that the man and woman, in their union with Christ,
participate in His Kingship. Second, as in the ancient Church, crowns
are a symbol of martyrdom. The word "martyr" means witness.
The common life of the bride and groom is to bear witness to the
Presence of Christ in their lives and in the world. Martyrdom is
usually associated with death. So the reality of God's Kingdom in
the life of the husband and wife will necessarily take the form of
dying to one's self, to one's will, and the giving of one's life
totally to the other, and through the other, to Christ.
The Epistle
The Epistle is taken from St. Paul's letter to the Ephesians (5:20-33).
It presents the cornerstone of the Christian vision of marriage:
the love of man and woman parallels the love of Christ and the Church.
As Christ gives Himself totally to and for His Church, so the husband
is to give himself totally to and for his wife. As the Church, in
turn, is subject to Christ, so the wife subjects herself to her husband.
Thus the two become one in a life of mutual love and mutual subjection
to each other in Christ.
The Gospel
The gospel, from John (2:1-11), is the familiar account of the Wedding
Feast at Cana where Christ turns the water into wine. A person must
drink water simply to survive. Wine, on the other hand, is more
than just a drink that quenches thirst and continues life. Wine
is associated with joy, with celebration, with life as being more
than mere survival. By His presence at this wedding He changes the
union of man and woman into something new. Marriage becomes more
than a mere human institution, existing for whatever purpose a society
assigns it. It becomes, like the Church Herself, a sign that God's
Kingdom has already begun in our midst.
The Common Cup and the Dance
of Isaiah
After more prayers, a common cup of wine is blessed and shared by
the couple as a sign of their common life together, a sharing of
joys and sorrows, successes and failures, hopes and fears.
This is followed by the triple procession around the center table: the Dance of Isaiah. The hymns return once more to the theme of martyrdom and union with Christ. These are the hymns that, since ancient times, the Church has used to emphasize God's blessings. They are the same ones sung at ordinations into clergy orders and signify that this couple has been set apart from the mundane world to live a life in Christ.
Throughout the service things are done in threes in remembrance of the Trinity. Man is made in the image and likeness of God. Marriage is intended by God to be an image of the Trinity. It is the union of three persons, not two. Man and woman are one with each other and one with the person of Jesus Christ.
Removal
of the Crowns
At the end of the service, the crowns are removed and the priest
prays that God will receive these crowns into His Kingdom. The reality
of the Kingdom into which the bride and groom have entered is not
completely fulfilled, but only begun. Husband and wife must receive
God's Kingdom and make it both a present reality and a challenge
and goal of their common life. Completion and fulfillment will come
when Christ returns in power and glory to complete the establishment
of His Kingdom in this world by filling all things with Himself.
The
Greeting of the Couple
At the end of the service, the couple stands at the foot of the altar.
From the beginning, at the back of the church, they have now progressed
to the forefront. Only the eternal Kingdom of Jesus Christ, as signified
by the Altar, remains ahead of them. Their final act is to turn and
face the assembled Church. Through this sacrament, they have become
an icon of the Church and icon of Christ and the assembly comes up
to congratulate them and share in their joy.
Service
of Betrothal -- Text
Service
of Crowns -- Service of Marriage -- Text
Guidelines for Marriage in the
Saint George Greek Orthodox Cathedral
Your wedding is the most important wedding ever. It is an historic event that will be remembered by you for the rest of your life. Because it is so important, we want to do everything we can to make it as special and as wonderful as we can. In order to accomplish this, we need to work together and to keep in close communication in the coming weeks. If you have any questions please call Father Tom at 233-8531.
Marriage Preparation
Marriage preparation counseling is mandatory to help support a successful
marriage. A minimum of four premarital counseling sessions are required
before the marriage. At the initial meeting between the priest and
the couple, dates and times will be set. During these sessions the
religious, social , physical, emotional and moral issues of marriage
will be discussed. It is important to learn what marriage means to
Eastern Orthodox Christians.
The Sacrament of Holy Matrimony is one of the Holy Mysteries of our
Greek Orthodox Church. It unites both spiritually and physically
a man and a woman into one cohesive unit, respecting and proclaiming
each one’s individual personality, yet mystically drawing together
man, woman, and the Holy Spirit into one family.
Setting the Date
The first step a couple should take after the decision to get married
is to call the parish priest to verify if the Church calendar is
open for the date requested and to set up a meeting time for the
couple and the priest to review requirements. Please, DO NOT begin
plans nor order any invitations until after meeting with the priest.
The Church has set aside certain times and dates when marriages are not permitted to be performed. These dates include Lenten periods and various Feast days of the Church calendar.
The following are additional days when marriages may not be performed:
December 24 and 25 (Christmas)
January 5 and 6 (Epiphany)
February 1 and 2 (The presentation of Christ to the Temple)
August 29 (The Beheading of st. John the Baptist)
September 14 (The Exaltation of the Holy Cross)
Marriages are also not permitted during moveable Feasts of Pascha (Easter), Ascension, and Pentecost or on the day before these Feasts. Marriages are not performed during the forty days of Great Lent, Holy Week, the Lent and Feast of the Virgin Mary Theotokos (August 1 through 15), and the Christmas Fast (December 13 through 25). The Sacrament of Holy Matrimony can be performed on the above dates only in an extreme emergency and by dispensation by the Metropolitan.
Who May Marry?
For a Greek Orthodox priest to be allowed to celebrate a marriage,
at least one of the two spouses must be of the Eastern Orthodox faith.
The non-Orthodox spouse must have been baptized in a Christian Church
that baptizes in the Name of the Holy trinity. A marriage between
an Orthodox Christian and a non-Christian or an individual not baptized
in the name of the Holy Trinity can not be celebrated in the Eastern
Orthodox Church.
Spiritual Preparation
You are urged, if you are an Orthodox Christian, to receive the sacrament
of Confession and the sacrament of Holy Communion as preparation
for your marriage. By doing so you will bring a new vitality, a spirit,
and bond to your marriage that will enhance and deepen your lives.
If you are not an Orthodox Christian you are urged to partake in a spiritual preparation guided by your parish priest/pastor which will grant you a renewal, enabling you to prepare spiritually for your wedding.
Papers, Documents, Certificates
The following documentation is required:
1. The Orthodox person must be a member of the Saint George Greek
Orthodox Cathedral of Greenville, South Carolina, having pledged
for the current year.
2. A certificate of baptism from your parish (if you are from a community
other than Saint George). If you are not an Orthodox Christian, your
Baptismal certificate will verify that you were baptized in the name
of the Holy trinity. If the non-Orthodox partner has not been baptized
the parish priest will discuss the issue in detail.
3. If you were born outside the United States and came to this country
after your 18th birthday, a certificate verifying that you are single
and eligible to marry should be obtained from your home country parish
priest, signed by the Bishop of the home country Diocese.
4. If either of the couple has been married before, a certified copy
of the entire divorce decree must be given to the priest. If the
Orthodox partner had a previous marriage blessed in the Orthodox
Church, the original ecclesiastical divorce decree must be given
to the priest.
5. A civil license must be obtained from the Court House of Greenville
county (at University Ridge). There is a 24 hour turn around time
for obtaining this license. This license must be obtained by the
couple personally.
6. An Ecclesiastical License which gives the Parish Priest Episcopal
Authority to conduct the marriage in a Greek Orthodox Church is also
required. The priest and couple will fill out an affidavit that will
be sent to the Metropolitan’s office in Atlanta. The Ecclesiastical
License will be mailed back to the parish priest in two weeks
The
Bridal Party
Every couple married in the Eastern Orthodox Church must have a Koumbaros/Koumbara
who must be a member in good standing of the Eastern Orthodox Church.
This individual should be chosen very carefully for he/she is very
important. In the strict interpretation of the Church, the Koumbaros/Koumbara
is not the same as the best man/maid of honor, although they can
be the same individual in a wedding.
In other Christian celebrations of Marriage, the best man or maid of honor is considered to be legal witness to the ceremony. The Koumbaros/Koumbara is mainly an ecclesiastical witness, the person who, in many circumstances, but not always, is given the privilege of baptizing (as Godparent) your first child. He/she is also the person you turn to for advice and counsel in your lives when needed.
You may have in your wedding party both a Koumbaros/Koumbara and a best man/maid of honor, or they may be the same person. While the role of the best man/maid is that of a witness, that of the Koumbaros is an active one. He/she exchanges the rings and the crowns and holds the ribbon as you walk around the ceremonial table together as husband and wife. Traditionally, the Koumbaros purchases the wedding crowns, the silver tray, the almonds, the candles, etc. used during the ceremony.
If the Koumbaros is from another parish, he/she must bring a letter of introduction from his/her priest. A person who does not belong to a parish of the Greek Orthodox Archdiocese cannot serve in this important role. A person whose marriage has not been blessed in the Orthodox Church will not be allowed to serve in a sacramental, canonical, capacity in the wedding. Non-Orthodox persons cannot serve ins such a capacity precisely because they are sacramental, canonical responsibilities of Church members.
It is a beautiful sight to have a bridal party with attendants, groomsmen and ushers. If such is your plan, know that they do not have to be Eastern Orthodox Christians, except for the Koumbaros. Those you do select as part of your bridal party must agree to observe the practice of the Eastern Orthodox traditions.
The
Bridal Dress and Attendants’ Gowns
Care should be taken in selecting the bride’s dress. Since crowns
are an integral part of the wedding, headpieces must not interfere
with the proper placing of the crowns on the bride’s head. Keep this
in mind if selecting any type of pill box hat or veil. The bridal
dress should also exercise a decorum befitting a church ceremony.
White
Runners
Because of the tendency for the feet of the bridal party to get entangled
in the runner, all runners are discouraged.
The Rings
The vary nature of the Eastern Orthodox ceremony makes it a double
ring ceremony. The rings should be gold (white or yellow).
Crowns,
Stefana, Wedding Wreaths and Candles
“Crown,” “stefana,” and “wedding wreaths” are words used interchangeably.
They are placed on your heads during the wedding. They may be purchased
at our Genesis Bookstore or elsewhere or you can make them yourself
following the traditional styles and materials.
It is permissible to wear the crowns your parents wore.
White candles are also necessary. Because the bride anagram will be holding them during the wedding, it is suggested the candles be of a size easily handled and simple in their decoration.
Photographs
The Sacrament of Marriage is a sacred and meaningful celebration,
and we want to do everything we can to keep its dignity intact.
We do encourage recording of the Sacrament by a professional photographer,
but we also insist on rules that must be followed to keep order
and dignity in the Church.
1. The photographer must meet with the priest prior to the wedding
to go over policies regarding where he/she will be permitted to stand
during the wedding.
2. UNDER NO CIRCUMSTANCE WILL FLASH PHOTOGRAPHY BE PERMITTED DURING
THE WEDDING BY THE PHOTOGRAPHER OR ANY MEMBERS OF THE CONGREGATION.
3. After the wedding, pictures may be taken in the Church with flashes,
but the photographer must have been shown by the priest where on
the solea the wedding party may stand to have their pictures taken.
4. There will be no moving around in the Church by the photographer/videographer
once the Sacrament of Marriage has begun.
5. Within one half hour after the wedding, the photographer should
be finished with all family pictures in the Church.
Again we are trying to keep the wedding as sacred and as dignified as possible. We encourage the recording of this historic event, but we also have a responsibility to keep order. Any questions should be addressed to the parish priest.
Music
The Metropolitan’s Office in Atlanta has been very clear in what
is allowed and what is not allowed in Church during the entrance
of the wedding party and during the recession of the wedding party.
1. Only the Church organ can be used. There can be no other musical
instruments.
2. An organist familiar with the electronic organ must be employed.
Check with the parish priest to be sure the organist is approved.
3. Only Eastern Orthodox liturgical music or classical music can
be used during the times before the wedding and after the recessional.
A list of the music selected by the bride must be presented to the
priest so that it can be approved.
4. If a chanter is desired by the bride/groom, discuss this with
the parish priest. The chanter must be approved by the priest beforehand.
5. No CDs or taped music is allowed.
6. If the bride/groom wish to have their wedding acoustically taped
using the direct sound system of the Church, it is available at a
cost of $75 to cover the costs of the supplies and sound track operator.
Flowers
Our Church is quite beautiful and colorful even without flowers.
In addition, though the Solea is quite large, there are limitations
in space. Visibility and access for movement during the wedding must
be taken into account. The best rule of thumb is to keep flowers
to a minimum.
If/when flowers are used, check with the parish priest for specific
guidelines in addition to the following:
1. No flowers/vases/decoration allowed on the steps or platform of
the second tier of solea (the level upon which is the Altar)
2. No flowers/decorations on any icons/iconostasion
3. If candelabras/candles are used, they must have heavy plastic
under them to prevent their dripping on the solea floor. This type
of decoration is discouraged.
4. If any pew markers are to be used, they must not be taped or tacked
onto the pews. Much damage has incurred in the past, and we will
not allow such practice.
5. Because of damage to the carpet, no fresh flower petals/rice/koufeta
may be sprinkled, tossed, or thrown onto the main aisle before or
after the bride’s entrance. An appropriate substitute would be to
have the flower girl hand out individual stems to the congregation
when she walks down the aisle before the bride, or she can simply
carry a basket of flowers down the aisle and walk directly to their
spot on the Solea with the other attendants.
6. It is the responsibility of the bride/groom to tell the florist
to have all wedding decorations and flowers removed from the Church
immediately following the wedding.
Language
English and Greek may be used in any combination upon consultation
with the parish priest. If there is a party from another Orthodox
jurisdiction that would like to use another language, it is, of course,
permitted with the approval of the parish priest.
Visiting Priests
Guest Eastern Orthodox clergy may participate in a wedding in the
Eastern Orthodox Church if an invitation is extended to the by the
Parish Priest where the wedding will take place. This must be discussed
with the priest before any invitations are extended. Certain protocol
must be followed and specific guidelines must be met.
Length of Service
The length of the Eastern Orthodox wedding is approximately 45 minutes,
depending on the length of the processional and recessional. You
should plan for about one hour from beginning to end.
Non-Orthodox elements may not be added to or incorporated into the
Orthodox Sacrament of Marriage. These include religious songs and
prayers from other traditions, poems, recitations, musical numbers,
etc. What is prescribed by the Church as proper to the Sacrament
is all that is allowed. Care should be taken to avoid action, songs,
music, recitations and the like which take away from the profound
meaning and teaching that is taking place during the Sacrament.
Location
of the Ceremony
The sacrament of Marriage is to be conducted in an Eastern Orthodox
Church. The practice of celebrating an Eastern Orthodox Sacrament
in a non-Orthodox house of worship or in the church of the non- Eastern
Orthodox party is not permitted except in the extenuating circumstances
and only with the permission of the Metropolitan. If appropriate
this should be discussed with the parish priest.
Receiving Line
Receiving lines at the Church are discouraged.
Lighting
The Church has a sophisticated electronic lighting system and controls
that should not be tampered with by anyone except authorized personnel.
If there are requests for special lighting, it should be brought
to the attention of the priest and approved before the wedding rehearsal
Rehearsal
When the date for the wedding has been set, the rehearsal date and
time should also be set in the appointment book of the community.
Usually, rehearsals take place on the day immediately prior to the
wedding date. Any exception should be discussed with the parish priest.
The rehearsal familiarizes everyone in the wedding party what is
expected on the day of the wedding.
Unlocking and Locking the Church Doors
It is the responsibility of the Bride/Groom to call the Church office to make arrangements to have the Church doors opened and locked before and after rehearsal and the wedding.
Wedding Director
You must have a wedding director. He/she is vital to the rehearsal
and the wedding. Because this person will be responsible to keep
overall order and timing for the wedding, it is suggested that he/she
be experienced in this area. Be sure you inform the priest who your
wedding director is so that they can communicate with each other
regarding the requirements in the Sacrament. The wedding director/coordinator
must be approved by the priest.
The Bride’s Room in the Narthex
The Bride’s room in the narthex of the Church is a beautiful facility
set aside for the bride and her immediate family as they wait for
the brides entrance at the beginning of the wedding. Please note
that this room is only for the bride, and it is NOT to be used by
the bride’s maids for dressing/preparation before the wedding. The
brides maids may dress in the lower level of the Church or in the
lower level of the Hellenic center.
Because a considerable amount of money and effort have been spent in decorating this special room, we ask that no food or drinks be brought into the Bride’s Room. If finger food or soft drinks/water wish to be made available for the bride’s maids or wedding party, they may be placed in the open area in the lower level of the Church ONLY. Again, these items are not to be brought into the Bride’s Room in the Narthex. Also, because the room is highly visible from the Narthex, we insist that it be cleaned by a responsible person of the brides party and left as clean as it was found. Please do not leave papers, clothing, boxes, etc. Everything should be removed immediately after the wedding is over. The community is most appreciative our your cooperation in this matter.
A Note to the Non-Orthodox
Conversion to the Orthodox faith is not a requirement. If you desire
to become an Eastern Orthodox Christian, this matter needs to be
addressed with the parish priest separately and apart from the wedding.
It should not be a conversion for the sake of convenience, nor should
it be made to make someone happy. The decision should be made following
thought and prayer and out of a true desire to become an Eastern
Orthodox Christian.
If you are thinking of getting married, contact the priest and arrange for premarriage counseling. It is required. The Church welcomes marriage partners of a different Christian faith. If you are involved in an interfaith partnership, browse the Interfaith Marriage Web Site. It contains a lot of useful information. Please be aware that you cannot be married outside of the Orthodox Church and remain a member of the Eastern Orthodox faith. If you marry outside of the Church you will be barred from the sacraments, becoming a sponsor at a wedding or baptism, and from receiving a Orthodox funeral. Marriage to a non-Christian is not permitted.
Stefana - Wedding Crowns

The
crowns express the creation of a new household, a "kingdom" which
the couple is charged to rule wisely and with full responsibility
to each other and to God.
The crowning is a sign of victory, just as athletes were crowned
in ancient times at their triumphs. In this instance, the Bride and
Groom are crowned on account of their growth as mature Christians,
prepared for the responsibilities of a Christian marriage.
The crowns also represent martyrdom, sacrifice and steadfast devotion.
In marriage, the couple must deny themselves and take up their cross
as they relate to their spouses in building up the marriage, and
to commit themselves as responsible parents to their children.
Wedding Candles
Koufeta - Sugar Coated Almonds

Fresh
almonds have a bittersweet taste, which represents life. The sugarcoating
is added with the hope that the newlyweds' life will be more sweet
than bitter.
In the traditional Greek weddings they are called *koufeta*. They
are placed in little bags in odd numbers and are served on a silver
tray. Odd numbers are indivisible, symbolizing how the newlyweds
will share everything and remain undivided. Tradition holds that
if an unmarried woman puts the almonds under her pillow, she'll dream
of her future husband.
KOURAMBIEDES - Wedding Cookies
Almond
butter cookies dusted with powdered sugar
Andrea
and Brian's Wedding - Photos with narration of the meaning
of the key elements of the ceremony. (QT Movie 10 min)
Wedding Ritals and Pictures
Excerpts on Marriage from the Book Greek Traditions and Customs by Marilyn Rouvelas.
On
Marriage and Family Life by John Chrysostom
In
these sermons St. John Chrysostom, based on the epistles
of St. Paul, we can find an important view on married life.
Although a monk himself, Saint John Chrysostom had a profound
understanding of his congregation's needs.He says marriage
was primarily established by God to promote holiness of the
husband and wife, and only secondarily to produce children.
He tell us that the pleasure of sex in marriage is good and
gently reprimands those married people who think they are
doing well to abstain from sexual relations. In addition
he discusses the mutual responsibilities of wives and husbands
on the basis of Ephesians 5:22-33. He insists on the equal
responsibility of husband and wife to preserve the integrity
of their marriage. In regard to children he urges parents
to take great care with their upbringing and in particular
to provide their children with good examples to counter bad
examples offered by popular entertainments. While he writes
from a different time, most of his advice has a timeless
relevance for the Christian family.
