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CATHOLIC WEDDINGS IN HAWAII
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We will assist you with your Catholic Wedding In Hawaii.
After you have read this entire page, click here for a list of Catholic Churches on the islands.
Here are some of the requirements for your Catholic Wedding in Hawaii...
The
Tribunal
Roman Catholic Church in the State
of Hawaii • Diocese of Honolulu
1184 Bishop Street • Honolulu, Hawaii 96813-2858
(808) 533-1791 • (808) 585-3382 (fax)
Requirements for Couples from Outside the Diocese
Requesting to Be Married in the Diocese of Honolulu
A copy of the complete Catholic marriage preparation
guidelines can be downloaded from the following:
http://www.catholichawaii.org/filemgmt_data/files/Marriage%20Prep%20Norms.pdf
| Requirements for
Couples from Outside the Diocese Requesting to Be Married in the Diocese
of Honolulu |
|
BE SURE TO READ CATHOLIC WEDDING GUIDELINES for the DIOCESE of HONOLULU
Other Helpful Information
Requirements Licensing Priests From Outside the Diocese To Officiate at a Specific Wedding
Mainland
& Foreign Marriages
1.
Please contact your local parish priest as soon as
possible to help with marriage preparation. In the Diocese
of Honolulu attendance at the Engaged Encounter Weekend
and Sessions with your parish priest are required as part
of your marriage preparation. It is strongly recommended
that you attend the Engaged Encounter Weekend or its
equivalent in your Diocese. 2. The following documents are to be sent to the Chancellor’s Office of the Diocese of Honolulu four [4] weeks in advance of your scheduled wedding day: v
A
letter of recommendation from your priest stating that you
are fully prepared according to the marriage preparation
guidelines of your Diocese. v
Baptismal
Certificate(s) of the Catholic parties. v
An
affidavit of Freedom to Marry for each of you signed by a
parent, if he/she is alive, and witnessed by your priest
stating you are free to marry in the Catholic Church. v
Any
required dispensations or permissions, which are to be
granted by your Diocese. The priest assisting you will be
able to obtain these dispensations/permissions from your
Chancery Office. v
A
Pre-Nuptial Investigation Form used in your Diocese, which
should be filled out in full. v
A
letter of permission from the pastor or priest preparing
the couple in accord with Canon 1115, addressed to: Roman
Catholic Church in the State of Hawaii Diocese
of Honolulu 1184
Bishop Street Honolulu,
HI 96813-2858 3.
When
all the required documents are received by the
Chancellor’s Office of the Diocese of Honolulu, a NIHIL
OBSTAT will be granted and all the documents will be sent
to the priest who will officiate at your wedding here in
Hawaii. 4.
Because
the Church is our special home and place of prayer and
worship, a wedding between two Catholics must take place
in the Church building. This is a unique place where we
encounter our God in all the Sacraments of the Church –
in Baptism, Confirmation, Eucharist, Penance and now
Matrimony. Therefore, a wedding between two Catholics
outside the Church building is not permitted by the
Diocese of Honolulu. 5.
For
valid reason(s) (i.e. respect for the non-Catholic party
and his/her family and friends) a request for a wedding
between a Catholic and a non-Catholic outside of the
Church building may be made to the Chancellor’s Office
in Hawaii along with the above mentioned documents
explaining the reason(s) for the request. 6.
You
must obtain a marriage license from the Hawaii State
Department of Health. On Kauai, there are Marriage License
Agents empowered by the Hawaii State Department of Health
to issue marriage licenses. For a detailed list of
Marriage License Agents in each area of the Island, you
may call the local Department of Health at [808] 241-3498
and listen to the recorded message. When you have
identified the Marriage License Agent nearest your
location, you may call to schedule an appointment. Both
parties must be present to obtain a marriage license and
should be prepared to produce either a driver’s license
or identification card evidencing proof of age. Upon
application to the Agent, a marriage license is issued
immediately. The fee is $60.00 (As of February 1, 2007)
which is payable in cash only, and there is no waiting
period. Additionally, there is no blood test required nor
a residency or citizenship requirement. However, you
should plan to give yourself at least three [3] working
days before the scheduled wedding day to obtain your
marriage license. Marriage license applications may be
downloaded at www.hawaii.gov/doh
7.
Please
contact the priest who will officiate at your wedding here
in Hawaii to reserve the Church for the rehearsal and
wedding. The following information should also be sent to
the priest in Hawaii:
v Your name, address, home and work telephone numbers of your mainland or foreign residence.
v The name, address, home and work telephone number of your fiancé.
v The name, address, home and work telephone number of a relative or friend who we can contact here in Hawaii, if you have one.
v The name of the priest who is preparing you for marriage, the name of the Church with the address and telephone number.
v Date of arrival on the Island.
8. Please try to arrive a few days before your scheduled wedding and make an appointment to meet with the priest who will be officiating at your wedding and to go over final details of your wedding ceremony.
|
 |
MARRIAGE GUIDELINES THE DIOCESE OF HONOLULU
INTRODUCTION
The Church describes marriage as an intimate partnership of life and love naturally ordered toward the well-being of the couple and toward procreation and nurturing of children. Christ raised marriage between the baptized to the dignity of a sacrament.
The grace of the sacrament perfects the love of spouses, sanctifies them and strengthens their union.
Since marriage demands a lifelong commitment, the Church has the pastoral obligation to assist couples to make a prayerful and mature judgment concerning their marriage.
These Marriage Guidelines reflectthe local Church’s love and responsibility for couples who wish to celebrate matrimony within the Church. It also affords an opportunity for evangelization to those couples who have had minimal contact with the parish community.
While the Marriage Guidelines acknowledge a person’s right to marry, they also stress
the intelligent use of that right which requires the sufficient understanding of marriage
with its human and Christian values, and the intention and capacity to assume its
responsibilities.
The Marriage Guidelines are divided into three sections: The first addresses some of
the pastoral, canonical and liturgical concerns dealing with the couple’s preparation;
the second deals with the canonical aspects of the celebration of the sacrament; and
the third (Appendix) provides the priest/deacon and/or team with some practical
suggestions.
ASSESSMENT OF READINESS FOR MARRIAGE
the proper pastor or priest/deacon who witnesses the couple’s marriage has the
responsibility to help them assess their readiness and to prepare them for the
celebration of the Sacrament of matrimony. The assessment process includes:
1) an initial interview;
2) referral for professional evaluation and/or counseling, if needed;
3) participation in a formal marriage preparation program, namely, the
Eno~ged Encounter Weekend and additional instructional sessions;
the decision to proceed or delay the marriage.
The minimum period of preparation is four (4) months from the rjYze of the Initial
Interview to the date of the marriage.
1
3. ASSESSMENT PROCESS
A) INiTIAL INTERVIEW
It is important that the attitude of the priest/deacon be positive, caring and pastoral.
By being sensitive to their feelings and needs, as well as providing ample time for
preparation. he creates an atmosphere of support and mutual trust.
During the Initial Interview the priest/deacon explores the extent of the couple’s faith
and their relationship. He explains the assessment process and the reasons for it {cf.
2, p. 2) and detects concerns, such as, pregnancy, minor age, a subsequent
marriage, etc. (cf. Special Concerns).
At this meeting he also:
1) establishes the canonical freedom of both parties to marry and advise~,
the proper procedure to follow if an impediment exists;
2) provides the couple with an Engaged Encounter Weekend brochure and
explains their responsibility for scheduling a date;
3) sets a tentative date for the wedding and explains that the date will
confirmed during or after the, assessment process and marriage
preparation. He advises the couple that wedding invitations are not to
be printed until the date is confirmed
4) sets a date for the next appointment.
B) REFERRAL FOR PRE-MARRIAGE EVALUATION/COUNSELING
Referral for Evaluation: A referral is recommended when pregnancy exists, if
either or both parties are minors or if the priest/deacon desires assistance with
a particular couple. The function of the counselor is to help the priest/deacon
arrive Efl an informed pastoral decision regarding the couple’s readiness for
mr~ r~ia g e.
The priestldeacon makes it clear to the couple that this referral is to help
evaluate their readiness for marriage in order to insure their happiness and a
lasting union. He provides the counselor with pertinent information and
assists the couple in arranging an appointment with the counselor.
CAUTION: If there is question regarding the couple’s faith commitment, the
priest/deacon may wish to discuss this particular problem with the chancellor
or vicar forane.
Referral for Counselinci: This differs from evaluation in that it attempts to solve
a known problem revealed in, the Initial Interview or Evaluation. The
priest/deacon must explain to the couple that counseling will revolve around
known problem(s). The number of sessions will depend on the time required
to resolve the problem(s), the couple’s continued interest in addressing the
issue, or the priestldeacon’s or counselor’s decision to terminate the
counseling. The counselor will keep the priest/deacon informed of the
progress.
The cost for the evaluation or counseling is borne to a large extent by the
couple. If they are unable to pay the fee, the priest/deacon endeavors to help
them find financial assistance.
C) MARRIAGE PREPARATION
Proximate marriage preparation is a requirement for all couples entering
marriage. According to the 1983 Code of Canon Law, priests/deacons and the
Christian community have the responsibility of assisting couples in this
preparation.
In this diocese marriage preparation consists of the Initial Interview, attendance
at the Engaged Encounter Weekend and at least five additional instructions
with the priest/deacon and/or team. One of these sessions is for planning the
wedding liturgy and another to clarify any questions or observations the couple
may have after making the EE Weekend. The remaining sessions ought to
cover various aspects of married life: the vocation of matrimony, marriage as
a sacrament, communication, sexuality.
In planning the additional instructions, the priest/deacon will find helpful
material in the program entitled Facilitating Open Couple Communication
.
Understanding and Study (FOCCUS). He is also encouraged to enlist the aid of
married couples. There are several programs, including the one mentioned that
utilizes this approach; others are listed in the Appendix. He also takes into
consideration the couple’s circumstances. e.g., premarital pregnancy, religious
and ethnic backgrounds, military duty, age differences.
3
Whatever program is used, the priest/deacon is encouraged to use the
competence he has gained from his own pastoral experience. With his interest
in people and a willingness to give of himself, the priest/deacon together with
the team have an important influence on the couple in their preparation for
Sacrament of Matrimony. W
ENGAGED ENCOUNTER: The couple is given an Engaged Encounter Weekend
brochure at the Initial Interview. Although the cost of the EE Weekend is borne
by the couple, this ought not to be a barrier to their participation since parishes
are allowed to help with a subsidy. Any questions concerning the EE weekend
can be directed to the executive couple whose names appear on the brochure.
The EE Weekend is designed to assist the couple to examine themselves with
respect to their strengths and weaknesses, their understanding of marriage as
a vocation, their attitudes on morality, sexuality, children, family, finances, and
most importantly, their relationship with each other, society and God.
EE Weekend is held at least monthly on Oahu, and periodically on Kauai. Maui
and Hawaii.
WAIVER: Ordinarily, a couple is required to make the EE Weekend. If
for some reason this is not possible, the priest/deacon carefully weighs the
reason(s) for a waiver, make a decision and informs the chancellor or vicar
forane of his decision. The vicar forane keeps a record of (1) the couples
whose Engaged Encounter requirements were waived (2) the priest/deac~n
who made the decision, and (3) the parish where the waiver was made.
vicar forane submits this record to the Chancery as part of his annual report.
The priest/deacon who decides to waive the EE Weekend assumes the
responsibility for the total preparation of the couple.
LITURGICAL PREPARATION: The couple together with the priest/deacon
prepare the wedding liturgy and select the rites that best suit the couple’s
particular status and situation. The priest/deacon has an obligation to develop
the couple’s awareness of the rites and the options of selecting from a variety
of prayers, readings and blessings. The priest/deacon will find it helpful to
provide the couple with a copy or outline of the Introduction (Nos. 1 - 18) of
the Rites of Marriage and reviews it with them.
In Hawaii there are various cultural traditions which couples may wish to
include in wedding ceremonies. If used, it is important that these traditions
adhere to the integrity of the rites and not appear as a collection of events
unrelated to each other.
When a marriage is celebrated during Advent or Lent, the priest/deacon advises
the couple to take into consideration the special nature of these seasons. In the
matter of scheduling the ceremony, extreme care must be taken to seet
marriages are not celebrated during the Sacred Triduum.
4
NATURAL FAIV~!LY PLANNING: Marriage preparation provides an opportunit~
to introduce Naturai Family Planning. It allows the couple whether they hav~
been sexually active prior to marriage or not - to look at sexuality, fertility an(
mutual responsibility in the context of their lifelong commitment. Th(
priest/deacon may contact the person in charge of the Natural Family Planninc
program to help with this portion of the preparation.
ALTERNATIVE PREPARATION APPROACH:
When the priest/deacon assumes the TOTAL marriage preparation of thc
couple, it is important that he conscientiously and systematically plans thc
instructional sessions and faithfully adheres to the appointment dates agreed
upon with the couple. The priest/deacon is encouraged to avail himself with
one of the programs listed in the Appendix and to involve married couples to
assist him in the preparation.
D) DECiSION DURING THE ASSESSMENT PROCESS
After the priest/deacon has had the opportunity to work with and observe the
couple, he will decide whether to proceed with the wedding or not. If the
decision is to proceed, he confirms the date, secures all necessary documents
from the couple, and completes all forms. In the case of a delayed marriacie
,
the priest/deacon must explain the reason(s) for his decision to the couple and
the means to resolve the delay. The priest/deacon also informs the couple of
their right to appeal and helps them with the process. (cf. No.6 Delayed
Marriages; No.7 The Appeal Process).
4. DOCUMENTATION
Before a wedding may take place, the following documents are required:
1) Current (not more than six months old) baptismal certificate(s) for the
Catholic parties, or the Statement of Reception into the Church for one
who has been received into full communion.
2) Completed Pre-Nuptial Investigation Forms.
3) Statement of freedom to marry, preferably from a parent, close relative
or one who has known the person for a long time.
4) For a minor (person under 18 years): written permission to marry from
parents and chancellor or vicar forane.
5) For a widow or widower: marriage certificate of previous marriage and
death certificate of deceased spouse.
6) For a divorced party: ecclesiastical decree of nullity, marriage certificate
of previous marriage and divorce decree.
7) For mixed marriage: dispensation from disparity of worship or perm;
for mixed marriage.
8) For wedding in a church of another faith with a minister as official
witness: dispensation from canonical form and permission for marriage
outside of a church building, if applicable.
9) For a marriage in a parish other than that of thp bride or groom or
Catholic party in a mixed marriage: permission of the proper pastor.
10) For a marriage in which the officiating priest is not assigned to the parish
where the marriage is to take place: delegation of the proper pastor.
11) Marriage license.
C
5. SPECIAL CONCERNS
A) PREGNANCY
Because of the high rate of divorce in marriages where pre-marital Pregnancy
existed the couple, the parents, and the priest/deacon must Seriously Weigh
the decision to marry. Consequently, professional evaluation is recommended
in cases involving pre-marital pregnancy.
If attendance at the Engaged Encounter Weekend causes embarrassment to the
couple, the priest/deacon will conduct the marriage preparation sessions and/or
arrange for a. trained married couple to assist him
B) MINORS
In view of the many circumstances adversely affecting marriage today,
especially the lack of personal maturity, special care and consideration must be
given where minors are concerned. They must be made to understand that
marriage is a lifelong relationship and that care must be taken to insure that
their union will be a happy and lasting one. The Interview with Minors found
in the Appendix may be a helpful tool for determining the couple’s readiness.
As a general rule, parents and the priest/deacon attempt to dissuade minors
from marrying and suggest that the couple wait until they are at least financially
independent and emotionally secure to care for themselves and their children.
The priest/deacon may confer with the judicial vicar, chancellor or vicar forane
if he considers making a referral for professional evaluation.
Parental Involvement
:
If either one of the parties is under 18 years of age (and especially when a
pregnancy is involved), the priest/deacon is required to meet with the couple’s
parents to determine if there is pressure for or objections against the marriage
and the reasons for the pressure or objection. He needs to discuss the
assessment process with them. The priest/deacon may find the Interview with
Parents of Minors in the Appendix helpful.
C) COHABITING COUPLE
The Church believes that sexual relations attains its highest value in the
sacrament of Matrimony. Since we as Church believe this to be God’s Will,
the Church does not approve of cohabitation prior to marriage. The couple
should be counseled to live apart and refrain from sexual relations until
marriage.
Recommended Reading: Family, Marriage and “DeFacto” Unions issued by the
Pontifical Council for the Family (July 26, 2000) printed in Origins, January 11,
2001, Vol. 30. No. 30.
Dl MIXED MARRIAGES
These Marriace Guidelines use the term “mixed marriages” to refer to a N
situation where (1) one party is Catholic and the other is a baptized Christ *
not in full communion with the Catholic Church and (2) one party is Cathol~
and the other is non-baptized.
It is important that the priest/deacon discusses with the couple their different
religious backgrounds and assists them in addressing and resolving, any
potential difficulties. He encourages them to respect each other’s beliefs
especially if one or both staunchly practice her/his faith, to learn as much as
possible about the other’s faith community, and to attend the each other’s
worship service.
During the preparation, the Catholic party is made aware of the promises to do
all that is possible to raise the children of the marriage as Catholics. Although
the non-Catholic party is not required to make such promises, she/he must be
informed of what the Church expects of the Catholic spouse (canon 1125, 10
and 2~). The priest/deacon also applies for the permission or dispensation as
required in canons 1124 and 1086.
In the course of the couple’s liturgical preparation, the priest/deacon acquaints
them with the Norms for Intercommunion and the rites for the celebration of
mixed or interfaith marriages. fcf. Canonical References).
F) CONVALIDATION
A couple for convalidation is expected to follow a marriage preparation
program, although their circumstances ought to be considered. If they have
been married for some years and have participated regularly in the Sunday
Eucharistic celebration, a lengthy preparation may not be needed. The
priest/deacon may find the program REFOCCUS (Relationship Enrichment
Facilitating Open Couple Communication, Understanding and Study) helpful.
Ordinarily, a period of at least one year ought to elapse before validation takes
place. The priest/deacon and couple are cautioned against viewing
convalidation as a means of saving the marriage, particularly if the couple is
experiencing difficulties. If this is the situation, the priest/deacon may ask the
couple to obtain an evaluation before proceeding with the convalidation.
In the course of preparation, the priest/deacon ascertains the parties’ freedom
to marry in the Church. He also makes it clear to the couple (1) that the
marriage up to that point is invalid because of one of the following: a lack or
defect of form, defect of consent, or the existence of a diriment impediment
that has not been dispensed; (2) that they are now exchanging an entirely new
act of consent and are entering into the Sacrament of Matrimony for the first
time.
8
F) SUBSEQUENT MARRIAGES
Current psychological studies show that those separated from a former spouse
by divorce or death go through a period of grieving. Similarly, it often happens
that people have not dealt with the anger, hurt, and frustration from the
breakdown of a previous marriage. If this is the case, the priest/deacon might
suggest that the person participate in the Nine-Week Support Group or a
Beginning Experience Weekend before entering a subsequent marriage. The
priest/deacon may also require evaluation and/or counseling.
If one or both of the parties requires a formal annulment, the priest/deacon
explains the process and assists them in preparing the Petition for Annulment
.
The wedding date is NOT set until the formal case has been resolved.
It is recommended that the priest/deacon adapt the Alternative Preparation
Approach to the couple’s situation bearing in mind the need to address the
failed marriage with both parties.
G) MARRIAGE OF NON-CATHOLIC COUPLES
According to the law of the State of Hawaii, priests are not recognized as legal
witnesses for civil marriages. All marriages witnessed by priests are
considered religious marriages. Therefore, priests can only officiate at a
religious ceremony.
H) EXCEPTIONS TO THE FOUR-MONTH REQUIREMENT
Occasionally, the priest/deacon might encounter a couple who will want to
shorten the time of preparation particularly when one of them is facing a visa
expiration or when the couple is elderly. After the Initial Interview, the
priest/deacon uses his discretion whether or not to set a tentative wedding
date. If he decides to waive the four-month requirement, he will follow the
marriage preparation outlined in the Marriage Guidelines as completely as
possible - given the circumstances of the couple. He advises the couple that
invitations are not to be printed until the wedding date is confirmed.
In the case of an elderly couple, the priest/deacon may decide to shorten the
preparation time in view of the couple’s maturity and lived experiences. He
may wish to focus on the couple’s sacramental understanding of Matrimony,
the practice of their faith, and skills that deepen their relationship.
Accountability: In cases where the four-month requirement is waived, the
priest/deacon must inform the chancellor or vicar forane who will keep a record
of the cases waived and the reasons given. This information will be submitted
to the Chancery as part of the annual report.
9
I) LANGUAGE NEED
With couples who have difficulty understanding or speaking English,
priest/deacon may request the help of another priest, couple, or religious who
is fluent in the couple’s language. The Office of Ethnic Ministries as well as
priests assigned to the various ethnic ministries, (Samoan, Tongan, Korean,
Japanese, Vietnamese and Hispanic) will be able to provide assistance in
marriage preparation.
J) UNCHURCHED COUPLES
This refers to couples who have not participated in the Eucharist or in the life
of the Christian community for a number of years. Some may not have
received Eucharist, Reconciliation or Confirmation while others may never have
had training in the Faith.
It is recommended that the priest/deacon provide them with instructions on the
sacraments and its celebration during the course of the marriage preparation.
This is particularly true of those who have not been confirmed. Therefore, it
is recommended that they receive the Sacrament of Confirmation before
marriage!
K) COUPLES/PRIESTS FROM OUTSIDE THE DIOCESE
Visiting Couple: The couple is informed that they need to be prepared
according to the Marriage Preparation Guidelines of their own diocese. A copy
of the paper entitled Mainland and Foreign Marriages (cf. Appendix) is sent to
the couple to serve as a checklist. The couple is instructed to send all
documents and papers to their Chancery for the NIHIL OBSTAT. Their
Chancery will forward all paper work -to the Honolulu Chancery. The Honolulu
Chancery will then send all the papers to the church of the wedding.
Visiting Priest: A visiting priest officiating at a wedding in this diocese
must obtain a license from the State Department of Health. To do this, he
submits two letters to the State Department: one from his bishop or religious
superior and another from the Chancellor of the Diocese of Honolulu. A copy
of the paper entitled Requirements for Licensing Priests from Outside the
Diocese to Perform a Specific Wedding (cf. Appendix) is sent to the priest to
serve as a checklist.
Bishop Ferraria’s Memorandum (2/1 2/93) Rite of Election and RCIA varia, Section #7)
10
L) HIV AND MARRIAGE PREPARATION
When a priest/deacon becomes aware that one or both of the parties is infected
with HIV/AlDS, he is instructed to contact the Diocesan Tribunal. Each case
will be handled on an individual basis.
At the same time, the priest/deacon must be aware of the canonical ramifications
of the situation. Willful concealment of HIV/AIDS on the part of the infected
partner would be fraud and thereby grounds of annulling the marriage (canon
1098).
M) RCIA AND THOSE BEING RECEIVED lNTO FULL COMMUNlON
The pastor or priest/deacon is responsible for determining a candidate’s marital
status prior to that person’s entrance into the RCIA process. Consequently, if
there is a need to rectify an irregular marital situation, the canonical resolution
is taken care of during the period of inquiry or precatechumenate. Hence:
1) for (potential) catechumens: before the Rite of Acceptance into the
Catechumenate;
2) for those seeking full communion: before the Rite of Welcoming the
Candidates.
By attending to the irregular situation before hand, unnecessary stress and
embarrassment to the party is eliminated and initiation or reception into full
communion can then take place as well as convalidation or the celebration of
marriage.
Information concerning the validity of baptisms of Protestant Religions is found
in the Appendix.
N) MONITUM/VETITUM
In order to protect the Sacrament of Matrimony and the individual and his/her
future spouse, the tribunal granting the declaration of nullity for a previous
marriage may attach conditions to the decree of nullity. There are two types
of conditions: the Monitum and the Vetitum
.
Monitum is a warning that an unresolved problem in the individual might cause
stress or tension to the new relationship. The priest/deacon ought to contact
the tribunal that issued the Monitum for information in order to address the
problem with the individual and/or the couple during their preparation.
Vetitum prohibits the celebration of a subsequent marriage unless some serious
matter (i.e. anger management, spousal/child abuse; alcohol/substance abuse.
personality disorder, etc.) has been resolved through medical and/or
psychological intervention . The attending priest/deacon needs to contact the
tribunal that issued the Vetitum for further instructions. Upon demonstration
that the problem has been resolved, the tribunal will lift the Vetitum and give
permission to proceed with the marriage.
11
6. DELAYED MARRIAGES
A priest/deacon may not delay the marriage of a couple who are free
without serious cause. Canon 1077,~1 states: “In a particular case, VIc
odinary can prohibit the marriage of his own subjects wherever they are stay
and of all persons actually present in his own territory, but only for a time,
a serious cause and as long as that cause exists.”
Serious Cause for delaying a marriage would include:
1) Non-practice of the Catholic faith by both parties with no intent
of returning to its practice;
2) Substantial lack of appreciation for the spiritual and sacramen
aspects of marriage;
3) Lack of readiness for marriage as assessed by the priest/deac
through personal interviews, consultation with the parents, and,
through the pre-marriage evaluation and counseling;
4) Unreasonable refusal of the parties to take part in a marria
preparation program;
5) Lack of time for adequate preparation.
When a priest/deacon decides to delay a marriage, he notifies the chanr
vicar forane in writing and gives the reasons for his decision. He also notifi
the couple of his decision and of the consultation with the chancellor or vic
forane.
The chancellor or vicar forane responds with his decision in writing to tI
priest/deacon and sends a copy to the couple. If he agrees with ti
priest/deacon for the delay, the letter also states the couple’s right to appe~
The delay is to be no longer than a year.
The possibility of alienating the couple from the Church can be minimized if ti
diocesan policy and the reasons for it are thoroughly explained during the Initi
Interview. In the event of delay or postponement, the priest/deacon continui
to counsel and assist the couple with their marriage preparations.
7. THE APPEAL PROCESS
The couple appeals directly to the vicar general or judicial vicar who will revie
the case and issue a decision. The priest/deacon responsible for the decision~
delay must assist the couple with the appeal process.
12
STEPS FOR THE APPEAL
1) The couple state their desire and reasons for appeal in writing to
the vicar general or judicial vicar. This letter is given to the
priest/deacon.
2) The priest/deacon sends the following to the vicar general or
judicial vicar: (1) the couple’s letter of appeal together with his
letter in which he states his reasons for the delay and (2) a copy
of the chancellor’s or vicar forane’s letter.
3) The vicar general or judicial vicar reviews the letters, and seeks
assistance from diocesan departments and persons, i.e., the
tribunal, the couple’s pastor, and parents before making a
decision.
4) The vicar general or judicial vicar interviews the couple and
consults the priest/deacon. After this, the vicar general or judicial
vicar issues his decision in writing and sends copies to the couple,
priest/deacon, and vicar forane.
No Driest/deacon may proceed with a marriage that has been delayed by
another priest/deacon without the approval of the vicar general or judicial
vicar
.
Reviewed November 2000
13
CANONICAL REFERENCES
NORMS FOR INTERCOMMUNION
Sharing of Eucharist with other Christian denominations is not permitted by the general
discipline of the Church. This is to be considered when plans &e being made to tiave
a Mass for a mixed marriage.
The Diocese of Honolulu follows the ~uidehnes for receiving communion issued by the
National Conference of Catholic Bishops on November 8, 1986 which states:
For Catholics
Catholics fully participate in the celebration of the Eucharist when
they receive Holy Communion in fulfillment of Christ’s command
to eat His Body and drink His Blood. In order to be properly
disposed to receive Communion, communicants should not be
conscious of grave sin, have fasted for an hour, and seek to live
in charity and love with their neighbor. Persons COnSCiOUS of
grave sin must first be reconciled with God and the Church
through the Sacrament of Penance. Frequent reception of the
Sacrament of Penance is encouraged for all.
For Other Christians
We welcome to this celebration of the• Eucharist those Christians
who are not fully united with us. It is a consequence of the sad
divisions in Christianity that we cannot extend to them a general
invitation to receive Communion. Catholics believe that the
Eucharist is an action of the celebrating community signifying a
oneness in faith, life, arid worship of the community. Reception of
the Eucharist by Christians not fully united with us would imply
a oneness which does not yet exist, and for which we must all
pray.
For Those Not Receiving the Eucharist
Those not receiving sacramental communion are encouraged to
express in their hearts a prayerful desire for unity with the Lord
Jesus and with one another.
For Non-Christians
We ~ls~ ~eicome to this celebration those who do not share O~Ji
tatth in Jesus. While we cannot extent to them an invitation to
receive Communion, we do invite them to be united with US ~fl
prayer.
DISPENSATION FROM CANONICAL FORM
Where there are serious difficulties in observing the canonical form in a mixed
marriage, the local ordinary of the Catholic party or of the place where the marriage
is to take place may ,for pastoral reasons, dispense with the form. The request for
the dispensation is to be submitted to the Chancery together with a letter from the
couple stating their reasons for the request and the pastor’s or priest/deacon’s
recommendation.
The following are some reasons that may warrant such a request: to achieve family
harmony or avoid family alienation; to recognize the significant claim of relationship
or special friendship with a non-Catholic minister; to permit the marriage in a church
that has particular importance to the baptized non-Catholic.
If the ordinary of the Catholic party grants a dispensation from canonical form for a
marriage which is to take place in another diocese, the ordinary of that diocese should
be informed beforehand in accordance with canon 1127 ~2.
0
0
A Statement of the Policy Concerning Marriage
In the Diocese of Honolulu.
“Married Christians, in virtue of the sacrament of matrimony, signify and share in the
mystery of that unity and fruitful love which exists between Christ and His Church; they
help each other to obtain holiness in their married life and in the rearing and education
oftheir children; and they have theirown special gift among the people of God.” (Rite of
Marriage, Instruction, nn. 1,7)
Marriage Preparation:
The sacred nature of a Church wedding demands that the couple have an understanding
and acceptance of the spiritual aspects of their mutual commitment. In addition, a
marriage in a Catholic Church presumes that at least one of the parties to the marriage
intends to practice the Catholic faith. Primary responsibility for helping the couple to such
understanding belongs to the officiating priest
.
Since the marriages of two baptized persons are sacraments, they are not merely
private or familial celebrations but ecclesial events. The spouses declare their consent
‘before God and the Church’ and live out that commitment in and with the support of the
ecclesial community. It is, therefore, fitting that this celebration should take place in a
church. It is here that the community is ‘gathered together by the preaching of the
Gospel of Christ, and the mystery of the Lord’s supper is celebrated, ‘so that the whole
fellowship is joined together by the flesh and blood of the Lord’s body.’” (Beal,. John P.,
Coriden, James a., Green, Thomas J., ed., New Commentary on the Code of Canon
Law, New york, Paulist Press, 2000.)
II. Procedures Regarding Marriage:
A. Place of Marriage
Marriages ordinarily are celebrated in a parish church (c. 1115).
1. Marriage of Two Catholics
(a) In the Diocese, under no circumstances is the marriage of two
Catholics permitted out-of-doors, in catering establishments,
country clubs, restaurants, hotels, or marine vessels of any kind.
(b) Permission may be sought for marriage in the home only when
one of the members of the wedding party or a close relative is an
invalid or otherwise confined to the home.
(c) Permission may be sought for marriage in an approved Catholic
chapel if one of the parties has a close affiIiat~on with the
institution where the chapel is Iocated
Policy Ct-- ~.erningMarriage in the Diocese <~oIulu
2. Marriage ofa Catholic to a Baptized Non-Catholic
Permission may be granted by the Chancellor for the marriage to take
place in a non-Catholic church if sufficient reason exists. All other
situations are covered by the same rules as for marriage of two Catholics.
3. Non-Christian-Catholic Marriages
(a) Marriages ordinarily should take place in the parish church of the
Catholic or in another sacred place.
(b) If difficulties arise because the persons are reluctant to have the
ceremony in a Catholic Church, the priest or deacon may seek
permission from the Chancellor of the Diocese to celebrate the
marriage in another appropriate place after reviewing the reasons
offered by the couple and investigating the place suggested for
the wedding. If possible, the ceremony should be celebrated in a
chapel-like arrangement or in a room apart from the place where
the meal or reception will take place.
B. Other Considerations for a Mixed Marriage
Marriages Witnessed by a Priest or Deacon
(a) Permission should be sought from the vicar of the appropriate
vicariate or the Chancellor.
(b) The parish responsible for preparing documentation that the 0 marriage is properly recorded is that in which the marriage would
ordinarily take place, e.g., the parish of the Catholic.
(c) The usual pre-matrimonial investigation must be completed to
ensure the adequate preparation, instruction and freedom of the
couple.
(d) The priest ordeacon must be the sole witness to the marriage.
(e) In the case where the marriage would take place in the Catholic
Church, a non-Catholic minister may be present and may offer
prayers and ask a blessing on the couple.
(f) In view of this restriction of participation by the non-Catholic
minister, this must be discussed with him/her and be agreeable to
him/her and his/her ecclesiastical superiors, if necessary.
(g) The priest or deacon witnessing the marriage requires canonical.
delegation from the territorial parish in which the celebration of the
marriage takes place, if the place is outside his own parish.
(h) Notation of the marriage must be made in the register of the
territorial parish within which the marriage actually takes place and
the usual documentation is to retained in the files of that parish.
(i) It is the obligation of the priest/deacon witness to ensure that the
usual notation is made in the proper baptismal register.
2. Marriages witnessed by a non-Catholic Minister with Dispensation
from Canonical Form.
~) The parish priest or deacon of the Catholic party is to prepare the
couple and to procure the proper documentation.
Policy Concerning Marriage in the Diocese ci Honolulu 2
(b) The petition for a dispensation from canonical form should be
directed to the Chancellor of the Catholic party. Reasons for the
request should be stated in a letter to the Chancellor.
(c) There can be only one ceremony. The priest or deacon may be
present to offer a prayer and blessing.
(d) All records of the marriage are to be placed in the parish files of
the territorial parish in which the marriage took place.. The priest
arranging the marriage is responsible for making sure this is done
and for notifying the Church where the Catholic was baptized.
(e) Ordinarily, a non-Catholic minister may not witness a marriage in
a Catholic Church. Should a special case arise, please consult the
Vicar General.
(f) Similarly, outside of special cases, a Catholic priest may riot
witness a marriage in a non-Catholic church, a non-sacred place.
C. Marriage of Catechumens
When a Catholic marries a catechumen, a dispensation for disparity of worship is
necessary for validity. The marriages of catechumens whether with other
catechumens or with baptized Christians or even non-Christians, should be
celebrated at a Liturgy of the Word and never at a Liturgy of the Eucharist.
D. Nuptial Masses
I. A Nuptial Mass is subject to the usual liturgical regulations. Holy
Communion may not be distributed to a non-Catholic participant with the
exception of Orthodox Christians, and then only with the permission of
their own pastor.
2. In a marriage between a Catholic and a non-Baptized person, a Nuptial
Mass may not be celebrated.
3. A Nuptial Mass on Saturday would satisfy the Sunday obligation provided
that the celebration begins after 4 p.m. and the readings for that Sunday
are used.
A Nuptial Mass is not permitted on Sundays of Advent, Lent, and after the
Easter season, on solemnities, on All Souls Day, on Ash Wednesday, and
during Holy Week.
E. Dispensations and Permissions
1. In requesting marriage dispensations and permissions, it is useful to keep
in mind that the Catholic party must reside in the Diocese, otherwise the
dispensations or permissions are granted by the Ordinary in whose
diocese the Catholic party resides.
2. Requests for marriage dispensations or permissions can be sought from
the priest or deacon preparing the couple.
(a) There must always be sufficient reason for granting a dispensation
or permission and must include the spiritual welfare of the padies
(b) Dispensation from canonical form should be requested only for a
serious pastoral concern when there are grave difficulties in
observing the Catholic form and the sp~ri~ual welfare of the parties
is involved.
~~Aicy Concerning Marriage in thr~ 7- 2ese of Hr ciulu 3
F. Ecumenical Considerations
1. Members of other churches, as well as non-Christians, may be witnesses
in the celebration of marriage in the Catholic Church.
2. A Catholic may be best man or maid of honor or attendant at a marriage
properly celebrated among non-Catholics.
G. Inter-Ritual Marriages
1. Eastern Rite and Latin Rite Catholics
The marriage may take place in either the rite of the man or woman,
provided that; at least one party to the marriage is a member of the Latin
Rite (c 1109). The presider must be a priest or bishop.
2. Latin Rite Catholic and Orthodox
Ordinarily marriage takes place in the Latin Rite by a priest or bishop. The
Vicar General may grant a dispensation from canonical form so that the
marriage may take place in an Orthodox Church by an Orthodox Priest.
3. Eastern Rite Catholics and Non-Catholics
The Eastern Rite priest must witness the marriage
I-k Civil Law Requirements
1. A priest is not permitted to witness a marriage of two-Catholics, nor may
he presume to witness any marriage in a merely civil capacity or for civil
effects alone.
2. In all marriages, whoever receives the vows must sign the license. Priests
or ministers of other religions who are present should not sign the license,
nor should they ~‘co-offlciate by sharing the nuptial ceremony.
Faculties and Delegation for Marriage
Pastors, by virtue of their office, have ordinary jurisdiction to officiate at
marriages in their own parishes. Only a priest canonically assigned to a parish by
the Ordinary as a pastor, or parochial vicar or a deacon who is assigned to that
parish is delegated to witness marriages in that parish. Such a priest or deacon
cannot validly witness a marriage outside his parish unless he has the specific
delegation of the pastor of the parish in which the wedding takes place, or of the
Ordinary himself.
Visiting priests from other dioceses and religious priests, who are not appointed
by the Ordinary as pa~cchial vicars, need specific and individual delegation from
the proper authoi’ity for each marriage they witness.
Note: Refer to Marriage Guidelines for the Dio~.ese of honolulu (Revised: September 1994)
Policy Concerning Marriage in the Diocese of Honolulu 4
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