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| GreekStephana |
The Orthodox Wedding Ceremony
The wedding ceremony of the Greek Orthodox Church is an ancient and
meaningful service that has been celebrated in its present form for centuries.
The service is abundant with symbols that reflect marriage: love, mutual
respect, equality and sacrifice.
The ceremony consists of two parts which are distinct and separate from
each other: The service of the Betrothal and the Ceremony of the
Sacrament of Marriage. Everything in the ceremony has a special meaning
and significance, especially the repetition of each act three times to
symbolize and to invoke the mystical presence of the Holy Trinity. The
Wedding begins as the white candles are handed to The Bride and The
Groom. These candles symbolize their spiritual willingness to receive
Christ.
The Service of Betrothal
Petitions are chanted for the spiritual welfare of the couple. The highlight
during this service is the exchanging of the rings. The priest then blesses
the rings. He holds them in his right hand, and making the sign of the cross
over their heads, he betroths the servants of God, The Bride to The
Groom. The rings are then placed on their right hands, for it is the right
hand of God that blesses, it was the right hand of God to which Christ
ascended, and it is also to the right that those who will inherit the eternal life
will ascend.
The koumbaro (religious sponsor) then exchanges the rings three times.
The exchange signifies that in married life, the weakness of one partner will
be compensated by the strength of the other, the imperfections of one, by
the perfection of the other. By themselves, the newly betrothed are
incomplete, but together they are made perfect. The rite of the betrothal
ends with the priest praying for betrothal of mutual promise, officially given
before the church, may prove in true faith, concord and love.
The Ceremony of the Sacrament of Marriage
The ceremony consists of petitions, prayers, the crowning, readings from
the New Testament, the offering of the common cup, the circling of the
ceremonial table and the benediction. At the conclusion of the prayers, the
priest joins the hands of The Bride and The Groom. The hands are kept
joined until the end of the service to symbolize the union and the oneness of
the couple.
The Crowning
This is the focal point of the marriage ceremony. The crowns are signs of
the glory and honor with which God crowns them during the sacrament. The
wedding crowns (stefana) are joined by a ribbon which again symbolizes the
unity of the couple and the presence of Christ who blesses and joins the
couple and establishes them as the King and Queen of their home, which
they will rule with wisdom, justice and integrity. The priest takes the two
crowns and blesses The Bride and The Groom, in the name of the Father,
and the Son, and of the Holy Spirit and then places the crowns on them.
The Koumbaro then steps behind The Bride and The Groom and
interchanges the crowns three times as a witness to the sealing of the union.
Some interpret the crowns used in the Orthodox wedding ceremony to
refer to the crowns of Martyrdom since every true marriage involves
immeasurable self sacrifice on both sides.
The Common Cup
The rite of crowning is followed by the reading of the Epistle and the
Gospel. The Gospel reading describes the marriage at Cana of Galilee
which was attended and blessed by Christ and for which He reserved His
first miracle. There He converted the water into wine and gave if it to the
newlyweds. In remembrance of this blessing, wine is given the couple. This is
the "common cup" of life denoting the mutual sharing of joy and sorrow, the
token of a life of harmony. The drinking of wine from the common cup
serves to impress upon the couple that from that moment on they will share
everything in life, joys, as well as sorrows, and that they are to "bear one
another’s burdens." Their joys will be doubled and their sorrows halved
because they will be shared.
The Ceremonial Walk
The priest then leads The Bride and The Groom in a circle around the
table on which are placed the Gospel and the Cross, the one containing the
word of God, the other being the symbol of our redemption by Jesus. The
Bride and The Groom are taking their first steps as a married couple, and
the church, in the person of the priest, leads them in the way they must walk.
The way is symbolized by the circle at the center of which are the Gospel
and the cross of our Lord. This expresses the fact that the way of
Christian living is a perfect orbit around the center of life, who is Jesus
Christ our Lord.
During this ceremonial walk around the table a hymn is sung to the Holy
Martyrs reminding the newly married couple of the sacrificial love they are to
have for each other in marriage - a love that seeks not its own but is willing to
sacrifice its all for the one loved.
The Removal of the Crowns
At the conclusion of the Ceremonial Walk, the priest removes the crowns
from The Bride and The Groom and beseeches God to grant to the
newlyweds a long, happy and fruitful life together. He then lifts up the
Gospel and separates their joined hands reminding them that only God can
separate the couple form one another.
The Wedding Favors
The sugar coated almonds (koufeta), which were placed on the tray with the
crowns and which will later be offered to the guests are also symbolic. In the
early days of the Church, honey dipped almonds were offered to the
newlyweds by the priest. The white symbolizes purity. The egg shape
represents fertility and the new life which begins with marriage. The
hardness of the almond represents the endurance of marriage and the
sweetness of the sugar symbolizes the sweetness of future life. The odd
number of almond is indivisible, just as The Bride and The Groom shall
remain undivided.
The wedding ceremony of the Greek Orthodox Church is an ancient and
meaningful service that has been celebrated in its present form for centuries.
The service is abundant with symbols that reflect marriage: love, mutual
respect, equality and sacrifice.
The ceremony consists of two parts which are distinct and separate from
each other: The service of the Betrothal and the Ceremony of the
Sacrament of Marriage. Everything in the ceremony has a special meaning
and significance, especially the repetition of each act three times to
symbolize and to invoke the mystical presence of the Holy Trinity. The
Wedding begins as the white candles are handed to The Bride and The
Groom. These candles symbolize their spiritual willingness to receive
Christ.
The Service of Betrothal
Petitions are chanted for the spiritual welfare of the couple. The highlight
during this service is the exchanging of the rings. The priest then blesses
the rings. He holds them in his right hand, and making the sign of the cross
over their heads, he betroths the servants of God, The Bride to The
Groom. The rings are then placed on their right hands, for it is the right
hand of God that blesses, it was the right hand of God to which Christ
ascended, and it is also to the right that those who will inherit the eternal life
will ascend.
The koumbaro (religious sponsor) then exchanges the rings three times.
The exchange signifies that in married life, the weakness of one partner will
be compensated by the strength of the other, the imperfections of one, by
the perfection of the other. By themselves, the newly betrothed are
incomplete, but together they are made perfect. The rite of the betrothal
ends with the priest praying for betrothal of mutual promise, officially given
before the church, may prove in true faith, concord and love.
The Ceremony of the Sacrament of Marriage
The ceremony consists of petitions, prayers, the crowning, readings from
the New Testament, the offering of the common cup, the circling of the
ceremonial table and the benediction. At the conclusion of the prayers, the
priest joins the hands of The Bride and The Groom. The hands are kept
joined until the end of the service to symbolize the union and the oneness of
the couple.
The Crowning
This is the focal point of the marriage ceremony. The crowns are signs of
the glory and honor with which God crowns them during the sacrament. The
wedding crowns (stefana) are joined by a ribbon which again symbolizes the
unity of the couple and the presence of Christ who blesses and joins the
couple and establishes them as the King and Queen of their home, which
they will rule with wisdom, justice and integrity. The priest takes the two
crowns and blesses The Bride and The Groom, in the name of the Father,
and the Son, and of the Holy Spirit and then places the crowns on them.
The Koumbaro then steps behind The Bride and The Groom and
interchanges the crowns three times as a witness to the sealing of the union.
Some interpret the crowns used in the Orthodox wedding ceremony to
refer to the crowns of Martyrdom since every true marriage involves
immeasurable self sacrifice on both sides.
The Common Cup
The rite of crowning is followed by the reading of the Epistle and the
Gospel. The Gospel reading describes the marriage at Cana of Galilee
which was attended and blessed by Christ and for which He reserved His
first miracle. There He converted the water into wine and gave if it to the
newlyweds. In remembrance of this blessing, wine is given the couple. This is
the "common cup" of life denoting the mutual sharing of joy and sorrow, the
token of a life of harmony. The drinking of wine from the common cup
serves to impress upon the couple that from that moment on they will share
everything in life, joys, as well as sorrows, and that they are to "bear one
another’s burdens." Their joys will be doubled and their sorrows halved
because they will be shared.
The Ceremonial Walk
The priest then leads The Bride and The Groom in a circle around the
table on which are placed the Gospel and the Cross, the one containing the
word of God, the other being the symbol of our redemption by Jesus. The
Bride and The Groom are taking their first steps as a married couple, and
the church, in the person of the priest, leads them in the way they must walk.
The way is symbolized by the circle at the center of which are the Gospel
and the cross of our Lord. This expresses the fact that the way of
Christian living is a perfect orbit around the center of life, who is Jesus
Christ our Lord.
During this ceremonial walk around the table a hymn is sung to the Holy
Martyrs reminding the newly married couple of the sacrificial love they are to
have for each other in marriage - a love that seeks not its own but is willing to
sacrifice its all for the one loved.
The Removal of the Crowns
At the conclusion of the Ceremonial Walk, the priest removes the crowns
from The Bride and The Groom and beseeches God to grant to the
newlyweds a long, happy and fruitful life together. He then lifts up the
Gospel and separates their joined hands reminding them that only God can
separate the couple form one another.
The Wedding Favors
The sugar coated almonds (koufeta), which were placed on the tray with the
crowns and which will later be offered to the guests are also symbolic. In the
early days of the Church, honey dipped almonds were offered to the
newlyweds by the priest. The white symbolizes purity. The egg shape
represents fertility and the new life which begins with marriage. The
hardness of the almond represents the endurance of marriage and the
sweetness of the sugar symbolizes the sweetness of future life. The odd
number of almond is indivisible, just as The Bride and The Groom shall
remain undivided.
The Orthodox Baptismal Service
The Pre-Baptismal Rite
The Prayer of Reception
The priest lays his hand upon the head of the candidate as a sign of their
reception into the Christian life; a life filled with Divine Grace.
The Exorcisms
We are born into a sinful reality. Even before we learn to cooperate with
Satan, we are his victims. Through a series of prayers the priest calls upon
Almighty God to free and protect the candidate from the powers of
darkness and deceit, so that the candidate might be able to join Christ in
holiness and purity.
The Rejection of Satan
The candidate and/or sponsor is asked to face away from the Holy Altar
and to "renounce Satan, and all his works, and all his worship, and all his
angels, and all his pomp".
The Acceptance of Christ
The candidate and/or sponsor is asked to face towards the Holy Altar
and affirm their belief in Christ "as King and God".
The Declaration of Faith
The candidate and/or sponsor is asked to declare their faith in the true
God by reciting The Creed (as declared by the 1st & 2nd Ecumenical
Councils in the 4th century A.D.). It is this affirmation of faith by the
sponsor, the parents' promise to raise the child faithfully, and the Grace of
God that form the basis of the Orthodox Christian Church's acceptance
of infant baptism.
The Creed
I believe in one God, the Father the Almighty, Creator of heaven and earth,
and of all things visible and invisible.
And in one Lord Jesus Christ the only begotten Son of God, begotten
of the Father before all ages. Light of Light, true God of true God,
begotten, not created, of one essence with the Father, through whom all
things were made.
For us and for our salvation, He came down from heaven and was incarnate
by the Holy Spirit and the Virgin Mary and became man.
He was crucified for us under Pontius Pilate,
and He suffered and was buried. On the third day He rose according to
the Scriptures. He ascended into heaven and is seated at the right hand of
the Father.
He will come again in glory to judge the living and the dead. His kingdom will
have no end.
And in the Holy Spirit, the Lord, the Giver of Life,
who proceeds from the Father, who together with the Father and the Son
is worshipped and glorified,
who spoke through the Prophets.
In One, Holy. Catholic. and Apostolic Church.
I acknowledge one baptism for the forgiveness of sins.
I expect for the resurrection of the dead.
And the life of the age to come. Amen.
The Naming
A name is given to the candidate. From the moment the candidate is
received into the Church, emphasis is placed on their individuality. It is a
pious custom that the candidate be given the name of a Saint of the Church
This saint will then serve as a protector, intercessor, and role model for
Christian living.
The Prayer of Reception
The priest lays his hand upon the head of the candidate as a sign of their
reception into the Christian life; a life filled with Divine Grace.
The Exorcisms
We are born into a sinful reality. Even before we learn to cooperate with
Satan, we are his victims. Through a series of prayers the priest calls upon
Almighty God to free and protect the candidate from the powers of
darkness and deceit, so that the candidate might be able to join Christ in
holiness and purity.
The Rejection of Satan
The candidate and/or sponsor is asked to face away from the Holy Altar
and to "renounce Satan, and all his works, and all his worship, and all his
angels, and all his pomp".
The Acceptance of Christ
The candidate and/or sponsor is asked to face towards the Holy Altar
and affirm their belief in Christ "as King and God".
The Declaration of Faith
The candidate and/or sponsor is asked to declare their faith in the true
God by reciting The Creed (as declared by the 1st & 2nd Ecumenical
Councils in the 4th century A.D.). It is this affirmation of faith by the
sponsor, the parents' promise to raise the child faithfully, and the Grace of
God that form the basis of the Orthodox Christian Church's acceptance
of infant baptism.
The Creed
I believe in one God, the Father the Almighty, Creator of heaven and earth,
and of all things visible and invisible.
And in one Lord Jesus Christ the only begotten Son of God, begotten
of the Father before all ages. Light of Light, true God of true God,
begotten, not created, of one essence with the Father, through whom all
things were made.
For us and for our salvation, He came down from heaven and was incarnate
by the Holy Spirit and the Virgin Mary and became man.
He was crucified for us under Pontius Pilate,
and He suffered and was buried. On the third day He rose according to
the Scriptures. He ascended into heaven and is seated at the right hand of
the Father.
He will come again in glory to judge the living and the dead. His kingdom will
have no end.
And in the Holy Spirit, the Lord, the Giver of Life,
who proceeds from the Father, who together with the Father and the Son
is worshipped and glorified,
who spoke through the Prophets.
In One, Holy. Catholic. and Apostolic Church.
I acknowledge one baptism for the forgiveness of sins.
I expect for the resurrection of the dead.
And the life of the age to come. Amen.
The Naming
A name is given to the candidate. From the moment the candidate is
received into the Church, emphasis is placed on their individuality. It is a
pious custom that the candidate be given the name of a Saint of the Church
This saint will then serve as a protector, intercessor, and role model for
Christian living.