Cathedral House Wazirpura Road Agra – 282 003. U.P., INDIA Tel : 0562-2851318 Tel/Fax : (P) 2853939 E-mail : abpossie@sancharnet.in

FOREWORD

With the increased assaults on Marriage and the Family, a well-planned marriage preparation course becomes essential for all those entering into this sacred alliance. Our Pre-Nuptial Enquiry Form is not merely a tool in the hands of the Parish Priest to collect data, but can be a good schema for instructions on the Catholic Doctrine on marriage.

Msgr. William Nazareth, a very experienced Pastor and Canonist, has done a great service to our priests, by preparing a commentary on each of the questions in the Pre-Nuptial Enquiry Form, giving insights into the implications of each query. These implications might have been missed if the Pre-Nuptial Enquiry was treated as a mere application form for receiving the Sacrament.

Since the Pre-Nuptial Enquiry Form cannot possibly deal with every unusual case, Msgr. Nazareth has prepared a second section in which he has attended to several complex situations that might arise in the process of preparing the marriage dossier. Useful advice has also been added to deal with some pastoral questions concerning the other Sacraments, funerals and burials. For completeness, a third section has been added, which mainly comprises formularies and an outline for marriage instructions.

I can hardly think of any other canonist in the country better qualified to prepare such a handbook than Msgr. Nazareth with his very long and wide experience, both in the Archdiocesan Curia and in the Marriage Tribunal.

This booklet prepared primarily for the Archdiocese of Bombay will surely be a big asset to all Parish Priests, Assistants and Seminary Professors. Although concise it is comprehensive and has attempted to foresee and answer in lucid language the different questions that might arise in the course of a priest’s pastoral duties. All our priests dealing with marriages and indeed anybody in the pastoral ministry should consider this handbook as obligatory reading.

I am delighted and honoured to present this book. My deep appreciation and abundant praise for Msgr. William Nazareth and his collaborators who have laboured much on this little handbook with many practical points so useful for our hard working, busy and harried Parish Priests.

+ Oswald Gracias Feast of Pentecost Archbishop of Agra May 30, 2004 Chairman, CCBI Commission for Canon Law

TABLE OF CONTENTS

FOREWORD iii

INTRODUCTION v

INDEX vii

PRE-NUPTIAL ENQUIRY FORM 1

TITLE I: NOTES ON MARRIAGE PROCEDURES

I. The Statements of the Parties 5

Replies to the Questionnaire 1. Regarding Question 1 of the P.N.E. 6 2. Regarding Question 3 of the P.N.E. 6 3. Regarding Question 4 of the P.N.E. 6 4. Regarding Question 7 of the P.N.E. 6 5. Regarding Question 8 of the P.N.E. 7 6. Regarding Question 11 of the P.N.E. 7 7. Regarding Question 12 of the P.N.E. 8 8. Regarding Question 13 of the P.N.E. 12 9. Regarding Question 14 of the P.N.E. 12 10. Regarding Question 15 & 16 of the P.N.E. 14 11. Regarding Question 17 & 18 of the P.N.E. 14 12. Regarding Question 19 of the P.N.E. 19

II. The person responsible for filling up the P.N.E. Form 20

III. The Complete Marriage Dossier 25

IV. Other Points to be kept in mind 29

TITLE II: ANSWERS TO SOME COMMON QUERIES

I. Baptism 31

II. Eucharist (Box Intention & Pluri-Intention Masses) 35

III. Engagement 38

IV. Marriage 39 (A) Banns 40 (B) Mixed Marriages/Disparity of Cult Marriages 41

V. Funeral 48

VI. Corrections in Registers 50

TITLE III: APPENDICES

Appendix-I (A) List of Orthodox/Oriental Churches not in full Communion with the Holy See but having valid Baptism 53

Appendix-I (B) List of Other Non-Catholic Churches/ Ecclesial Communities Having Valid Baptism 54

Appendix-II Rite of Reception of a Validly Baptised Non-catholic Communion with the Roman Catholic Church 55

Appendix-III An Outline of Instructions Re: Marrying Those of Another Faith 59

Appendix-IV Instruction for Marriage - An Outline 61

Appendix - V FORMS A. Affidavit for Baptism 66 B. Form for Request of Baptism 67 C. Certificate of Baptism 68 D. Certificate of Confirmation 69 E. Request for filling the Pre-Nuptial Enquiry Form 70 F. Form for Publication of Banns 71 G. Results of Banns 72 H (i). Sworn Testimony of Witnesses 73 H (ii). Oath of Free State 74 H (iii). Affidavit 75 I. Mixed Marriages 76 J. Application for Dispensation from the Publication of Banns 77 K. Application for Dispensation from Impediments 79 L. Marriage Delegation Form 80 M. Marriage Notification 81 N. Marriage Certificate 82 O. Burial Certificate 83

PRIVATE and CONFIDENTIAL Marriage Register No Bridegroom Bride Date of Marriage

PRE-NUPTIAL ENQUIRY

STATEMENT OF THE BRIDE/BRIDEGROOM (This form is to be filled in the presence of the priest conducting the enquiry)

(This form is to be filled in the presence of the priest conducting the enquiry) Having reminded the parties of the sacred character and binding force of the oath they are about to

take, the parish priest or his delegate shall question each party separately (i.e. not in the presence of the other or of any one else), in a careful and prudent manner, taking the opportunity to explain the doctrinal points (from nos. 20-22).

The bride/bridegroom, placing her/his hand on the Gospel (a non-Christian may merely raise his/her right hand), takes the following oath:

I ___________________________________________________ solemnly swear to tell the whole truth and nothing but the truth in answer to the following questions:

A. GENERAL DATA 1. Name in full and surname ________________________________

___ _________________________________________________

2. Address

a) Present __________________________________________

_________________________________________________

_________________________________________________

Since when? _______________________________________

Telephone No. (Off) ____________(Res) ______________

b) Permanent ________________________________________

_________________________________________________

_________________________________________________

3. Date of Birth ________________ Place of birth ______________

4. Nationality _________________ Profession/Occupation ______

5. Religion ___________________ Rite (Latin/Oriental) ________

6. Present condition (bachelor/spinster - widower/widow) _______________________ 7. Church of Baptism ___________ __________________________ Date of Baptism _____________ __________________________ 8. Have you received Confirmation? (State where and when, if possible) 9. Father’s name & surname _______________________________ Religion _____________________________________________ Mother’s name ________________________________________ Religion _____________________________________________ Their address _________________________________________

_____________________________________________________ _____________________________________________________ 10. (a) Name and surname of the person you intend to marry _________________________________________________ His/Her address ____________________________________ _________________________________________________ _________________________________________________ His/Her religion ___________________________________ (b) Place and date of proposed marriage ___________________ _________________________________________________ (c) For how long have you known the other party _________________________________________________ B. CANONICAL DATA 11. (a) Have you been engaged to any other person? ____________ (b) If so, has this engagement been dissolved? ______________ 12. (a) Have you been previously married, even civilly? _________ If so, give the other party’s name and surname ___________ _________________________________________________ (b) Place and date of this marriage ________________________ _________________________________________________

(c) Was this marriage dissolved/annulled in any way? ________ (original documents to be produced: in case of death of spouse, the death certificate; in case of civil marriage, the divorce papers; in case of annulment/dissolution, the annulment/dissolution certificate.)

13. Do your parents know and approve of this marriage? __________ 14. (a) Have you lived in any other towns or villages (parishes) for a period of three months or more

after the age of 21 (bridegroom) or 18 (bride)? If so, name these places (b) Do you retain domicile or quasi-domicile in any of these places? If so, name these places

_________________________________________________

15. Are you entering this marriage freely and willingly without any force or grave fear imposed on you?

16. Do you know if the other party is marrying freely in the sense indicated above? 17. Are you related to each other? ____________________________

(a) by consanguinity? What degree? ______________________ (b) by affinity? What degree? ___________________________

18. Are you aware of any other impediment/prohibition, civil or ecclesiastical that would render your marriage either invalid or illicit?

(a) Disparity of cult? ________ (b) Mixed Religion? ________ (c) Religious Profession? _____ (d) Other vows of chastity? __ (e) Any other? _____________

19. Are you aware that concealing of a serious ailment (e.g. AIDS, mental illness, impotency, etc.) could result in the nullity of your marriage?

_____________________________________________________ C. DOCTRINAL DATA 20. (a) Are you sufficiently instructed in Christian doctrine? ______

(b) Do you understand, and are you prepared to abide by, the Catholic Doctrine that marriage is for the fostering of mutual love and begetting and upbringing of children in the light of the Church’s teaching on Responsible Parenthood? ___________

(This must be explained)

(c) Do you understand, and are you prepared to abide by, the Catholic Doctrine that marriage is, by its very nature, one and indissoluble for life? __________

(Unity and indissolubility must be explained)

21. Do you know the main duties of married people to each other and to their children? (This must be explained)

22. Are you entering into marriage with some intention or condition

(a) contrary to its unity? _________________________________

(b) contrary to its indissolubility? __________________________

(c) by which you would totally exclude children? _____________

(d) any other? _________________________________________

23. Have you attended the Marriage Preparation Course? Give details.

_____________________________________________________

_____________________________________________________

24. Have you anything else to add?

_____________________________________________________ I solemnly swear and declare that the above answers are true.

(Signature of the bride/bridegroom)

“In my presence”

_________________________ _____________ Seal (Signature of the parish priest or his delegate)

Church of _________________________

Full address _________________________

_________________________

Date _________________________

TITLE I NOTES ON MARRIAGE PROCEDURES

(Pre-Nuptial Enquiry Form)

In pursuance of Canon 1067 the Conference of Catholic Bishops of India (CCBI) has decreed that proper religious instruction be given before marriage so that the parties become fully aware of the meaning and purpose as well as the obligations of Christian marriage.

As regards the questions to be asked of the parties before marriage, the CCBI has directed that the Pre-Nuptial Enquiry Forms be filled in. The notes below explain the purpose of the questions in the Pre-Nuptial Enquiry Form (P.N.E.) and give guidelines to assist the priest when he is having this form filled in.

I. The Statements of the Parties

a) Judicious Enquiry The purpose of the Pre-Nuptial Enquiry is to establish:

i) that the parties are entering into marriage freely and willingly; ii) that there are no impediments or prohibitions for this marriage; iii) that both the parties understand the true nature of Christian marriage and are capable and

actually intend to mutually give and accept the essential matrimonial rights and obligations.

Hence, the parties should be questioned separately and carefully. Each party is to be examined alone, the questions being clearly put, though with due modesty, prudence and attention to circumstances, specially if the enquiry concerns impediments and other matters of a delicate nature. They could be assured that all the data furnished would be treated as confidential.

b) The Purpose of the Oath An oath is defined in Canon 1199 §1 as “the invocation of the Divine Name as witness to the truth”. Therefore, the parties must be made to understand that answers are being asked and taken under oath to secure accurate information with a view to safeguarding the validity and sacredness of the marriage covenant.

Replies to the Questionnaire

1. Regarding Question 1 of the P.N.E. Care must be taken to see that the names entered in the Pre-Nuptial Enquiry Form match with the entries in the Baptism Certificate in order to avoid complications later on. If the name by which one is commonly known differs from that given in the Baptism Certificate, the latter should be indicated in the Pre-Nuptial Enquiry Form and indicated in the publication of banns, e.g. ‘Anita’ commonly known as ‘Nita.’

2. Regarding Question 3 of the P.N.E. It is to be noted that, according to the Indian Christian Marriage Act, 1872, the bridegroom cannot get married unless he has completed 21 years and the bride cannot get married unless she has completed 18 years. This is a matter of civil law.

3. Regarding Question 4 of the P.N.E. Under “Nationality” enter whether the person is Indian or British or French, etc.

4. Regarding Question 7 of the P.N.E. If both parties were baptised in the parish where the wedding is being celebrated and the parish priest of the place or his delegate is conducting the enquiry, Baptism Certificates need not be added to the dossier, but merely an examination of the Register would suffice. A reference to this entry should be made in the Pre-Nuptial Enquiry Form.

The Baptism Certificate of the party/parties baptised elsewhere must be procured. This Certificate should contain all the details mentioned in Canon 877 §1 [refer Appendix V (C)]. The Certificate must be recent, i.e. issued not more than six months before the date of the proposed marriage because only a

recent inspection of the Baptism record will show what this testimonial is designed to prove, namely, not only the fact of Baptism but also the freedom to marry.

In case of non-catholic Christians, some documentary proof of the Baptism is required. An extract from the non-catholic Minister’s Register would suffice.

In the event of the impossibility of obtaining a Baptism Certificate of a Catholic party after due enquiries, one witness who is absolutely trustworthy can be accepted to furnish proof, provided he/she can give evidence to the fact of Baptism, and not merely supply presumptions; or if the party was baptised as an adult his/her own statement under oath would suffice (Canon 876). If no such proof is available, and if after serious enquiry the doubt persists as to whether the person was baptised or whether baptism was conferred validly, the person is to be baptised conditionally (Cf. Can. 869 §1). Whenever a person is baptised conditionally, an entry must be made in the Baptism Register with the remark that the person was baptised conditionally.

5. Regarding Question 8 of the P.N.E. It is not uncommon to find that one or both parties who intend to get married are not confirmed. Normally Catholics should receive the Sacrament of Confirmation before marriage if this can be done without grave inconvenience (Canon 1065 §1). If a person intending to get married has not been confirmed, the priest concerned could, after instructing the person, obtain permission from the Diocesan Bishop to confirm him/her.

6. Regarding Question 11 of the P.N.E. The CCBI has not enacted any particular law for engagement before marriage, but has left the matter of engagement to the existing practices or to the local customs of the community, provided, in the judgement of the Diocesan Bishop or the Regional Episcopal Conference, these are acceptable to the Church.

It is true that Canon Law does not make engagement mandatory. However, those who have been engaged or had given a promise of marriage in writing and then wish to marry another party, should be warned of the possible natural injustice towards the previous party and about the civil consequences of their act, unless the previous engagement has been rescinded by both the parties in writing or the party wishing to break the engagement has been released from his/her promise in writing by the one he/she was engaged to.

A party cannot be compelled to marry just because he/she has entered into an engagement. If one of the parties wants to break the engagement he/she is within his/her rights to do so.

It must be observed that people are often reluctant to call off a marriage once an engagement has taken place due to various reasons, such as: i) tradition and respectability before society; ii) the idea that a party will not find it easy to marry another after an engagement has been broken off and iii) sometimes financial transactions. If the party concerned were to be pressurised into contracting marriage due to the above-mentioned reasons, it could result in the nullity of the marriage. It must be noted that in order to break the engagement the consent of both parties is not necessary. (Priests should always keep clear of the financial arrangements that sometimes accompany engagements.)

7. Regarding Question 12 of the P.N.E. A) It is to be noted that if a marriage has been declared null and void by the ecclesiastical tribunal or

if a marriage has been dissolved by a dispensation Super Rato/Favour of Faith/Pauline Privilege, the parties concerned are not permitted to remarry unless a civil divorce/decree of nullity has been obtained. Hence, authentic proof of Church annulment/dissolution and civil divorce/decree of nullity by the civil judge must be obtained before the parties concerned are permitted to remarry. Prudence is needed in the handling of such cases to avoid coming into conflict with civil law.

N.B: If a marriage of a party whose marriage has been annulled by an ecclesiastical tribunal is celebrated without obtaining a civil divorce, it would amount to bigamy according to civil law. The officiating minister would be liable to penalty.

B) Catholics are bound by Canonical Form. Hence, the marriage of a Catholic before a non-catholic minister, without the dispensation from Form is invalid. The only exception to this norm is when

the Catholic party contracts marriage with an oriental non-catholic, in which case, for validity, all that is required is the intervention of a sacred minister (even if he is a non-catholic oriental minister).

If a Catholic party who has contracted marriage without Canonical Form wants to have his/her marriage celebrated in the Catholic Church, one should proceed in the following way:

i) If the marriage is to be contracted with the same party, proceed in the normal manner.

ii) If the marriage is to be contracted with another party, there should be authentic proof of divorce if the marriage was civilly valid. It is sufficient to use the prematrimonial investigation in accordance with canons 1066-1071, in order to establish the canonical free state of the party/parties concerned. (Cf. Pont. Comm. for the Auth. Interp. of the CIC, Resp., 26 June 1984, in AAS 76 (1984) 747.)

C) If two non-catholics get married civilly or in their own religious Rite and then obtain a civil divorce, the Church still holds that their marriage bond subsists even if a civil dissolution/annulment has been obtained. If, therefore, two non-catholics were civilly married and have obtained a civil divorce and one of them wants to marry a Catholic, he/she cannot validly do so and the case should always be referred to the Local Ordinary.

D) (i) If a marriage has been dissolved by death, the Marriage Certificate and the Burial Certificate of the deceased party must be produced. The identity of the deceased party must be verified with certainty.

(ii) If the Burial Certificate is not available, other official and authentic certificates can be accepted, such as those that may be issued by the hospital, the civil, and military authorities of the place where the person died, provided they are official and authentic and they really testify to the death and not merely create a presumption of death.

(In the absence of documentary proof of death, the result of the investigations must always be submitted in all its details to the Local Ordinary for his decision).

(iii) If none of these documents is available, death should be proved by the sworn testimony of two independent and trustworthy witnesses who have direct information about the fact of death (not merely from what they have heard from others). This proof can be accepted if the testimony of the two witnesses agrees as to the place and the cause of death and all other substantial circumstances, and thus provides the required moral certainty.

(iv) If there is only one witness, the Local Ordinary can decide on the basis of his/her testimony provided he/she is fully trustworthy and his/her testimony can be supported or confirmed by certainly known circumstances. His/her testimony should contain nothing that may give rise to suspicion.

(v) If death cannot be proved by any of the above methods, or if the proof is not conclusive, the matter should be referred to the Local Ordinary who will decide what is to be done in the matter.

(vi) The following points from the Instruction of the Holy Office of May 13, 1868, which has since been repeated and applied in a number of cases, will prove helpful:

a) Mere lapse of time or presumption of death according to civil law is insufficient.

b) Official documentary proof of death must be sought.

c) If this is not available, the testimony of two witnesses who knew the deceased, know the fact of his/her death, and agree on the circumstances of it, should be obtained.

d) In default of these, one first-class witness may suffice.

e) Hearsay evidence, i.e., evidence of statements by persons not now present, tempore non suspecto, i.e. at a time when they would have no apparent motive for making the statement unless it were true, may suffice.

f) In some cases, presumptions may suffice to produce moral certainty of death. Source of presumptions: moral character of the deceased, age, affection for the family, letters, military service; other circumstances forming reasonable basis for presuming that he would be heard from if alive. Not merely the duration of absence but the personal circumstances of the parties and their relationship before the absence should be carefully weighed.

8. Regarding Question 13 of the P.N.E. There is no law requiring parental consent for the marriage of persons who have reached their majority. However, consulting the parents should be recommended to the parties as a matter of filial duty.

Canon 97 §1: A person who has completed the 18th year of age, has attained majority; below this age a person is a minor.

(However, according to civil law, the age of majority for boys is 21 years complete and for girls 18 years complete.)

9. Regarding Question 14 of the P.N.E. Canon 102 §1: Domicile is acquired by residence in the territory of a parish, or at least of a

Diocese, which is either linked to the intention of remaining there permanently if nothing should occasion its withdrawal, or in fact protracted for a full five years.

Canon 102 §2: Quasi-domicile is acquired by residence in the territory of a parish, or at least of a Diocese, which is either linked to the intention of remaining there for three months if nothing should occasion its withdrawal, or in fact protracted for three months.

Canon 105 §1: A minor necessarily retains the domicile or quasi-domicile of the person to whose authority the minor is subject. A minor who is no longer an infant can acquire a quasi-domicile of his or her own and, if lawfully emancipated in accordance with the civil law, a domicile also.

Canon 105 §2: One who for a reason other than minority is lawfully entrusted to the guardianship or tutelage of another, has the domicile and quasi-domicile of the guardian or curator.

Canon 106: Domicile or quasi-domicile is lost by departure from the place with the intention of not returning, without prejudice to the provisions of Canon 105.

The CCBI has decreed that at least two banns be published before the marriage. They may be read in the Church or they may be put up on the parish notice board after making a reference to them in the announcements. Ordinarily the banns should be published at least two weeks before marriage. Dispensation from banns should normally not be given. In cases of necessity, dispensation from one bann may be given by the Vicar-forane (Dean) but dispensation from more than one bann must be obtained from the Local Ordinary or his delegate. (In the Archdiocese of Bombay, the Archbishop has delegated to the parish priests the faculty to dispense from one bann.)

The parish priest, after sufficient enquiry, may exempt from the reading of banns at all places where the parties have lost domicile or quasi-domicile, e.g., people who have been transferred, like government officials, military personnel, etc.

In case no banns are read, the freedom of the parties to marry is to be established by taking a written Oath of Free State in the presence of two reliable witnesses. If one party is a non-catholic, this party has to obtain an Affidavit or its equivalent, attesting to his/her free state.

The Local Ordinary is to decide whether banns are to be read or not in mixed marriages.

10. Regarding Questions 15 & 16 of the P.N.E. For safeguarding the liberty of consent, the priest concerned must ask the parties if they are entering into marriage of their own free will so as to ensure that they are not being compelled into this marriage. Unless a person enters into marriage freely and willingly, the marriage cannot be a valid marriage. Force and fear, deceit, lack of due discretion, etc., could result in the declaration of nullity of one’s marriage. If one or both parties have some hesitation they should always be advised to take sufficient time to make up their minds and not to enter into marriage hastily.

11. Regarding Questions 17 & 18 of the P.N.E. If an impediment exists the priest should first try to dissuade the parties from contemplating marriage; he should avoid giving the impression that a dispensation from impediment is given just for the asking.

When applying for dispensation from the impediment of Disparity of Cult the following formalities are to be observed. The Application Form must be filled in and duly signed by the priest concerned. The Catholic party must sign the Promises, which must be brought to the notice of the non-catholic party. Both, the Application Form and the Promises, must be sent to the Local Ordinary or to his delegate together with the fee prescribed.

a) Causes for Dispensation It is important to keep in mind when applying for dispensation from an Impediment that there must be a just cause for granting the same. If a dispensation is granted without a just cause the dispensation would be invalid and also the marriage. The mere fact that the two parties want to marry each other is not a just cause.

The following are examples of a just cause for dispensation (applicable to the Catholic party only):

i) Limited chances of marriage; ii) The girl is over age; iii) The girl is so poor that it would be difficult for her to find another partner; iv) He/she is a widower/widow; v) Danger of incontinence because of intimate friendship; vi) Danger of a civil marriage; vii) To remove scandal because the parties are living together; viii) The party concerned is an orphan; ix) One of the parties is illegitimate; x) Everything has been prepared for the marriage; xi) Hope of conversion of the non-catholic party.

There could be more than one just cause for a dispensation. All these should be mentioned. Also, the parish priest should give his opinion with regard to the petition when applying for a dispensation from an impediment.

b) Specific Impediments i. Consanguinity

In marriages of close relatives there is danger of defective offspring. Therefore, before applying for dispensation from consanguinity, the parish priest concerned must make sure that there is not more than ordinary danger of defective offspring from the marriage. This is best done through consultation with the family doctor.

The Instruction of August 1, 1932, warns Ordinaries against the concession of dispensation from Consanguinity in the 3rd degree collateral line except for grievous reasons. This refers to uncle-niece/aunt-nephew marriages.

ii. Disparity of Cult Before applying for dispensation from the Impediment of Disparity of Cult the parties should be given proper instructions on the main points of Christian doctrine regarding the nature and effects of marriage, moral principles and the obligations arising from the promises. It is good to make clear to the non-catholic party that the instructions are given not in order to convert him/her, but to supply him/her with such information as will help him/her to lead a happy life with the Catholic party. If the priest goes about this duty tactfully and conscientiously, he will see that in many cases the non-catholic party is eager to be enlightened on points of Catholic belief and practice. If, in view of marriage, the non-catholic party is eager to become a Catholic, please note that he/she is not to be baptised unless he/she has received due instructions and there is a founded hope that he/she will persevere in the Christian faith. It is strongly recommended that he/she be asked to do the RCIA course.

Catholic youth must, tactfully yet uncompromisingly, be made aware of the dangers inherent in such marriages. The viewpoint of the Church, with regard to such marriages, must be explained to the faithful, and students of the upper classes of our Schools and Colleges should receive instructions on this subject. [Refer Appendix III]

Regarding the place where such marriages can be held: it is a common practice to celebrate these marriages in the Church. However, this marriage has to be celebrated outside Mass.

iii. Mixed Marriages For a marriage between a Catholic and a baptised non-catholic there is no longer an impediment, but permission from the Local Ordinary must be obtained in order to celebrate the marriage. When applying for permission for a mixed marriage the Application Form and the Promises duly signed by the Catholic party, together with the fee prescribed, must be sent to the competent authority.

As in the case of the impediment of Disparity of Cult and Consanguinity, a just cause must always be mentioned, as stated under Causes for Dispensation (No. 11a). If a just cause does not exist in the case of a marriage between a Catholic and a baptized non-catholic the marriage would be illicit, but not invalid.

It is to be noted that when permission is sought for a mixed marriage, generally a dispensation is also given ‘ad cautelam’ from Disparity of Cult to take care of cases of doubtful baptism.

If there are grave difficulties in observing the Canonical Form, the Local Ordinary of the Catholic party has the right to dispense from it in individual cases, having however consulted the Ordinary of the place of the celebration of the marriage. (Canon 1127 §2)

It is forbidden to have, either before or after the canonical celebration, another religious celebration of the same marriage for the purpose of giving or renewing matrimonial consent. Likewise, there is not to be a religious celebration in which the Catholic Assistant and a non-catholic Minister, each performing his own Rite, together ask for the consent of the parties. (Canon 1127 §3)

The CCBI has decreed that a dispensation from Canonical Form may be granted for mixed marriages, only for grave reasons such as the following:

i) serious problems of conscience; ii) compelling demands for the spiritual well-being of the parties and tranquillity of the

family relationship.

An important factor in the grant of the dispensation is the future well-being of the family; respect for the faith of the Catholic party; assurance that the children will be brought up as Catholics; a founded hope that the parties may day-by-day achieve a holier and a fuller family-life.

In such cases, some public form approved by the Local Ordinary is always to be observed. If the celebration involves participation in the religious ceremonies of non-catholics and specially non-Christians, the principles regarding communicatio in sacris should be observed.

Care is to be taken that appropriate entries regarding the marriage celebrated with dispensation from Canonical Form are made by the parish priest in the parish Registers.

With regards to the reception of Holy Communion by the non-catholic party in a mixed marriage, Canon 844 §4 gives the requirements whereby it states that if, in the judgement of the Diocesan Bishop or of the Episcopal Conference, there is some other grave and pressing need, Catholic ministers may lawfully administer the Sacrament of Eucharist to other Christians not in full communion with the Catholic Church, who cannot approach a minister of their own community and who spontaneously ask for it, provided that they believe in the Real Presence and are properly disposed.

According to the provisions of the motu proprio of Pope Paul VI issued on March 31, 1970 determining norms for mixed marriages, a marriage between a Catholic and a baptised non-catholic can be celebrated, subject to the Local Ordinary’s consent, according to the Rites for the celebration of marriage within Mass (19-38), while respecting the prescription of General Law with regard to Eucharistic Communion.

N.B: The form of promises to be signed by the Catholic party and brought to the knowledge of the non-catholic party is given in the Appendix. [Refer Appendix V(I)].

12. Regarding Question 19 of the P.N.E. The parties should be made aware that since marriage is seen very much as a relationship of mutual self-giving and openness, obviously anything like deceit or concealing of serious ailments would be inimical to and destructive of these qualities and could result in the declaration of nullity of the marriage.

II. The Person responsible for filling up the Pre-Nuptial Enquiry Form

Filling up the Pre-Nuptial Enquiry Form is part of the priest’s responsibility for providing pastoral care to those intending to marry. The priest should have the Pre-Nuptial Enquiry Form filled in his presence, or himself fill it up (if the party is unable to do so), guiding and instructing the party at every step with regard to the true meaning of marriage as taught by the Church. Under no circumstances should the Pre-Nuptial Enquiry Form be given to the parties to be taken away and filled by them on their own and at their convenience.

The parish priest has the responsibility to ensure that all is in order but he may commit this duty to his Assistant or to another priest. It could even be given to a priest of another parish. This may be particularly useful in cases e.g. of validation, when secrecy and expediency are required.

If one of the parties is a non-catholic, obviously the investigating priest is the parish priest of the Catholic party. But if the non-catholic party belongs to another Diocese, then the parish priest of the place where the non-catholic resides should do the needful.

The procedure laid down in the following decrees of the Plenary Council of India for the filling up of the Pre-nuptial Enquiry Form is binding on all priests.

Decree 302 (i): If the marriage is to be contracted in the parish where both the parties have their domicile, quasi-domicile, or a month’s continuous residence, the right and duty of conducting the investigations belongs to the parish priest of that parish.

Comment: a) “A month’s continuous residence” – the previous month is to be calculated from the date of

marriage. b) In this case it is clear that the parish priest (or his delegate) of the parish where the marriage is

taking place, and which is the parish also of both the parties, will be required to do the needful, i.e., to get all the required documents and see to the publication of banns, apply for dispensations, if necessary, etc.

Decree 302 (ii): If the parties belong to two different parishes and the marriage is to be celebrated in one of the parishes, the parish priest of the bride is to initiate the Marriage Preliminaries, but both parish priests are to conduct the investigations of their respective subjects; and the parish priest of the parish where the marriage is to be celebrated is required to collect the documents and preserve them. The other parish priest has to send the result of his enquiry in writing.

Comment: a) Customarily the parish priest will be parish priest of the bride. However, for convenience sake,

this could be changed. b) What must be clearly borne in mind is that one of the two parish priests must have the chief

responsibility; and that should be the parish priest of the parish where the marriage is to take place. He is to examine and preserve the dossier in the parish archives.

The marriage dossier should always be kept at the Church where the marriage is celebrated.

Decree 302 (iii): If the marriage is to be celebrated in a parish where neither party has a domicile, quasi-domicile, or a month’s continuous residence, the investigations are to be conducted by the parish priest of each party and the documents are to be sent to the parish priest of the parish where the marriage is to be celebrated. Prior permission of the parish priest of the place where the marriage is to be held is to be ensured before sending the documents to him.

But if the groom’s parish priest is different from the bride’s, the former will send the documents to the latter who will then transmit the same to the parish priest in whose parish the marriage is being celebrated.

Comment: a) Thus it is ensured that though two parish priests may contribute to the investigations, at least one

of them would see to it that the whole dossier is in order. b) The final responsibility lies with the parish priest who is assisting at the marriage. In the last

analysis he must make sure that everything is in order. He cannot absolve himself from the responsibility by saying that he acted on the papers as received by him. But for this purpose he must obviously receive the “dossier” or the complete file in good time before the wedding.

N. B: 1. Courtesy requires that marriage papers transmitted by one parish priest to another should always be accompanied by a covering letter.

2. Marriage papers, and for that matter all letters, from one parish priest to another (and a fortiori letters to the Ordinary or to the Curia), should always be sent in a closed envelope and not given open to the parties. It may be necessary at times, as a measure of caution, to have such letters delivered through bearers other than the parties since the possibility of even sealed envelopes being opened by the parties and the confidential data leaked cannot be ruled out.

Marriages celebrated in another Diocese: The CCBI has decreed that for marriages celebrated anywhere in India, if the parties belong to different dioceses in India, it is not necessary that the marriage dossier be sent through the Diocesan Curia.

If the party belonging to a diocese in India intends to get married to a party belonging to a diocese outside India, the parish priest of the party in India must prepare the dossier of his parishioner and send

it to the Curia for the testimonial letters, after which, the dossier must be sent to the parish of the party outside India, who will then send the papers of both parties to the Curia for the Nihil Obstat or “No Objection Letter”.

If one of the parties belongs to a diocese outside India and the marriage is to take place in a diocese in India, the papers of the party concerned must first be cleared by the Curia of the place to which the party belongs and then the papers should be sent to the parish of the party in India. The parish priest of the party in India will then have to send the marriage papers of both the parties to the Curia in order to obtain the Nihil Obstat or “No Objection Letter”.

Apostates A priest must consult the Local Ordinary before assisting at the marriage of a Catholic who has notoriously rejected the faith (this would refer to a person who has, in effect, given up the practice of faith, thereby adopting a stance of practical agnosticism or even atheism, and this fact is so publicly known that it can in no way be concealed or legally excused. This should not be confused with defection from the Catholic Church by a formal act, as mentioned in Canon 1086 §1), or of a member of a forbidden society, or of a public sinner or one under censure. (Canon 1071)

Vagi The marriage of persons who have no fixed domicile i.e. no domicile or quasi-domicile anywhere must be referred to the Local Ordinary even though they had a month’s previous residence in the place where they are getting married. Migrant working people, even though they may retain a domicile or quasi-domicile in their native land or elsewhere, but have not acquired even a quasi-domicile in the place of their marriage, are to be considered as persons of no fixed abode for the purposes of this law and the priest must refer the marriage to the Local Ordinary.

III. The Complete Marriage Dossier

The Pre-Nuptial Enquiry Form is one of the documents needed for marriage. The following notes deal with all the documents that may be needed for a marriage:

1. A recent Baptism Certificate (i.e. not older than 6 months).

2. The Pre-Nuptial Enquiry Form duly signed by the person examined and by the examining priest.

3. The Certificate of Freedom is the signed statement of a parish priest or his delegate affirming, after investigations, that his subject is free to marry.

4. The Results of Banns is the reply of a priest who assures that banns have been published without any objections having been raised.

If for good reasons the banns have not been published, then it is necessary that the party concerned should produce 2 witnesses who can testify to his/her free state.

If the party concerned is not able to produce 2 such witnesses the party himself/herself should take the Oath of Free State attested by 2 witnesses.

5. Dispensation from Impediment if any.

6. If the marriage of one or both the parties has been declared null and void by an ecclesiastical tribunal, the following documents must be submitted to the parish priest concerned:

i) Marriage Certificate(s). ii) The Certificate of Annulment or Dissolution from the Church. iii) The Decree of Civil Divorce or Nullity.

7. In the case of Pauline Privilege the matter should be referred to the Curia and the instructions of the Curia should be followed before applying the Pauline Privilege.

8. ‘Testimonial Letter’ (Litterae Testimoniales) is given by a Diocesan Curia after it has examined the marriage dossier relating to one or both parties whenever these documents have to be sent to a Diocese outside India confirming that the papers are in order.

9. The “No Objection” i.e. Nihil Obstat is the authorisation given, after a Diocesan Curia has examined the marriage dossier pertaining to both parties, one of whom or both belong to a Diocese outside India, for the marriage to be celebrated in the Diocese which issues the No Objection.

10. Priests or deacons, other than the parish priest (or equivalent) of the place where the marriage is contracted, require delegation to assist at a marriage. Assistants do not have delegation for marriage merely by virtue of their appointment as Assistants. The Local Ordinary or the parish priest can delegate to priests and deacons the faculty to assist at marriages within the confines of their territory. This delegation could be a general delegation given for all marriages, or special delegation given for one particular marriage.

The conditions for a valid delegation to assist at marriages are as follows:

it must be given to specific persons: i.e., it should be clearly stated from whom and to whom the delegation is given;

it must be given expressly: presumed or tacit delegation is not valid; if it is a special delegation, then it must somehow identify the specific marriage; Although this

need not be done in writing and can be given by word of mouth, it is always good to give it in writing stating from whom, to whom and for what marriage the delegation is given. If the delegation is given by word of mouth the fact of the delegation must be noted in the Marriage Register;

if it is a general delegation, it must be given in writing. A person with general delegation may further sub-delegate it in individual cases only.

If general delegation has not been granted to one or to all the Assistants, they will have to be delegated expressly for each marriage that is celebrated. When giving express delegation to an Assistant or any other priest for a specified marriage it is always advisable to include the power to sub-delegate, else he will not be able to validly sub-delegate.

11. In order to assist lawfully within his parish at the marriage of parties neither of who is a subject, permission must be obtained from the parish priest or the Local Ordinary of the place where one of them has a domicile, quasi-domicile, or a month’s previous residence.

12. Check list

The following list of documents is given here as an aid to the parish priest in checking the course of some unusually troublesome investigation:

i. Baptism Certificate, including entry regarding Confirmation. ii. Pre-Nuptial Enquiry Form duly filled. iii. Certificate of Freedom of State. iv. Oath of Free State. v. Assurance of banns published or Local Ordinary’s Dispensation. vi. If widow or widower:

a) Marriage Certificate; b) Death/Burial Certificate of the previous spouse.

vii. Church Certificate of Annulment/Dissolution, if such is the case. viii. Civil Certificate of Marriage, if civilly married. ix. Decree of Civil Divorce/Nullity, if marrying another person. x. Dispensation from Impediments/Permission for Mixed Marriage. xi. Local Ordinary’s permission for marriages of:

a) persons of no fixed abode or migrants; b) apostates, notorious sinners, or persons under censure; c) members of forbidden society;

d) those attaching a condition to the matrimonial contract.

xii. Testimonial Letter or No Objection Letter. xiii. Permission for lawful assistance. xiv. Delegation for valid assistance.

IV. Other Points to be kept in Mind

1. Within the limits of their territory, the Local Ordinary and the parish priest by virtue of their office validly assist at the marriages not only of their subjects, but also of non-subjects, provided one or other of the parties is of the Latin rite. As long as they validly hold office, the Local Ordinary and the parish priest can give to priests and deacons the faculty either by general delegation, to assist at all marriages, or special delegation, to assist at a specific marriage, within the confines of their territory. General delegation is to be given in writing.

A person who has been given general delegation can, by law, further sub-delegate this power only for individual cases. No sub-delegated power can again be sub-delegated, unless this was expressly granted by the person delegating it.

2. As soon as possible after the celebration of a marriage, the parish priest of the place of celebration or whoever takes his place, even if neither has assisted at the marriage, is to record in the Marriage Register the name of the spouses, of the person who assisted and of the witnesses, and the place and date of the celebration of the marriage; this is to be done in the manner prescribed by the Episcopal Conference or by the Diocesan Bishop. (Canon 1121 §1)

3. It is for the parish priest of the place where the marriage was celebrated to notify this fact to the parish priest of the place of Baptism, and he is expected to receive confirmation that the entry has been made. It must not be forgotten that there may be a case of a Baptism being recorded in two places.

4. Whenever a marriage is validated for the external forum or declared invalid, or lawfully dissolved other than by death, the parish priest of the place of the celebration of the marriage and baptism must be informed, so that an entry is duly made in the Registers of Marriage and Baptism. (Canon 1123)

5. Entries in the Registers must not be changed unless an error is clearly proved. Such matters should always be referred to the Local Ordinary. When, with the permission of the Local Ordinary or his delegate, a change is made, it must be initialled and dated. Those who tamper with the Register or issue false certificates knowingly are liable to prosecution.

6. A man cannot validly enter canonical marriage before the completion of his 16th year of age, and a woman before the completion of her 14th year. (Canon 1083 §1) However, according to civil law parties cannot contract marriage before the completion of 18 years for the bride and 21 years for the bridegroom.

7. If there is a case of Favour of Faith, or Pauline Privilege, the matter has to be carefully considered and referred to the Local Ordinary.

8. Where there are no priests or deacons, the Diocesan Bishop can delegate suitable laypersons to assist at marriages, after obtaining the permission of the Holy See. (Canon 1112 §1)

TITLE II ANSWERS TO SOME COMMON QUERIES

I. BAPTISM

1. Which are the Oriental Churches/Orthodox Churches, not in full communion with the Holy See, in which baptism is valid?

In general, baptism in all the Eastern Churches is presumed valid. For specific details refer Appendix I (B).

2. In which other non-catholic Churches is baptism considered valid?

Refer Appendix I (C)

3. What is to be done if a baptised non-catholic wants to be received into the Catholic Faith?

If a baptised non-catholic wants to embrace the Catholic faith he/she must first be properly instructed in the faith. After instructing the person concerned, the priest must ascertain whether his/her baptism was validly administered. If the baptism is invalid he/she should be baptised. If the baptism is doubtful the person must be baptised conditionally and an entry must be made in the Baptism Register with a remark that the person was baptised conditionally. For the list of Churches in which baptism is presumed valid and for the rite of reception, refer to Appendices I(B), I(C) & II.

(A similar procedure will have to be followed if a non-catholic Oriental wants to join the Catholic Church.)

4. If an Oriental non-catholic were to be received into the Latin Church, would he/she belong

to the Latin rite?

If an Oriental non-catholic were to be received into the Catholic Church, he/she would still belong to the Oriental rite.

5. If an Oriental Catholic wants to become a Latin Catholic what is the procedure to be

followed?

If a child has not completed the fourteenth year of age, Canon 111 §1 provides for three situations: a) If both parents belong to the Latin Church, the child too automatically belongs to the Latin Church

at baptism. This principle would apply even if a different liturgical rite, such as Syro-Malabar or Syro-Malankara, was used.

b) If only one parent belongs to the Latin Church the child would also belong to the Latin Church

provided both the parents agree.

c) If only one parent belongs to the Latin rite and the parents do not agree, then the child becomes a member of the ritual Church to which the father belongs.

If a child has completed fourteen years of age, Canon 111 §2 permits him/her to freely choose to be baptised either in the Latin Church or in another autonomous ritual Church.

Besides this, after the reception of baptism, the following become members of another autonomous ritual Church (canon 112 §1): 1. those who have obtained permission from the Apostolic See; this permission can be presumed if a

member of the faithful of an autonomous ritual Church requests a transfer to another autonomous ritual Church which has an eparchy within the same territory, provided that the Diocesan Bishops of both dioceses consent to this in writing. This personal dual consent of the Diocesan Bishops concerned is required for the validity of such a transfer;

2. a spouse who, on entering marriage or during its course, has declared that he/she is transferring to

the autonomous ritual Church of the other spouse; such a declaration may be made either at the time the parties enter into marriage or at any stage during it. This declaration is made either before the Local Ordinary, the Parish Priest or a priest or deacon delegated by either of them in the presence of two witnesses. On the dissolution of the marriage, whether by death or by papal dispensation, that person may freely return to the Latin Church. (For the Eastern Catholic Churches, however, a wife, and not the husband, is at liberty to transfer to the Church of the husband at the celebration of or during the marriage; when the marriage has ended, she can freely return to the autonomous ritual Church to which she belonged - cf. CCEO 33.)

3. the children of those mentioned in numbers 1 and 2 who have not completed their 14th year and

likewise in a mixed marriage the children of a Catholic party who has lawfully transferred to another ritual Church; on completion of their 14th year, however, they may return to the Latin Church.

6. Suppose one parent belongs to the Latin rite and the other belongs to the Oriental rite. If

both parents agree, can the child be baptised and enrolled in the Oriental Church?

If one parent belongs to the Latin rite and the other belongs to the Oriental rite, even if both parents agree, the child cannot be baptised and enrolled in the Oriental Church. Canon 111 §1 does not allow it. If both agree, it must be the Latin Church.

7. What is to be done if a non-Christian wants to embrace the Catholic Faith?

In the first place the priest concerned must ascertain whether the person concerned has reached the age of majority. Then make sure that he/she is properly instructed in the faith. The applicant must sign an Affidavit that he/she is embracing the Catholic faith of his/her own free will. Permission, then, must be obtained from the Local Ordinary or his delegate to baptise the person concerned and follow the Rite prescribed for Adult Baptism.

8. What is to be done if a person claims to be a Catholic but cannot obtain the Baptism Certificate?

If the person was baptised as an adult and his/her credibility cannot be doubted, his/her sworn statement that he/she was baptised would suffice. (Canon 876)

If the person concerned was baptised as an infant, the sworn testimony of the father or the mother or of an eye-witness would suffice, provided that their credibility cannot be doubted.

If the person claims to be a Catholic but the fact of baptism cannot be established with certainty, the person should be baptised conditionally and the baptism should be registered in the Baptism Register of the parish with a remark that the person concerned was baptised conditionally because the proof of baptism was not available.

9. Can an illegitimate child be baptised? If so, What is to be done when recording the baptism of such a child?

It is to be noted, in the first place, that there is no law forbidding the baptism of illegitimate children. If there is moral certainty that the child will be brought up as a Catholic, the child can be baptised if one of the parents requests this. The mother’s name is normally to be entered besides

the other details. The father’s name should not be entered unless he consents to have his name entered. If, however, the father’s name has been entered in the Municipal Birth Certificate or in the Hospital Records, it can be entered in the Baptism Register even without the father’s consent.

10. What is to be done when making a baptismal entry of an adopted child?

The CCBI has decreed that in the case of baptism of an adopted child, the names of the adopting parents are to be recorded in the Baptism Register. The names of the natural parents may be recorded if the adopting parents so desire and the natural parents have no objection. (N.B: while registering the names of the adopting parents it must be recorded that they are adopting parents.)

11. Can a person who is not present at the time of baptism be a sponsor by proxy?

Yes, it is possible for a person who is not present at the time of baptism to be a sponsor provided that the person concerned has consented and given in writing that he/she is willing to be a sponsor.

12. Can a non-catholic baptised person be a sponsor for baptism?

No. The role of the sponsor is, together with the parents, to present the child for baptism and to help in the faithful fulfilment of the duties inherent in baptism, thus helping the child to live a Christian life. Canon 874 clearly states that only a Catholic who has been confirmed and has received the Eucharist and who lives the life of faith which befits the role to be undertaken can be a sponsor for baptism. (Cf. CCEO 685 §3 for Orientals.)

A baptised person who belongs to a non-catholic ecclesial community may be admitted only in company with a Catholic sponsor, and then simply as a witness to the baptism. However, a member of an Eastern Orthodox Church can be allowed to act as a sponsor together with a Catholic sponsor at the baptism of a Catholic infant or adult so long as there is provision for the Catholic education of the person being baptized, and it is clear that the sponsor is a suitable one.

II. EUCHARIST

1. Can Communion and Confirmation be given to the mentally challenged?

The Blessed Eucharist may be administered to children in danger of death if they can distinguish the Body of Christ from ordinary food and receive it with reverence. Similar considerations could be invoked in the case of the mentally challenged even outside the danger of death. (Refer “The Canon Law Letter and Spirit”, Canon 913 §2.)

With regard to the Sacrament of Confirmation, the requirement for the valid reception of this Sacrament is that the candidate be validly baptised. It is not necessary for the candidate to have the use of reason for validity. Hence, even the profoundly mentally challenged can, and should, receive the Sacrament. (Refer “The Canon Law Letter and Spirit”, Canon 889 §1.)

2. What is a Box-Intention Mass and a Pluri-Intention Mass?

Box–Intention or Collective Intention Mass is one where a box is kept and any individual can put in his/her contribution, however big or small (and not necessarily corresponding to the diocesan stipend) for the Mass to be offered. It is made known to the faithful that only a single Mass will be offered for all the intentions and for the amount of money that is put in the Box. In this case, the offering of each donor could be any amount – it could be less than the diocesan stipend or more than the diocesan stipend.

A Pluri–Intention Mass is one that is offered for the specific intentions of several individuals or organizations, with each one giving a definite amount of money (equal to the diocesan stipend), with the full knowledge and consent of those offering the stipends that only one Mass will be offered for the intentions of all who have given a definite amount of money as stipends. Hence, if the diocesan stipend is Rs. 30.00 per Mass that is offered, and if there are six donors, each donor will offer Rs. 30.00 for their respective intention(s).

3. Can a priest celebrate one Mass for the intentions of several donors? How often can a Box-Intention Mass and/or a Pluri-Intention Mass be celebrated? What about the stipend?

Canon 948 states “separate Masses are to be applied for the intentions of those for whom a single offering, although small, has been given and accepted.”

This means that each of the celebrants and concelebrants may accept only a single offering for a single Mass even if a smaller amount than customary is accepted. Although the donor’s intention can include more than one person, only one offering can be taken.

On February 22, 1991, the Congregation for the Clergy issued a decree Mos iugiter dealing with “Box-Intention & Pluri-Intention Masses”. In this Decree, a special faculty is given to the Ordinary to permit his priests to celebrate one Mass for the intentions of several donors subject to certain conditions. (However, the obligation to allow the faithful to ask for and to obtain the celebration of Mass according to their particular intentions should be emphasized and insisted upon. This obligation remains intact and binding as stated in the Code of Canon Law, particularly Canons 945 – 958.) Therefore, one must bear in mind that whatever is mentioned about “Box-Intention & Pluri-Intention Masses” is praeter legem, that is, beyond the Code.

Conditions for “Multi-Intention” or “Collective” Masses: a. only the Ordinary of the place can authorise the celebration of Collective or Pluri Intention

Masses, when there is a genuine and lasting difficulty in satisfying individual requests; b. this faculty is to be used only for two Masses a week in any combination (i.e. two Pluri-

Intention Masses; or two Box-intention Masses; or one Pluri-Intention and one Box-intention Masses);

c. the donors should know if it is a Box-intention or Pluri-Intention Mass that they are offering. In other words, the donors must knowingly and voluntarily agree to have their intentions combined in a single celebration;

d. the date, time and place of this celebration is to be publicly announced; e. the priest receives only one stipend as per the diocesan norms; f. the remainder amount goes for the intention prescribed by the Ordinary of the place in

accordance with Canon 951 §1.

III. ENGAGEMENT

1. Is it necessary to have an engagement before marriage?

The CCBI has not enacted any particular law for engagement before marriage, but has left the matter of engagement to the existing practices or to the local customs of the community or tribe, provided, in the judgement of the Diocesan Bishop or the Regional Episcopal Conference, these are acceptable to the Church.

2. What is to be done if one party wants to break up an engagement and the other party is not in favour?

To break up an engagement, the consent of both parties is not necessary. No one can force a person to enter into a marriage against his/her will. However, the priest concerned should take in writing, from the party, that he/she wants to break the engagement and state the reasons for the same. The other party should be informed about it. The party who wants to break the engagement should be cautioned about the civil consequences of breaking the engagement and the damages

that he/she might have to pay. The party should also be advised about the demands of natural justice – if he/she is breaking the engagement without sufficient reason, he/she should compensate the other party in some way.

IV. MARRIAGE

1. What is to be done when one Catholic party comes to a diocese in India from abroad without bringing any papers and wants to marry a Catholic in India?

Unless the party from abroad brings a letter of free state, and an authorisation from his/her parish priest or pastor giving permission for the parish priest of the diocese in India to prepare the papers and conduct the marriage, such a request should not be entertained.

2. If two non-baptised persons who are validly married want to embrace the faith, is it necessary to renew their consent after their conversion?

No. If their marriage was valid and both parties embraced the Catholic faith, their marriage automatically becomes a sacramental marriage. (It is advisable in such cases to put a note in the remarks’ column of the Baptism Register that the parties were validly married before their conversion.)

3. Can a non-catholic be a witness for a marriage?

Yes. A non-catholic can be a witness to a Catholic marriage.

IV. (A) BANNS

1. Where are banns to be published and how many?

Banns are to be published in the place where the parties have their domicile or quasi-domicile. In places where the parties concerned have lost their domicile or quasi-domicile, the parish priest concerned can exempt the parties from the publication of banns provided that he is sure of his/her free state.

The CCBI has decreed that at least two banns should be published before marriage. They may be read in the Church or they may be put up on the parish notice board after making a reference to them in the announcements at Mass. Ordinarily, the banns should be published at least two weeks before marriage.

2. Can the parish priest dispense from one bann?

According to the norms given by the CCBI it is only the Vicar Forane (Dean) that can grant dispensation from one bann. If the Bishop of the place, however, has granted faculty to all parish priests to dispense from one bann, then the parish priest concerned can also do so. (In the Archdiocese of Bombay, the Archbishop has delegated to the parish priests the faculty to dispense from one bann.)

3. Can banns be published in the case of Mixed Religion marriages?

According to the directions given by the CCBI in adapting Canon 1067, the Local Ordinary is to decide whether banns are to be read or not in mixed marriages.

4. When is the oath of free state necessary?

Normally, the free state of a party is established by the publication of banns. But when banns are not being read, two trustworthy persons who know the party well should testify to his/her free state by a sworn testimony. If, however, it is not possible to get two persons to testify to a party’s free state, the party himself/herself should be asked to take an oath of free state attested by two witnesses.

5. What is to be done to establish the free state of a non-catholic party in the case of a mixed marriage or a marriage of disparity of cult?

In the case of a baptised non-catholic, if the party can obtain a letter of free state from his/her pastor, this would suffice to establish the free state of the baptised non-catholic. In the case of a non-baptised party, he/she should be asked to sign an affidavit of free state.

IV. B) MIXED MARRIAGES/DISPARITY OF CULT MARRIAGES

1. What is the difference between a mixed marriage and a disparity of cult marriage?

A Mixed Marriage, which is also known as a Mixed Religion marriage is, in the strict sense, one that is contracted between a baptised Catholic and a baptised non-catholic.

A Disparity of Cult marriage is one that is contracted between a Catholic and an unbaptised person.

2. What is to be done in mixed marriages/disparity of cult marriages, if the non-catholic party is unwilling to allow the children to be brought up as Catholics?

The Catholic party is bound to sign the usual promises but for good reasons the dispensation can be granted if, in the judgement of the Local Ordinary or his delegate, there is no danger of the Catholic party losing his/her faith and there is the founded hope of a happy marriage.

3. Is it permissible to celebrate a marriage between a Catholic and a non-Christian during Mass?

No, a marriage between a Catholic and a non-Christian cannot be celebrated during Mass. Even a marriage between a Catholic and a baptised non-catholic cannot be celebrated during Mass without the due permission of the Local Ordinary, as per the motu proprio “Determining Norms for Mixed Marriages” issued by Pope Paul VI on March 31, 1970.

4. In the case of mixed marriages, is it permissible to give communion to the baptised non-catholic party?

The provisions of Canon 844 §4 would apply to mixed marriages: if in the judgement of the Diocesan Bishop or of the Episcopal Conference, there is some grave and pressing need, Catholic ministers may lawfully administer communion to other Christians not in full communion with the Catholic Church, who cannot approach a minister of their own community and who spontaneously asks for communion, provided that he/she believes in the Real Presence and is properly disposed. These cases must be referred to the Diocesan Bishop for his permission.

5. Is double religious ceremony permissible in marriage?

Canon 1127 §3 clearly states that it is forbidden to have, either before or after the canonical celebration, another religious celebration of the same marriage for the purpose of giving or renewing matrimonial consent. Likewise, there is not to be a religious ceremony in which the Catholic assistant and a non-catholic minister each performing his own rite, ask for the consent of the parties. However, there is no law forbidding a civil marriage before or after the Church marriage for reasons of obtaining passport, visa, etc.

6. If a dispensation from the Canonical Form of marriage is to be granted, what is necessary?

At times, for good reasons, the baptised non-catholic party insists on having his/her marriage celebrated only civilly or in a non-catholic Church. In such a case, it is possible to grant a dispensation from the Canonical Form of marriage – (Canon 1127 §2)

When applying to the Local Ordinary or his delegate for dispensation from the Canonical Form of marriage, the priest concerned must, in the first place, find out from the non-catholic party the

reasons for the same. Without proper and grave reasons, a dispensation from the Canonical Form cannot be granted.

If the parties belong to two different dioceses it is for the Local Ordinary of the Catholic party to grant the dispensation. The dispensation, however, should not be granted without consulting the Ordinary of the place where the marriage is to be celebrated.

All the marriage papers should be kept in the files of the parish to which the Catholic party belongs.

The parish priest of the Catholic party should ask the Catholic party to obtain his/her Marriage Certificate and this should be registered in the parish Marriage Register with the remark that, with due dispensation from the Canonical Form of marriage, the marriage was celebrated in court/Church on (date) at (place).

7. If a Catholic party was married to a non-catholic party civilly or according to any other religious rite and the non-catholic party is unwilling for their marriage to be blessed in the Church. What is to be done?

In the case under consideration, where a Catholic party marries a non-catholic party without obtaining dispensation from the Form of marriage, it is still possible under certain conditions to have the marriage rectified by retroactive validation (cf. Canons 1161 & 1165). The Catholic party concerned should be referred to the Local Ordinary or his delegate.

8. In the case of a Mixed Marriage or a marriage of Disparity of Cult, if one party belongs to one diocese and the other to another diocese, what is to be done?

It is the duty of the parish priest of the Catholic party to see to it that all the preparatory documentation for the marriage is carried out. It is the parish priest of the Catholic party who should apply for dispensation from the impediment of Disparity of Cult or for permission for Mixed Marriage, following the normal requirements.

The parish priest of the Catholic party should then write to the parish priest of the place where the non-catholic party resides, to ascertain the free state, fill in the Pre-Nuptial Enquiry Form and to send all the required documents back to him. In the process of collecting this data, the parish priest should also instruct the non-catholic party about the purposes and essential properties of marriage, which are not to be excluded by either contractant. It is, however, recommended that the parish priest of the Catholic party himself instructs and fills in the P.N.E. Form of the non-catholic party.

If the marriage is to take place in the diocese of the non-catholic party, then the parish priest of the Catholic party should complete the dossier of the Catholic party and send the same to the parish priest where the marriage is to be celebrated.

9. If a Catholic party who has contracted civil marriage wants to have his/her marriage celebrated in the Catholic Church, how should one proceed? Should the Civil Marriage Register be filled in and signed by the parties? Should the Civil Marriage Certificate be sent to the Registrar General of Births, Deaths and Marriages?

a. If a Catholic party has contracted civil marriage with another Catholic party, their marriage would be civilly valid but canonically invalid. Hence, the normal procedure for marriage between two Catholics is to be followed. However, with regard to the signing of the Marriage Register, the couple needs to sign only the Church Marriage Register.

As far as the Civil Marriage Register is concerned, the parish priest must enter the details of the civil marriage on it, i.e., the names of the couple, the date of marriage, the Act under which the marriage was celebrated, etc. However, he is not to send this civil marriage certificate to the Registrar General of Births, Deaths and Marriages.

With regard to the serial number of such marriages, one should number it as follows: If the serial number of the previous entry in the Marriage Register is 21, then this marriage should

be given the serial number 21A, and not serial number 22. In this way there will be no break in the numbering of the civil marriage certificates sent to the Registrar General of Births, Deaths and Marriages.

b. If a Catholic party has contracted civil marriage with a non-baptised person and now wants to get married to the same party in the Catholic Church. If they have contracted marriage under the Special Marriage Act or Indian Christian Marriage Act, follow the normal procedure for disparity of cult marriages, that is, apply for dispensation from the impediment of Disparity of Cult in the usual form and follow the normal procedures for such marriages.

With regard to the signing of the Registers the same procedure as in the case of a Catholic marrying a Catholic is to be followed.

c. If the marriage has been contracted under the Hindu Marriage Act or in any other Religious Act, the presumption of law is that the Catholic party has been converted to Hinduism or to any other religion as the case may be. In this case the Catholic party must be told to make an Affidavit stating either that he/she had never intended to be converted to Hinduism or any other Religion, or, (if the party had actually converted and given up the Catholic Faith), that he/she wants to reconvert and be received into the Catholic Church, as the case may be. After this, he/she must first be received into the Catholic Church. [For Rite of Reception see Appendix II.] This would involve absolving the person concerned from any censures he/she might have incurred. Then, the normal procedure for disparity of cult marriages is to be followed.

10. If two non-baptised persons married civilly or according to their religious rites and if a civil divorce has been obtained and the party now wants to marry a Catholic can this marriage be allowed?

Such a marriage cannot be allowed unless the person who has been civilly divorced also obtains an annulment or dissolution of his/her marriage because the Church recognizes the marriage but not the civil divorce. The case should be referred to the Local Ordinary or his delegate.

11. What is Pauline Privilege?

Canon 1143 §1: In virtue of the Pauline privilege, a marriage entered into by two unbaptised persons is dissolved in favour of the faith of the party who received baptism, by the very fact that a new marriage is contracted by that same party, provided the unbaptised party departs.

§2: The unbaptised party is considered to depart if he or she is unwilling to live with the baptised party, or to live peacefully, without offence to the Creator, unless the baptised party has, after the reception of baptism, given the other just cause to depart.

These cases should always be referred to the Local Ordinary or his delegate.

12. What is Favour of Faith?

A marriage between two non-baptised persons or a marriage between a baptised and a non-baptised can be dissolved in Favour of Faith of the Catholic party if, after obtaining a civil divorce, one of them wants to marry a specific Catholic. Such a case should be referred to the Local Ordinary or his delegate so as to obtain dissolution of such a marriage from the Holy Father and to enable the person concerned to marry the Catholic.

13. If a person’s marriage has been declared null & void or dissolved by the Church, is it still necessary to obtain a civil divorce?

Yes. According to the provisions of the Indian Christian Marriage Act of 1872, every Catholic priest is empowered to solemnise marriages where at least one party is a Catholic. But, whereas,

the Catholic priest is empowered to solemnise marriages, civil law has given no competence to the Church authorities to either dissolve marriages or declare them null & void. Hence, although annulment/dissolution is granted by the Church and the parties concerned are free to remarry in the eyes of the Church, civilly their marriage stands and a remarriage would civilly amount to bigamy.

V. FUNERAL

1. Can children, whose parents had intended to have them baptised but who died before baptism be allowed Church funeral rites?

Yes. According to the provisions of Canon 1183 §2 children whose parents had intended to have them baptised but who died before baptism, may be allowed Church funeral rites by the Local Ordinary.

2. Is it permissible to perform funeral rites if the person concerned has not been baptised but is only a catechumen?

According to the provisions of Canon 1183 §1, as far as funeral rites are concerned, Catechumens are to be reckoned among Christ’s faithful.

3. Is it permissible to perform the funeral rites for a baptised person who does not belong to the Catholic Church if his/her own minister is not available?

According to the provisions of Canon 1183 §3, provided that their own minister is not available, baptised persons belonging to a non-catholic Church or ecclesial community may, in accordance with the prudent judgement of the Local Ordinary, be allowed Catholic funeral rites, unless it is established that they did not wish this.

4. If a person is a manifest sinner can the person be given a Church funeral?

According to the provisions of Canon 1184 §1, Church funeral rites are to be denied to manifest sinners to whom a Church funeral could not be granted without public scandal to the faithful unless they gave some signs of repentance before death. In case of doubt the matter should be referred to the Local Ordinary.

Since the denial of a Church funeral to one of its members is always a sensitive issue, one must bear in mind that the Church funeral is primarily to pray for the spiritual support of the person who has died, i.e. to plead for God’s mercy so that the person may be admitted to the eternal life merited by the death and resurrection of Christ; and also to honour the dead body which had been a temple of the Holy Spirit by reason of baptism; and to bring to the living the comfort of Christian hope which carries the certainty of reunion in eternal life.

5. Is it permissible for a person to be cremated? If so, is it necessary to obtain permission from the Local Ordinary?

According to the provision of Canon 1176 §3 the Church earnestly recommends that the pious custom of burial be retained; but it does not forbid cremation, unless this is chosen for reasons which are contrary to Christian teaching.

It is not necessary to obtain the permission of the Local Ordinary for cremation.

VI. CORRECTIONS IN REGISTERS

1. Regarding correction of names – what is to be done if: a) A name has been wrongly spelt. b) If a name has been changed in the Government Gazette. c) If a person is commonly known by another name.

d) If in the Baptism Certificate the names were given in the Portuguese form and in the marriage certificates the names are given in the English form.

e) If the party wants the names to be transposed.

a) If it is a clear spelling mistake the same can be corrected without referring the matter to the Local Ordinary or his delegate, but the correction should be initialled and dated.

b) The case should be referred to the Local Ordinary or his delegate with a copy of the Gazette where the name has been changed.

It is not permitted to make alterations in the Register and hence please do not change the name in the Register, but when permission is granted, make a note in the remarks column of the relevant Baptismal/Marriage entry that as per notification in the Government Gazette No. ___ dated ____, the name of ______ has been changed to _______.

Having made this note, the priest concerned may issue a fresh Baptism/Marriage Certificate with the name as it appears in the Government Gazette, but the note made in the remarks column of the Baptism/Marriage entry should also appear in the remarks column of the fresh Baptism/Marriage Certificate.

c) If a person is commonly known by a name other than the one given at the time of baptism, the case should be referred to the Local Ordinary or his delegate and after obtaining the required permission, the following note should be put in the remarks column – “so and so is commonly known as so and so”.

d) If, at the time of baptism, the name(s) was spelt in the Portuguese form and at the time of marriage it was spelt in the English form and if the parties want the names to be spelt in the Portuguese form in the Marriage Certificate, the case should be referred to the Local Ordinary or his delegate and after obtaining the permission the needful could be done. But, when applying for permission, the priest concerned should send the party to the Local Ordinary or his delegate with a letter and the documentary evidence for the same.

e) If a party wants the names to be transposed, a note can be made in the remarks column that “so and so is commonly known as so and so”.

2. What is to be done in case correction of the date of birth is to be made in the Baptism Register?

It is to be noted that at times people give a wrong date in order to obtain a job or admission in schools and then they want this wrong date to be entered in the Baptism Register. This should never be done. At times people put a notification in the Government Gazette changing the date of birth. Even if a notification is put in the Government Gazette, the date of birth in the Baptism Register should not be changed. If, however, there is documentary evidence of the correct date of birth, only then can the correction be made. The party concerned should be asked to get a Municipal Birth Certificate or a letter from the Maternity Home where the child was born.

TITLE III APPENDICES

APPENDIX – I (A)

List of Sui Iuris Catholic Churches

The Roman Catholic Church consists of twenty-two sui iuris churches. All these churches, though juridically distinct with their own hierarchy, tradition, liturgy and discipline, are nonetheless all equally entrusted to the pastoral guidance of the Roman Pontiff, in whom Christ established a lasting and visible source and foundation of the unity both of faith and of communion. The twenty-two sui iuris churches that form the Roman Catholic Church are as follows:

Latin rite: The Latin church. Oriental rite The Alexandrian tradition: The Coptic church; The Ethiopian church.

The Antiochene tradition: The Malankara church; The Maronite church; The Syrian church

The Byzantine tradition} (Constantinopolitan) }: The Albanian church; The Byelorussian church; The Bulgarian church;

The Greek church; The Italo-Albanian church; The Macedonian church; The Greco-Melkite church; The Romanian church; The Russian church; The Ruthenian church; The Slovakian church; The Ukrainian church; The Hungarian church.

The Chaldean tradition: The Chaldean church; The Syro-Malabar church.

The Armenian tradition: The Armenian church.

APPENDIX – I (B)

List of Orthodox/Oriental Churches not in full communion with the Holy See but having valid Baptism

The East Syrian Church (The Christians of St. Thomas) The Syro-Chaldean Church of the East The Syrian-Orthodox Church (West Syrian) The Independent Syrian Church of Malabar The Mar Thoma Syrian Church

The Armenian Orthodox Church

The West Syrian Churches The Syrian Orthodox (Jacobite) Church of the East The Coptic Church The Ethiopian Church

The Eastern Orthodox (Byzantine) Churches The Ecumenical Patriarchate of Constantinople The Patriarchate of Alexandria The Patriarchate of Antioch and all the East The Patriarchate of Jerusalem The Patriarchate of Moscow and all Russians

The Archiepiscopate of the Island of Cyprus The Serbian Orthodox Patriarchate The Romanian Orthodox Patriarchate The Bulgarian Orthodox Patriarchate The Archiepiscopate of Greece The Metropolia of Poland The Metropolia of Albania The Patriarchate-Katholidosate of Georgia The Archiepiscopate of Finland The Metropolia of Macedonia The Orthodox Metropolia of Czechoslovakia The Orthodox Church in America The American Carpatho-Russian Orthodox Greek-Catholic Diocese The Ukrainian Orthodox Churches The Eastern Orthodox in Hungary The Orthodox Church of Belarussia

APPENDIX – I (C)

List of Other Non-Catholic Churches/Ecclesial Communities Having Valid Baptism

The “Ecumenical Guidelines” prepared by the CBCI Commission for Ecumenism, lists the following Churches as also having valid baptisms:

1. The Syrian Church of Mar Thoma 2. The Anglican Church 3. The Methodist Churches 4. The Lutheran Churches 5. The Chaldean Syrian Church of the East 6. The Baptist Church 7. The Church of South India 8. The United Church of North India 9. The Seventh Day Adventists 10. Various Groups of Pentecostals 11. The Mennonite Churches 12. The Plymouth Brethren

In the case of the above Churches, Baptism is not to be repeated, not even conditionally, however, there must be a clear proof of the fact of Baptism. A Certificate of Baptism should be asked for; if this is not available, a sworn statement must be taken either from the parents or god-parents if any, or from any individual who might have witnessed the baptism ceremony. Only if none of these proofs is available, the person is to be baptised conditionally and registered in the Baptism Register of the parish with a remark that the person concerned was baptised conditionally because the proof of baptism was not available.

In the Appendix to the “Ordo Initiationis Adultorum”, the Rite of Reception of validly baptised Christians into full communion with the Catholic Church is given. The Rite of Reception should take place:

a) generally within Mass. b) for serious reasons outside Mass but within the liturgy of the Word with Mass to be celebrated as soon

as possible. c) in some extraordinary circumstances even without the liturgy of the Word but with Holy Communion

soon to follow reception. d) If Confirmation has not been administered, this sacrament is to be given to them immediately after the

Reception. However, faculty has been given to the Local Ordinaries to adapt the Rite, enlarging or shortening it, in view of special personal or local circumstances. Making use of this faculty, a shorter Rite has been prepared as given below. It may be used in the Archdiocese of Bombay. Our priests, however, are free to use any of the Rites given in the English translation of the “Ordo Initiationis Adultorum”.

APPENDIX - II

Rite of Reception of a Validly Baptised Non-catholic into Full Communion with the Roman Catholic Church1

1. The candidate who wishes to be received into the Roman Catholic Church must be properly instructed and disposed. Hence, after the candidate has been duly instructed, and before he/she is received into full communion with the Catholic Church, the candidate, according to his/her own conscience, should make a confession of sins beforehand, first informing the confessor that he/she is about to be received into full communion.

2. As far as possible, the Rite should take place within the Mass. If, for a serious reason this cannot be done, then the reception should at least take place within a liturgy of the Word, at any suitable time. If, in exceptional circumstances, not even a liturgy of the Word is possible, just a “Celebration of Reception” up to “General Intercessions” followed by the “Sign of Peace”, takes place as given below.

3. In the Eucharistic celebration within which reception into full communion takes place or, if the reception takes place outside Mass, in the Mass that follows at a later time, Holy Communion under both species is permitted for the person received, the sponsor, the parents and spouse who are Catholics, lay catechists who may have instructed the person and, if the number involved and other circumstances make this feasible, for all Catholics present.

4. The name and other details as found in the Baptism Certificate of the newly received must be entered in the Baptism Register of the Parish and a remark should be made that the person has been received into full communion with the Catholic Church by making the profession of faith on dd/mm/yy. If the person has also been confirmed, this must be entered in the Baptism and the Confirmation Registers of the Church. Besides this, the names of those received into the full communion of the Catholic Church should be recorded in a special book, with the date and place of their Baptism also noted.

RECEPTION WITHIN MASS If the rite of reception into full communion takes place on a solemnity or on a Sunday, the Mass of the day should be celebrated; on other days it is permissible to celebrate the Mass "For the Unity of Christians," from the Masses for Various Needs.

LITURGY OF THE WORD READINGS The readings may be taken in whole or in part from those provided in the Lectionary for Mass for the day, for the rite of reception into full communion, or for the Mass “For the Unity of Christians.

HOMILY In the homily following the readings, the celebrant should express gratitude to God for those being received and allude to their own baptism as the basis for their reception, to the Sacrament of Confirmation already received or about to be received, and to the Eucharist, which for the first time they will celebrate with the Catholic community.

CELEBRATION OF RECEPTION INVITATION At the end of the homily, the celebrant in the following or similar words invites the candidate to come forward with his or her sponsor and to make the profession of faith with the community. He may use these or similar words:

N., of your own free will you have asked to be received into full communion with the Catholic Church. You have made your decision after careful thought under the guidance of the Holy Spirit. I now invite you to come forward with your sponsor and in the presence of this community to

profess the Catholic Faith. In this Faith you will be one with us for the first time at the Eucharistic table of the Lord Jesus, the sign of the Church’s unity.

PROFESSION OF FAITH The one to be received then joins the community in reciting the Nicene Creed, which is always said at this Mass. The celebrant then asks the one to be received to add the following profession of faith. The candidate says:

I believe and profess all that the Holy Catholic Church believes, teaches and proclaims to be revealed by God.

ACT OF RECEPTION The celebrant lays his right hand on the head of the candidate for reception and says the following: (The gesture is omitted when confirmation is to be conferred immediately.)

N., the Lord receives you into the Catholic Church. His loving kindness has led you here, so that in the unity of the Holy Spirit you may have full communion with us in the faith that you have professed in the presence of his family.

If confirmation is not celebrated, the “Celebrant’s Sign of Welcome” follows.

CONFIRMATION

The priest has the faculty to confirm the candidate if he/she has not been validly confirmed already. If the person being received has not yet received the sacrament of confirmation, the celebrant lays hands on the candidate’s head and begins the rite of confirmation with the following prayer:

All - Powerful God, Father of our Lord Jesus Christ, By water and the Holy Spirit You freed your son/daughter from sin And gave him/her new life.

Send your Holy Spirit upon him/her To be his/her helper and guide.

Give him/her the spirit of wisdom and understanding, The spirit of right judgement and courage, The spirit of knowledge and reverence. Fill him/her with the spirit of wonder and awe in your presence.

We ask this through Christ our Lord.

R. Amen.

ANOINTING WITH CHRISM

The sponsor places the right hand on the shoulder of the candidate. The celebrant dips his right thumb in the chrism and makes the sign of the cross on the forehead of the one to be confirmed as he says:

The Celebrant: N., be sealed with the Gift of the Holy Spirit.

The newly confirmed: Amen.

The Celebrant: Peace be with you

The newly confirmed: And also with you.

CELEBRANT’S SIGN OF WELCOME

The celebrant then takes the hands of the newly received person into his own as a sign of friendship and acceptance. With the permission of the Ordinary, another suitable gesture may be substituted, depending on local and other circumstances.

GENERAL INTERCESSIONS

In the introduction to the general intercessions the celebrant should mention baptism, (confirmation,) and the Eucharist, and express gratitude to God. The one received into full communion is mentioned at the beginning of the intercessions. The celebrant may use these or similar words:

Brothers and sisters: our brother/sister N. has already been united to Christ through baptism (and confirmation) and now, with thanksgiving to God, we have received him/her into the full communion of the Catholic Church (and confirmed him/her with the gifts of the Holy Spirit). Soon he/she will share with us at the table of the Lord. As we rejoice at the reception of a new member into the Catholic Church, let us join with him/her in asking for the grace and mercy of our Saviour.

Mass then continues.

RECEPTION OUTSIDE MASS, WITHIN A LITURGY OF THE WORD

A suitable hymn may be sung followed by the Readings and a homily. This is followed by “Celebration of Reception” up to “General Intercessions”. After the concluding prayer of the intercessions, the celebrant introduces the Lord’s Prayer, in the following or similar words:

Brothers and sisters, let us join together and pray to God as our Lord Jesus Christ taught us to pray:

All: Our Father …

If the person received was accustomed in his or her community to the final doxology “For the kingdom ...,” it should be added here to the Lord’s Prayer.

The Celebrant gives the blessing in the usual manner. Then the sponsor and the entire assembly, if not too numerous, may offer to the newly received person some sign of welcome into the community. All then depart in peace.

APPENDIX III

An Outline of Instructions Re: Marrying Those of Another Faith

In a society where people of various faiths live and work side by side, it is only natural that such association should lead to strong and enduring friendships between members of the complementary sex belonging to different faiths. When these friendships blossom into love, young people find themselves running into difficulties that they had not foreseen. The romance and rapture of love begin to yield to headaches and heartaches they never dreamt of and they are forced to open their eyes to the stern realities of life.

The Church has always expressed pastoral concern about the marriages of Catholics with those who do not share the faith of the Church in pursuance of her duty. Pope Paul VI, in his motu proprio, Matrimonia mixta, of March 31, 1970, observes that the basis for this concern are the many difficulties inherent in a mixed marriage since a certain division is introduced into the living cell of the Church, as the Christian family is rightly called. In the family itself the fulfilment of the gospel teachings is more difficult because of the diversities in matters of religion, especially with regard to those matters which concern Christian worship and the education of the children. There is often a difference of opinion on the sacramental nature of matrimony, on the special significance of marriage celebrated within the Church, on the interpretation of certain moral principles pertaining to marriage and the family, on the extent to which obedience is due to the Catholic Church, and on the competence that belongs to ecclesiastical authority.

In other words, the couple is unable to share their experience in an area of life, which is most far-reaching and important. The essential happiness of marriage lies in shared companionship. The more completely a couple can share their joys, values and experience, the happier they are. In the whole circumference of their marital life there is no segment which contains such precious values as that which comprises their spiritual aspirations, hopes and joys.

There is also the problem of adjustment in mixed marriages, which becomes specially difficult in disparate marriages because there is a big difference in the upbringing, the eating habits and the social customs of the two partners in marriage.

For these reasons the Church, conscious of her duty, discourages the contracting of mixed marriages since she is very keen that Catholics be able to attain perfect union of mind and full communion of life in matrimony. However, since contracting marriage and begetting children is one of the most basic of human rights, the Church, by her laws, which clearly show her pastoral concern, makes arrangements that on the one hand the principles of divine law be scrupulously observed and that on the other hand the said right to contract marriage be respected. Accordingly, the Church prepares for marriage those who intend to contract a mixed marriage by educating them so as to enable them to undertake their duties with a sense of responsibility and to perform their obligations as members of the Church.

The faithful must therefore be reminded that the Catholic party to a marriage has the duty of preserving his/her own faith, nor is it ever permitted to expose oneself to a proximate danger of losing it. Furthermore, the Catholic partner in a mixed marriage is obliged not only to remain steadfast in the faith, but also, as far as possible, to see that the children be baptised and brought up in the same faith and receive all those aids to eternal salvation which the Catholic Church provides for the children under her care.

Finally one cannot lose sight of the fact that children are the greatest victims of such unions. The upbringing of children born of mixed marriage is considered by many sociologists to be the most serious of all causes of friction. It is generally irritating to a parent to see his child brought up in a faith alien to his own. While the non-catholic partner may outwardly conform to the promises made in this regard, he often simmers underneath and looks with lack of enthusiasm and even with uneasiness at the associations formed by the child through religious contacts.

APPENDIX IV

Instruction for Marriage – An Outline

Purpose of the Instruction

To instruct the couple to prepare themselves well for Christian Marriage, which is their vocation and calling to a life of holiness in the world.

To teach them that Christian Marriage is not a mere ‘contract’ but a covenant involving a life-time commitment patterned on the relationship between God and his chosen people and on the Pauline model of the Church as a spouse of Christ having the following characteristics: self-gift, unity, fidelity, indissolubility, well-being of the spouses and openness to procreation.

To make them aware that the Sacrament of Marriage makes of a couple and their children a Christian family, which is the “domestic church” - a community within the wider community.

Start with a basic definition, paraphrasing the teaching from Vatican II and Canon law, and then explain each of its points:

Marriage is the intimate, exclusive, indissoluble communion of life and love entered into by man and woman at the design of the Creator and which of its own very nature is ordered to the well-being of the spouses and the procreation and education of children; this covenant between baptized persons has been raised by Christ the Lord to the dignity of a sacrament. (Gaudium et spes 48; Canon 1055)

Intimate communion of life and love: Marriage is the closest and most intimate of human friendships. It involves the sharing of the whole of a person’s life with his or her spouse. Marriage calls for a mutual self-surrender so intimate and complete that the two spouses become one.

Entered by man and woman: The complementarity of the sexes is essential to marriage. There is such widespread confusion today about the nature of marriage that some would wish to extend a legal “right” to marry persons of the same sex. But the very nature of marriage makes such a proposition impossible.

At the design of the Creator: God is the author or marriage. He inscribed the call to marriage in our very being by creating us as male and female. Marriage is governed by His laws, which are faithfully transmitted by the Church. For marriage to be what it’s intended to be, it must conform to these laws. Human beings, therefore, are not free to change the meaning and purposes of marriage.

Exclusive: As a mutual gift of two persons to each other, this intimate union excludes such union with anyone else. It demands the total fidelity of the spouses. This exclusivity is essential for the good of the couple’s children as well.

Indissoluble: Husband and wife are joined by God in an unbreakable bond of love through the firm and irrevocable act of their own consent. For the baptized, this bond is sealed by the Holy Spirit and, once consummated, becomes absolutely indissoluble. (Canon 1141)

Ordered to the well being of the spouses: “It is not good that man should be alone.” (Gen 2:18). Thus, it is for their own good, for their benefit, enrichment, and ultimately their salvation, that a man and woman join their lives in the covenant of marriage to form a partnership of their whole lives. This partnership would entail an interpersonal relationship where there is real interpersonal communication and which contains elements such as mutual love, a deep mutual understanding, companionship, the sharing of the necessities of life, cohabitation, sharing of responsibilities of life and a caring sensitivity to the feelings and real needs of the other person.

Procreation and education of children: Vatican II declared: “By their very nature, the institution of marriage itself and conjugal love are ordained for the procreation and education of children and find in them their ultimate crown.”(GS 48) Children are not added on to marriage and conjugal love, but are the very fruit and fulfilment of the mutual self-giving of the spouses. Hence, intentional exclusion of children contradicts the very nature and purpose of marriage.

Covenant: Marriage is not merely a contract between a man and a woman, but also a sacred covenant. The term covenant is not used to supplant the idea of marriage as a contract. Rather, it enriches Christian

marriage by linking it to the covenant between God and his chosen people and to St. Paul’s model of the Church as the spouse of Christ (Eph 5:25). A contract can be made for something – to buy a house, car, etc. A covenant can only be made between persons. It emphasises the personal nature of commitment made in marriage. Just as Christ died and gave his life for the Church so that the Church may have life and have it abundantly, so also husbands and wives are called to be selfless and to make a gift of themselves to the other so as to make their marriage life-giving. The idea of a covenant also reminds us that, like God’s love, marital love is unconditional and unchanging. If one of the parties breaks a contract, the other is free to renounce it. Not so in marriage as a covenant: even if one of the parties does not live up to its commitment, the other is not free to break the marital bond. The Church’s recent emphasis on marriage as a covenant thus goes beyond the rights and responsibilities guaranteed by a contract and provides a stronger, sacred, framework for marriage.

The dignity of a sacrament: By virtue of their Baptism, the marriage of Christian spouses is an efficacious sign of the union between Christ and the Church, and as such is a means of grace. The marriage of two unbaptized persons, or of a baptized and an unbaptized person is considered by the Church as a sacred reality.

Spouses must consent to what the Church intends by marriage, which would include unity, indissolubility, the good of the spouses and openness to children. It is essentially to this that the bride and groom say “I do.” These promises are so much a part of what marriage is that if either bride or groom withhold consent to any of them, they are not truly married.

What does it mean to withhold consent from these promises?

Withholding consent involves a concrete act of the will that is contrary to any of these promises. It means that at the time of consent, when the person’s lips say “I do,” his or her will says “I do not.”

The Characteristics of Christian Marriage

Unity means that marriage is an exclusive relationship between one man and one woman (monogamy). Jesus affirms this exclusive man-woman union by saying: “God made them male and female, and for this reason a man will leave his father and mother and unite with his wife, and the two will become one” (Mark 10:6-8). In marriage, a man and a woman mutually give and accept each other. To include anyone else within this sphere of marital intimacy would violate the unity proper to marriage.

Fidelity requires from each partner a full commitment to the other, and would exclude him/her from having love affairs with another person (adultery). Fidelity does not mean only avoiding sexual intimacy with another, but implies also a constant care in keeping alive the love relationship which makes of the two partners one being. Good interpersonal communication builds and nurtures the marriage. Indissolubility implies that a true marriage cannot be broken as long as both partners are alive. Jesus affirmed this truth by clearly stating “man must not separate what God has joined together.” (Mark 10:9)

Well-being of the spouses. The 1983 Code, by placing well-being of the spouses before procreation and education of children, has given a lot of importance to the person of the spouses and to the interpersonal relationship between them. This interpersonal relationship in marriage implies a true and a special relationship between two persons, a true friendship based on mutual trust and self-giving. Two persons should, before anything else, be able and willing to be friends, to love, to respect, to trust, to relate and communicate with each other. The capacity and willingness on the part of both spouses for such an intimate interpersonal relationship is essential for the very being of marriage from the beginning. A substantial lack of this capacity, for whatever reason, would result in the denial of a right essential to marriage. Openness to procreation: flows from the fact that marriage makes a couple participate in God’s creative love, which is life-giving. Therefore, a couple that refuses to have any children would be closing itself to involvement in this procreative aspect of God’s love. This is a call to being ‘Pro-life”. [The church’s teaching on Natural Family Planning & issues with regards to Contraception & Abortion needs to be explained clearly.] All these qualities together should not be understood as mere rules and regulations. These are in fact the spontaneous fruits of that particular kind of love which Jesus has blessed and raised to symbolize His love for the Church. Married love between husband and wife is called to mirror on earth the mystical union

between Christ the bridegroom and the Church His bride. To give them up is not only the transgression of a law but rather the refusal to accept God’s love.

Building up the Family as the Domestic Church

Marriage is the starting point of a family as the love of husband and wife becomes fruitful in new life. The family is the cradle in which life is born and nurtured. It has been called the ‘domestic church’, for it is within the family that the child first learns the rudiments of the faith. Hence, there is need of building up the family.

The building up of the family begins with the strengthening of the love between husband and wife. The couple needs to work constantly on making their marital life better. The more effort the couple puts in to grow in interpersonal relationship and love, the stronger will become their marriage bond. This in turn will provide the right atmosphere for the growth of children.

A Christian home is built on Love. “Love is patient and kind …” (1Cor 13:4-8) Love between husband and wife expresses itself in many ways, among which sexual intimacy has a

particular place. Sexual intimacy should always be accompanied by mutual feeling of love, respect and appreciation

between the spouses. Happiness in the family is nurtured by being other-centred and not by being self-centred and selfish. Children are a gift from God and entrusted to the care of the parents. Parents nurture faith in the home leading by example with a life centred on gospel values and a life of

service. They have a duty to raise the children up as good Christians. Family prayer is the essential aspect of the “domestic church”.

Final Instructions

The couple is to be assisted to prepare themselves rightly and chastely for marriage. In order that the Sacrament of Marriage be fruitfully received, spouses are to be urged to approach the Sacraments of Reconciliation and the Blessed Eucharist. They are also to be encouraged to receive the sacraments frequently in their married life. In that way they will be in a better position to be “ministers to each other” and live happy and fulfilled lives.

AFFIDAVIT (FOR BAPTISM)

I, (name of the party), an adult aged of Indian origin, son/daughter of and , residing at , do hereby solemnly affirm and state as under:

That I am a Hindu/Muslim/Parsi ... by religion.

That, having studied Christianity, I want to become a Christian and receive Baptism in the Roman Catholic Church.

And That I am doing this of my own free will without any force, coercion or enticement from anyone.

Whatever I have stated herein is true to the best of my knowledge.

Solemnly affirmed at __(place)__

On this day of 20

Identified by me Deponent

Advocate Before Me

FORM FOR REQUEST OF BAPTISM

Church of _____________________ _____________________________ (Address) ______________________ _____________________________ ______________________________ _____________________________ 1. Proposed Date of Baptism ___ _____________________________ 2. Date of Birth ______________ _____________________________ 3. Name of the Child _____ _____________________________ 4. Surname __________________ _____________________________ 5. Father’s Name _____________ _____________________________ 6. Mother’s Name ____________ _____________________________ 7. Parents’ Address ___________ _____________________________ 8. Profession ________________ _____________________________ 9. Nationality ________________ _____________________________ 10. Godfather’s Name _________ _____________________________ His Residence _____________ _____________________________ 11. Godmother’s Name _________ _____________________________ Her Residence ____________ _____________________________ 12. Date & Place of Parents Marriage ____________________________ _________________________ _____________________________

Signature of Father/Mother We advise you: 1. to be in time for the Baptism; 2. to bring along a candle; 3. to come for pre-baptismal instructions; 4. to attach a Xerox copy of your Marriage Certificate; this will ensure that your names are written correctly in our Baptism Register.

(To be filled in after the Baptism) Minister of Baptism ____________________________________________ Reg. No ___________ Year ________

CERTIFICATE OF BAPTISM

Extract from the Register of the Church of ___________________________ (Address) _____________________________________________________ _____________________________________________________________ Number __________ Year _____________ 1. Date of Baptism ____________________________________________ 2. Date of Birth ______________________________________________ 3. Place of Birth ______________________________________________ 4. Name _____________________________________________________ 5. Surname __________________________________________________ 6. Father’s Name _____________________________________________ 7. Mother’s Name ____________________________________________ 8. Father’s Residence __________________________________________ 9. His Profession ______________________________________________ 10. Nationality ________________________________________________ 11. Godfather’s Name __________________________________________ 12. His Residence ______________________________________________ 13. Godmother’s Name _________________________________________ 14. Her Residence ______________________________________________ 15. Place of Baptism ___________________________________________ 16. Minister ___________________________________________________ 17. Confirmation _______________________________________________ 18. Marriage __________________________________________________ 19. Remarks __________________________________________________ For Authenticity of Extract:

The day of 20 ______________________

Seal of the Church Parish Priest

CERTIFICATE OF CONFIRMATION

Extract from the Register of the Church of __________________________

(Address) _____________________________________________________

Number ______________ Year _____________

1. Date of Confirmation ________________________________________

2. Name ____________________________________________________

3. Surname _________________________________________________

4. Father’s Name ____________________________________________

5. Mother’s Name ___________________________________________

6. Date of Baptism ___________________________________________

7. Church where baptized ______________________________________

8. Godparent of Confirmation ___________________________________

9. Minister’s Name ___________________________________________

For Authenticity of Extract:

The day of 20 ________________________

Seal of the Church Parish Priest

REQUEST FOR FILLING THE PRE-NUPTIAL ENQUIRY FORM

Church of ____________________________________________________

(Address) _____________________________________________________

Date _____________________

Dear Rev. Father,

Miss ___________________________________________ our parishioner,

intends marrying Mr. _____________________________ from your parish.

I have filled in the Pre-Nuptial Enquiry Form of the bride. I hereby request you to kindly fill in the Pre-Nuptial Enquiry Form of the bridegroom and send it to me along with his Baptism Certificate.

With every good wish,

Yours sincerely in Christ,

Parish Priest

FORM FOR PUBLICATION OF BANNS

Church of _____________________________________________________

(Address) _____________________________________________________

_____________________________________________________________

Date _____________________

Dear Rev. Father,

Kindly publish the marriage banns of _______________________________

bachelor (widower) son of _______________________________________

and __________________________________________________________

baptised at ____________________________________________________

and residing at ________________________________________________

_____________________________________________________________

AND

_____________________________________________________________

spinster (widow) daughter of _____________________________________

and __________________________________________________________

baptised at ____________________________________________________

and residing at _________________________________________________

_____________________________________________________________

Yours sincerely in Christ,

Parish Priest

Please publish the banns on the following days and send us the results:

1st bann ____________________

2nd bann ____________________

Church of ____________________________________________________

(Address) _____________________________________________________

_____________________________________________________________

Date _____________________

RESULTS OF BANNS

To

The Parish Priest

__________________________________________

__________________________________________

__________________________________________

Dear Rev. Fr.

The banns of __________________________________________________

and __________________________________________________________

have been published in this Church on _____________________________

and no objection has been raised to their marriage. The couple is therefore free to marry with God’s choicest blessings.

Banns dispensed _________________ .

Yours sincerely in Christ,

Parish Priest

Church of ____________________________________________________

(Address) _____________________________________________________

_____________________________________________________________

SWORN TESTIMONY OF WITNESSES

We, the undersigned witnesses, swear and declare before God that we know and that we are aware that he/she has never contracted marriage before and is therefore legally free to marry.

1st Witness

Name _____________________________________________

Address ____________________________________________

__________________________________________________

2nd Witness

Name _____________________________________________

Address ___________________________________________

__________________________________________________

In my presence

Parish Priest

Date ___________________

OATH OF FREE STATE

I, ___________________________________________________________

conscious of the sanctity and gravity of an Oath, do hereby swear and declare before God and in the presence of the undersigned witnesses:

that I am a bachelor/spinster of legal age to marry; that I have not previously contracted marriage with any other person in any civil or religious ceremony; that I am not conscious of there being any impediment either civil or ecclesiastical to my intended marriage

with _________________________________________________________

residing at ____________________________________________________

_____________________________________________________________

Diocese of _____________________________________________

So help me God and these His Holy Gospels which I touch with my hand.

Signature ____________________

Witnesses [names on left, signatures on right]

1. __________________________ ______________________________

2. __________________________ ______________________________

The day of 20 _______________

Parish Priest or his delegate

N.B.: The Oath of Free State is to be taken after all the necessary dispensations have been obtained.

AFFIDAVIT (for marriage)

I, ________________________________________________ (name in full) an Indian citizen, son/daughter of _____________________________ and ________________________ , born on ___________________ (full date), do hereby solemnly affirm and state as under:

That I am a ___________________ (Hindu/Muslim/etc) by religion and that I am residing at ___________ ____________________________________ ________________________ ________________ (full residential address) ________________________ since _________________________ years;

That I am a bachelor/spinster and I have not previously contracted marriage with any person in any civil or religious ceremony and that I am free to marry;

That I intend marrying _____ __________________________________ , a Catholic, son/daughter of ___ _________________________________ and ________________________ , residing at __________________________ ________________________ ________________ (full residential address) .

And that I am doing this of my own free will without any force or coercion from anyone.

Whatever I have stated herein is true to the best of my knowledge.

Solemnly affirmed at ___(place)___

On this _______________ day of ______________________ 20 ________

Identified by me Deponent

Advocate Before me

MIXED MARRIAGES Marriage between a) Catholic Party: ___________________________ b) Non-Catholic Party: _______________________ His/Her Religion _________________________ PROMISES TO BE SIGNED BY THE CATHOLIC PARTY I, _________________________________ a Catholic, who wishes to marry a non-catholic, solemnly declare before God and the Catholic Church that, knowing the difficulties involved in living the Christian faith usually inherent in Mixed Marriages, shall, relying on God’s grace, earnestly endeavour to safeguard my faith and remove all obstacles to the same and try to live, to the best of my ability, according to the laws and regulations of the Church. I also solemnly promise before God and the Catholic Church that I shall do all in my power to have all the children God may give me baptized and brought up in the Catholic Church. I fully realize that this is a grave obligation binding me in conscience and I willingly accept this permanent obligation.

May God’s grace assist me always to keep my solemn promise.

In my presence Signature of the Catholic Party (Priest’s Signature)

Date: ____________

DECLARATION TO BE SIGNED BY THE PRIEST I hereby declare that the promises made by the Catholic party and their significance have been duly brought to the knowledge of the non-catholic party.

Church of ____________________ _______________________ Signature of the Priest ____________________

Date _____________________ Seal of the Church

APPLICATION FOR DISPENSATION FROM THE PUBLICATION OF BANNS

BRIDEGROOM’S NAME & SURNAME __________________________ His date of birth _______________________________________________ Date and place of his baptism ____________________________________ His address ___________________________________________________ ___________________________________________________ Names of his parents ____________________________________________ BRIDE’S NAME & SURNAME _________________________________ Her date of birth _______________________________________________ Date and place of her baptism ____________________________________ Her address __________________________________________________ ___________________________________________________ Names of her parents ___________________________________________ ____________________________________________

CAUSES FOR DISPENSATION _________________________________ FEES: Rs. ________________ (to be enclosed with the application)

(The fee for dispensation from publication of banns is Rs. 20.00 per bann. Those who cannot pay full fees should be asked to pay according to their means.)

DISPENSATION:

Number of Banns _______________ at ____________________ „ „ _______________ at ____________________ „ „ _______________ at ___________________ „ „ _______________ at ___________________

PARISH PRIEST’S OPINION ____________________________________

PARISH PRIEST Place ____________ Church of _______________________________ Date _____________ Month _______________ Year _____________

Archbishop’s House, Bombay – 400 001

DISPENSATION

No. __________________

Dispensation is hereby granted as requested:

Number of Banns _______________ at ____________________ „ „ _______________ at ____________________ „ „ _______________ at ___________________ „ „ _______________ at ___________________

Vicar General/ Dean (Vicar Forane)

Chancellor ___________________

Date ________________________

APPLICATION FOR DISPENSATION FROM IMPEDIMENTS

BRIDEGROOM’S NAME & SURNAME __________________________ His date of birth _______________________________________________ Date and place of his baptism _____________________________________ His address ___________________________________________________ _________________________________________________ His father’s name ______________________________________________ His mother’s name ______________________________________________ BRIDE’S NAME & SURNAME __________________________________ Her date of birth _______________________________________________ Date and place of her baptism _____________________________________ Her address ___________________________________________________ ___________________________________________________ Her father’s name ______________________________________________ Her mother’s name _____________________________________________ IMPEDIMENT: (if of consanguinity or of affinity, explain the genealogical relationship) ___________________________________________________ CAUSES FOR DISPENSATION __________________________________ _____________________________________________________________ _____________________________________________________________ _____________________________________________________________ _____________________________________________________________ _____________________________________________________________ FEES: Rs. ________ (to be enclosed with the application)

(The fee for dispensation from impediment is Rs. 50/- per impediment. Those who cannot pay full fees should be asked to pay according to their means.)

PARISH PRIEST’S OPINION ____________________________________

Place __________ PARISH PRIEST

Date __________ Church of _______ _____________

MARRIAGE DELEGATION FORM

Church of ____________________________________________________

(Address) _____________________________________________________

_____________________________________________________________

Rev. Father ____________________________________________________

is hereby delegated, with the power to sub-delegate, to assist at the marriage of:

Mr. __________________________________________________________

and

Miss _________________________________________________________

on __________________________________________________________

Parish Priest

Date: ________________

MARRIAGE NOTIFICATION

Church of _____________________________________________________

(Address) _____________________________________________________

Date: _____________

To: The Parish Priest ___________________________________ ___________________________________ ___________________________________

Dear Rev. Fr.

Mr./Ms. ______________________________________________________ baptised in your Church on _______________________________________ was married to _________________________________________________ in the Church of _______________________________________________ (Address of the Church) _________________________________________ _____________________________________________________________ on __________________________________________________________

Yours sincerely in Christ,

Parish Priest

N.B: Kindly make this entry in your Baptism Register and send us an intimation that this has been done.

MARRIAGE CERTIFICATE (An Extract from the Marriage Register)

This Marriage is a Registered Civil Marriage under the provisions of the Indian Christian Marriage Act XV of 1872, solemnized in accordance with Section 5(1) and registered with the Government of India under Section 30 of the said Act. Year _____________ Number ______________ 1. Name of the Church _________________________________________ 2. Address of the Church _______________________________________ 3. Date of Marriage ____________________________________________ 4. The Bridegroom’s Name _____________________________________ 5. His Surname ______________________________________________ 6. His Father’s Name __________________________________________ 7. His Mother’s Name _________________________________________ 8. His Date of Birth ___________________________________________ 9. His Domicile ______________________________________________ 10. His Profession _____________________________________________ 11. Whether Bachelor or Widower _________________________________ 12. If Widower, whose __________________________________________ 13. The Bride’s Name __________________________________________ 14. Her Surname ______________________________________________ 15. Her Father’s Name _________________________________________ 16. Her Mother’s Name _________________________________________ 17. Her Date of Birth ___________________________________________ 18. Her Domicile ______________________________________________ 19. Her Profession _____________________________________________ 20. Whether Spinster or Widow __________________________________ 21. If Widow, whose ___________________________________________ 22. Name of First Witness _______________________________________ Surname _____________________________________________________

His/Her Domicile ___________________________________________ 22. Name of Second Witness ____________________________________ Surname His/Her Domicile ___________________________________________ 23. Minister of Marriage ________________________________________ 24. Remarks For Authenticity of Extract: The ______________ day of ______________ 20 _____

Parish Priest Seal of the Church

BURIAL CERTIFICATE

Extract from the Register of the Church of __________________________

(Address) _____________________________________________________

_____________________________________________________________

No: __________ Year: _____________

1. Name ____________________________________________________ 2. Surname __________________________________________________ 3. Date of Burial ______________________________________________ 4. Place of Burial _____________________________________________ 5. Age _____________________________________________________ 6. Domicile _________________________________________________ 7. Relationship _______________________________________________ 8. Profession ________________________________________________ 9. Date of Death ______________________________________________ 10. Cause of Death ____________________________________________ 11. Minister __________________________________________________

12. Remarks _________________________________________________

For authenticity of Extract:

The ______________day of _____________ 20 ______

Seal Parish Priest