A man shall leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This Sacrament is great: but I speak concerning Christ and the Church. (Eph., v. 31, 32.) The Apostle Paul, one of the most wise, most zealous, and most faithful workers, who continued the work of Jesus Christ, i.e. in building up the church which our Lord founded, he—St. Paul—calls this act a Sacrament. He did not say that it was a Sacrament simply because man and woman had come together; nor did he consider them, who were found in a wedded state when converted to Christianity, to be a type for the law and rite, by which in the church of Grace in the New Testament man and woman are joined in holy wedlock. The first members of the church, who for the first time contemplated marriage (and though it happened the second time with some members, who were gentiles or pagans during their first marriage) had their union sealed by the blessing of God in the Sacrament of Matrimony,1 which is great, i.e. binding, and not to be discarded by those who are baptized and call themselves Christians. And so it follows that Matrimony, only as a Sacrament, is great. For this reason, the Church forbids her children to enter into a Union, which is not regulated by her law and sanctioned with her blessing.
At what other time of one’s life, but when new relations are formed, higher duties entered upon, and heavier responsibilities are exacted, do we need so much that help of a guiding providence? Verily, it is when two such like young people become wedded to each other, and are about to start out into the life unknown to them, that the Grace of the Sacrament is for them a seal of the Divine insurance of happiness. In order that the vows given and taken in matrimony may be impressed upon the memory, the Church had ordered the service of this Sacrament to be as imposing as it is elaborate. In this somewhat lengthy service, two distinctly separate offices are united, namely: the Betrothal and the Coronation, in common language—the engagement and the marriage. As the Church order of betrothing had sometimes been abused by parties, who either did not faithfully keep their promise, or either made a hasty selection, which sometimes proved to be a hindrance, the Church has practically left off betrothing parties in a period long preceding their marriage, as was the practice once, and now she acknowledges the word, binding two persons to each other, at the time when she is about to bless them and crown them for their patience, and pure desire to lead a moral life.
The visible signs of this Sacrament are the rings, the crowns, the communion cup, and the cross the priest makes in giving the blessing. I presume that you know the history of rings. You have been told before what in our church a circle is symbolical of. Henceforth wearing these rings you will ever be reminded of your pledge of faithfulness to the end.
The crowns put on your heads, denote that you are invested with a special power in your new home. You are now given the privilege of becoming parents and the honored crowned head of your descendants. You are given the right to rule your home, chastise and reward your children. You are empowered to legislate and execute the laws of your family, without the interference of anyone from the outside, and without being responsible to anyone but God, just so far as your administration does not conflict with the laws of Christianity. But remember you are obliged to continually study the teaching of the church, and carry out her precepts in the right spirit. According to the word of God, she declares that the husband is the head of the family. The wife is his helpmate, companion, and sacred mother of his offspring. In your married life always remember that you are Christians. And let me emphasize it: your children, if you be gifted with them, and for which we pray, they must be—now do not think my expression strange-they must be born according to the will of God as manifested in nature, and as is becoming healthy Christians, and then carefully and strictly educated as Christians, yea—and in the Orthodox Confession of Faith.
Those who partake of the sacrament of matrimony are given the common cup to drain from out the hands of the priest. The meaning of this is plain. After this the happiness of one is to be the happiness of the other; the sorrow of one is to be the sorrow of the other; the interest of one is to be the interest of the other. Moreover, a married couple is obliged to study the character of one another, and this—for the purpose of learning how and in what one may be of service to the other. When not the immediate result of your will and energy, or that of another person, good fortune and misfortune must be taken as coming from the hands of Almighty God. A man or woman shall leave his or her father and mother, and shall be joined unto one another, and they two shall be one flesh. This Sacrament is great: but I speak concerning Christ and the Church.
Beloved children! remain faithful to Him, who suffered and died for us, and his cross will ever continue to bless you with happiness. Amen.
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Delivered at a marriage.