What happens when a woman in the Eastern rite marries a man in the Latin rite?

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Hi!
So I’m writing a book, and am running into a bit of difficulty with my main couple’s wedding. The woman, Melody is a (lapsed) member of the Russian Greek Catholic Church and the man, Aiden is a Faithful member of the Roman Catholic Church. Melody has recently re-kindled her Faith, largely due to falling in love with Aiden. It is my understanding that she would still be canonically Russian Greek, even though she currently attends a Latin rite church. So, I have three questions.
  1. Since they are both Catholic, do they still need a dispensation to marry? I’m guessing not, but I want to be sure.
  2. What rite would the children canonically be? They will be raised in the Latin rite, but would they need to officially transfer or anything?
  3. How do you officially transfer? Would it just be a bit of paperwork, or is there a ceremony?
Thank You all so much.
 
This has been covered often enough here and elsewhere on CAF, but AFAIK never in the context of supporting a storyline for a book!

The basic answer is that a dispensation is not necessary, per se, but consultation and cooperation is necessary on both sides. The requirements for validity of marriage are somewhat different under the Eastern Canon. For one, it is not permissible for a deacon to preside over the ceremony. In the Eastern Church, the marriage is also blessed and not simply witnessed. The blessing must come from an ordained presbyter (priest or bishop). It also depends on the Church in which they chose to marry. The Code of Canons of the Eastern Churches expresses a preference for the marriage to take place in the church of the groom. In America, of course, we have the notional tradition of the bride’s church as the usual venue. In the end, its simply a matter of the presiding priest to ensue that the canonical requirements of the Churches of both bride and groom are satisfied.
 
Ladygem said:
Hi!
So I’m writing a book, and am running into a bit of difficulty with my main couple’s wedding. The woman, Melody is a (lapsed) member of the Russian Greek Catholic Church and the man, Aiden is a Faithful member of the Roman Catholic Church. Melody has recently re-kindled her Faith, largely due to falling in love with Aiden. It is my understanding that she would still be canonically Russian Greek, even though she currently attends a Latin rite church. So, I have three questions.
  1. Since they are both Catholic, do they still need a dispensation to marry? I’m guessing not, but I want to be sure.
  2. What rite would the children canonically be? They will be raised in the Latin rite, but would they need to officially transfer or anything?
  3. How do you officially transfer? Would it just be a bit of paperwork, or is there a ceremony?
Thank You all so much.
Click to expand...
  1. Codex Canonum Ecclesiarum Orientalium, Code of Canons of the Eastern Churches.
CCEO Canon 29 §1. By virtue of baptism, a child who has not yet completed his fourteenth year of age is** enrolled in the Church sui iuris of the Catholic father; or the Church sui iuris of the mother if only the mother is Catholic or if both parents by agreement freely request it,** with due regard for particular law established by the Apostolic See.
§2. If the child who has not yet completed his fourteenth year is: (1) born of an unwed mother, he is enrolled in the Church sui iuris to which the mother belongs; (2) born of unknown parents, he is to be enrolled in the Church sui iuris of those in whose care he has been legitimately committed are enrolled; if it is a case of an adoptive father and mother, 1 should be applied; (3) born of non-baptized parents, the child is to be a member of the Church sui iuris of the one who is responsible for his education in the Catholic faith.
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  1. Melody, if she wishes to, and it is not necessary, may “at the celebration of or during the marriage” simply change to the Latin Church of her husband, Aiden. No permissions are required. If she outlives him, or they divorce, she can freely return to her Russian Greek Catholic canonical status, or remain canonically Latin.
CCEO.Canon 33 A wife 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 original Church sui iuris.
Click to expand...
 
ByzCathCantor said:
This has been covered often enough here and elsewhere on CAF, but AFAIK never in the context of supporting a storyline for a book!

The basic answer is that a dispensation is not necessary, per se, but consultation and cooperation is necessary on both sides. The requirements for validity of marriage are somewhat different under the Eastern Canon. For one, it is not permissible for a deacon to preside over the ceremony. In the Eastern Church, the marriage is also blessed and not simply witnessed. The blessing must come from an ordained presbyter (priest or bishop). It also depends on the Church in which they chose to marry. The Code of Canons of the Eastern Churches expresses a preference for the marriage to take place in the church of the groom. In America, of course, we have the notional tradition of the bride’s church as the usual venue. In the end, its simply a matter of the presiding priest to ensue that the canonical requirements of the Churches of both bride and groom are satisfied.
Click to expand...
The ordinary way would be for Melody to marry Aidan in the Latin Churchbut Melody certainly can marry in her own Church if she wants to and Aidan agrees to this. I was in that situation and we got married in the Ruthenian Church. Maybe the choice of which Catholic Church for the marriage rite can work nicely into ops plotline? :) Anyway Byz Cantor is correct in saying the situation takes planning and extra consultation if they choose to get married in Melodys Russian Church because permissions from both the bride and grooms respective bishops need to be given. In most situations this is pretty much a formality.
 
Weddings are usually held in the church of the woman as her parents are traditionally the hosts.

When one partner is Eastern, they often choose to have the Eastern ceremony because of its beauty and symbolism and because the Eastern rules are stricter.

Even if they have the crowning ceremony in her church with her priest, she can choose to become Roman Catholic with the wedding or after. Her husband can choose to become Russian Catholic at the wedding, but not after. He’d have to ask permission of the bishops after that like anyone else.
 
Ladygem said:
Hi!
So I’m writing a book, and am running into a bit of difficulty with my main couple’s wedding. The woman, Melody is a (lapsed) member of the Russian Greek Catholic Church and the man, Aiden is a Faithful member of the Roman Catholic Church. Melody has recently re-kindled her Faith, largely due to falling in love with Aiden. It is my understanding that she would still be canonically Russian Greek, even though she currently attends a Latin rite church. So, I have three questions.
  1. Since they are both Catholic, do they still need a dispensation to marry? I’m guessing not, but I want to be sure.
  2. What rite would the children canonically be? They will be raised in the Latin rite, but would they need to officially transfer or anything?
  3. How do you officially transfer? Would it just be a bit of paperwork, or is there a ceremony?
Thank You all so much.
Click to expand...
Even though they marry it is not required for either to change ritual Church. A family of mixed Catholic churches (there could be several with adopted children or some of a previous marriage, over age 14), for example: Latin wife, Byzantine husband, Chaldean adopted child over age 14, or even two children of different ritual Church, one Byzantine and another Ukrainian, in a mixed Catholic Byzantine and Ukrainian marriage.

In that case, it is permissible to follow the holy days and penitential practices of any ritual Catholic Church of the family (for harmony).
 
Great answers already, just want to add my 2 cents as is the exact situation of my wife and I.

The assumptions I make are: The story is set in the present, it is set in America, they are getting married in the groom’s rite (but I mention the other as well).

Short answer: both stay their own rite, should be married in grooms rite, can attend either parish whenever they want, children will be whatever rite the father is.

Medium answer:
  1. Since they are both Catholic, do they still need a dispensation to marry? I’m guessing not, but I want to be sure.
It is a minor form faxed in by the priest of the parish they will be married in. Both Bishops (virtually) always agree. I know of no case otherwise. Of then, the fact this is done is not even mentioned as it is just a formality. The cannon law of the East states that the wedding should take place in the sui iuris church of the GROOM. Because we got married in my wife’s rite we needed further permission, again easy to get.
  1. What rite would the children canonically be? They will be raised in the Latin rite, but would they need to officially transfer or anything?
    Normally, children belong to the rite of the father if both are Catholic. It would be the same rite that they should be married in.
However, though it is rare they can be raised in the right of the mother. For this case both parents have to agree. It is rare but possible. However, what rite they belong to does not matter, they can attend and receive sacraments in either at any time with whatever frequency they wish. The only time it really matters is if one of the children become a Priest.
  1. How do you officially transfer? Would it just be a bit of paperwork, or is there a ceremony?
Both would remain their original rite after the marriage.
Transfer is context dependant. Before marriage it is VERY difficult, especially for a smaller rite to become Latin. After marriage it is easy, for the sake of family unity, and is no more involved than talking to the local priest (who faxes off forms). No ceremony is needed (informal welcoming at the end of Mass/Divine Liturgy happens, sometimes with pancakes and bacon). Changing rites is not needed though, my wife and I are not the same right but attend church together as a family.
There are also cannons on the children’s transfers and what would happen if a spouse dies and such. But, I think this goes beyond your story.

Can post long answer if you need more info.
 
Vico said:
Even though they marry it is not required for either to change ritual Church. A family of mixed Catholic churches (there could be several with adopted children or some of a previous marriage, over age 14), for example: Latin wife, Byzantine husband, Chaldean adopted child over age 14, or even two children of different ritual Church, one Byzantine and another Ukrainian, in a mixed Catholic Byzantine and Ukrainian marriage.

**In that case, it is permissible to follow the holy days and penitential practices of any ritual Catholic Church of the family (for harmony)./**QUOTE]

Do you have a source for that statement? Thanks!!
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smad0142 said:
Vico: Even though they marry it is not required for either to change ritual Church. A family of mixed Catholic churches (there could be several with adopted children or some of a previous marriage, over age 14), for example: Latin wife, Byzantine husband, Chaldean adopted child over age 14, or even two children of different ritual Church, one Byzantine and another Ukrainian, in a mixed Catholic Byzantine and Ukrainian marriage.

In that case, it is permissible to follow the holy days and penitential practices of any ritual Catholic Church of the family (for harmony).
Do you have a source for that statement? Thanks!!
Click to expand...
I should not have said “of the family”, but of either of the parents.

From the eastern Catholic canon law:

CCEO Canon 883
  1. The Christian faithful who are outside the territorial boundaries of their own Church sui iuris can adopt fully for themselves the feast days and days of penance which are in force where they are staying.
  2. In families in which the parents are enrolled in different Churches sui iuris, it is permitted to observe the norms of one or the other Church, in regard to feast days and days of penance.
CCEO Canon 916
  1. Through both domicile and quasi-domicile each person acquires his or her local hierarch and pastor of the Church sui iuris in which he or she is enrolled, unless other provision is made by common law.
 
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