When possible, programs should be offered in the native language of the couple and led by couples who share their racial or ethnic heritage. Many policies note that care should be taken when interpreting the various marriage preparation inventories in the light of the culture of the respondents. Ten dioceses said that they offer marriage preparation programs in Spanish and one diocese Chicago offers a program specifically for African Americans. Brownsville and Miami have their policies in English and Spanish. Cultural adaptations for the wedding itself are treated in Section 9, Wedding Liturgy.
Dioceses have a responsibility to provide adequate and varied options so there is no reasonable obstacle to participation. Long distance preparation Long distance preparation, though not ideal, is sometimes necessary due to military service or other factors. Couples may reside in separate cities or at a distance from the place where they will be married.
Military or college chaplains can often provide independent preparation but the presiding minister needs to coordinate the process. Inventories can be done independently, then discussed when the couple is together or via phone, letters, or e-mail. The couple should meet with the priest or deacon who will preside at their wedding even if most of the preparation will be done long distance. Separation is a challenge but not a reason to omit marriage preparation programs.
Non-registered Catholic Canon law does not make parish registration a pre-requisite for marriage in the Catholic Church canon Although a few policies require parish registration, most do not. They take the approach that since marriage takes place within a community of faith, it would be reasonable for the parish to suggest some commitment on the part of the couple who wish to be married in that community.
Each situation has to be handled separately and delicately. The presumption of the Church is that people have a natural right to marry. The Church, therefore, is to provide a welcoming presence regardless of whether or not the couple are registered parishioners. Persons with disabilities "Realizing the unique gifts handicapped individuals have to offer the Church, we wish to address their need for their fuller integration into the Christian community and their fuller participation in its life" Pastoral Statement of U. Catholic Bishops on Persons with Disabilities.
Disabilities may be physical or mental. As with questions of readiness, the priest should utilize the counsel of professionals knowledgeable about the particular disability. Except for antecedent impotency, physical disability is not an impediment to marriage. Catholics who are deaf should be offered the opportunity to express their matrimonial consent in sign language. With mental disabilities the priest needs to assess the couple's ability to give consent and to assume the essential obligations of marriage.
Joseph, Rapid City, and Chicago treat this topic in more depth. Infertility and impotence While infertility is not an impediment to marriage, it should be discussed with openness and candor if known in advance. Permanent inability to have intercourse nullifies marriage but where there is doubt, marriage must not be impeded c. Pastoral counseling can be helpful. The Church understands Christian marriage to be a covenantal relationship based on openness and honesty. Both people entering a marriage have a right to information that has major ramifications for their marriage.
Citizenship status Situations that may affect a couple's ability to contract a marriage include: Policies usually urge the priest to consult with the Chancery or Tribunal for legal clarification. Prenuptial Agreements A prenuptial agreement is not automatically a cause of invalid marital consent but an evaluation of the agreement is necessary to determine if there are any conditions limiting consent. A sacramental marriage is based on an enduring committed love and partnership of the whole of life which implies a comprehensive sharing of both spiritual and temporal goods.
Dallas and Cincinnati treat this issue in more depth. Sexual Identity For a sacramental marriage the presumption is that "a man and a woman asking to marry understand themselves as a heterosexual man and a heterosexual woman. When either person expresses doubt or conflict about sexual identity or sexual orientation, careful attention must be given to both parties.
If the couple has not dealt with this topic, further assistance by a counseling professional is strongly recommended. Although some policies do not specify the use of an inventory, many priests and marriage ministers in that diocese may still regularly use them. For further background on the use of inventories consult Faithful to Each Other Forever. Contact information for the most widely used premarital inventories noted in polices: Most policies recommend giving the inventory soon after the initial meeting with the priest, with follow-up discussion shortly thereafter.
Some policies, however, recommend that the follow-up discussion not occur until after the couple has attended the diocesan marriage preparation program. This allows the couple to become more engaged in the diocesan program.
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It also gives them more material to bring to their discussion with the priest or marriage minister. Who administers the inventory? Most policies do not specify who should administer the inventory. Some priests do it routinely at the end of their initial session; others turn it over to a trained married couple in the parish. Most important, the inventory should not precede getting to know the couple and establishing a rapport with them.
Discussion based on the inventory Most inventories are used to supplement the marriage preparation process and are not meant to substitute for attendance at a marriage preparation program. Some policies, however, allow for the inventory to take the place of marriage preparation when the couple is not able to attend a traditional program. In these cases, additional sessions are usually required beyond the two or three usual follow-up meetings. Some priests lead all the inventory discussions themselves to help them know the couple better. More often, however, discussions on the inventory are led by a trained married couple.
Cautions Inventories are not tests.
Roman Catholic Diocese of Aire and Dax - Wikipedia
They are not used to determine whether or not a couple should marry. Policies usually emphasize that these are tools to help the couple explore with each other and the marriage minister all aspects of the future marriage. Priests are cautioned not to keep the inventory on file for possible use in a future annulment case.
Confidentiality is important when discussing the results with the couple; however, when someone other than the priest responsible for the couple's marriage preparation facilitates the discussion, a summary is usually shared with the priest. The Catholic Church is blessed with excellent national, diocesan, and parish based marriage preparation programs.
Programs range from six to twenty hours, from one-on-one sessions with a mentor couple, viii to large group sessions of up to couples, and from one day events to 10 session series. Content of Programs Many policies stipulate what content must be covered in a formational program along with other desirable topics. Communication includes conflict resolution, problem solving ; Sacramental Marriage a permanent, covenantal, exclusive, unconditional, life giving, commitment that unites the couple as a sign of Christ's love ; Sexuality includes Natural Family Planning, intimacy ; and Spirituality includes faith, moral decision making, values, prayer.
Self Awareness includes personality inventories, roles ; Parenthood includes family of origin and extended family issues ; and Finances includes stewardship, lifestyle, and career issues Natural Family Planning NFP All policies require that formational programs include an overview of NFP and urge couples to attend NFP instructional classes.
Five policies require couples to attend a separate NFP introductory class. A few dioceses have moved towards requiring a full course of instruction in Natural Family Planning. Workshops are held on a regular basis and ordinarily couples should be obliged to attend one series. Thus, as far as practical realities permit, a course of NFP should be a regular part of proximate marriage preparation.
National Movements and Published Programs Engaged Encounter is the primary national movement which provides marriage preparation.
Cultural Aspects of Spanish in America
Of the 80 dioceses that specify which marriage preparation programs they use, 72 include Engaged Encounter. In addition to Engaged Encounter, the following published programs are most commonly noted in policies: Diocesan Programs Most dioceses have their own large group programs. Traditionally these have been called Pre-Cana but many dioceses have given their programs a distinctive name. Over half of the dioceses that specify their programs offer a specialized Second Marriage Preparation Program. Ten dioceses note that they had programs in Spanish and six dioceses have specialized programs for couples seeking convalidations.
Parish Programs Many parishes use one of the published programs listed above and some have developed their own program based on the content areas described above. Many of the parish programs are a variation on the mentor couple approach in which a trained mentor couple discusses one of the premarital inventories with the engaged couple.
Such an inventory-based program does not usually substitute for a formal formational program unless there are two or more additional sessions for a total of at least five sessions. Increasingly, there is more parish-based preparation for couples marrying in their parish. This has the added benefits of linking the engaged couple more closely to the parish through a mentor couple while strengthening the marriages of the mentors. This causes a ripple of marriage enrichment in the whole parish.
No policy relied solely on parish-based programs for the obvious reason that attending a marriage preparation program is a requirement and many parishes do not have the resources, time, or trained leadership to sponsor their own programs. The usual practice is: Program and Inventory Follow-up Discussion This might be completed in one session especially if a mentor couple has already discussed the inventory at length with the engaged couple or it could take many sessions if the couple needs to address issues that might delay the marriage.
Allentown, Arlington, and Harrisburg give even more extensive notes directing the content of each follow-up session. Wedding Liturgy Planning See Section 9 below Wedding Rehearsal The more expansive policies outline the wedding rehearsal, placing it in a prayerful context. Some policies recommend that the couple receive the Sacrament of Reconciliation at the beginning or end of the rehearsal if they haven't recently done so.
Specific prayers for the rehearsal are included in the policies of Cincinnati and Michigan. In the latter case, often the diocesan Worship Office simply excerpts the appropriate section from the diocesan policy. Although policies treat this subject in different degrees of depth and differ from diocese to diocese, following is a synopsis of the main categories treated and the most common practices: Date season There are no legal restrictions on when the Rite of Marriage may be celebrated, with the exception of the Triduum, as long as the various guidelines specific to the particular parish are respected.
When the Rite of Marriage includes a Mass there are limitations as to dates and readings. When a wedding coincides with a major feast the readings for that feast must be respected. Weddings during penitential seasons must respect the church tone and decor appropriate for the season. Place The Rite of Marriage ordinarily takes place in the parish church of either the bride or groom.
Permission can be sought to have the wedding in another Catholic church or oratory. For pastoral reasons dispensations from canonical form are given for the wedding to take place in the church of a non-Catholic partner. Although the priest is welcome to attend the Rite of Marriage in a non-Catholic church and vice-versa only one of the ministers receives the vows and is the official church witness. Policies prohibit or discourage sacramental marriages in non-liturgical spaces. Hospitality Some policies encourage the bride and groom to welcome people as they arrive.
During this time the couple, their families, and the wedding party could be together for prayer and whatever leave-taking anyone would want to express. Ushers, lectors, gift bearers, musicians, leaders of song, Eucharistic ministers, relatives, and friends" indeed, everyone--witnesses the couple's consent and carries the responsibility of supporting their marriage. Worship aids can assist the congregation to participate fully. Procession The Rite of Marriage envisions a very different entrance procession from the one to which many are accustomed.
The priest and those who carry the cross, candles, and lectionary go to the door of the church where they welcome the couple and lead them to their place at the altar. The Rite also recommends that the parents of the bride and groom accompany their daughter and son in the procession. The canonical witnesses best man and maid of honor and other attendants precede the bride and groom in the procession. This form of procession is preferred by most liturgists and is gaining support among couples.
Policies generally allow the custom of the father of the bride escorting her to the front of the church where she meets the groom. Placement of the Bride and Groom The bride and groom should be given a place of honor in a visible, prominent location.
An Analysis of Diocesan Marriage Preparation Policies
Chairs should be provided for the couple to be seated during the appropriate time. The couple should not have their backs to the assembly. Exchange of Consent Because this is the central element in the Rite of Marriage, the couple should move to a prominent place before the assembly and face each other to exchange their vows in a voice audible to the assembly.
The form of the vows must be from among those given in the Rite of Marriage. Although memorization, repetition, or responding "I do" are all acceptable forms of consent, some policies favor the above order of preference as it allows a more active role for the couple. Mass is prohibited in this situation.
See Gary and Cincinnati for extensive explanations of interreligious policies. Holy Communion Although most policies do not prohibit a Eucharistic liturgy for an ecumenical wedding, it is discouraged because it contradicts the central marital image of unity when one partner receives communion and the other does not. Music All music used in the wedding ceremonies must be expressive of Christian faith and liturgically appropriate.
While some sung parts of the service may be done by a soloist, the soloist should never dominate, singing all of the music. Copyright regulations must be respected.
Some policies specifically prohibit use of songs such as Lohengrin's "Here Comes the Bride" and "Midsummer Night's Dream" as inconsistent with Christian values. Decorations Decorations should respect the Church's liturgical season. Flowers should never be placed on the altar.
Flash and flood lights are to be avoided. Additional Symbolic Rituals Unity Candle Although lighting a "unity candle" is not part of the Rite of Marriage it has become very popular as an additional ritual. Most policies do not prohibit this custom but many suggest that it be done at the reception since the Rite of Marriage already has abundant symbols of unity.
Cincinnati's Celebrating Marriage booklet has a pastoral explanation for this. If the unity candle is used, the couple should light their individual candles from the paschal candle, the individual candles should not be extinguished, and the candle should not be placed on the altar. The Sioux City policy reinterprets the unity candle as the "Christ candle. Before the dismissal, the couple takes a flower or bouquet to the statue or altar of Mary and places it there. They remain there for a time of prayer and then return to their places.
Most policies suggest that couples who have a particular Marian devotion make this gesture at the rehearsal or after the final blessing. Lazo A lazo is generally a double looped rosary that rests on the shoulders of the couple as a sign of the unity in the vows they have professed. Exchange of Arras coins The exchange of arras , or coins, in the Spanish-speaking community expresses mutual sharing. Velo The velo or veil is most often used by families of Filipino heritage. The velo is extended over the shoulders of the bride and groom after the vows have been spoken, and the lazo holds it in place.
For fuller explanations of these last three customs see the Allentown policy. Familiaris Consortio , Pope Paul VI encouraged ministers of marriage to "work ardently and incessantly for the safeguarding and the holiness of marriage, that it always be lived in its entire human and Christian fullness. Consider this mission as one of your most urgent responsibilities at the present time" Humanae Vitae , Canon Law requires pastors and faith communities to provide assistance to all married people so that "the matrimonial state is preserved in a Christian spirit and advances in perfection" c.
Canon specifically requires pastoral care for ecumenical marriages, while canon deals with pastoral care of interreligious marriages. These documents indicate that marriage enrichment and support is not something optional for dioceses or parishes that proclaim the value of lifelong marriage. Research shows that immediate marriage preparation the months before the wedding has a limited effect in the life of a marriage.
Those policies that address marriage enrichment emphasize the early years of marriage and usually refer to the following: Print, video and internet resources include:. Because Cincinnati has tied its marriage policy to the marriage lifecycle, it has the most developed section for post-marriage support. It divides marriage into the early years, the middle years, and the later years and describes common issues, gives suggestions for the parish, and lists resources for each phase.
Sioux City has creative discussion prompts to help the priest address sensitive liturgical issues. Louisville has a detailed description of the various liturgical roles. Prayers and Blessings related to marriage: Altoona-Johnstown has a Blessing for the Engaged. The permission of the local ordinary is needed in the case of minors when the parents are unaware of or reasonably opposed to the marriage canon For clarity in this document mentor couple will be used to refer to any one-on-one relationship where a married couple works with one engaged couple.
Often this format is used with premarital inventories. Print Share Calendar Diocesan Locator. Overview of Diocesan Policies Of the policies, a few were in revision and eight were over 15 years old. Audience Most policies are directed primarily to the parish priest, deacon or lay minister who coordinates the couple's immediate marriage preparation.
Style of policies Policies range from brochure-length to over pages. Sources Policies draw on Scripture, canon law, church documents, and the lived experience of generations of faithful Catholic married couples and their priests. Almost all policies include these elements: Letter from the bishop promulgating the policy Overview of the purpose and goals of the policy Brief reference to the remote and proximate stages of marriage preparation Description and timing of the initial interview with the engaged couple Explanation of special circumstances that might need attention: It is brief, with a tone of welcome and pastoral care.
Print, video and internet resources include: Foundations a bi-monthly newsletter for newly married couples www. By accepting this message, you will be leaving the website of the United States Conference of Catholic Bishops. This link is provided solely for the user's convenience. By providing this link, the United States Conference of Catholic Bishops assumes no responsibility for, nor does it necessarily endorse, the website, its content, or sponsoring organizations. Yo voy al supermercado. Yo estoy en la caja; Pique es esto? Esto es an aguacate. After the oral presentation of the foods, distribute a list with the items and their history.
Read and identify locations in map. Have the students write simple sentences with the vocabulary words learned. Identify the people who originally used the foods in America; the importance of the foods in their culture and myths, and some preparation practices. Have students visit the Peabody museum or the Yale Art Museum to see objects and works of art related to the cultures discussed in class. Prepare corn tortillas from scratch.
Have each student press his or her own tortilla. Fill with frijoles , tomatoes. History, ancient texts, cultural perceptions Language focus: Reading comprehension, vocabulary; supplement to the booklet, In Mexico used in the classroom 3 Preparation: The Yale Library maintains copies of the old editions, but they are in the Rare Book collection and must be seen there.
However, the Sterling Memorial Library houses a copy reprinted in Spain in , which can be checked out. Please, see the Annotated Bibliography for more information about this edition. Divide the students into teams. Ask the teams to imagine themselves part of an expedition to Mars. They find Martians at a marketplace and they must inform the people back on Earth what they see, in writing.
In the marketplace they see a creature with two legs but with a trunk like an elephants Explain that the arrival of Bemal Diaz with Cortes had a similar impact to them in their historical time. There is a lot of vocabulary in this unit and much of it written in older Spanish. As a preparation for this excerpt, the Diccionario Espanol de la Real Academia should be consulted by the teacher. You may ask why Diaz describes the jaguars as tigers in his chronicle.
From the Martian experience, the students may deduct that he described things based on things he knew. The focus on grammar should be historical, a brief comparison of the old and the new.
Students should read the passage out loud as if they were reporting back to the queen and draw a sketch of the diagram on the board. Literature, Ancient American poets, symbols in writing and in artistic representation Grammar focus: Make copies of the poem s for students. Get copies of Mesoamerican art books, illustrating some of the symbols mentioned in the poems. Write the name Netzahualcoyotl in big letters on the board.
Have students play detective to find out who he was by asking yes or no questions Si o No. Write the correct facts they identify on the board, i. You may want to show an expanded copy of the drawing from Codice Xolotl, vii to extend the exercise. As identified in the poetry. It is important to explain to the students that the poems were originally recited in Nauatl, and then translated to Spanish.
The literal translation in this unit is only for the teachers use. An important aspect of Nahuatl poetry is the use of metaphors; therefore exercises on metaphors are important, as well as their representations in art. For example, the poem is addressed to eagles and jaguars the Spanish version says tigers for the same reason Diaz said tigers , and these are symbols for warriors and war in Aztec culture.
- A Partridge in the Au Pairs Tree (A Short Story) (12 Days of Christmas series Book 1).
- Enuma - Translation into Spanish - examples English | Reverso Context.
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- Photographing Women: 1,000 Poses.
- Outback Western New South Wales E.
Oral reading of poem and discussion on interpretation. Is it a call to war? Why are warriors called eagles and jaguars? Why are poems called flowers and songs? Eagle Warriors become real when students can see the art work they inspired. The Art of Mesoamerica from Olmec to Aztec by Mary Miller has interesting art related to the subject which is worth sharing with the class. Gulf Coast sculptors, skilled in firing such large terra cotta works, were probably the makers. There are eagles, jaguars, maps of the market and of the full city.
There are drums carved in wood, which were used to accompany the flower and songs. Have students draw a picture similar to the one of the young prince, Netzahualcoyotl, depicting an important event in their lives as they would like children in the year to understand the event. Divide the class in groups of four, to write a group poem using metaphors to describe images. Have students see the video on the Popol Vuh. Tedlock Notes 1. Saludos, First Part New York: In Mexico Saint Paul: University of Texas Press This is an excellent book on the contribution made by the first inhabitants in America to the present world.
It mentions the flora and fauna, and it goes from the ingredients to the menus. Biological and Cultural Consequences of This is a jewel. I found it at the Kline Science Library. It is very objective, factual and easy to read. It provides details on flowers, fruits, vegetables, animals, and bacteria and how they adapted to the exchange. It is informative and a delight to read. The pages indicated provide information about food.