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«THE MARRIAGE SERVICE NA LOTU NI VAKAMAU NOTES NA VEIKA ME KILAI The Christian celebration of marriage is an act of worship, an expression of the ...»

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THE MARRIAGE SERVICE

NA LOTU NI VAKAMAU

NOTES

NA VEIKA ME KILAI

The Christian celebration of marriage is an act of worship, an expression of the Church’s offering of

the whole of life to God. It is a pastoral occasion in which the community of faith shares in the joy of

bridegroom and bride; it is an evangelical occasion in which all those who have come to witness the marriage may be challenged by the implications of the Christian faith.

Na marautaki ni lotu ni vakamau e cakacaka vakalotu, ai vakaraitaki ni sa solia na Lotu na bula taucoko vua na Kalou. E veiqaravi vaka-i-vakatawa e na nodra wasea nai soqosoqo ni tamata vakabauta na nodra marau vata kei rau na mai vakamau, ka gauna talega ni veivakalotutaki, e na nodra bolei na tiko rawa me ra vakadinadinataka e na vakamau na veika e so sa veiwekani kei na vakabauta va-Karisito.

Normally a marriage is to be celebrated in a church building. In some circumstances, at the discretion of the minister, a marriage may be celebrated in a place other than a church. Care should be taken that the suggested venue will not detract from the solemnity of the occasion. The minister also should make it clear to the couple that a non-ecclesiastical setting does not mean that the Christian character of The Marriage Service is to be weakened or changed.

E vakavuqa me dau vakayacori na Lotu ni Vakamau e valenilotu. E na so na gauna, e na nona lewa vinaka nai Talatala, e rawa ni vakayacori na lotu oqo e na dua tale na vanua ka sega ni valenilotu. Me qarauni me kakua ni kauta tani mai na bibi ni soqoni oqo na vanua e caka kina na lotu. Me vakamacalataka vakavinaka nai Talatala vei rau na mai vakamau ni na va-Karisito tikoga na Lotu ni Vakamau, kevaka e mani vakayacori na kena lotu e na dua tale na vanua, e na sega ni veisautaka se vakamalumalumutaka nai balebale oqo.

1 There are at least three ways in which the bridegroom and bride and their attendants may be assembled prior to the beginning of the service.

E tiko nai davodavo e duidui me baleta na nodratou soqoni vata oi rau na vakamau kei iratou na nodrau i tokani ni bera na vakmau. E tolu e koto oqo e ra.

(a) The minister meets the bridegroom and his attendants in the vestry; they enter the church at the appointed time, and the minister asks them to sit at the front of the church until the bride, her escort and her attendants are ready to enter. The minister then either moves to the door of the church to await the arrival of the bride, or waits for the bride elsewhere in the church.

(a) Me sota nai Talatala vata kei na tagane kei na nonai tokani e na vanua ni vakarau. Me ratou curu vata yani e na gauna sa digitaki, ka kerei iratou nai Talatala me ratou dabe e nai matai ni dabedabe e liu me yacova ni ratou sa vakarau curu yani na yalewa kei iratou na nonai tokani. Me qai gole yani nai Talatala ki na katuba levu me la’ki waraki iratou na yalewa kei na nona i tokani, se me waraka na yalewa e na dua tale na vanua e na valenilotu.

(b) The minister meets the bridegroom and his attendants in the vestry; they enter the church at the appointed time and move to the door of the church to await the arrival of the bride. The bridegroom and bride enter the church together, accompanied by their attendants. (This procedure may be preferred where, for example, the bride does not wish to be ‘presented’ by a representative of her family, or the bridegroom or bride has been previously married.) The minister then accompanies the bridegroom and bride down the aisle or waits for them in the sanctuary area.

(b) Me sota nai Talatala kei na tagane kei iratou na nonai tokani e na vanua ni vakarau; me ratou curu ki valenilotu e na gauna sa digitaki ka lako vata ki na mata-ni-katuba levu me waraka na nona yaco yani na yalewa. Me rau curu vata yani ki valenilotu na tagane kei na yalewa vata kei iratou na nodrau i tokani. (E na digitaki beka na i davodavo oqo kevaka e sega ni via ‘soli yani’ na yalewa mai vua e dua na wekana, se kevaka e sa vakamau oti e liu na tagane se yalewa). Me ratou qai gole vata kei nai Talatala ki na loqi tabu se me la’ki waraki iratou mai kina nai Talatala me ratou qai muri yani.

(c) The bride and bridegroom arrive together at the main door and proceed down the aisle together.

Me rau yaco vata yani e katuba levu ni valenilotu na tagane kei na yalewa ka qai toso yani ki na vanua sa wawa tu mai kina nai Talatala.

2 If entering with the wedding party, the minister and any other ministers participating in the service should lead the procession. The couple should decide in what order other people are to

be placed in the procession. There are at least two ways for this:

2 Kevaka e rau curu vata yani na yalewa kei na tagane kei iratou na nodrau i tokani, me liutaka nai lakolako nai Talatala kei ira na nonai Vukevuke. Me rau lewa na tagane kei na yalewa na

nodrai tuvatuva na muri rau tiko yani. E rawa ni rua na gaunisala me yaco kina oqo:

(a) The minister(s), any junior attendants, the bride (with her escort or with the bridegroom), the adult attendants.

(a)Me liu nai Talatala, muria yani o ratou nai tokani gone lalai, tarava yani na yalewa (kei koya e kauti koya yani), muri sara o ira na vakaisulu vata. E kenai vakarau me ratou sa wawa tu mai nai butubutu na tagane kei iratou na sulu vata kei koya.





(b) The minister(s), any junior attendants, the adult attendants, the bride (with her escort or with the bridegroom).

(b) Me liu nai Talatala, muria yani o iratou nai tokani gone lalai, tarava nai tokani nei yalewa, sa qai o koya na yalewa (vata kei koya me kauti koya yani). E kenai vakarau me ratou sa wawa tu mai nai butubutu na tagane kei iratou na sulu vata kei koya.

3 Consideration should be given to the entire bridal party being seated for the reading of Scripture and The Preaching of the Word. The bridal party may sit in the front pew(s) of the church. Alternatively, if there is sufficient space in the sanctuary, two chairs may be placed appropriately for the use of the bride and bridegroom, and the attendants sit in the front pew(s). The practice of seating the bridal party creates a more relaxed atmosphere and often provides the minister with improved visual contact with the whole congregation.

3. Me qarauni na nodratou i dabedabe na yalewa kei na tagane kei iratou na nodrau i tokani ka me ratou na dabe e na gauna ni Wiliki ni Lesoni kei na gauna ni Vunau. E rawa ni ratou dabe e nai dabedabe e liu e valenilotu. Kevaka e galala na loqi tabu, sa rawa ni biu kina e rua nai dabedabe me rau dabe kina na tagane kei na yalewa, ka me ratou dabe na veitokani e nai matai ni dabedabe ni valenilotu. Na nodra vakadaberi na vakaitavi e na vakamau e solia vei ira e dua na draki malumu ni vakacegu ka rawa talega kina ni vakavinakataka cake na nona veitaratara nai Talatala me vosa ka veisotari mata kina kei ira nai vavakoso.

4 The participation in leadership of the service by lay people, particularly family members, attendants or close friends, is to be encouraged. The reading of Scripture and the Prayers lend themselves to this purpose.

4 E dodonu me vakauqeti na nodra vakaitavitaki nai vavakaoso e na lotu oqo, vakabibi na lewe ni vuvale, na veitokani e na vakamau kei ira nai tokani tale e so. Na kena wiliki nai Vola Tabu kei na Masu e vakayagataki, e na vukea nai naki oqo.

5 If both the bridegroom and bride are regular communicants, they may desire to marry in the context of Holy Communion. The Gathering of the Community and The Service of the Word below then become the equivalent parts of The Service of the Lord’s Day, and The Sacrament of the Lord’s Supper begins with The Peace. The intercessions need to be widened to include prayers for the Church and the world, as well as the couple. Because holy communion is the celebration of the community of faith, it should be open to all people who would normally receive communion.

5 Kevaka e rau dau tiko vakawasoma enai Vakayakavi ni Turaga ko i rau na mai vakamau oqo, e rau na gadreva beka me vakayacori e na nodrau Lotu nai Vakayakavi ni Turaga. Na nodra Soqoni vata na Lewe ni Lotu kei na Lotu ni Vunau ka koto e ra sa tiki ni Lotu ni nona Siga na Turaga, ka me tekivu nai Vakayakavi ni Turaga e na veisoli ni Vakacegu ni Turaga. Sa dodonu me vakarabailevutaki na veimasulaki me wili kina nai Soqosoqo Lotu, na Vuravura kei rau na mai vakamau. Nai Vakayakavi ni Turaga e marautaki kina na nodra soqoni vata na tamata vakabauta, ka sa dodonu me dolavi na veisureti me ia kina na dovi madrai ka gunu e na bilo vei ira kece ka gadreva me vakaitavi kina.

6 This order provides many opportunities for the congregation to participate in the worship. To enable participation, permission is given to couples to reproduce, in their personalised order of service, any of the responses required.

6 Nai tuvatuva oqo e solia e vuqa na gaunisala me ra vakaitavi kina na lewe-ni-vavakoso e na lotu ni vakamau. Me rawa ni vakauqeti na vakaitavi, sa soli na galala vei rau na mai vakamau me rau veisautaka na nodrau i tuvatuva me ganiti rau, okati kina na kena dolei nai tavi eso.

7 The marriage registers may be signed in the presence of the congregation or in the vestry.

7 Na veivola kece ni Vakamau sa rawa ni vakaleweni e na matadra nai vavakoso se e na vanua ni vakarau.

8 The couple should be encouraged to prepare for and plan their marriage in the spirit of simplicity. Expensive dressing, an over-abundance of flowers and an unnecessarily large bridal party can easily detract from the simple joy of a bridegroom and bride pledging their love and fidelity to each other, before God and in the presence of their families and close friends.

8 Me rau vakauqeti na mai vakamau me rau vakarautaka ka tuvana na nodrau Siga ni Vakamau e na yalo e rawarawa. Nai sulu ka sau levu, na sivia ni senikau, kei na lewe levu ni nodrau i tokani mera veitomani, e rawa ni da calata kina na nodrau marau dina na mai vakamau kei na nodrau cavuta na nodrau vosa ni yalayala ni rau na veilomani ka veidinadinati tiko e nai serau ni Kalou, e na matadra na lewe ni vuvale, kei ira na nodrau i tokani.

9 At the first interview with the minister, the couple should be given a copy of The Marriage Service and be asked to study it before discussion of the service at a subsequent interview. The various options in the Declaration of Intent (8), the Affirmation by the Families (9), the Vows (12), and the Prayers (17) should be pointed out. The couple should be invited to select appropriate Scripture readings and hymns. The question of whether they wish to learn, read or repeat their vows should be decided. As a general rule, a rehearsal of The Marriage Service, close to the day of the celebration, is helpful for the bridegroom and bride, as well as for their attendants and those sharing in the leadership of the service.

9 E na nodratou i matai ni veitalanoa kei nai Talatala, me soli vei rau na mai vakamau e dua nai lavelave ni Lotu ni Vakamau ka me rau kerei me wilika vakavinaka ni bera ni ratou na qai veitalanoataka tale. Me dusimaki vei rau na Cavuti ni Vakasama (8), na Veitokoni mai na Vuvale (9), na Vosa ni Yalayala (12) kei na Masu (17). Me rau sureti me digitaka vakamatau na lesoni me wiliki mai nai Vola Tabu kei na sere me lagati. Na taro se rau vinakata me rau wiligusutaka, wilika, se cavuta muria nai Talatala na nodrau Vosa ni Yalayala, me vakatulewataki. E dau kenai vakarau me dua na sota me vakatovotovotaki kina na Lotu ni Vakamau vei rau na mai vakamau ni sa voleka sara na kena siga, vata kei iratou talega na veitokani vei rau, kei ira era na veivuketaka na kena liutaki na Lotu.

10 Hymns, songs and music should be chosen to express praise and thanksgiving to God, and to celebrate God’s love for us, our love for God, our love for one another, or the love of husband

and wife. Appropriate hymns include (numbers refer to Together in Song):

10 Na sere kei nai vakatagi e digitaki me vakacecerei ka vakavinavinakataki ga kina na Kalou, ka me marautaki kina na loloma ni Kalou vei keda, na noda lomana na Kalou, na noda veilomani vakaveiwekani se vakatamata kei na noda veilomani vakaveiwatini. E so na sere e veiganiti mai nai Vola ni Sere ni Lotu Wesele e Viti sa koto oqo e ra (Na naba ni sere e laurai e na Together in Song kei Nai Vola ni Sere ni Lotu Wesele e Viti)

–  –  –

11 In the Greeting (1), the full names of the bridegroom and bride should be used. At all other places in the service, only the Christian name is used, indicated by N.

E na Veikidavaki (1), me vakayagataki kina na yacadrau taucoko na mai vakamau. E na veitikina tale e so, me vakayagataki ga nai matai ni yacadrau ka vakaraitaki e na N.

12 The Declaration of Purpose (5) is a brief summary of the Christian understanding of marriage, and is addressed not only to the bridegroom and bride but also to all who are present to witness their marriage. Therefore, it should not be personalised by the minister. The fact that the bride or bridegroom may have been previously married, that they are beyond child-bearing age, or that they do not intend to have children is not sufficient reason for amendment.

E vakamacalataki vakalekaleka na vakabauta vakalotu ni vakamau e na Cavuti ni i Naki (5), ka sega ni tukuni ga vei rau na mai vakamau, vei ira talega na lako mai me vakadinadinataka na vakamau. E sega kina ni veiganiti vei Talatala me vakanamatataka oqo vei rau ga na vakamau.

Kevaka e dua vei rau na mai vakamau e sa vakamau oti e liu, se e rau na sega ni qai vakaluveni tale, se rau na sega ni vinakata me rau vagone, e sega ni naki vinaka me veisautaki kina na Cavuti ni i Naki.

13 The Affirmation by the Families (9) provides an opportunity for members of the families involved in the marriage to indicate publicly that they are pleased that the marriage is taking place. The traditional custom of ‘giving away’ the bride is unhelpful today. It keeps alive the view that a woman is the property of her father until in marriage she becomes the property of her husband.



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