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A Royal Marriage
By Rob Van Engen
April 29, 2011, Prince William, successor to England’s throne, and
Catherine Middleton wed in Westminster Abbey. An approximate
two billion people watched the wedding ceremony. The royal
wedding was a global phenomenon. “Friday’s Royal Wedding was a
truly global spectacle with a worldwide audience estimated to be
near two billion viewers”
(http://www.betterbroadbandblog.com/2011/05/global-internet-
phenomena-spotlight-the-royal-wedding/). Dignitaries, a who’s who
of global leaders, honored the couple with their presence in the
Abbey. Words fall short in describing the colors, the pomp, and the
elegance surrounding the ceremony. The pageantry and the timing
of events were impeccable. Each detail was deliberate, coordinated
and performed fitting a royal wedding.
Why all the hype and fuss about a royal marriage?
Marriage is special. Bonhoeffer (1943) described the significance of marriage.
Marriage is more than your love for each other. It has a higher dignity and power, for it is God's
holy ordinance, through which he wills to perpetuate the human race until the end of time. In
your love you see only your two selves in the world, but in marriage you are a link in the chain of
the generations, which God causes to come and to pass away to his glory, and calls into his
kingdom. In your love you see only the heaven of your own happiness, but in marriage you are
placed at a post of responsibility towards the world and mankind. Your love is your own private
possession, but marriage is more than something personal—it is a status, an office. Just as it is
the crown, and not merely the will to rule, that makes the king, so it is marriage, and not merely
your love for each other, that joins you together in the sight of God and man (p. 45).
Marriage has a distinct significance. The importance of a royal marriage is the continuance of the royal
bloodline. Catherine will produce an heir to the throne. As Bonhoeffer noted the idea that marriage is
only a personal institution of choice between private individuals cannot be substantiated especially
when the traditional wedding vows are recited and examined.
How is marriage royal? A look at the marriage vows
Mathis and Eggerichs (2011) explain, “Marriage is a lot like royalty. A wife wants to be first in the heart of
her prince. A husband wants to be the hero that his princess admires and respects” (para 1).
The Royal wedding vows (or the Solemnization of Matrimony) for Prince William and Catherine were
taken from the Book of Common Prayer (1662) and distinguishes the royalty of marriage. For it is God
who instituted this holy rite and it is God who designed it.
As the royal wedding proceeded and the wedding vows were being recited, I could not help but notice
the true significance and import of the words especially when you considered the guests in attendance.
So let’s scrutinize the words that William and Catherine delivered. The vows begin:
Dearly beloved, we are gathered here in the sight of God, and in the face of this congregation, to join together
this man and this woman in Holy Matrimony: which is an honorable estate, instituted of God himself signifying
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unto us the mystical union that is betwixt Christ and his Church. Which holy estate Christ adorned and
beautified with his presence and first miracle that he wrought, in Cana of Galilee and is commended in Holy
Writ to be honorable among all men. And therefore it’s not by any to be enterprised nor taken in hand
unadvisedly, lightly or wantonly, but reverently, discretely, soberly, and in the fear of God; duly considering the
causes for which Matrimony was ordained.
This first section demonstrates the holiness of marriage. Marriage is distinct and unique. It is witnessed
by God and those chosen to participate. Why is this important? A witness, in this instance, is giving
approval to what is occurring. The witnesses declare this is right and just. God affirms that marriage is a
sanctified or set apart event. The congregation approve the joining together of this man and woman,
also. But the witness’ affirmation goes farther. It is implied that the witnesses will do what is needed to
support the couple so that they will remain steadfast in their vows. Thus, the marriage commitment is
given stringent qualifications.
First, it was ordained for the increase of mankind according to the will of God and that children might be
brought up in the fear and nurture of the Lord and to the praise of his holy name.
Secondly, it was ordained in order that the natural instincts and affections implanted by God should be
hallowed and directed to right that those who are called of God to this holy estate should continue therein in
pureness of living.
Thirdly, it was ordained for the mutual society, help and comfort that the one ought to have of the other, both
in prosperity and adversity.
Into which Holy Estate these two persons present come now to be joined. Therefore, if any man can show any
just cause why they may not lawfully be joined together, let him now speak, or else hereafter forever hold his
peace.
In describing the three ordinations from a biblical worldview perspective, I believe Wolters (1985)
articulates it best.
Human society gives evidence that a structured order underlies the great diversity of societal forms in
different cultures and periods of history. The Creator’s sustaining and governing hand is not absent from
the many ways in which human beings organize their living together. However society arranges itself, it
must always do its arranging in terms of creational givens. That the family consists of a father, mother,
and children living together in bonds of committed caring is not an arbitrary happenstance; nor is it a
mere convention that can be dismissed when it has outlived its usefulness. No, it is rooted in the way a
wise Creator made human nature—rooted in biological, emotional, social, and moral constitution of
men and women. There is a design for the family, a basic pattern that allows for variety but also sets
certain very definite boundaries. Families as we know them are partially obedient and partially
disobedient responses to that basic creational pattern. The creational structure of the family is the
inescapable requirement for the existence of families at all, allowing us to recognize the family as family.
The family is a societal institution established by God, the Creator (p. 80).
Indeed, marriage and the creation of family is more than the pleasure of two individuals. It is God
ordained and established and therefore makes it significant in the biblical worldview story. Marriage
fulfills God’s creation ordinance to “be fruitful and multiple” (Genesis 1:28). Still, producing offspring is
only one third of the decree. Marriage satisfies “the natural instincts and affections implanted by God”
which means the act of marriage or sexual union should be practiced in purity. The Creator fashions
sexuality in the boundary of marriage. Let that statement resonate in your brain. This statement has an
enormous impact on how people should live their lives. Finally, marriage creates society. In marriage,
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couples learn to behave toward one another in times of comfort or hardship. In marriage, trust is created
and built and the descriptions could go on and on.
I require and charge you both, as ye will answer at the dreadful day of judgement when the secrets of all
hearts shall be disclosed, that if either of you know any impediment, why ye may not be lawfully joined
together in Matrimony, ye do now confess it. For be ye well assured, that so many as are coupled together
otherwise than God’s Word doth allow are not joined together by God; neither is their Matrimony lawful.
Evans (1994) explained that in marriage a man and wife will experience the most intimacy of any adult
relationship, so marriage must be a “healthy place for strong, intimate relationship to develop. If we
cannot expose ourselves completely before our spouses, it means we are hiding something. This hidden
thing needs to be exposed” (p. 68). The marriage vows declare a grave consequence for living a life of
secrecy.
Archbishop to Prince William: William Arthur Philip Louis, wilt thou have this woman to thy wedded wife, to
live together according to God's law in the holy estate of matrimony?
Wilt thou love her, comfort her, honour and keep her, in sickness and in health; and, forsaking all other, keep
thee only unto her, so long as ye both shall live?
He answers: I will.
Archbishop to Catherine: Catherine Elizabeth, wilt thou have this man to thy wedded husband, to live together
according to God's law in the holy estate of matrimony? Wilt thou love him, comfort him, honour and keep
him, in sickness and in health; and, forsaking all other, keep thee only unto him, so long as ye both shall live?
She answers: I will.
For the first time in the marriage ceremony the couple speaks and the words are solemn pledges of “I
will”. The pledge’s weight can only be understood from the pledge. It is one of possession, yet more than
just an object to be secured, it is a valued treasure that will be prized, favored, respected, and possessed
in every circumstance of life. Even if another would come to seduce the possessor, the pledge will be
only to the one who spoke, “I will”. But the pledge is limited in that when death occurs the vow will be
terminated.
Still, the “I will” pledge is a continuous promise on into the future. John Sentamu (April 27, 2011), the
Archbishop of York noted, “It will not be ‘I do’. We take it for granted that the bride and groom love each
other on their wedding day, so there is no need to ask them if they do. It is what follows that counts”
(para, 1). The vows are intended to remind the couple that promising to love, comfort, honor and keep
do not cease until death. The aim is to be forward thinking. Despite the difficulties and the tough times,
the pledge reminds the couple about what is expected. The Archbishop further explains, “Marriage in
Britain, whether in church or a register office, is a pact for life made between one man and one woman.
But these days, people seem to fight shy of a permanent commitment to anything or anybody” (para, 3).
The Archbishop continues: Who giveth this woman to be married to this man?
The Archbishop receives Catherine from her father's hand. Taking Catherine's right hand, Prince William
says after the Archbishop: I, William Arthur Philip Louis, take thee, Catherine Elizabeth to my wedded wife, to
have and to hold from this day forward, for better, for worse: for richer, for poorer; in sickness and in health; to
love and to cherish, till death us do part, according to God's holy law; and thereto I give thee my troth.
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They loose hands. Catherine, taking Prince William by his right hand, says after the Archbishop: I, Catherine
Elizabeth, take thee, William Arthur Philip Louis, to my wedded husband, to have and to hold from this day
forward, for better, for worse: for richer, for poorer; in sickness and in health; to love and to cherish, till death
us do part, according to God's holy law; and thereto I give thee my troth.
A question is now asked of the gift giver, for the bride is not
a possession to be used at the groom’s amusement. The
woman is connected to another family and that family offers
the woman as a gift. Notice the bold words above. “The
Archbishop receives Catherine from her father’s hand” and
gives the hand to Prince William. This gift exchange is very
symbolic. As the Archbishop represents God, he takes the
gift offered by the woman’s father (and family). The strong
symbol is that the family understands where this gift has
come from and is placing this gift back into the Creator’s
hand who in turn places the bride’s hand in the groom’s hand. Notice even further the imagery, after the
man makes his solemn promise, the bride and groom release hands and she, the bride, willingly places
her hand into the groom’s hand signifying that she willing accepts the man. Dynamic symbolism not to
miss.
They loose hands. The Archbishop blesses the ring: Bless, O Lord, this ring, and grant that
he who gives it and she who shall wear it may remain faithful to each other, and abide in
thy peace and favour, and live together in love until their lives' end. Through Jesus Christ
our Lord. Amen.
Prince William takes the ring and places it upon the fourth finger of Catherine's left
hand. Prince William says after the Archbishop: With this ring I thee wed; with my body I
thee honour; and all my worldly goods with thee I share: in the name of the Father, and of
the Son, and of the Holy Ghost. Amen.
The ring unites the marriage vows as a catalyst for commemoration. This symbol is for both the married
couple and outside observers. It reminds the couple of the commitment and should produce pause
when attempting to act against the pledge. For others, it indicates an existing obligation. The promise
stated indicates the desire of the couple to share their “body” and “worldly goods” and not dishonor the
marriage commitment. The ring symbolizes purity, eternality and value.
The congregation remains standing as the couple kneels. The Archbishop says: Let us pray.
O Eternal God, Creator and Preserver of all mankind, giver of all spiritual grace, the author of everlasting life:
send thy blessing upon these thy servants, this man and this woman, whom we bless in thy name; that, living
faithfully together, they may surely perform and keep the vow and covenant betwixt them made, whereof this
ring given and received is a token and pledge; and may ever remain in perfect love and peace together, and live
according to thy laws; through Jesus Christ our Lord. Amen.
The Archbishop joins their right hands together and says: Those whom God hath joined together let no man
put asunder.
The permanence of marriage is repeated with one statement. It is God who combines the man and the
woman in marriage and for a human being to dissolve the pledge would violate God and His directives.
Marriage must be entered with this commitment to permanency.
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The Archbishop addresses the congregation: Forasmuch as William and Catherine have consented together in
holy wedlock, and have witnessed the same before God and this company, and thereto have given and pledged
their troth either to other, and have declared the same by giving and receiving of a ring, and by joining of
hands; I pronounce that they be man and wife together, in the name of the Father, and of the Son, and of the
Holy Ghost. Amen.
The wedding vows conclusion blends all previous statements and commitments to reinforce the
Solemnization of Marriage. Notice “have consented together” highlight the “I will” statements and the
joining of hands. Look further as the vows describe marriage as “holy wedlock.” Holiness comes from
God and the marriage is directed back to the Supernatural not only as participant but as an eyewitness
(“have witnessed”) to the event. The conclusion simply reviews the vows (“have given and pledged”) and
gives examples of those vows (“have declared”). Because of these things a declaration is announced that
this man and woman are officially joined in marriage and again God, as triune, is acknowledged. The
couple now enters into a marriage relationship.
The Archbishop blesses the couple: God the Father, God the Son, God the Holy Ghost, bless, preserve, and
keep you; the Lord mercifully with his favour look upon you; and so fill you with all spiritual benediction and
grace, that ye may so live together in this life, that in the world to come ye may have life everlasting. Amen
(http://www.bbc.co.uk/news/uk-13220173).
A Royal Marriage
Marriage can indeed be royal and the wedding vows can begin a regal life desired by both the man and
woman. Royal is defined as “of, relating to, or befitting a king, queen, or other monarch” as well as
“above the usual or normal in standing, size, quality” (www.dictionary.com). Marriage can be royal if as
Evans (1994) states, you work at it. He explains, “The condition of most marriages today is turbulent and
storm tossed. While many people want a marriage that works, they do not want to work at it” (p. 13).
Mathis and Eggerichs (2011) noted,
There is something intriguing about royalty – and a royal marriage. It's as if something within all of us
longs to be royal. Did you know that God says we are royalty? ‘You are a chosen people, a royal
priesthood, a holy nation, God's special possession, that you may declare the praises of him who called
you out of darkness into his wonderful light’ (1 Peter 2:9).
God has put in the heart of every little girl to be a princess. She dresses up, talks about it, even dreams
about it. As a woman, she wants to be first in the heart of her prince. She wants to be loved and treasured
like a princess.
A little boy wants to be the hero, defending the fort and saving others from danger. As a man, he wants to
be the prince, the hero that his princess admires and respects. He is designed by God to be a man of
honor, one who is responsible to provide and care for his princess.
The wedding ceremony is a great picture of the prince and the princess dynamic – the love and respect is
evident, and it is beautiful. But what often happens in that first year is that he isn't as loving as she
expected or needed him to be. And she often stops treating her prince with the respect that he needs. She
needs to be loved, to be his princess; he needs to be respected, to be her prince. When this dynamic
breaks down, the relationship gets crazy.
Reference
Bonhoeffer, D. (1943). Minneapolis, MN: Fortress press. Letters and papers from prison.
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Evans, J. (1994). . Ventura, CA: Regal.Marriage on the rock: God's design for your dream marriage
Mathis, S. & Eggerichs, E. (2011). Love and respect: A royal marriage. Retrieved from
http://www.focusonthefamily.com/marriage/communication_and_conflict/the_love_and_respect_principl
e/love-and-respect-a-royal-marriage.aspx
Sentamu, J. (2011, April 27). Royal wedding: Marriage is an institution for a good reason. The Telegraph. Retrieved
from http://www.telegraph.co.uk/news/uknews/royal-wedding/8478325/Royal-wedding-Marriage-is-an-
institution-for-a-good-reason.html
Wolters, A. M., (1985). Creation regained: Biblical basics for a reformational worldview. Ventura, CA: Regal.
