Greek Orthodox Wedding Traditions Explained

A Greek Orthodox wedding is a traditional, symbolic, and solemn affair. The ceremony is performed by a priest in a Greek Orthodox church and lasts between 40 minutes and an hour. It consists of two parts: the Service of Betrothal and the Service of the Crowning. The ceremony is rich with symbolism and rituals are often performed three times to represent the Holy Trinity. The couple does not face each other but stand side by side, facing the altar, to show their unity.

The Service of Betrothal and the Exchanging of Rings

The Service of Betrothal is the first part of a Greek Orthodox wedding ceremony, marking the beginning of the couple's journey towards becoming a married couple. The exchange of rings is a key ritual within this service, symbolising the couple's pledge to share and exchange spiritual and physical goods, their promise of eternal love, and the idea that one's weakness is compensated by the other's strengths.

During the Service of Betrothal, the priest stands before the Royal Doors, with the man to his right and the woman to his left. The rings are placed on the right side of the Holy Altar. The priest then censes the holy icons, the bridal pair, and the people, before asking the bride and groom if they wish to marry each other. A series of prayers are then said, including the Doxology, which glorifies God without making any specific requests. The opening petitions are then made, which are similar to prayers and include a list of blessings for the couple and those in attendance.

Once the petitions are recited, two short prayers are said, which speak to the couple directly and acknowledge that they are entering into an "indissoluble bond of love". The rings are then exchanged. The rings are prayed over three times for the groom and three times for the bride, while the couple stands in silence. The prayer used is, "The servant of God ______, is betrothed to the servant of God ______, in the name of the Father, Son and Holy Spirit." The rings are then placed on the right hand, with the Koumbaro/a (the sponsor) exchanging the rings three times. This action seals the couple's commitment and is the equivalent of saying "I do".

The closing prayer is the longest prayer of this section of the service. It summarises the significance of the rings, their symbolic seal, and the couple's lifetime commitment to one another. Biblical verses, particularly from the Old Testament, are woven into the prayer, emphasising how God will guide and protect their marriage. One of the final statements made by the priest alludes to their life joining as one, "and may your angel go before them all the days of their life, for you are he that blesses and sanctifies all things."

The Sacrament of Marriage

The Crowning is the highlight of the sacrament. The priest blesses and places crowns, or Stefana, on the heads of the couple, crowning them as king and queen of their home. The crowns are attached by a single ribbon, symbolising the couple's unity. The Koumparos or Koumpara then interchanges the crowns three times as a witness to the sealing of the union. The crowns are said to symbolise the glory and honour bestowed on the couple by God.

The Scripture readings are taken from St. Paul to the Ephesians (5:20-33) and St. John (2:1-12). The first reading describes love and respect, while the second talks about Christ's first miracle of changing water into wine at the wedding of Cana of Galilee.

Following the readings, the couple drinks from the Common Cup, which contains blessed wine. This ritual is based on the wedding at Cana of Galilee and symbolises the couple's mutual sharing of joy and sorrow.

The Dance of Isaiah is a ceremonial walk where the priest, holding the book of the Holy Gospel, leads the couple in a circle around the table three times. The Koumbaro follows closely behind, holding the ribbon that joins the Stefana crowns. This "dance" celebrates the couple's first steps as husband and wife.

The priest then removes the crowns and asks God for a long and happy life for the newlyweds. He blesses the couple and separates their joined hands, reminding them that only God can separate them.

The Crowning of Stefana

The crowning of the Stefana is one of the most important aspects of a Greek wedding ceremony. The Stefana are the wedding crowns, usually made of silver and gold, that are placed on the heads of the bride and groom. The crowns are joined by a ribbon or string, symbolising the unity of the couple.

The crowning ceremony typically takes place directly after the betrothal, when the rings are exchanged. The Stefana are placed on the couple's heads by the priest, who recites a blessing. The blessing is said three times, and the crowns are then exchanged three times over the couple's heads by the sponsor (koumbaro or koumbara), sealing their union.

The crowns are removed after the honeymoon to represent the beginning of the couple's new life together. The bride and groom often preserve their Stefana in a glass case, displayed in their home as a reminder of the ceremony and the promise they made to each other.

The tradition of the Stefana dates back to ancient Greece, when the crowns were made from olive branches, lemon blossoms, and vine leaves—plants devoted to Aphrodite. In some areas, asparagus was used, as the thorns and rough dirt it grew in were thought to symbolise a union of fertility and serenity.

The Common Cup

The cup is presented to the couple after the crowning ceremony, and before the ceremonial walk. The priest reads from the Gospel, recounting the story of Jesus turning water into wine at the Marriage of Cana in Galilee. This was the first miracle of Christ's ministry, and the wine is turned into the best wine of the evening. This is to remind the couple that their marriage, through Christ, will be transformed and made better.

The Dance of Isaiah

The hymns are ancient, emphasising God's blessings, and the same ones are sung at ordinations to ecclesiastical orders. They signify that the couple has been set apart from the mundane world to live a life in Christ. The hymns also return to the theme of martyrdom and union with Christ.

> "Rejoice, O Isaiah! The Virgin is with child,

> And shall bear a son Emmanuel,

> Who is both God and Man,

> And Orient is His Name,

> Whom magnifying we call, the Virgin blessed."

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