Of Another Religion… – Folha de S. Paulo, December 4, 1968

by Plinio Corrêa de Oliveira

Friar Japi from São Domingos Convent recently officiated a wedding using an unusual liturgical text. This text was published—I’m unsure if in full or in part—by a reputable evening newspaper. I plan to comment on this liturgical innovation again in the comic strip format.

As the reader will notice, the topics I will cover have some distinct features.

1. They completely omit any mention of God, whose Name is not even brought up;

2. They promote free love, claiming that the marriage bond should last only as long as the love that created it persists;

3. In line with this principle, they use ambiguous language that can refer to marriage or any “free” union;

4. The text only mentions the reproduction of species and the education of offspring as a sham;

5. Its references to social issues reveal the influence of Comblin’s reformism.

Let’s proceed to the comic strip, noting that the pamphlet refers to the priest simply as “Japi,” which shows a very secular and egalitarian attitude.

Friar Japi’s “Liturgy”

1. Japi. My friends A. and M. want to express the love that unites them and have asked me to officiate this ceremony. May those present serve as witnesses and show their support for them.

2. A (Groom): I am happy today. I want to share with you my quest for an authentic life — to understand the world and people, to create and communicate, and to seek what is true and just.

3. M. (Bride): I believe in us and affirm my sincere desire to live with you, knowing there is a force of expansion and connection called love, which pushes people to step outside themselves to build a community.

4. Everyone: We recognize the challenges each union presents and strive for solidarity and understanding to boost our happiness.

5. Godparents: We understand you and hope your union will strengthen the effort to liberate people and cultivate a social framework that more accurately embodies human dignity.

6. Groom: I take you, A., as my beloved wife, and I will be with you in the company of the world [sic] for as long as love keeps us together.

7. Bride: I take you, M., as my beloved husband, and want to be with you in the company of the world [sic] for as long as love keeps us together.

8. Japi: Before everyone here, on behalf of the Church, I pronounce you, M. and A., as husband and wife.

Comments:

1. The words from the priest emphasize the purpose that the bride and groom should remember during the wedding ceremony: to “communicate the love” that unites them. If the wedding is only about this, it’s unclear how it differs from a young couple gathering their friends to announce that they will start living together outside of marriage.

2. With these words, the groom clearly states his desire to build a relationship, followed by thoughts on how this relationship could affect their future.

3. “Living with you”: the ambiguity persists. Is marriage then just about “living together” for love? And what is this pretense of “stepping outside oneself to build as a group”?

4. “Every union”: Is marriage just a union like any other?

5. Here, they specify what society has the right to expect from the bride and groom. As previously mentioned, the phrasing reflects the vague, tendentious, and demagogic reformism typical of the “Comblin” style. There is no mention of family, offspring, or education, as long as the text remains understandable without any charade-like interpretations.

6. The amorality of the liturgical booklet is clear in this passage. It suggests accepting free love based on radical communist ideas, as it makes the stability of marriage rely only on the ongoing presence of “love.” In other words, either partner can end the marriage at any time by claiming that “love” has ended.

7. Same as the previous comment. Note the phrase “my man,” which is unusual in Brazil to refer to one’s husband, but it fits well to describe an extramarital, irregular situation.

8. Does a religious marriage performed under these terms truly have the legal validity of a marriage? Japi seems convinced that it does. However, the explicit clause stating that the spouses do not accept the indissoluble marital bond prevents the act from being considered a real marriage.

As is clear, these texts do not conform to Catholic doctrine in any way. They may belong to a different religion or none at all.

However, someone might ask: Who knows if the brochure is more comprehensive and includes some good passages alongside these? One must reply that even if the potentially good passages align with Catholic doctrine, this does not mean the passages we quoted do not deviate from it.

*   *   *

A final warning is needed. Our critique does not involve the bride and groom, their godparents, or family members. The evening paper we mentioned does not include their names. However, they probably read the strange liturgy unprepared, without fully understanding its meaning. Of course, they only had doubts afterward.