If you are interested, I have translated and posted the Order for the Consecration of Marriage, Sarum Use, in the right-hand sidebar.
If you were wed in mediaeval England, this ceremony would have been what you’d have used — except that everything save the vows would be in Latin. This ceremony, like all traditional liturgies, is rich in symbol and beauty. When the groom gives the ring, he also places a bag of silver and of gold on the priest’s Bible for all three items to be blessed. Thus, he says by his action that he can support the new family that is made that day. Once the ring is blessed, it is given thus:
With this ring I thee wed, this gold and silver I thee give, and with my body I thee worship, and with all my worldly goods I thee endow.
Then the husband shall place the ring on the thumb of his wife, saying: In the name of the Father,
Then on the forefinger, saying: And of the Son,
Then on the middle finger, saying: And of the Holy Ghost,
Then on the ring finger, saying: Amen.
Then he shall release the ring. For it is [taught] in medicine that there is a certain vein proceeding all the way to the heart, and in the melodiousness of silver is symbolised internal love, which now young ought always to be between them.
That manner of exchange of rings — without the gold and silver — was that used by my sister in her mediaeval wedding. Thus is the Holy Trinity invoked in the most common symbol of marriage, the endless circle of a ring. God is present with us in our marriages, Father, Son, Holy Ghost.
I like the canopy that is held above the bride and groom as the priest blesses their marriage. My sister also used this aspect of Sarum in her own wedding ceremony, and I understand that it symbolises the new household the bride and groom are creating that day.
Something you may wonder at in the ceremony is the Pax during the Communion. The Pax was a physical object, of wood or stone, with a picture of Christ or a saint on it, that was kissed and passed around during the Eucharist in the Sarum Use. This was a tangible symbol of Christ’s peace which He communicates to us in the Eucharist. We share it with him. We share it with one another. And with the Pax, it is sealed with a holy kiss.
This ceremony, as is common in mediaeval liturgies, comes complete with a wide variety of prayers, chiefly blessings upon the couple. The blessing upon the bride following the Sacramental benediction includes this lovely phrase:
May she endure among the saintly women. May she be as loveable as Rachel to her husband; as wise as Rebecca; as long-lived and faithful as Sarah.
Liturgy is not simply words upon a page, as we often imagine when we think of “liturgical” vs. “non-liturgical” churches or worship. Liturgy, or leitourgeia, is the work of the people. It include standing, sitting, kneeling. It includes hymns and prayers. It includes symbolic actions, powerfully demonstrated herein with the canopy, the exchange of rings with gold and silver, the Pax. In liturgy, we enact in the sanctuary the spiritual reality of our lives. We worship God there and leave there to bring the truths and symbols of the liturgy into “daily life” — the blessings upon our homes (canopy), the provision for our families (gold & silver), endless love between husband and wife (the ring) bound up in the Trinity, the peace of Christ that passes all understanding and permeates our entire existence (the Pax).
These symbols are all evangelical truths enacted for our benefit. Alas that the liturgies of today are so bereft of such depth and beauty!