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The ceremony in ZAGS is similar to what happens at a civil ceremony in the West - the bride and the groom will be asked if they want to marry each other, and they must answer "Yes", then they exchange rings, then they kiss each other, then sign the registry, then the witnesses sign.The official representative of ZAGS will say a few words of greetings, and play the official hymn of marriage ceremony - march of Mendelssohn.Usually students worked in "stroyotryad" (temporary organized group of workers) during summer to make some pocket money and at the same time having "work experience" - seldom connected with their future profession, usually in building industry in the country side; this "third working semester" was mandatory for all students.

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Most couples wisely opt for a shortened version of the church marriage ceremony.

After the marriage ceremony the coupe leaves the guests for a tour around the city sights.

This tradition of an entertaining wedding comes from student traditions of making any event a real life comic script.

During Soviet times there was a communist youth organization called "Komsomol" that was responsible for communist upbringing of the youth; it's aim was to develop community spirit in young people, and this organization did lots of things to make the life of young people real fun.

There are of course many "ready to use" scripts that are doing rounds from one wedding to another, and witnesses usually review a few to compose their own.

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    [This could be interesting since Leff is a historian of heresy.] Manselli, Raoul, „Les approches matrialistes de l’histoire du catharisme“. “, Journal of Theological Studies 10/2, 1959, 280-297. Konfesn zabarven, nereligionistick prce, u v vodu odvoduje tma hlubokou ctou k tm, kdo za svou vru poloili ivot atd. FF MU.] Thomassen, Einar, „Orthodoxy and Heresy in Second-Century Rome“, The Harvard Theological Review 97/3, 2004, 241-256. [The concept of heretics in the legislation of Constantin the Gread and his successors. BNCR, BEFR, v.] Jeanjean, Bnot, „L’laboration du discours antihrtique dans l’Antiquit tardive“, Heresis 44-45, 2006, 9-36. [Academia.edu, p.] Marshall, John W., „The Objects of Ignatius’ Wrath and Jewish Angelic Mediators“, Journal of Ecclesiastical History 56/1, 2005, 1-23. Autor; hereziologie ped Epifaniem; rozvrh knihy, seznam herez; poznmka proti Noetovi a noetinm; poznmka proti Menandrovi; Satornilovi; Basilidovi; Karpokratovi; nikolaitm (mikulencm); Tatianovi; kvartodecimnm; katarm (381-414); nazorejcm; zvr. c.] Tabbernee, William (ed.), Montanist Inscriptions and Testimonia: Epigraphic Sources Illustrating the History of Montanism, Macon: Mercer University Press 1997. de, Les sources de l’histoire du montanisme, Paris 1913. Nelson (eds.), The Medieval World, London – New York: Routledge 2001, 308-326. “, [Publikovno t na „Eresie nel medioevo o medioevo ereticale? [p.] Biller, Peter, „Cathars and the Material World“, in: Peter Clarke – Tony Claydon (eds.), God’s bounty? FF MU (DZ), s.] Hunter, Ian – Laursen, John Christian – Nederman, Cary J. Znanou pozornost vnuje vztahu absolutnho a umrnnho dualismu v bog. Spolehliv, kvalitn studie.] Loos, Milan, Dualist Heresy in the Middle Ages, Praha: Academia 1974. Odborn literatura – religionistika – bogomilstv, katarstv. Soukup, Pavel, „Metaphors of the Spiritual Struggle Early in the Bohemian Reformation: The Exegesis of Arma Spiritualia in Hus, Jakoubek, and Chelick“ [online], trans. David, The Bohemian Reformation and Religious Practice6, 2004 [2007], , [6. [FF MU, p.] Halama, Ota, Otzka svatch v esk reformaci: Jej promny od doby Karla IV. Rczka, Izabela, „Zaoenia husyckiego ikonoklazmu“, Studia religiologica 25, 1992, 51-65.

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